Read Scripture In A Year: December 7

(Job 9:1) Then Iob answered, and sayd,

(Job 9:2) I knowe verily that it is so: for howe should man compared vnto God, be iustified?

(Notes Reference) I know [it is] so of a truth: but how should man be (a) just with God?

(a) Job here answers Eliphaz and Bildad's oration, touching the justice of God, and his innocency, confessing God to be infinite in justice and man to be nothing in respect.

(Job 9:3) If I would dispute with him, hee could not answere him one thing of a thousand.

(Notes Reference) If he will contend with him, he cannot answer him one of a (b) thousand.

(b) Of a thousand things, which God could lay to his charge, man cannot answer him one.

(Job 9:4) He is wise in heart, and mighty in strength: who hath bene fierce against him and hath prospered?

(Job 9:5) He remoueth the mountaines, and they feele not when he ouerthroweth them in his wrath.

(Job 9:6) Hee remooueth the earth out of her place, that the pillars thereof doe shake.

(Notes Reference) Which (c) shaketh the earth out of her place, and the pillars thereof tremble.

(c) He declares the infirmity of man, by the mighty and incomprehensible power that is in God, showing what he could do if he would set forth his power.

(Job 9:7) He commandeth the sunne, and it riseth not: hee closeth vp the starres, as vnder a signet.

(Job 9:8) Hee himselfe alone spreadeth out the heauens, and walketh vpon the height of the sea.

(Job 9:9) He maketh the starres Arcturus, Orion, and Pleiades, and the climates of the South.

(Notes Reference) Which maketh (d) Arcturus, Orion, and Pleiades, and the chambers of the south.

(d) These are the names of certain stars by which he means that all stars both known and unknown are at his appointment.

(Job 9:10) He doeth great things, and vnsearcheable: yea, marueilous things without nomber.

(Job 9:11) Lo, when he goeth by me, I see him not: and when he passeth by, I perceiue him not.

(Notes Reference) Lo, he goeth (e) by me, and I see [him] not: he passeth on also, but I perceive him not.

(e) I am not able to comprehend his works, which are common and daily before my eyes, much less in those things, which are hid and secret.

(Job 9:12) Behold, when he taketh a pray, who can make him to restore it? who shall say vnto him, What doest thou?

(Notes Reference) Behold, he taketh away, who can hinder him? (f) who will say unto him, What doest thou?

(f) He shows that when God executes his power, he does it justly, as no one can control him.

(Job 9:13) God will not withdrawe his anger, and the most mightie helpes doe stoupe vnder him.

(Notes Reference) [If] God (g) will not withdraw his anger, the proud helpers (h) do stoop under him.

(g) God will not be appeased for anything that man can say for himself for his justification.

(h) That is, all the reasons that men can lay to approve their cause.

(Job 9:14) Howe much lesse shall I answere him? or howe should I finde out my words with him?

(Notes Reference) How much less shall I answer him, [and] choose out (i) my words [to reason] with him?

(i) How should I be able to answer him by eloquence? By which he notes his friends, who although they were eloquent in talk, did not believe in their hearts, that which they spoke.

(Job 9:15) For though I were iust, yet could I not answere, but I would make supplication to my Iudge.

(Notes Reference) Whom, though I were righteous, [yet] would I (k) not answer, [but] I would make supplication to my judge.

(k) Meaning, in his own opinion, signifying that man will sometimes flatter himself to be righteous which before God is an abomination.

(Job 9:16) If I cry, and he answere me, yet woulde I not beleeue, that he heard my voyce.

(Notes Reference) If I (l) had called, and he had answered me; [yet] would I not believe that he had hearkened unto my voice.

(l) While I am in pain I cannot break forth into many inconveniences although I still know that God is just.

(Job 9:17) For he destroyeth mee with a tempest, and woundeth me without cause.

(Notes Reference) For he breaketh me with a tempest, and multiplieth my wounds (m) without cause.

