Read Scripture In A Year: June 16

(Jdg 17:1) There was a man of mount Ephraim, whose name was Michah,

(Notes Reference) And there (a) was a man of mount Ephraim, whose name [was] Micah.

(a) Some think this history was in the time of Othniel, or as Josephus writes, immediately after Joshua.

(Jdg 17:2) And he saide vnto his mother, The eleuen hundreth shekels of siluer that were taken from thee, for the which thou cursedst, and spakedst it, euen in mine hearing, beholde, the siluer is with me, I tooke it. Then his mother saide, Blessed be my sonne of the Lord.

(Jdg 17:3) And when he had restored the eleuen hundreth shekels of siluer to his mother, his mother sayd, I had dedicate the siluer to the Lord of mine hand for my sonne, to make a grauen and molten image. Now therfore I will giue it thee again.

(Notes Reference) And when he had restored the eleven hundred [shekels] of silver to his mother, his mother said, I had wholly dedicated the silver unto the LORD from my hand for my son, to make a (b) graven image and a molten image: now therefore I will restore it unto thee.

(b) Contrary to the commandment of God and true religion practised under Joshua, they forsook the Lord and fell into idolatry.

(Jdg 17:4) And when he had restored the money vnto his mother, his mother tooke two hundreth shekels of siluer, and gaue them to the founder, which made thereof a grauen and molten image, and it was in the house of Michah.

(Jdg 17:5) And this man Michah had an house of gods, and made an Ephod, and Teraphim, and cosecrated one of his sonnes, who was his Priest.

(Notes Reference) And the man Micah had an house of gods, and made an (c) ephod, and (d) teraphim, and consecrated one of his sons, who became his priest.

(d) By Teraphim some understand certain idols, having the likeness of a man, but others understand by it all manner of things and instruments belonging to those who sought an answer at God's hands, as in (Jdg 18:5-6).

(Jdg 17:6) In those dayes there was no King in Israel, but euery man did that which was good in his owne eyes.

(Notes Reference) In those days [there was] no (e) king in Israel, [but] every man did [that which was] right in his own eyes.

(e) For where there is no Magistrate fearing God, there can be no true religion or order.

(Jdg 17:7) There was also a yong man out of Bethlehem Iudah, of the familie of Iudah: who was a Leuite, and soiourned there.

(Notes Reference) And there was a young man out of Bethlehemjudah (f) of the family of Judah, who [was] a Levite, and he sojourned there.

(f) Which Bethlehem was in the tribe of Judah.

(Jdg 17:8) And the man departed out of the citie, euen out of Beth-lehem Iudah, to dwell where he coulde finde a place: and as he iourneyed, he came to mount Ephraim to the house of Michah

(Jdg 17:9) And Michah saide vnto him, Whence comest thou? And the Leuite answered him, I come from Beth-lehem Iudah, and goe to dwell where I may finde a place.

(Notes Reference) And Micah said unto him, Whence comest thou? And he said unto him, (g) I [am] a Levite of Bethlehemjudah, and I go to sojourn where I may find [a place].

(g) For in those days the service of God was corrupt in all estates and the Levites were not looked to.

(Jdg 17:10) Then Michah said vnto him, Dwell with me, and be vnto me a father and a Priest, and I will giue thee ten shekels of siluer by yeere, and a sute of apparell, and thy meate and drinke. So the Leuite went in.

(Jdg 17:11) And the Leuite was content to dwel with the man, and the yong man was vnto him as one of his owne sonnes.

(Notes Reference) And the Levite was (h) content to dwell with the man; and the young man was unto him as one of his sons.

(h) Not considering that he forsook the true worship of God to maintain his own belly.

(Jdg 17:12) And Michah consecrated the Leuite, and the yong man was his Priest, and was in the house of Michah.

(Jdg 17:13) Then said Michah, Nowe I know that the Lord will be good vnto me, seeing I haue a Leuite to my Priest.

(Notes Reference) Then said Micah, Now know I that the LORD will do me (i) good, seeing I have a Levite to [my] priest.

(i) Thus the idolaters persuade themselves of God's favour, when indeed he detests them.

(Jdg 18:1) In those dayes there was no King in Israel, and at the same time the tribe of Dan sought them an inheritance to dwell in: for vnto that time all their inheritance had not fallen vnto them among the tribes of Israel.

(Notes Reference) In those days [there was] no (a) king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.

(a) Meaning, no ordinary magistrate to punish vice according to God's word.

(Jdg 18:2) Therefore the children of Dan sent of their familie, fiue men out of their coastes, euen men expert in warre, out of Zorah and Eshtaol, to viewe the lande and search it out, and saide vnto them, Goe, and search out the lande. Then they came to mount Ephraim to the house of Michah and lodged there.

