Read Scripture In A Year: December 18

(Job 22:1) Then Eliphaz the Temanite answered, and sayde,

(Job 22:2) May a man be profitable vnto God, as he that is wise, may be profitable to himselfe?

(Notes Reference) Can a man be (a) profitable unto God, as he that is wise may be profitable unto himself?

(a) Though man was just, yet God could not profit from this his justice; and therefore when he punished him, he had no regard to his justice, but to his sin.

(Job 22:3) Is it any thing vnto the Almightie, that thou art righteous? or is it profitable to him, that thou makest thy wayes vpright?

(Job 22:4) Is it for feare of thee that he will accuse thee? or go with thee into iudgement?

(Notes Reference) Will he reprove thee for fear (b) of thee? will he enter with thee into judgment?

(b) Lest you should reprove or hurt him?

(Job 22:5) Is not thy wickednes great, and thine iniquities innumerable?

(Job 22:6) For thou hast taken the pledge from thy brother for nought, and spoyled the clothes of the naked.

(Notes Reference) For thou hast taken a (c) pledge from thy brother for nought, and stripped the naked of their clothing.

(Job 22:7) To such as were wearie, thou hast not giuen water to drinke, and hast withdrawen bread from the hungrie.

(Job 22:8) But the mightie man had the earth, and he that was in autoritie, dwelt in it.

(Notes Reference) But [as for] the mighty man, he (d) had the earth; and the honourable man dwelt in it.

(d) When you were in power and authority you did not do justice but wrong.

(Job 22:9) Thou hast cast out widowes emptie, and the armes of the fatherles were broken.

(Notes Reference) Thou hast sent widows away empty, and the arms of the (e) fatherless have been broken.

(e) You have not only not shown pity, but oppressed them.

(Job 22:10) Therefore snares are round about thee, and feare shall suddenly trouble thee:

(Job 22:11) Or darkenes that thou shouldest not see, and abundance of waters shall couer thee.

(Notes Reference) Or darkness, [that] thou canst not see; and (f) abundance of waters cover thee.

(f) That is, manifold afflictions.

(Job 22:12) Is not God on hie in the heauen? and behold the height of the starres how hie they are.

(Notes Reference) [Is] not God in the (g) height of heaven? and behold the height of the (h) stars, how high they are!

(g) He accuses Job of impiety and contempt of God, as thought he would say, If you pass not for men, yet consider the height of God's majesty.

(h) That so much the more by that excellent work you may fear God, and reverence him.

(Job 22:13) But thou sayest, How should God know? can he iudge through the darke cloude?

(Notes Reference) And thou sayest, How doth God (i) know? can he judge through the dark cloud?

(i) He reproves Job, as though he denied God's providence and that he could not see the things that were done in this world.

(Job 22:14) The cloudes hide him that he can not see, and he walketh in the circle of heauen.

(Job 22:15) Hast thou marked the way of the worlde, wherein wicked men haue walked?

(Notes Reference) Hast thou marked the old way (k) which wicked men have trodden?

(k) How God has punished them from the beginning?

(Job 22:16) Which were cut downe before the time, whose foundation was as a riuer that ouerflowed:

(Notes Reference) Which were (l) cut down out of time, whose foundation was overflown with a flood:

(l) He proves God's providence by the punishment of the wicked, whom he takes away before they can bring their wicked purposes to pass.

(Job 22:17) Which sayd vnto God, Depart from vs, and asked what the Almightie could do for them.

(Job 22:18) Yet hee filled their houses with good things: but let the counsell of the wicked be farre from me.

(Notes Reference) Yet he (m) filled their houses with good [things]: but the counsel of the wicked is far from me.

(m) He answers to that which Job had said, (Job 21:7) that the wicked have prosperity in this world; desiring that he might not be a partaker of the like.

(Job 22:19) The righteous shall see them, and shall reioyce, and the innocent shall laugh them to scorne.

(Notes Reference) The righteous see [it], and are glad: (n) and the innocent laugh them to scorn.

(n) The just rejoice at the destruction of the wicked for two reasons, first because God shows himself judge of the world and by this means continues his honour and glory: secondly because God shows that he had care over his in that he punished their enemies.

