Read Scripture In A Year: December 9

(Job 11:1) Then answered Zophar the Naamathite, and sayde,

(Job 11:2) Should not the multitude of wordes be answered? or should a great talker be iustified?

(Notes Reference) Should not the multitude of words be answered? and should a man (a) full of talk be justified?

(a) Should he persuade by his great talk that he is just?

(Job 11:3) Should men holde their peace at thy lyes? and when thou mockest others, shall none make thee ashamed?

(Job 11:4) For thou hast sayde, My doctrine is pure, and I am cleane in thine eyes.

(Notes Reference) For thou hast said, (b) My doctrine [is] pure, and I am clean in thine eyes.

(b) He charges Job with this, that he should say, that the thing which he spoke was true, and that he was without sin in the sight of God.

(Job 11:5) But, oh that God would speake and open his lippes against thee!

(Job 11:6) That he might shewe thee the secretes of wisedome, howe thou hast deserued double, according to right: know therefore that God hath forgotten thee for thine iniquitie.

(Notes Reference) And that he would shew thee the (c) secrets of wisdom, that [they are] double to that which is! Know therefore that God exacteth of thee [less] than thine iniquity [deserveth].

(c) Which is not to stand in justifying of yourself: he signifies that man will never be overcome while he reasons with another, and therefore God must break off the controversy, and stop man's mouth.

(Job 11:7) Canst thou by searching finde out God? canst thou finde out ye Almighty to his perfection?

(Job 11:8) The heauens are hie, what canst thou doe? it is deeper then the hell, how canst thou know it?

(Notes Reference) [It is] as high as heaven; what canst thou do? (d) deeper than hell; what canst thou know?

(d) That is, this perfection of God, and if man is not able to comprehend the height of the heavens, the depth of the earth, the breadth of the sea, which are but creatures, how can he attain to the perfection of the creator.

(Job 11:9) The measure thereof is longer then the earth, and it is broader then the sea.

(Job 11:10) If hee cut off and shut vp, or gather together, who can turne him backe?

(Notes Reference) If he cut off, and (e) shut up, or gather together, then who can hinder him?

(e) If God should turn the state of things and establish a new order in nature, who could control him?

(Job 11:11) For hee knoweth vaine men, and seeth iniquitie, and him that vnderstandeth nothing.

(Job 11:12) Yet vaine man would be wise, though man new borne is like a wilde asse colte.

(Notes Reference) For vain man would be wise, though man be born [like] a wild (f) ass's colt.

(f) That is, without understanding, so that whatever gifts he has afterward come from God, and not from nature.

(Job 11:13) If thou prepare thine heart, and stretch out thine hands toward him:

(Notes Reference) If thou (g) prepare thine heart, and stretch out thine hands toward him;

(g) If you repent, pray to him.

(Job 11:14) If iniquitie be in thine hand, put it farre away, and let no wickednesse dwell in thy Tabernacle.

(Notes Reference) If iniquity [be] in thine (h) hand, put it far away, and let not wickedness dwell in thy tabernacles.

(h) Renounce your own evil works and see that they do not offend God, over whom you have charge.

(Job 11:15) The truely shalt thou lift vp thy face without spot, and shalt be stable, and shalt not feare.

(Notes Reference) For then shalt thou lift up thy (i) face without spot; yea, thou shalt be stedfast, and shalt not fear:

(i) He declares the quietness of conscience and success in all things that they shall have who turn to God in true repentance.

(Job 11:16) But thou shalt forget thy miserie, and remember it as waters that are past.

(Job 11:17) Thine age also shall appeare more cleare then the noone day: thou shalt shine and bee as the morning.

(Job 11:18) And thou shalt bee bolde, because there is hope: and thou shalt digge pittes, and shalt lye downe safely.

(Job 11:19) For when thou takest thy rest, none shall make thee afraide: yea, many shall make sute vnto thee.

(Job 11:20) But the eyes of the wicked shall faile, and their refuge shall perish, and their hope shalbe sorow of minde.

(Notes Reference) But the eyes (k) of the wicked shall fail, and they shall not escape, and their hope [shall be as] the giving up of the ghost.