(Notes Reference) And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, (b) Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.

(b) For the portion which Joshua gave them, was not sufficient for all their tribe.

(Jdg 18:3) When they were in the house of Michah, they knewe the voyce of the yong man the Leuite: and being turned in thither, they saide vnto him, Who brought thee hither? or what makest thou in this place? and what hast thou to doe here?

(Notes Reference) When they [were] by the house of Micah, they knew the (c) voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?

(Jdg 18:4) And he answered them, Thus and thus dealeth Michah with me, and hath hired me, and I am his Priest.

(Jdg 18:5) Againe they said vnto him, Aske counsell nowe of God, that we may knowe whether the way which we goe, shalbe prosperous.

(Jdg 18:6) And the Priest sayde vnto them, Goe in peace: for the Lord guideth your way which ye goe.

(Notes Reference) And the priest said unto them, (d) Go in peace: before the LORD [is] your way wherein ye go.

(d) Thus sometimes God grants the idolaters requests to the destruction of those who delight in errors.

(Jdg 18:7) Then the fiue men departed and came to Laish, and sawe the people that were therein, which dwelt carelesse, after the maner of the Zidonians, quiet and sure, because no man made any trouble in the lande, or vsurped any dominion: also they were farre from the Zidonians, and had no businesse with other men.

(Jdg 18:8) So they came againe vnto their brethren to Zorah and Eshtaol: and their brethren saide vnto them, What haue ye done?

(Jdg 18:9) And they answered, Arise, that we may goe vp against them: for we haue seene the lande, and surely it is very good, and doe ye sit stil? be not slouthfull to goe and enter to possesse the lande:

(Notes Reference) And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and (e) [are] ye still? be not slothful to go, [and] to enter to possess the land.

(e) Would you lose this good opportunity because of your laziness?

(Jdg 18:10) (If ye will goe, ye shall come vnto a carelesse people, and the countrey is large) for God hath giuen it into your hande. It is a place which doeth lacke nothing that is in the worlde.

(Jdg 18:11) Then there departed thence of the familie of the Danites, from Zorah and from Eshtaol, sixe hundreth men appointed with instruments of warre.

(Jdg 18:12) And they went vp, and pitched in Kiriath-iearim in Iudah: wherefore they called that place, Mahaneh-Dan vnto this day: and it is behinde Kiriath-iearim.

(Jdg 18:13) And they went thence vnto mount Ephraim, and came to the house of Michah.

(Jdg 18:14) Then answered the fiue men, that went to spie out the countrey of Laish, and said vnto their brethren, Knowe ye not, that there is in these houses an Ephod, and Teraphim, and a grauen and a molten image? Nowe therefore consider what ye haue to doe.

(Notes Reference) Then answered the five men that went to spy out the country of Laish, and said unto their brethren, (f) Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.

(f) Because before they had had good success, they wanted their brethren to be encouraged by hearing the same tidings.

(Jdg 18:15) And they turned thitherward and came to the house of the yong man the Leuite, euen vnto the house of Michah, and saluted him peaceably.

(Jdg 18:16) And the six hundreth men appointed with their weapons of warre, which were of the children of Dan, stoode by the entring of the gate.

(Jdg 18:17) Then the fiue men that went to spie out the land, went in thither, and tooke the grauen image and the Ephod, and the Teraphim, and the molten image: and the Priest stoode in the entring of the gate with the sixe hundreth men, that were appointed with weapons of warre,

(Notes Reference) And the five men that went to spy out the land went up, [and] came in thither, [and] took the (g) graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.

(g) Superstition blinded them so that they thought God's power was in the idols, and that they would have good success because of them, though they took them away by robbery and violence.

(Jdg 18:18) And the other went into Michahs house and fet the grauen image, the Ephod, and the Teraphim, and the molten image. Then saide the Priest vnto them, What doe ye?

(Jdg 18:19) And they answered him, Holde thy peace: lay thine hande vpon thy mouth, and come with vs to be our father and Priest. Whether is it better that thou shouldest be a Priest vnto ye house of one man, or that thou shouldest be a Priest vnto a tribe and to a familie in Israel?

(Jdg 18:20) And the Priestes heart was glad, and hee tooke the Ephod and the Teraphim, and the grauen image, and went among the people.

(Notes Reference) And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the (h) people.

(h) With the six hundred men.

(Jdg 18:21) And they turned and departed, and put the children, and the cattell, and the substance before them.