(Job 22:20) Surely our substance is hid: but the fire hath deuoured the remnant of them.

(Notes Reference) Whereas (o) our substance is not cut down, but the remnant of (p) them the fire consumeth.

(o) That is, the state and preservation of the godly, is hid under God's wings.

(p) Meaning of the wicked.

(Job 22:21) Therefore acquaint thy selfe, I pray thee, with him, and make peace: thereby thou shalt haue prosperitie.

(Notes Reference) Acquaint now thyself (q) with him, and be at peace: thereby good shall come unto thee.

(q) He exhorts Job to repentance, and to return to God.

(Job 22:22) Receiue, I pray thee, the law of his mouth, and lay vp his words in thine heart.

(Job 22:23) If thou returne to the Almightie, thou shalt be buylt vp, and thou shalt put iniquitie farre from thy tabernacle.

(Notes Reference) If thou return to the Almighty, thou shalt (r) be built up, thou shalt put away iniquity far from thy tabernacles.

(r) God will restore to you all your substance.

(Job 22:24) Thou shalt lay vp golde for dust, and the gold of Ophir, as the flintes of the riuers.

(Notes Reference) Then shalt thou lay up gold as (s) dust, and the [gold] of Ophir as the stones of the brooks.

(s) Which will be in abundance like dust.

(Job 22:25) Yea, the Almightie shalbe thy defence, and thou shalt haue plentie of siluer.

(Job 22:26) And thou shalt then delite in the Almightie, and lift vp thy face vnto God.

(Job 22:27) Thou shalt make thy praier vnto him, and he shall heare thee, and thou shalt render thy vowes.

(Job 22:28) Thou shalt also decree a thing, and he shall establish it vnto thee, and the light shall shine vpon thy wayes.

(Notes Reference) Thou shalt also decree a thing, and it shall be established unto thee: and the (t) light shall shine upon thy ways.

(t) That is, the favour of God.

(Job 22:29) When others are cast downe, then shalt thou say, I am lifted vp: and God shall saue the humble person.

(Notes Reference) (u) When [men] are cast down, then thou shalt say, [There is] lifting up; and he shall save the humble person.

(u) God will deliver his when the wicked are destroyed round about them, as in the flood and in Sodom.

(Job 22:30) The innocent shall deliuer the yland, and it shalbe preserued by the purenes of thine hands.

(Notes Reference) He shall deliver the (x) island of the innocent: and it is delivered by the pureness of thine hands.

(x) God will deliver a whole country from peril, even for the just man's sake.

Passage 2: Haggai 1-2

(Hag 1:1) In the second yeere of King Darius, in the sixt moneth, the first day of the moneth, came ye worde of the Lord (by the ministery of the Prophet Haggai) vnto Zerubbabel the sonne of Shealtiel, a prince of Iudah, and to Iehoshua the sonne of Iehozadak the hie Priest, saying,

(Notes Reference) In the second year of (a) Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto (b) Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying,

The Argument - When the time of the seventy years captivity prophesied by Jeremiah was expired, God raised up Haggai, Zechariah, and Malachi, to comfort the Jews, and to exhort them to the building of the temple, which was a figure of the spiritual Temple and Church of God, whose perfection and excellency depended on Christ. And because all were given to their own pleasures and benefits, he declares that that plague of famine, which God then sent among them, was a just reward for their ingratitude, in that they condemned God's honour, who had delivered them. Yet he comforts them, if they will return to the Lord, with the promise of great felicity, since the Lord will finish the work that he has begun, and send Christ whom he had promised, and by whom they would attain to perfect joy and glory.

(a) Who was the son of Histaspis and the third king of the Persians, as some think.

(b) Because the building of the temple began to cease, by reason that the people were discouraged by their enemies: and if these two notable men had need to be stirred up and admonished of their duties, what will we think of other governors, whose doings are either against God, or very cold in his cause?

(Hag 1:2) Thus speaketh the Lord of hostes, saying, This people say, The time is not yet come, that the Lords House should be builded.