(m) I am not able to feel my sins so great, as I feel the weight of his plagues; and this he speaks to condemn his dullness and to justify God.

(Job 9:18) He wil not suffer me to take my breath, but filleth me with bitternesse.

(Job 9:19) If we speake of strength, behold, he is strog: if we speake of iudgement, who shall bring me in to pleade?

(Notes Reference) If [I speak] of strength, lo, [he is] (n) strong: and if of judgment, who shall set me a time [to plead]?

(n) After he has accused his own weakness, he continues to justify God and his power.

(Job 9:20) If I woulde iustifie my selfe, mine owne mouth shall condemne mee: if I would be perfite, he shall iudge me wicked.

(Notes Reference) If I justify myself, mine own mouth shall condemn me: (o) [if I say], I [am] perfect, it shall also prove me perverse.

(o) If I stood in my own defence yet God would have just cause to condemn me if he examined my heart and conscience.

(Job 9:21) Though I were perfite, yet I knowe not my soule: therefore abhorre I my life.

(Job 9:22) This is one point: therefore I said, Hee destroyeth the perfite and the wicked.

(Notes Reference) This [is] one [thing], therefore I said [it], He destroyeth the (p) perfect and the wicked.

(p) If God punishes according to his justice, he will destroy them who are counted perfect as well as them that are wicked.

(Job 9:23) If the scourge should suddenly slay, should God laugh at the punishment of the innocent?

(Notes Reference) If the scourge (q) slay suddenly, he will (r) laugh at the trial of the innocent.

(q) That is, the wicked.

(r) This is spoken according to our apprehension, as though he would say, If God destroyed only the wicked, (Job 5:3), why would he allow the innocent to be so long tormented by them?

(Job 9:24) The earth is giuen into the hand of ye wicked: he couereth the faces of the iudges therof: if not, where is he? or who is he?

(Notes Reference) The earth is given into the hand of the wicked: (s) he covereth the faces of the judges thereof; if not, where, [and] who (t) [is] he?

(s) That they cannot see to do justice.

(t) That can show the contrary?

(Job 9:25) My dayes haue bene more swift then a post: they haue fled, and haue seene no good thing.

(Job 9:26) They are passed as with the most swift ships, and as the eagle that flyeth to the pray.

(Job 9:27) If I say, I wil forget my complaynt, I will cease from my wrath, and comfort mee,

(Notes Reference) If (u) I say, I will forget my complaint, I will leave off my heaviness, and comfort [myself]:

(u) I think not to fall into these afflictions, but my sorrows bring me to these manifold infirmities, and my conscience condemns me.

(Job 9:28) Then I am afrayd of all my sorowes, knowing that thou wilt not iudge me innocent.

(Job 9:29) If I be wicked, why labour I thus in vaine?

(Notes Reference) [If] I be wicked, why then (x) labour I in vain?

(x) Why does God not destroy me at once? thus he speaks according to the infirmity of the flesh.

(Job 9:30) If I wash my selfe with snowe water, and purge mine hands most cleane,

(Notes Reference) If I wash (y) myself with snow water, and make my hands never so clean;

(y) Though I seem pure in my own eyes, yet all is but corruption before God.

(Job 9:31) Yet shalt thou plunge mee in the pit, and mine owne clothes shall make me filthie.

(Notes Reference) Yet shalt thou plunge me in the ditch, and mine own (z) clothes shall abhor me.

(z) Whatever I would use to cover my filthiness with, it would disclose me even more.

(Job 9:32) For he is not a man as I am, that I shoulde answere him, if we come together to iudgement.

(Job 9:33) Neyther is there any vmpire that might lay his hand vpon vs both.

(Notes Reference) Neither is there any daysman betwixt us, (a) [that] might lay his hand upon us both.

(a) Who might make an accord between God and me, speaking of impatience, and yet confessing God to be just in punishing him.