(Notes Reference) So they turned and departed, and put the little ones and the cattle and the carriage (i) before them.

(i) Suspecting them that pursued them.

(Jdg 18:22) When they were farre off from the house of Michah, the men that were in the houses neere to Michahs house, gathered together, and pursued after the children of Dan,

(Jdg 18:23) And cryed vnto the children of Dan: who turned their faces, and said vnto Michah, What ayleth thee, that thou makest an outcrie?

(Jdg 18:24) And hee saide, Yee haue taken away my gods, which I made, and the Priest, and go your wayes: and what haue I more? howe then say ye vnto me, what ayleth thee?

(Notes Reference) And he said, Ye have taken away my (k) gods which I made, and the priest, and ye are gone away: and what have I more? and what [is] this [that] ye say unto me, What aileth thee?

(k) This declares the opinion the idolaters have of their idols.

(Jdg 18:25) And the children of Dan sayde vnto him, Let not thy voyce be heard among vs, least angrie fellowes runne vpon thee, and thou lose thy life with the liues of thine housholde.

(Jdg 18:26) So the children of Dan went their wayes: and when Michah saw that they were too strong for him, hee turned, and went backe vnto his house.

(Jdg 18:27) And they tooke the things which Michah had made, and the Priest which he had, and came vnto Laish, vnto a quiet people and without mistrust, and smote them with the edge of the sworde, and burnt the citie with fire:

(Notes Reference) And they took [the (l) things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.

(l) Meaning, the idols, as in (Jdg 18:18).

(Jdg 18:28) And there was none to helpe, because Laish was farre from Zidon, and they had no businesse with other men: also it was in the valley that lyeth by Beth-rehob. After, they built the citie, and dwelt therein,

(Jdg 18:29) And called the name of the citie Dan, after the name of Dan their father which was borne vnto Israel: howbeit the name of the city was Laish at the beginning.

(Jdg 18:30) Then the children of Dan set them vp the grauen image: and Ionathan the sonne of Gershom, the sonne of Manasseh and his sonnes were the Priestes in the tribe of the Danites vntil the day of the captiuitie of the lande.

(Notes Reference) And the children of Dan set up the (n) graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the (o) captivity of the land.

(n) Thus instead of giving glory to God, they attributed the victory to their idols, and honoured them therefore.

(o) That is, till the Ark was taken, (1Sa 5:1).

(Jdg 18:31) So they set them vp the grauen image, which Michah had made, all the while the house of God was in Shiloh.

Passage 2: Isaiah 40

(Isa 40:1) Comfort ye, comfort ye my people, will your God say.

(Notes Reference) Comfort (a) ye, comfort ye my people, saith your God.

(a) This is a consolation for the Church, assuring them that they will never be destitute of prophets by which he exhorts the true ministers of God that then were, and those also that would come after him, to comfort the poor afflicted and to assure them of their deliverance both of body and soul.

(Isa 40:2) Speake comfortably to Ierusalem, and crye vnto her, that her warrefare is accomplished, that her iniquitie is pardoned: for she hath receiued of the Lords hand double for all her sinnes.

(Notes Reference) Speak ye kindly to Jerusalem, and cry to her, that her (b) warfare is accomplished, that her iniquity is pardoned: for she hath received from the LORD'S hand (c) double for all her sins.

(b) The time of her affliction.

(Isa 40:3) A voyce cryeth in the wildernesse, Prepare ye the way of the Lord: make streight in the desert a path for our God.

(Notes Reference) The (d) voice of him that crieth in the (e) wilderness, (f) Prepare ye the way of the LORD, make straight in the desert a highway for our God.

(d) That is, of the prophets.

(e) That is, in Babylonia and other places, where they were kept in captivity and misery.

(f) Meaning Cyrus and Darius who would deliver God's people out of captivity and make them a ready way to Jerusalem.

(Isa 40:4) Euery valley shall be exalted, and euery mountaine and hill shall be made lowe: and the crooked shalbe streight, and the rough places plaine.

(Notes Reference) Every valley shall be exalted, and every (g) mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:

(g) Whatever may prevent or hinder this deliverance will be removed.

(Isa 40:5) And the glory of the Lord shalbe reueiled, and all flesh shall see it together: for the mouth of the Lord hath spoken it.

(Notes Reference) And the glory of the LORD shall be revealed, and all (h) flesh together shall see [it]: for the mouth of the LORD hath spoken [it].

(h) This miracle will be so great, that it will be known through all the world.

(Isa 40:6) A voyce saide, Crie. And he saide, What shall I crie? All flesh is grasse, and all the grace thereof is as the floure of the fielde.