(Notes Reference) Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time (c) that the LORD'S house should be built.

(c) Not that they condemned the building of it, but they preferred policy and personal profit to religion, being content with small beginnings.

(Hag 1:3) Then came the worde of the Lord by the ministerie of the Prophet Haggai, saying,

(Hag 1:4) Is it time for your selues to dwell in your sieled houses, and this House lie waste?

(Notes Reference) [Is it] time for you, O ye, to dwell in your (d) cieled houses, and this house [lie] waste?

(d) Showing that they sought not only their necessities, but their very pleasures before God's honour.

(Hag 1:5) Now therefore thus saith ye Lord of hostes, Consider your owne wayes in your hearts.

(Hag 1:6) Ye haue sowen much, and bring in litle: ye eate, but ye haue not ynough: ye drinke, but ye are not filled: ye clothe you, but ye be not warme: and he that earneth wages, putteth the wages into a broken bagge.

(Notes Reference) (e) Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.

(e) Consider the plagues of God upon you for preferring your policies to his religion, and because you do not seek him above all else.

(Hag 1:7) Thus sayth the Lord of hostes, Consider your owne wayes in your hearts.

(Hag 1:8) Goe vp to the mountaine, and bring wood, and build this House, and I wil be fauourable in it, and I will be glorified, sayth the Lord.

(Notes Reference) Go (f) up to the mountain, and bring wood, and build the house; and (g) I will take pleasure in it, and I will (h) be glorified, saith the LORD.

(f) Meaning, that they should leave their own benefits, and go forward in the building of God's temple, and in the setting forth of his religion.

(g) That is, I will hear your prayers according to my promise; (1Ki 8:22, 1Ki 8:29).

(h) That is, my glory will be set forth by you.

(Hag 1:9) Ye looked for much, and lo, it came to litle: and when ye brought it home, I did blowe vpon it. And why, sayth the Lord of hostes? Because of mine House that is waste, and ye runne euery man vnto his owne house.

(Notes Reference) Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow (i) upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house.

(i) And so bring it to nothing.

(Hag 1:10) Therefore the heauen ouer you stayed it selfe from dewe, and the earth stayed her fruite.

(Hag 1:11) And I called for a drought vpon the land, and vpon the mountaines, and vpon the corne, and vpon the wine, and vpon the oyle, vpon all that the ground bringeth foorth: both vpon men and vpon cattell, and vpon all the labour of the hands.

(Hag 1:12) When Zerubbabel the sonne of Shealtiel, and Iehoshua the sonne of Iehozadak the hie Priest with all the remnant of the people, heard the voyce of the Lord their God, and the wordes of the Prophet Haggai (as the Lord their God had sent him) then the people did feare before the Lord.

(Notes Reference) Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the (k) voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.

(k) This declares that God was the author of the doctrine, and that Haggai was but the minister, as in (Exo 14:31), (Jdg 7:20; Act 15:28).

(Hag 1:13) Then spake Haggai the Lords messenger in the Lords message vnto the people, saying, I am with you, sayth the Lord.

(Hag 1:14) And the Lord stirred vp the spirite of Zerubbabel, the sonne of Shealtiel a prince of Iudah, and the spirit of Iehoshua the sonne of Iehozadak the hie Priest, and the spirit of all the remnant of the people, and they came, and did the worke in the House of the Lord of hostes their God.

(Notes Reference) And the LORD stirred up (l) the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,

(l) Which declares that men are unable and dull to serve the Lord, neither can they obey his word or his messengers, before God reforms their hearts, and gives them new spirits; (Joh 6:44).

(Hag 1:15) (2:1) In the foure and twentieth day of the sixt moneth, in the second yeere of King Darius,

(Hag 2:1) (2:2) In the seuenth moneth, in the one and twentieth day of the moneth, came the worde of the Lord by the ministerie of the Prophet Haggai, saying,

(Hag 2:2) (2:3) Speake nowe to Zerubbabel the sonne of Shealtiel prince of Iudah, and to Iehoshua the sonne of Iehozadak the hie Priest, and to the residue of the people, saying,

(Hag 2:3) (2:4) Who is left among you, that sawe this House in her first glory, and howe doe you see it nowe? is it not in your eyes, in comparison of it as nothing?