(k) He shows that contrary things will come to them who do not repent.

Passage 2: Micah 7

(Mic 7:1) Woe is me, for I am as the sommer gatherings, and as the grapes of the vintage: there is no cluster to eate: my soule desired the first ripe fruites.

(Notes Reference) Woe is me! for I am as when they have gathered the (a) summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.

(a) The Prophet takes upon himself the voice of the earth, which complains that all her fruits are gone, so that none are left: that is, that there is no godly man remaining, for all are given to cruelty and deceit, so that none spares his own brother.

(Mic 7:2) The good man is perished out of the earth, and there is none righteous among men: they all lye in wayte for blood: euery man hunteth his brother with a net.

(Notes Reference) The good [man] is perished out of the earth: and [there is] none upright among men: (b) they all lie in wait for blood; they hunt every man his brother with a net.

(b) He shows that the prince, the judge, and the rich man are all linked together to do evil, and to disguise the deeds of one another.

(Mic 7:3) To make good for the euil of their hands, the prince asked, and the iudge iudgeth for a reward: therefore the great man he speaketh out the corruption of his soule: so they wrapt it vp.

(Notes Reference) That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the (c) great [man], he uttereth his mischievous desire: so (d) they wrap it up.

(d) These men agree among themselves, and conspire with one another to do evil.

(Mic 7:4) The best of them is as a brier, and the most righteous of them is sharper then a thorne hedge: the day of thy watchmen and thy visitation commeth: then shalbe their confusion.

(Notes Reference) The best of them [is] as (e) a brier: the most upright [is sharper] than a thorn hedge: the day of (f) thy watchmen [and] thy visitation cometh; now shall be their perplexity.

(e) They that are of most estimation and are counted most honest among them, are but thorns and briers to prick.

(f) Meaning the prophets and governors.

(Mic 7:5) Trust ye not in a friend, neither put ye confidence in a counseller: keepe the doores of thy mouth from her that lyeth in thy bosome.

(Mic 7:6) For the sonne reuileth the father: ye daughter riseth vp against her mother: the daughter in lawe against her mother in lawe, and a mans enemies are the men of his owne house.

(Mic 7:7) Therefore I will looke vnto the Lord: I will waite for God my Sauiour: my God will heare me.

(Notes Reference) Therefore (g) I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.

(g) The Prophet shows that the only remedy for the godly in desperate evils, is to flee to God for help.

(Mic 7:8) Reioyce not against me, O mine enemie: though I fall, I shall arise: when I shall sit in darkenesse, the Lord shalbe a light vnto me.

(Notes Reference) Rejoice not against me, (h) O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.

(h) This is spoken in the voice of the Church, which calls the malignant church her enemy.

(Mic 7:9) I will beare the wrath of the Lord because I haue sinned against him, vntill he pleade my cause, and execute iudgement for me: then will he bring me foorth to the light, and I shall see his righteousnesse.

(Mic 7:10) Then she that is mine enemie, shall looke vpon it, and shame shall couer her, which said vnto me, Where is the Lord thy God? Mine eyes shall behold her: now shall she be troden downe as the myre of the streetes.

(Mic 7:11) This is ye day, that thy walles shalbe built: this day shall driue farre away the decree.

(Notes Reference) [In] (i) the day that thy walls are to be built, [in] that day shall (k) the decree be far removed.

(i) That is, when God will show himself to be a deliverer of his Church, and a destroyer of his enemies.

(k) Meaning the cruel empire of the Babylonians.

(Mic 7:12) In this day also they shall come vnto thee from Asshur, and from the strong cities, and from the strong holdes euen vnto the riuer, and from Sea to Sea, and from mountaine to mountaine.

(Notes Reference) [In] that day [also] he shall come even to thee from (l) Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.

(l) When the Church will be restored, those that were enemies before will come out of all the corners of the world to her, so that neither fortresses, rivers, seas, nor mountains will be able to stop them.

(Mic 7:13) Notwithstanding, the lande shall be desolate because of them that dwell therein, and for the fruites of their inuentions.

(Notes Reference) Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of (m) their doings.