(Notes Reference) The (i) voice said, Cry. And he said, What shall I cry? All flesh [is] grass, and all its (k) beauty [is] as the flower of the field:

(i) The voice of God which spoke to the prophet Isaiah.

(k) Meaning, all man's wisdom and natural powers, (Jam 1:10; 1Pe 1:24).

(Isa 40:7) The grasse withereth, the floure fadeth, because the Spirite of the Lord bloweth vpon it: surely the people is grasse.

(Notes Reference) The grass withereth, the flower fadeth: because the (l) breath of the LORD bloweth upon it: surely the people [is] grass.

(l) The spirit of God will discover the vanity in all that seems to have any excellency of themselves.

(Isa 40:8) The grasse withereth, the floure fadeth: but the worde of our God shall stand for euer.

(Notes Reference) The grass withereth, the flower fadeth: but the (m) word of our God shall stand for ever.

(m) Though considering the frailty of man's nature many of the Jews would perish, and so not be partakers of this deliverance, yet God's promise would be fulfilled, and they who remained, would feel the fruit of it.

(Isa 40:9) O Zion, that bringest good tidings, get thee vp into the hie mountaine: O Ierusalem, that bringest good tidings, lift vp thy voyce with strength: lift it vp, be not afraide: say vnto the cities of Iudah, Beholde your God.

(Notes Reference) O Zion, that bringest good tidings, go up upon the high (n) mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift [it] up, be not afraid; say to the cities of Judah, Behold (o) your God!

(n) To publish this benefit through all the world.

(o) He shows in one word the perfection of all man's happiness, which is to have God's presence.

(Isa 40:10) Beholde, the Lord God will come with power, and his arme shall rule for him: beholde, his rewarde is with him, and his worke before him,

(Notes Reference) Behold, the Lord GOD will come with strong [hand], and (p) his arm shall rule for him: behold, his reward [is] with him, and his work before him.

(p) His power will be sufficient without help of any other, and will have all means in himself to bring his will to pass.

(Isa 40:11) He shall feede his flocke like a shepheard: he shall gather the lambes with his arme, and cary them in his bosome, and shall guide them with young.

(Notes Reference) He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry [them] in his bosom, [and] shall gently lead those that are with (q) young.

(q) He will show his care and favour over them who are weak and tender.

(Isa 40:12) Who hath measured the waters in his fist? and counted heauen with the spanne, and comprehended the dust of the earth in a measure? and weighed ye mountaines in a weight, and the hilles in a balance?

(Notes Reference) Who hath comprehended the waters in the hollow of his (r) hand, and measured heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?

(r) Declaring that as only God has all power, so does he use the same for the defence and maintenance of his Church.

(Isa 40:13) Who hath instructed ye Spirit of the Lord? or was his counseler or taught him?

(Notes Reference) Who hath directed the Spirit of the LORD, or [being] (s) his counsellor hath taught him?

(s) He shows God's infinite wisdom for the same.

(Isa 40:14) Of whom tooke he counsell, and who instructed him and taught him in the way of iudgement? or taught him knowledge, and shewed vnto him the way of vnderstanding?

(Isa 40:15) Beholde, the nations are as a drop of a bucket, and are counted as the dust of the balance: beholde, he taketh away the yles as a litle dust.

(Isa 40:16) And Lebanon is not sufficient for fire, nor the beastes thereof sufficient for a burnt offering.

(Isa 40:17) All nations before him are as nothing, and they are counted to him, lesse then nothing, and vanitie.

(Notes Reference) All nations before him [are] as (t) nothing; and they are counted to him less than nothing, and vanity.

(t) He speaks all this to the intent that they would neither fear man nor put their trust in any, save only in God.

(Isa 40:18) To whom then wil ye liken God? or what similitude will ye set vp vnto him?

(Notes Reference) To whom then (u) will ye liken God? or what likeness will ye compare to him?

(u) By this he arms them against the idolatry with which they would be tempted in Babylon.

(Isa 40:19) The workeman melteth an image, or the goldsmith beateth it out in golde, or the goldesmith maketh siluer plates.

(Isa 40:20) Doeth not the poore chuse out a tree that will not rot, for an oblation? he seeketh also vnto him a cunning workeman, to prepare an image, that shall not be moued.

(Notes Reference) He that [is] so (x) impoverished that he hath no oblation chooseth a tree [that] will not rot; he seeketh for himself a skilful workman to prepare a graven image, [that] shall not be moved.

(x) He shows the rage of the idolaters, seeing that the poor who do not have enough to meet their own needs will defraud themselves to serve their idols.