(Notes Reference) Who [is] left among you that saw this (a) house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing?

(a) For the people according as had been prophesied in (Isa 2:2) and (Eze. 41:1-26), thought this temple should have been more excellent than Solomon's temple, which was destroyed by the Babylonians, but the Prophets meant the spiritual Temple, the Church of Christ.

(Hag 2:4) (2:5) Yet nowe be of good courage, O Zerubbabel, sayth the Lord, and be of good comfort, O Iehoshua, sonne of Iehozadak the hie Priest: and be strong, all ye people of the land, sayth the Lord, and doe it: for I am with you, sayth the Lord of hostes,

(Notes Reference) Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and (b) work: for I [am] with you, saith the LORD of hosts:

(b) That is, go forward in building the temple.

(Hag 2:5) (2:6) According to the worde that I couenanted with you, when ye came out of Egypt: so my Spirite shall remaine among you, feare ye not.

(Hag 2:6) (2:7) For thus sayth the Lord of hostes, Yet a litle while, and I will shake the heauens and the earth, and the sea, and the dry land:

(Notes Reference) For thus saith the LORD of hosts; (c) Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land];

(c) He exhorts them to patience though they do not see as yet this temple so glorious as the Prophets had declared: for this should be accomplished in Christ, by whom all things should be renewed.

(Hag 2:7) (2:8) And I will moue all nations, and the desire of all nations shall come, and I will fill this House with glory, sayth the Lord of hostes.

(Notes Reference) And I will shake all nations, and (d) the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.

(d) Meaning Christ, whom all ought to look for and desire: or by desire he may signify all precious things, such as riches, and things like them.

(Hag 2:8) (2:9) The siluer is mine, and the golde is mine, sayth the Lord of hostes.

(Notes Reference) The (e) silver [is] mine, and the gold [is] mine, saith the LORD of hosts.

(e) Therefore when his time comes he can make all the treasures of the world to serve his purpose: but the glory of this second Temple does not consist of material things, neither can it be built.

(Hag 2:9) (2:10) The glory of this last House shall be greater then the first, sayth the Lord of hostes: and in this place will I giue peace, sayth the Lord of hostes.

(Notes Reference) The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give (f) peace, saith the LORD of hosts.

(f) Meaning all spiritual blessings and felicity purchased by Christ; (Phi 4:7).

(Hag 2:10) (2:11) In the foure and twentieth day of the ninth moneth, in the second yeere of Darius, came the worde of the Lord vnto the Prophet Haggai, saying,

(Hag 2:11) (2:12) Thus sayth the Lord of hostes, Aske nowe the Priests concerning the Law, and say,

(Hag 2:12) (2:13) If one beare holy flesh in the skirt of his garment, and with his skirt doe touch the bread, or the potage, or the wine, or oyle, or any meate, shall it be holy? And the Priests answered and said, No.

(Notes Reference) If one bear (g) holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.

(g) That is, the flesh of the sacrifices, by which he means that a thing which of itself is good, cannot make another thing so: and therefore they ought not to justify themselves by their sacrifices and ceremonies: but contrary to this, he that is unclean and not pure of heart, does corrupt those things and make them detestable to God, which otherwise are good and godly.

(Hag 2:13) (2:14) Then sayde Haggai, If a polluted person touch any of these, shall it be vncleane? And the Priests answered, and sayd, It shalbe vncleane.

(Hag 2:14) (2:15) Then answered Haggai, and sayd, So is this people, and so is this nation before me, saith the Lord: and so are all the workes of their hands, and that which they offer here, is vncleane.

(Hag 2:15) (2:16) And nowe, I pray you, consider in your mindes: from this day, and afore, euen afore a stone was layde vpon a stone in the Temple of the Lord:

(Notes Reference) And now, I pray you, consider from this (h) day and upward, from before a stone was laid upon a stone in the temple of the LORD:

(h) Consider how God plagued you with famine before you began to build the temple.