(Job 9:34) Let him take his rod away from me, and let not his feare astonish me:

(Job 9:35) Then will I speake, and feare him not: but because I am not so, I holde me still.

(Notes Reference) [Then] would I speak, and not fear him; (b) but [it is] not so with me.

(b) Signifying that God's judgments keep him in awe.

Passage 2: Micah 5

(Mic 5:1) Nowe assemble thy garisons, O daughter of garisons: he hath layed siege against vs: they shall smite the iudge of Israel with a rod vpon the cheeke.

(Notes Reference) Now gather thyself in troops, O daughter (a) of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

(a) He forewarns them of the dangers that will come before they enjoy these comforts, showing that inasmuch as Jerusalem was accustomed with her garrisons to trouble others, the Lord would now cause other garrisons to vex her, and that her rulers would be hit on the face most contemptuously.

(Mic 5:2) And thou Beth-leem Ephrathah art litle to bee among the thousandes of Iudah, yet out of thee shall he come forth vnto me, that shalbe the ruler in Israel: whose goings forth haue bene from the beginning and from euerlasting.

(Notes Reference) But thou, Bethlehem Ephratah, [though] thou be (b) little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose (c) goings forth [have been] from of old, from everlasting.

(b) For so the Jews divided their country that for every thousand there was a chief captain: and because Bethlehem was not able to make a thousand, he calls it little. But yet God will raise up his captain and governor in it: and thus it is not the least by reason of this benefit. See Mat 2:6

(Mic 5:3) Therefore will he giue them vp, vntill the time that shee which shall beare, shall trauaile: then the remnant of their brethren shall returne vnto the children of Israel.

(Notes Reference) Therefore will he give them up, until the time [that] (d) she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

(d) He compares the Jews to women with child, who for a time would have great sorrows, but at length they would have a comfortable deliverance; (Joh 16:21).

(Mic 5:4) And he shall stand, and feed in the strength of the Lord, and in the maiestie of the Name of the Lord his God, and they shall dwel still: for now shall he be magnified vnto the ends of the world.

(Notes Reference) And he shall (e) stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

(e) That is, Christ's kingdom will be stable and everlasting, and his people, the Gentiles as well as the Jews, will dwell in safety.

(Mic 5:5) And hee shall be our peace when Asshur shall come into our lande: when he shall tread in our palaces, then shall we raise against him seuen shepheardes, and eight principall men.

(Notes Reference) And this [man] (f) shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.

(f) This Messiah will be a sufficient safeguard for us, and though the enemy invades us for a time, yet will God stir up many who will be able to deliver us.

(Mic 5:6) And they shall destroy Asshur with the sword, and the land of Nimrod with their swordes: thus shall he deliuer vs from Asshur, when hee commeth into our lande, and when he shall tread within our borders.

(Notes Reference) And they shall waste the (g) land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he (h) deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

(g) These whom God will raise up for the deliverance of his Church, will destroy all the enemies of it, who are meant here by the Assyrians and Babylonians, who were the chief enemies at that time.

(h) By these governors will God deliver us when the enemy comes into our land.

(Mic 5:7) And the remnant of Iaakob shalbe among many people, as a dewe from the Lord, and as the showres vpon the grasse, that waiteth not for man, nor hopeth in the sonnes of Adam.

(Notes Reference) And the (i) remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

(i) This remnant or Church which God will deliver will only depend on God's power and defence (as does the grass of the field), and not on the hope of man.

(Mic 5:8) And the remnant of Iaakob shalbe among the Gentiles in the middes of many people, as the lyon among the beastes of the forest, and as the lyons whelpe among the flockes of sheepe, who when he goeth thorow, treadeth downe and teareth in pieces, and none can deliuer.

(Mic 5:9) Thine hand shall bee lift vp vpon thine aduersaries, and all thine enemies shalbe cut off.