(Isa 40:21) Know ye nothing? haue ye not heard it? hath it not bene tolde you from the beginning? haue ye not vnderstand it by the foundation of the earth?

(Notes Reference) Have ye not known? have ye not (y) heard? hath it not been told you from the beginning? have ye not understood from the (z) foundations of the earth?

(y) Do you not have the word of God, which plainly condemns idolatry?

(z) Can you not learn by the visible creatures whom God has made for your use, that you should not serve them or worship them?

(Isa 40:22) He sitteth vpon the circle of the earth, and the inhabitants thereof are as grashoppers, hee stretcheth out ye heauens, as a curtaine, and spreadeth them out, as a tent to dwell in.

(Isa 40:23) He bringeth the princes to nothing, and maketh the iudges of the earth, as vanitie,

(Isa 40:24) As though they were not plated, as though they were not sowen, as though their stocke tooke no roote in the earth: for he did euen blow vpon them, and they withered, and the whirlewinde will take them away as stubble.

(Notes Reference) Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also (a) blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.

(a) So that his power appears in every place we turn our eyes.

(Isa 40:25) To whom nowe will ye liken me, that I should be like him, saith the Holy one?

(Isa 40:26) Lift vp your eyes on hie, and beholde who hath created these things, and bringeth out their armies by nomber, and calleth them all by names? by the greatnesse of his power and mightie strength nothing faileth.

(Notes Reference) Lift up your eyes on high, and behold who hath created these [things], that bringeth (b) out their host by number: he calleth them all by names by the greatness of his might, for that [he is] strong in power; not one faileth.

(b) Who has set in order the infinite number of the stars.

(Isa 40:27) Why sayest thou, O Iaakob, and speakest O Israel, My way is hid from the Lord, and my iudgement is passed ouer of my God?

(Notes Reference) Why sayest thou, O Jacob, and speakest, O Israel, (c) My way is hid from the LORD, and my judgment is passed over by my God?

(c) He rebukes the Jews because they did not rest on the providence of God, but thought that he had forsaken them in their troubles.

(Isa 40:28) Knowest thou not? or hast thou not heard, that the euerlasting God, the Lord hath created the endes of the earth? he neither fainteth, nor is wearie: there is no searching of his vnderstanding.

(Notes Reference) Hast thou not known? hast thou not heard, [that] the everlasting God, the LORD, the Creator of the (d) ends of the earth, fainteth not, neither is weary? [there is] no searching of his (e) understanding.

(d) And therefore all power is in his hand to deliver when his time comes.

(e) Showing that men must patiently abide, and not curiously seek out the cause of God's delay in our affliction.

(Isa 40:29) But he giueth strength vnto him that fainteth, and vnto him that hath no strength, he encreaseth power.

(Isa 40:30) Euen the yong men shall faint, and be wearie, and the yong men shall stumble and fall.

(Notes Reference) (f) Even the youths shall faint and be weary, and the young men shall utterly fall:

(f) They who trust in their own virtue, and do not acknowledge that all comes from God.

(Isa 40:31) But they that waite vpon the Lord, shall renue their strength: they shall lift vp the wings as the eagles: they shall runne, and not be wearie, and they shall walke and not faint.

Passage 3: 1 John 1-2

(1Jo 1:1) That which was from the beginning, which wee haue heard, which wee haue seene with these our eyes, which wee haue looked vpon, and these handes of ours haue handled of that Word of life,

(Notes Reference) That (1) which was from the beginning, which we have (a) heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the (b) Word of life;

(1) He begins with the description of the person of Christ who he makes one and not two: and him both God from everlasting (for he was with the Father from the beginning, and is that eternal life) and also made true man, whom John himself and his companions both heard, beheld, and handled.

(a) I heard him speak, I saw him myself with my eyes, I handled with my hands him that is true God, being made true man, and not I alone, but others also that were with me.

(b) That same everlasting Word by whom all things are made, and in whom only is there life.

(1Jo 1:2) (For that life was made manifest, and wee haue seene it, and beare witnes, and shewe vnto you that eternall life, which was with the Father, and was made manifest vnto vs)

(Notes Reference) (For the life was manifested, and we have seen [it], and bear witness, and (c) shew unto you that eternal life, which was with the Father, and was manifested unto us;)

(c) Being sent by him: and that doctrine is correctly said to be shown, for no man could so much as have thought of it, if it had not been thus shown.

(1Jo 1:3) That, I say, which wee haue seene and heard, declare wee vnto you, that yee may also haue fellowship with vs, and that our fellowship also may be with the Father, and with his Sonne Iesvs Christ.

(Notes Reference) That which we have seen and heard declare we unto you, (2) that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.