(Hag 2:16) (2:17) Before these things were, when one came to an heape of twentie measures, there were but ten: when one came to the wine presse for to drawe out fiftie vessels out of the presse, there were but twentie.

(Notes Reference) (i) Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty.

(i) That is, before the building was begun.

(Hag 2:17) (2:18) I smote you with blasting, and with mildewe, and with haile, in all the labours of your hands: yet you turned not to me, saith the Lord.

(Hag 2:18) (2:19) Consider, I pray you, in your mindes, from this day, and afore from the foure and twentieth day of the ninth moneth, euen from the day that the foundation of the Lords Temple was laide: consider it in your mindes.

(Notes Reference) Consider now from (k) this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD'S temple was laid, consider [it].

(k) From the time they began to build the temple, he promises that God would bless them: and even though the fruit has not yet come forth, yet in the gathering they would have plenty.

(Hag 2:19) (2:20) Is the seede yet in the barne? as yet the vine, and the figtree, and the pomegranate, and the oliue tree hath not brought forth: from this day will I blesse you.

(Notes Reference) Is the (l) seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].

(l) He exhorts them to have patience, and to remain until the harvest came, and then they would see God's blessings.

(Hag 2:20) (2:21) And againe the worde of the Lord came vnto Haggai in the foure and twentieth day of the moneth, saying,

(Hag 2:21) (2:22) Speake to Zerubbabel the prince of Iudah, and say, I wil shake the heauens and the earth,

(Notes Reference) Speak to Zerubbabel, governor of Judah, saying, I (m) will shake the heavens and the earth;

(m) I will make a change, and renew all things in Christ, of whom Zerubbabel is here a figure.

(Hag 2:22) (2:23) And I will ouerthrowe the throne of kingdomes, and I wil destroy the strength of the kingdomes of the heathen, and I wil ouerthrowe the charets, and those that ride in them, and the horse and the riders shall come downe, euery one by the sword of his brother.

(Notes Reference) And I will overthrow the throne of kingdoms, and I will destroy the strength of the (n) kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.

(n) By this he shows that there will be no stop or hindrance, when God will make this wonderful restitution of his Church.

(Hag 2:23) (2:24) In that day, saith the Lord of hostes, will I take thee, O Zerubbabel my seruant, the sonne of Shealtiel, sayth the Lord, and wil make thee as a signet: for I haue chosen thee, sayth the Lord of hostes.

(Notes Reference) In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a (o) signet: for I have chosen thee, saith the LORD of hosts.

(o) Signifying that his dignity would be most excellent, which thing was accomplished in Christ.

Passage 3: 1 John 5

(1Jo 5:1) Whosoeuer beleeueth that Iesus is that Christ, is borne of God: and euery one that loueth him, which begate, loueth him also which is begotten of him.

(Notes Reference) Whosoever (1) believeth that Jesus is the (a) Christ is born of God: and every one that loveth him that begat loveth (b) him also that is begotten of him.

(1) He advances in the same argument, showing how both those loves come to us, from that love with which God loves us, that is, by Jesus our mediator laid hold on by faith, in whom we are made the children of God, and do love the Father from whom we are begotten, and also our brothers who are begotten with us.

(a) Is the true Messiah.

(b) By one, he means all the faithful.

(1Jo 5:2) In this we know that we loue the children of God, when we loue God, and keepe his commandements.

(Notes Reference) (2) By this we know that we love the children of God, when we love God, and keep his (c) commandments.

(2) The love of our neighbour depends on the love with which we love God, that this last must go before the first: of which it follows, that that is not to be called love, when men agree together to do evil, neither that, when as in loving our neighbours, we do not respect God's commandments.

(1Jo 5:3) For this is the loue of God, that we keepe his commandements: and his commandements are not burdenous.

(Notes Reference) (3) For this is the love of God, that we keep his commandments: (4) and his commandments are not (d) grievous.