(m) Before this grace appears, he shows how grievously the hypocrites themselves will be punished, seeing that the earth itself, which cannot sin, will be made waste because of their wickedness.

(Mic 7:14) Feed thy people with thy rod, the flocke of thine heritage (which dwell solitarie in the wood) as in the middes of Carmel: let them feede in Bashan and Gilead, as in olde time.

(Notes Reference) (n) Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.

(n) The Prophet prays to God to be merciful to his Church, when they would be scattered abroad as in solitary places in Babylon, and to be beneficial to them as in times past.

(Mic 7:15) According to the dayes of thy comming out of the lande of Egypt, will I shewe vnto him marueilous things.

(Notes Reference) (o) According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].

(o) God promises to be favourable to his people, as he had been before.

(Mic 7:16) The nations shall see, and be confounded for all their power: they shall lay their hande vpon their mouth: their eares shall be deafe.

(Notes Reference) The nations shall see and be confounded at all their might: they shall (p) lay [their] hand upon [their] mouth, (q) their ears shall be deaf.

(p) They will be as dumb men, and dare brag no more.

(q) They will be astonished and afraid to hear men speak, lest they should hear of their destruction.

(Mic 7:17) They shall licke the dust like a serpent: they shall mooue out of their holes like wormes: they shalbe afraide of the Lord our God, and shall feare because of thee.

(Notes Reference) They shall (r) lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.

(r) They will fall flat on the ground because of fear.

(Mic 7:18) Who is a God like vnto thee, that taketh away iniquitie, and passeth by the transgression of the remnant of his heritage! He reteineth not his wrath for euer, because mercie pleaseth him.

(Notes Reference) Who [is] a God like unto thee, that pardoneth iniquity, and (s) passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.

(s) As though he did not see it, ignoring it.

(Mic 7:19) He will turne againe, and haue compassion vpon vs: he will subdue our iniquities, and cast all their sinnes into the bottome of the sea.

(Notes Reference) He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all (t) their sins into the depths of the sea.

(t) Meaning his elect.

(Mic 7:20) Thou wilt perfourme thy trueth to Iaakob, and mercie to Abraham, as thou hast sworne vnto our fathers in olde time.

(Notes Reference) Thou wilt perform the (u) truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

(u) The Church is assured that God will perform the truth of his merciful promise, which he had made long ago to Abraham, and to all that would apprehend the promise by faith.

Passage 3: James 3-4

(Jam 3:1) My brethren, be not many masters, knowing that we shall receiue the greater condemnation.

(Notes Reference) My (1) brethren, be not many masters, (2) knowing that we (a) shall receive the greater condemnation.

(1) The sixth part or place: Let no man usurp (as most men ambitiously do) authority to judge and censure others harshly. (2) A reason: Because they provoke God's anger against themselves, who do so eagerly and harshly condemn others, being themselves guilty and faulty.

(a) Unless we cease from this imperious and proud finding of fault with others.

(Jam 3:2) For in many things we sinne all. If any man sinne not in word, he is a perfect man, and able to bridle all the body.

(Notes Reference) For in many things we offend all. (3) If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body.

(3) The seventh place, concerning the bridling of the tongue, joined with the former, so that it is revealed that there is no man in who can not justly be found fault as well, seeing as it is a rare virtue to bridle the tongue.

(Jam 3:3) Beholde, we put bittes into the horses mouthes, that they should obey vs, and we turne about all their bodie.

(Notes Reference) (4) Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

(4) He shows by two comparisons, the one taken from the bridles of horses, the other from the rudder of ships, how great matters may be brought to pass by the good control of the tongue.

(Jam 3:4) Behold also the shippes, which though they be so great, and are driuen of fierce windes, yet are they turned about with a very small rudder, whither soeuer the gouernour listeth.

(Jam 3:5) Euen so the tongue is a litle member, and boasteth of great things: beholde, howe great a thing a litle fire kindleth.

(Notes Reference) Even so the tongue is a little member, and boasteth great things. (5) Behold, how great a matter a little fire kindleth!

(5) On the contrary part he shows how great inconveniences arise by the excesses of the tongue, throughout the whole world, to the end that men may so much the more diligently give themselves to control it.