(2) The use of this doctrine is this, that all of us being coupled and joined together with Christ by faith, might become the sons of God: in which only consists all true happiness.

(1Jo 1:4) And these thinges write we vnto you, that that your ioy may be full.

(1Jo 1:5) This then is the message which wee haue heard of him, and declare vnto you, that God is light, and in him is no darkenes.

(Notes Reference) (3) This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all.

(3) Now he enters into a question, by which we may understand that we are joined together with Christ, that is, if we are governed with his light, which is perceived by the ordering of our life. And thus he reasons, God is in himself most pure light, therefore he agrees well with them who are of the light, but with them that are of the darkness he has no fellowship.

(1Jo 1:6) If wee say that wee haue fellowship with him, and walke in darkenesse, we lie, and doe not truely:

(1Jo 1:7) But if we walke in the light as he is in the light, we haue fellowship one with another, and the blood of Iesus Christ his Sonne clenseth vs from all sinne.

(Notes Reference) But if we walk in the (d) light, as he is in the light, we have fellowship one with another, (4) and the blood of Jesus Christ his Son cleanseth us from all sin.

(d) God is said to be light by his own nature, and to be in light, that is to say, in that everlasting infinite blessedness: and we are said to walk in light in that the beams of that light shine to us in the Word. (4) A digression the matter at hand, to the remission of sins: for this our sanctification who walk in the light, is a testimony of our joining and knitting together with Christ: but because this our light is very dark, we must obtain another benefit in Christ, that is, that our sins may be forgiven us being sprinkled with his blood: and this in conclusion is the support and anchor of our salvation.

(1Jo 1:8) If we say that we haue no sinne, we deceiue our selues, and trueth is not in vs.

(Notes Reference) (5) If we say that we have no sin, we (e) deceive ourselves, and the (f) truth is not in us.

(5) There is none but need this benefit, because there is none that is not a sinner.

(e) This fully refutes that perfectness of works of supererogation (doing more than duty requires, the idea that excess good works can form a reserve fund of merit that can be drawn on in favour of sinners) which the papists dream of.

(f) So then, John speaks not thus for modesty's sake, as some say but because it is so indeed.

(1Jo 1:9) If we acknowledge our sinnes, he is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes.

(Notes Reference) (6) If we confess our sins, he is (g) faithful and just to (h) forgive us [our] sins, and to cleanse us from all unrighteousness.

(6) Therefore the beginning of salvation is to acknowledge our wickedness and to require pardon from him, who freely forgives all sins, because he has promised to do so and he is faithful and just.

(g) So then our salvation depends on the free promise of God, who because he is faithful and just, will perform that which he hath promised.

(h) Where then are our merits? for this is our true happiness.

(1Jo 1:10) If wee say we haue not sinned, wee make him a liar, and his word is not in vs.

(Notes Reference) (7) If we say that we have not sinned, we make him (i) a liar, and his (k) word is not in us.

(7) A repeat of the former verse, in which he condemned all of sin without exception: so much so that if any man persuade himself otherwise, he does as much as in him lies, make the word of God himself useless and to no effect, yes, he makes God a liar: for to why in times past did we need sacrifices, or now Christ and the gospel, if we are not sinners?

(i) They do not only deceive themselves but are blasphemous against God.

(k) His doctrine shall have no place in us; that is, in our hearts.

(1Jo 2:1) My little children, these things write I vnto you, that ye sinne not: and if any man sinne, wee haue an Aduocate with the Father, Iesus Christ, the Iust.

(Notes Reference) My (1) little children, these things write I unto you, that ye sin not. And if any man sin, we have an (a) advocate with the Father, Jesus Christ the righteous:

(1) It does not follow that we must give our wicked nature free rein, or sin much more freely, because our sins are cleansed by the blood of Christ, but we must rather much more diligently resist sin, and yet we must not despair because of our weakness, for we have an advocate and a purger, Christ Jesus the Just, and therefore acceptable to his Father.

(a) In that be names Christ, he eliminates all others.

(1Jo 2:2) And he is the reconciliation for our sinnes: and not for ours onely, but also for the sinnes of the whole world.

(Notes Reference) And he is the (b) propitiation for our sins: and not for ours only, but also for [the sins of] the (c) whole world.

(b) Reconciliation and intercession go together, to give us to understand that he is both advocate and high priest.

(c) For men of all sorts, of all ages, and all places, so that this benefit being not to the Jews only, of whom he speaks as appears in (1Jo 2:7) but also to other nations.

(1Jo 2:3) And hereby we are sure that we knowe him, if we keepe his commandements.