(3) The reason: to love God, is to keep his commandments, which being so, and seeing that both the loves are commanded by the same lawmaker, (as he taught before) it follows also, that we do not love our neighbours, when we break God's commandments. (4) Because experience teaches us that there is no ability in our flesh, neither will to perform God's commandments, therefore lest the apostle should seem, by so often putting them in mind of the keeping of the commandments of God, to require things that are impossible, he pronounces that the commandments of God are not in any way grievous or burdensome, that we can be oppressed with the burden of them.

(d) To those who are regenerate, that is to say, born again, who are led by the Spirit of God, and are through grace delivered from the curse of the law.

(1Jo 5:4) For all that is borne of God, ouercommeth this world: and this is that victorie that hath ouercome this world, euen our faith.

(Notes Reference) (5) For whatsoever is born of God overcometh the world: (6) and this is the victory that (e) overcometh the world, [even] our (f) faith.

(5) A reason: Because by regeneration we have received strength to overcome the world, that is to say, whatever strives against the commandments of God. (6) He declares what that strength is, that is, faith.

(e) He uses the time that is past, to give us to understand, that although we are in the battle, yet undoubtedly we shall be conquerors, and are most certain of the victory.

(f) Which is the instrumental cause, and as a means and hand by which we lay hold on him, who indeed performs this, that is, has and does overcome the world, even Christ Jesus.

(1Jo 5:5) Who is it that ouercommeth this world, but he which beleeueth that Iesus is that Sonne of God?

(Notes Reference) (7) Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

(7) Moreover he declares two things, the one, what true faith is, that is, that which rests on Jesus Christ the Son of God alone: on which follows the other, that is, that this strength is not proper to faith, but by faith as an instrument is drawn from Jesus Christ the Son of God.

(1Jo 5:6) This is that Iesus Christ that came by water and blood: not by water onely, but by water and blood: and it is that Spirit, that beareth witnesse: for that Spirit is trueth.

(Notes Reference) (8) This is he that came by water and blood, [even] Jesus Christ; (9) not by water only, but by water and blood. And it is the (g) Spirit that beareth witness, because the Spirit is truth.

(8) He proves the excellency of Christ, in whom only all things are given us by six witnesses, three heavenly, and three earthly, who wholly and completely agree together. The heavenly witnesses are, the Father who sent the Son, the Word itself, which became flesh, and the Holy Spirit. The earthly witnesses are water, (that is our sanctification) blood, (that is, our justification) the Spirit, (that is, acknowledging of God the Father in Christ by faith) through the testimony of the Holy Spirit. (9) He warns us not to separate water from blood (that is sanctification from justification, or righteousness, begun from righteousness imputed) for we do not stand on sanctification, but so far as it is a witness of Christ's righteousness imputed to us: and although this imputation of Christ's righteousness is never separated from sanctification, yet it is the only matter of our salvation.

(g) Our spirit which is the third witness, testifies that the holy Sprit is truth, that is to say, that that is true which he tells us, that is, that we are the sons of God.

(1Jo 5:7) For there are three, which beare recorde in heauen, the Father, the Worde, and the holy Ghost: and these three are one.

(Notes Reference) For there are three that bear record in heaven, the Father, the (h) Word, and the Holy Ghost: and these three are (i) one.

(h) See (Joh 8:13-14)

(i) Agree in one.

(1Jo 5:8) And there are three, which beare record in the earth, the spirit, and the water and the blood: and these three agree in one.

(1Jo 5:9) If we receiue the witnesse of men, the witnesse of God is greater: for this is the witnesse of God, which he testified of his Sonne.

(Notes Reference) (10) If we receive the witness of men, the witness of God is greater: for (k) this is the witness of God which he hath testified of his Son.

(10) He shows by an argument of comparison, of what great weight the heavenly testimony is, that the Father has given of the Son, to whom agrees both the Son himself and the Holy Spirit.

(k) I conclude correctly: for the testimony which I said is given in heaven, comes from God, who sets forth his Son.

(1Jo 5:10) He that beleeueth in that Sonne of God, hath the witnes in himselfe: he that beleeueth not God, hath made him a lyar, because he beleeued not ye record, that God witnessed of that his Sonne.

(Notes Reference) (11) He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.