(Jam 3:6) And the tongue is fire, yea, a worlde of wickednesse: so is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell.

(Notes Reference) And the tongue [is] a fire, a (b) world of iniquity: so is the tongue among our members, that it defileth the whole body, and (c) setteth on fire the course of nature; and it is set on fire of hell.

(b) A heap of all mischiefs.

(Jam 3:7) For the whole nature of beasts, and of birds, and of creeping things, and things of the sea is tamed, and hath bene tamed of the nature of man.

(Jam 3:8) But the tongue can no man tame. It is an vnruly euill, full of deadly poyson.

(Jam 3:9) Therewith blesse we God euen the Father, and therewith curse we men, which are made after the similitude of God.

(Notes Reference) (6) Therewith bless we God, even the Father; and therewith curse we men, which are made after the (7) similitude of God.

(6) Among other faults of the tongue, the apostle chiefly reproves slandering and speaking evil of our neighbours, even in those especially who otherwise will seem godly and religious. (7) He denies by two reasons, that God can be praised by the man who uses cursed speaking, or slandering: first because man is the image of God and whoever does not reverence him, does not honour God.

(Jam 3:10) Out of one mouth proceedeth blessing and cursing: my brethren, these things ought not so to be.

(Notes Reference) (8) Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.

(8) Secondly, because the order of nature which God has set in things, will not allow things that are so contrary to one another, to stand with one another.

(Jam 3:11) Doeth a fountaine send forth at one place sweete water and bitter?

(Jam 3:12) Can ye figge tree, my brethren, bring forth oliues, either a vine figges? so can no fountaine make both salt water and sweete.

(Jam 3:13) Who is a wise man and endued with knowledge among you? let him shew by good conuersation his workes in meekenesse of wisdome.

(Notes Reference) (9) Who [is] a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.

(9) The eighth part, which goes with the former concerning meekness of mind, against which he sets envy and a contentious mind: in the beginning he shuts the mouth of the main fountain of all these mischiefs, that is, a false persuasion of wisdom, whereas nonetheless there is no true wisdom, but that which is heavenly, and shapes our minds to all types of true discipline and modesty.

(Jam 3:14) But if ye haue bitter enuying and strife in your hearts, reioyce not, neither be liars against the trueth.

(Jam 3:15) This wisedome descendeth not from aboue, but is earthly, sensuall, and deuilish.

(Jam 3:16) For where enuying and strife is, there is sedition, and all maner of euill workes.

(Jam 3:17) But the wisedome that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruites, without iudging, and without hipocrisie.

(Notes Reference) But the wisdom that is from above is first pure, then peaceable, gentle, [and] easy to be intreated, full of (d) mercy and good fruits, without partiality, and without hypocrisy.

(d) He sets mercy against the fierce and cruel nature of man, and shows that heavenly wisdom brings forth good fruits, for he that is heavenly wise, refers all things to God's glory, and the profit of his neighbours.

(Jam 3:18) And the fruite of righteousnesse is sowen in peace, of them that make peace.

(Notes Reference) (10) And the fruit of righteousness is sown in peace of them that make peace.

(10) Because the world persuades itself that they are miserable who live peaceably and simply: on the contrary, the apostle states that they shall eventually reap the harvest of peaceable righteousness.

(Jam 4:1) From whence are warres and contentions among you? are they not hence, euen of your pleasures, that fight in your members?

(Notes Reference) From (1) whence [come] wars and fightings among you? [come they] not hence, [even] of your lusts that war in your members?

(1) He advances the same argument, condemning certain other causes of wars and contentions, that is, unbridled pleasures and uncontrolled lusts, by their effects, for so much as the Lord does worthily make them come to no effect, so that they bring nothing to them in whom they reside, but incurable torments.

(Jam 4:2) Ye lust, and haue not: ye enuie, and desire immoderately, and cannot obtaine: ye fight and warre, and get nothing, because ye aske not.

(Notes Reference) Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, (2) because ye ask not.

(2) He reprehends them by name, who are not ashamed to make God the minister and helper of their lusts and pleasures, in asking things which are either in themselves unlawful or being lawful, ask for them out of wicked motives and uses.