(Notes Reference) (2) And hereby we do know that we (e) know him, (e) if we keep his commandments.

(2) He returns to the testimony of our union with God, that is, to sanctification, declaring what it is to walk in the light, that is, to keep God's commandments. By this it follows that holiness does not consist in those things which men have devised, neither in a vain profession of the gospel.

(d) This must be understood of such a knowledge as has faith with it, and not of a common knowledge.

(e) For the tree is known by the fruit.

(1Jo 2:4) Hee that saith, I knowe him, and keepeth not his commandements, is a liar, and the trueth is not in him.

(Notes Reference) (3) He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.

(3) Holiness, that is, a life ordered according to the prescript of God's commandments, however weak we are, is of necessity joined with faith, that is, with the true knowledge of the Father in the Son.

(1Jo 2:5) But hee that keepeth his worde, in him is the loue of God perfect in deede: hereby wee knowe that ye are in him.

(Notes Reference) (4) But whoso keepeth his word, in him verily is the (f) love of God perfected: hereby know we that we are in (g) him.

(4) He that keeps God's commandments loves God indeed: He that loves God, is in God, or is joined together with God. Therefore he that keeps his commandments is in him.

(f) Wherewith we love God.

(g) He means our union with Christ.

(1Jo 2:6) He that saith he remaineth in him, ought euen so to walke, as he hath walked.

(Notes Reference) (5) He that saith he abideth in him ought himself also so to walk, even as he walked.

(5) He that is one with Christ, must live his life, that is, must walk in his steps.

(1Jo 2:7) Brethren, I write no newe commandement vnto you: but an olde commandement, which ye haue had from the beginning: this olde commandement is that worde, which yee haue heard from the beginning.

(Notes Reference) (6) Brethren, I write no new commandment unto you, but an old commandment which ye had from the beginning. The old commandment is the word which ye have heard from the beginning.

(6) The apostle expounding the commandment of charity towards one another, tells first that when he urges holiness, he brings no new idea of life (as they use to do who devise traditions one after another) but reminds them of that same law which God gave in the beginning, that is, by Moses, at the time that God began to make laws for his people.

(1Jo 2:8) Againe, a new comandement I write vnto you, that which is true in him, and also in you: for the darkenes is past, and that true light now shineth.

(Notes Reference) (7) Again, a new commandment I write unto you, (h) which thing is true in him and in you: because the darkness is past, and the true light now shineth.

(7) He adds that the doctrine indeed is old, but it is in a way new, both in respect to Christ, and also to us: in whom he through the gospel, engraves his law effectually, not in tables of stone, but in our minds. (h) Which thing (that is, that the doctrine is new which I write to you) is true in him, and in you.

(1Jo 2:9) He that saith that hee is in that light, and hateth his brother, is in darkenes, vntill this time.

(Notes Reference) (8) He that saith he is in the light, and hateth his brother, is in darkness even until now.

(8) Now he comes to the second table, that is, to charity towards one another, and denies that a man has true light in him, or is indeed regenerate and the son of God, who hates his brother: and such a one wanders miserably in darkness, may he never brag of great knowledge of God for he knowingly and willingly casts himself headlong into hell.

(1Jo 2:10) Hee that loueth his brother, abideth in that light, and there is none occasion of euil in him.

(1Jo 2:11) But he that hateth his brother, is in darkenesse, and walketh in darkenesse, and knoweth not whither hee goeth, because that darkenesse hath blinded his eyes.

(1Jo 2:12) Litle children, I write vnto you, because your sinnes are forgiuen you for his Names sake.

(Notes Reference) (i) I write unto you, (9) little children, because your sins are forgiven you for his (k) name's sake.

(i) Therefore I write to you, because you are of their number whom God has reconciled to himself. (9) He returns again from the sanctification to remission of sins, because that free reconciliation in Christ is the ground of our salvation upon which afterwards sanctification must be built as upon a foundation.

(k) For his own sake: in that he names Christ he eliminates all others, whether they are in heaven or on earth.

(1Jo 2:13) I write vnto you, fathers, because yee haue knowen him that is from the beginning. I write vnto you, yong men, because ye haue ouercome that wicked one. I write vnto you, litle children, because ye haue knowen ye Father.

(Notes Reference) (10) I write unto you, fathers, because ye have known him [that is] from the beginning. (11) I write unto you, young men, because ye have overcome the wicked one. (12) I write unto you, little children, because ye have known the Father.

(10) He shows that this doctrine agrees to all ages, and first of all speaking to old men, he shows that Christ and his doctrine are ancient, and therefore if they enjoy with old things, nothing ought to be more acceptable to them.