(Mic 5:10) And it shall come to passe in that day, sayth the Lord, that I will cut off thine horses out of the middes of thee, and I will destroy thy charets.

(Notes Reference) And it shall come to pass in that day, saith the LORD, that I will cut off thy (k) horses out of the midst of thee, and I will destroy thy chariots:

(k) I will destroy all things in which you put your confidence, such as your vain self-reliance and idolatry, and in doing this I will be helping you.

(Mic 5:11) And I will cut off the cities of thy land, and ouerthrowe all thy strong holdes.

(Mic 5:12) And I will cut off thine enchanters out of thine hande: and thou shalt haue no more southsayers.

(Mic 5:13) Thine idoles also will I cut off, and thine images out of the middes of thee: and thou shalt no more worship the woorke of thine hands.

(Mic 5:14) And I wil plucke vp thy groues out of the middes of thee: so will I destroy thine enemies.

(Mic 5:15) And I will execute a vegeance in my wrath and indignation vpon the heathen, which they haue not heard.

(Notes Reference) And I will execute vengeance in anger and fury upon the heathen, (l) such as they have not heard.

(l) It will be so terrible that nothing like it has been heard of.

Passage 3: James 1

(Jam 1:1) Iames a seruant of God, and of the Lord Iesus Christ, to the twelue Tribes, which are scattered abroade, salutation.

(Notes Reference) James, a servant of God and of the Lord Jesus Christ, to the (a) twelve tribes which are (b) scattered abroad, greeting.

(a) That is, written to no one man, city, or country, but to all the Jews generally, being now dispersed.

(b) To all the believing Jews, whatever tribe they are from, dispersed throughout the whole world.

(Jam 1:2) My brethren, count it exceeding ioy, when ye fall into diuers tentations,

(Notes Reference) (1) My brethren, (c) count it all joy (2) when ye fall into divers temptations;

(1) The first place or part concerning comfort in afflictions, in which we should not be cast down and be faint hearted, but rather rejoice and be glad.

(c) Seeing their condition was miserable because of the scattering abroad, he does well to begin as he does. (2) The first argument, because our faith is tried through afflictions: which ought to be most pure, for so it suits us.

(Jam 1:3) Knowing that ye trying of your faith bringeth forth patience,

(Notes Reference) (3) Knowing [this], that the (d) trying of your faith worketh patience.

(3) The second, because patience, a surpassing and most excellent virtue, is brought about in us by this means.

(d) That by this your faith is tried, that is, those various temptations.

(Jam 1:4) And let patience haue her perfect worke, that ye may be perfect and entier, lacking nothing.

(Notes Reference) (4) But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing.

(4) The third argument, proposed in manner of an exhortation, that true and lasting patience may be discerned from false and temporary. Affliction is the instrument God uses to polish and refine us. Therefore through the work and effect of afflictions, we are perfected in Christ.

(Jam 1:5) If any of you lacke wisedome, let him aske of God, which giueth to all men liberally, and reprocheth no man, and it shalbe giuen him.

(Notes Reference) (5) If any of you lack (e) wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him.

(5) An answer to a private objection; It is easily said, but not so easily done. He answers that we need, in this case, a different type of wisdom than the wisdom of man, to determine those things that are best for us, since they are disagreeable to the flesh: but we shall easily obtain this gift of wisdom, if we ask correctly, that is, with a sure confidence in God, who is entirely bountiful and liberal.

(e) By wisdom he means the knowledge of that doctrine previously mentioned, that is, why we are afflicted by God, and the fruit we reap from affliction.

(Jam 1:6) But let him aske in faith, and wauer not: for hee that wauereth, is like a waue of the sea, tost of the winde, and caried away.

(Notes Reference) But let him ask in faith, (f) nothing wavering. (6) For he that wavereth is like a wave of the sea driven with the wind and tossed.

(f) Why then, what need is there of another mediator or priest? (6) A digression or going aside from his matter, as compared to prayers which are conceived with a doubting mind, but we have a trustworthy promise from God, and this is the second part of the epistle.