(Jam 4:3) Ye aske, and receiue not, because ye aske amisse, that ye might lay the same out on your pleasures.

(Jam 4:4) Ye adulterers and adulteresses, knowe ye not that the amitie of the world is the enimitie of God? Whosoeuer therefore will be a friend of the world, maketh himselfe the enemie of God.

(Notes Reference) (3) Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

(3) Another reason why such unbridled lusts and pleasures are utterly to be condemned, that is, because he who gives himself to the world divorces himself from God, and breaks the band of that holy and spiritual marriage.

(Jam 4:5) Doe ye thinke that the Scripture sayeth in vaine, The spirit that dwelleth in vs, lusteth after enuie?

(Notes Reference) (4) Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?

(4) The taking away of an objection: in deed our minds run headlong into these vices, but we ought so much the more diligently take heed of them: whose care and study shall not be in vain, seeing that God resists the stubborn and gives the grace to the modest and humble that surmounts all those vices.

(Jam 4:6) But the Scripture offereth more grace, and therefore sayth, God resisteth the proude, and giueth grace to the humble.

(Jam 4:7) Submit your selues to God: resist the deuill, and he will flee from you.

(Notes Reference) (5) Submit yourselves therefore to God. Resist the devil, and he will flee from you.

(5) The conclusion: We must set the positive virtues against those vices, and therefore whereas we obeyed the suggestions of the devil, we must submit our minds to God and resist the devil with a certain and assured hope of victory. In short, we must endeavour to come near to God by purity and sincerity of life.

(Jam 4:8) Drawe neere to God, and he will drawe neere to you. Clense your handes, ye sinners, and purge your hearts, ye double minded.

(Jam 4:9) Suffer afflictions, and sorrowe ye, and weepe: let your laughter be turned into mourning, and your ioy into heauinesse.

(Notes Reference) (6) Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and [your] joy to (a) heaviness.

(6) He goes on in the same comparison of opposites, and contrasts those profane joys with an earnest sorrow of mind, and pride and arrogancy with holy modesty.

(a) By this word the Greeks mean a heaviness joined with shamefacedness, which is to be seen in a cast down countenance, and settled as it were upon the ground.

(Jam 4:10) Cast downe your selues before the Lord, and he will lift you vp.

(Jam 4:11) Speake not euill one of another, brethren. He that speaketh euill of his brother, or he that condemneth his brother, speaketh euill of ye Law, and condemneth the Lawe: and if thou condemnest the Lawe, thou art not an obseruer of the Lawe, but a iudge.

(Notes Reference) (7) Speak not evil one of another, brethren. He that speaketh evil of [his] brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.

(7) He reprehends most sharply another double mischief of pride. The one is, in that the proud and arrogant will have other men to live according to their will and pleasure. Therefore they do most arrogantly condemn whatever does not please them: which cannot be done without great injury to our only lawmaker. For through this his laws are found fault with, as not carefully enough written, and men challenge that to themselves which properly belongs to God alone, in that they lay a law upon men's consciences.

(Jam 4:12) There is one Lawgiuer, which is able to saue, and to destroy. Who art thou that iudgest another man?

(Jam 4:13) Goe to now ye that say, To day or to morowe we will goe into such a citie, and continue there a yeere, and bye and sell, and get gaine,

(Notes Reference) (8) Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain:

(8) The other fault is this: That men do so confidently determine on these and those matters and businesses, as though every moment of their life did not depend on God.

(Jam 4:14) (And yet ye cannot tell what shalbe to morowe. For what is your life? It is euen a vapour that appeareth for a litle time, and afterward vanisheth away)

(Jam 4:15) For that ye ought to say, If the Lord will, and, if we liue, we will doe this or that.

(Jam 4:16) But now ye reioyce in your boastings: all such reioycing is euill.

(Jam 4:17) Therefore, to him that knoweth how to doe well, and doeth it not, to him it is sinne.

(Notes Reference) (9) Therefore to him that knoweth to do good, and doeth [it] not, to him it is sin.

(9) The conclusion of all the former treatise. The knowledge of the will of God does not only not at all profit, unless the life be answerable unto it, but also makes the sins far more grievous.