(11) He proves the sureness of the earthly witness by every man's conscience having that testimony in itself, whose conscience he says cannot be deceived because it agrees with the heavenly testimony which the Father gives of the Son: for otherwise the Father must be a liar, if the conscience which agrees and assents to the Father, should lie.

(1Jo 5:11) And this is that record, to wit, that God hath giuen vnto vs eternall life, and this life is in that his Sonne.

(Notes Reference) (12) And this is the record, that God hath given to us eternal life, and this life is in his Son.

(12) Now at length he shows what this testimony is that is confirmed with so many witnesses: that is, that life or everlasting happiness is the gift of God, which is the Son, and proceeds from him to us, who by faith are joined with him, so that without him, life is nowhere to be found.

(1Jo 5:12) He that hath that Sonne, hath that life: and he that hath not that Sonne of God, hath not that life.

(1Jo 5:13) These things haue I written vnto you, that beleeue in the Name of that Sonne of God, that ye may knowe that ye haue eternall life, and that ye may beleeue in the Name of that Sonne of God.

(Notes Reference) (13) These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

(13) The conclusion of the epistle, in which he shows first of all, that even they who already believe, need this doctrine, that they may grow more and more in faith: that is to say, that they may be daily more and more certain of their salvation in Christ, through faith.

(1Jo 5:14) And this is that assurance, that we haue in him, that if we aske any thing according to his will, he heareth vs.

(Notes Reference) (14) And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us:

(14) Because we do not yet in effect obtain that which we hope for, the apostle combines invocation or prayer with faith, which he will have proceed from faith, and moreover to be conceived in such a way, that nothing is asked but that which is agreeable to the will of God: and such prayers cannot be useless.

(1Jo 5:15) And if we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions, that we haue desired of him.

(1Jo 5:16) If any man see his brother sinne a sinne that is not vnto death, let him aske, and he shall giue him life for them that sinne not vnto death. There is a sinne vnto death: I say not that thou shouldest pray for it.

(Notes Reference) (15) If any man see his brother sin a sin [which is] not unto death, (l) he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.

(15) We have to make prayers not only for ourselves, but also for our brothers who sin, that their sins be not to death: and yet he excepts that sin which is never forgiven, or the sin against the Holy Spirit, that is to say, a universal and wilful falling away from the known truth of the gospel.

(l) This is as if he said, let him ask the Lord to forgive him, and he will forgive him being so asked.

(1Jo 5:17) All vnrighteousnesse is sinne, but there is a sinne not vnto death.

(Notes Reference) (16) All unrighteousness is sin: and there is a sin not unto death.

(16) The taking away of an objection: indeed all iniquity is comprehended under the name of sin: but yet we must not despair therefore, because every sin is not deadly, and without hope of remedy.

(1Jo 5:18) We know that whosoeuer is borne of God, sinneth not: but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not.

(Notes Reference) (17) We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

(17) A reason why not all, or rather why no sin is mortal to some: that is, because they are born of God, that is to say, made the sons of God in Christ, and being ended with his Spirit, they do not serve sin, nor are they mortally wounded by Satan.

(1Jo 5:19) We knowe that we are of God, and this whole world lieth in wickednesse.

(Notes Reference) (18) [And] we know that we are of God, and the whole world lieth in wickedness.

(18) Every man must particularly apply to himself the general promises, that we may certainly persuade ourselves, that whereas all the world is by nature lost, we are freely made the sons of God, by the sending of Jesus Christ his son to us, of whom we are enlightened with the knowledge of the true God and everlasting life.

(1Jo 5:20) But we know that that Sone of God is come, and hath giue vs a mind to know him, which is true: and we are in him that is true, that is, in that his Sone Iesus Christ: this same is that very God, and that eternal life.

(Notes Reference) And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ. This is the true (m) God, and eternal life.

(m) The divinity of Christ is most clearly proved by this passage.

(1Jo 5:21) Litle children, keepe your selues from idoles, Amen.

(Notes Reference) (19) Little children, keep yourselves from idols. Amen.

(19) He expresses a plain precept of taking heed of idols: which he contrasts with the only true God, that with this seal he might seal up all the former doctrine.