(Jam 1:7) Neither let that man thinke that hee shall receiue any thing of the Lord.

(Jam 1:8) A double minded man is vnstable in all his waies.

(Notes Reference) A double minded man [is] unstable in (g) all his ways.

(g) In all his thoughts and his deeds.

(Jam 1:9) Let the brother of lowe degree reioyce in that he is exalted:

(Notes Reference) (7) Let the brother of (h) low degree rejoice in that he is exalted:

(7) He returns to his purpose repeating the proposition, which is, that we must rejoice in affliction, for it does not oppress us, but exalt us.

(h) Who is afflicted with poverty, or contempt, or with any kind of calamity.

(Jam 1:10) Againe hee that is rich, in that hee is made lowe: for as the flower of the grasse, shall he vanish away.

(Notes Reference) (8) But the (i) rich, in that he is made low: (9) because as the flower of the grass he shall pass away.

(8) Before he concludes, he gives a doctrine contrasted to the former: that is, how we ought to use prosperity, that is, the abundance of all things: that is, so that no man pleases himself, but rather be humble.

(i) Who has all things at his will. (9) An argument taken from the very nature of the things themselves, for that they are empty and unreliable.

(Jam 1:11) For as when the sunne riseth with heate, then the grasse withereth, and his flower falleth away, and the goodly shape of it perisheth: euen so shall the rich man wither away in all his waies.

(Notes Reference) For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his (k) ways.

(k) Whatever he purposes in his mind or does.

(Jam 1:12) Blessed is ye man, that endureth tentation: for when he is tried, hee shall receiue the crowne of life, which the Lord hath promised to them that loue him.

(Notes Reference) (10) Blessed [is] the man that endureth (l) temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

(10) The conclusion: Therefore we must patiently bear the affliction: and he adds a fourth argument, which comprehends the sum of all the former, that is, we gain the crown of life in this way, yet by grace according to the promise.

(l) Affliction, by which the Lord tries him.

(Jam 1:13) Let no man say when hee is tempted, I am tempted of God: for God can not bee tempted with euill, neither tempteth he any man.

(Notes Reference) (11) Let no man say when he is (m) tempted, I am tempted of God: (12) for God cannot be tempted with evil, neither tempteth he any man:

(11) The third part of this epistle, in which he descends from outward temptations, that is, from afflictions by which God tries us: to inward, that is, to those lusts by which we are stirred up to do evil. The sum is this: Every man is the author of these temptations by himself, and not God: for we carry in our bodies that wicked corruption, which seeks opportunity forever, to stir up evil in us, from which eventually proceeds wicked behaviour, and in conclusion follows death, the just reward of them.

(m) When he is provoked to do evil.

(12) Here a reason is shown, why God cannot be the author of evil behaviour in us, since he does not desire evil behaviour.

(Jam 1:14) But euery man is tempted, when hee is drawen away by his owne concupiscence, and is entised.

(Jam 1:15) Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished, bringeth foorth death.

(Notes Reference) Then when lust hath conceived, it bringeth forth n) sin: and sin, when it is finished, bringeth forth death.

(n) By sin, in this place, he means actual sin.

(Jam 1:16) Erre not, my deare brethren.

(Notes Reference) (13) Do not err, my beloved brethren.

(13) Another reason taken from opposites: God is the author of all goodness, and so, since he is always like himself; how then can he be thought to be the author of evil?

(Jam 1:17) Euery good giuing, and euery perfect gift is from aboue, and commeth downe from the Father of lights, with whome is no variablenes, neither shadow of turning.

(Notes Reference) Every good gift and every perfect gift is from above, and cometh down from the (o) Father of lights, with whom is no variableness, neither (p)shadow of turning.

(o) From him who is the fountain and author of all goodness.

(p) He goes on in the metaphor: for the sun by his many and various kinds of turning, makes hours, days, months, years, light and darkness.

(Jam 1:18) Of his owne will begate hee vs with the woorde of trueth, that we shoulde be as the first fruites of his creatures.

(Notes Reference) (14) Of his own (q) will begat he us with the word of truth, that we should be a kind of (r) firstfruits of his creatures.

(14) The fourth part concerning the excellency and fruit of the word of God, The sum is this: we must listen to the word of God most carefully and diligently, seeing it is the seed, through which God by his free favour and love has begotten us to himself, picking us out of the number of his creatures. The apostle condemns two faults, which greatly trouble us in this matter. For we so please ourselves, that we would rather speak ourselves, than hear God speaking. Indeed, we are angry when we are reproached and ignore it. Opposed to these faults, he sets a peaceable and quiet mind, and such as desires purity.

(q) This is what Paul calls gracious favour, an good will, which is the fountain of our salvation.

(r) As it were an holy type of offering, taken out of the remnant of men.

(Jam 1:19) Wherefore my deare brethren, let euery man be swift to heare, slowe to speake, and slowe to wrath.

(Jam 1:20) For the wrath of man doeth not accomplish the righteousnesse of God.

(Notes Reference) For the wrath of man worketh not the (s) righteousness of God.

(s) That which God appoints.

(Jam 1:21) Wherefore lay apart all filthinesse, and superfluitie of maliciousnesse, and receiue with meekenes the word that is graffed in you, which is able to saue your soules.

(Notes Reference) Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with (t) meekness the engrafted word, which is able to save your souls.

(t) By meekness he means modesty, and anything that is contrary to a haughty and proud spirit.

(Jam 1:22) And be ye doers of the word, and not hearers onely, deceiuing your owne selues.

(Notes Reference) (15) But be ye doers of the word, and not hearers only, (16) deceiving your own selves.

(15) Another admonition: therefore God's word is heard, that we may model our lives according to the laws it contains. (16) He adds reasons, and those most weighty: first, because they that do otherwise seriously harm themselves.

(Jam 1:23) For if any heare the woorde, and doe it not, he is like vnto a man, that beholdeth his naturall face in a glasse.

(Notes Reference) (17) For if any be a hearer of the word, and not a doer, he is like unto a man beholding his (u) natural face in a glass:

(17) Secondly: because they lose the most important use of God's word, if they do not use it to correct the faults that they know.

(u) He alludes to that natural stain, which is contrary to the purity that we are born again into, the living image which we see in the law.

(Jam 1:24) For when he hath considered himselfe, hee goeth his way, and forgetteth immediately what maner of one he was.

(Jam 1:25) But who so looketh in the perfect Lawe of libertie, and continueth therein, hee not being a forgetful hearer, but a doer of the woorke, shalbe blessed in his deede.

(Notes Reference) But whoso looketh into the perfect law of liberty, and continueth [therein], he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his (x) deed.

(x) Behaviour: for works show faith.

(Jam 1:26) If any man amog you seeme religious, and refraineth not his tongue, but deceiueth his owne heart, this mans religion is vaine.

(Notes Reference) (18) If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his (y) own heart, this man's religion [is] vain.

(18) The third admonition: the word of God lays down a rule to not only do well, but also to speak well.

(y) The fountain of all babbling, cursed speaking, and impudence is this, that men do not know themselves.

(Jam 1:27) Pure religion and vndefiled before God, euen the Father, is this, to visite the fatherlesse, and widdowes in their aduersitie, and to keepe himselfe vnspotted of the world.

(Notes Reference) (19) Pure religion and undefiled before God and the Father is this, To (z) visit the fatherless and widows in their affliction, [and] to keep himself unspotted from the world.

(19) The fourth: the true service of God exists in charity towards our neighbours, especially those who need the help of others (fatherless and widows), and purity of life.

(z) To care for them and to help them as much as we can.