(11) He advertises to young men, if they desire to show their strength, that they have a most glorious combat set here before them, that is, Satan the worst enemy, who must be overcome: willing them to be as sure of the victory, as if they had already gotten it.

(12) Finally, he shows to children, that the true Father from whom they have to look for all good things, is set before them in the gospel.

(1Jo 2:14) I haue written vnto you, fathers, because ye haue knowen him, that is from the beginning. I haue written vnto you, yong men, because ye are strong, and the worde of God abideth in you, and ye haue ouercome that wicked one.

(Notes Reference) (13) I have written unto you, fathers, because ye have known him [that is] from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

(13) He adds afterward in like order, as many exhortations: as if he should say, Remember, you Fathers, as I wrote even now, that the everlasting Son of God is revealed to us. Remember you young men, that that strength by which I said that you put Satan to flight, is given to you by the word of God which dwells in you.

(1Jo 2:15) Loue not this world, neither the things that are in this world. If any man loue this world, the loue of the Father is not in him.

(Notes Reference) (14) Love not the (l) world, neither the things [that are] in the world. If any man love the world, the (m) love of the Father is not in him.

(14) The world which is full of wicked desires, lusts or pleasures, and pride, is utterly hated by our heavenly Father. Therefore the Father and the world cannot be loved together: and this admonition is very necessary for young and growing youth.

(l) He speaks of the world, as it agrees not with the will of God, for otherwise God is said to love the world with an infinite love, (Joh 3:16) that is to say, those whom he chose out of the world.

(m) Wherewith the Father is loved.

(1Jo 2:16) For all that is in this world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of this world.

(1Jo 2:17) And this world passeth away, and the lust thereof: but he that fulfilleth the will of God, abideth euer.

(Notes Reference) (15) And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever.

(15) He shows how much better it is to obey the Father's will, than the lusts of the world, by both their natures and unlike event.

(1Jo 2:18) Litle children, it is the last time, and as ye haue heard that Antichrist shall come, euen now are there many Antichrists: whereby we know that it is the last time.

(Notes Reference) (16) (n) Little children, (17) it is the last time: (18) and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

(16) Now, he turns himself to little children, which nonetheless are well instructed in the sum of religion, and wills them by various reasons to shake off laziness, which is too familiar with that age.

(n) He uses this word "Little" not because he speaks to children, but to allure them the more by using such sweet words.

(17) First, because the last time is at hand, so that the matter suffers no delay.

(18) Secondly, because antichrists, that is, such as fall from God, are already come, even as they heard that they would come. And it was necessary to warn that careless and fearless age of the danger.

(1Jo 2:19) They went out from vs, but they were not of vs: for if they had bene of vs, they should haue continued with vs. But this cometh to passe, that it might appeare, that they are not all of vs.

(Notes Reference) (19) They went out from us, but they were not of us; for if they had been of us, (o) they would [no doubt] have continued with us: (20) but [they went out], that they might be made manifest that they were not all of us.

(19) A digression against certain offences and stumbling blocks at which that young age especially might stumble and be shaken, Therefore that they should not be terrified with the falling back of certain, first he makes plain to men that although those who fall from God and his religion had a place in the Church, yet they were never of the Church: because the Church is the company of the elect, who cannot perish, and therefore cannot fall from Christ.

(o) So then the elect can never fall from grace.

(20) Secondly, he shows that these things happen to the benefit of the Church, that hypocrites may be plainly known.

(1Jo 2:20) But ye haue an ointment from that Holy one, and know all things.

(Notes Reference) (21) But ye have an (p) unction from the (q) Holy One, and ye know all things.

(21) Thirdly, he comforts them, to make them stand fast, as they are anointed by the Holy Spirit with the true knowledge of salvation.

(p) The grace of the Holy Spirit, and this is a borrowed type of speech taken from the anointings used in the law.

(q) From Christ who is peculiarly called Holy.

(1Jo 2:21) I haue not written vnto you, because ye knowe not the trueth: but because ye knowe it, and that no lie is of the trueth.

(Notes Reference) (22) I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.

(22) The taking away of an objection, He did not write these things to men who are ignorant of religion, but rather to those who know the truth well, yes so far that they are able to discern truth from falsehood.

(1Jo 2:22) Who is a liar, but he that denyeth that Iesus is that Christ? the same is that Antichrist that denyeth the Father and the Sonne.

(Notes Reference) (23) Who is a liar but he that denieth that Jesus is the (r) Christ? He is antichrist, that denieth the Father and the Son.

(23) He shows now plainly the false doctrine of the antichrist's, that is, that either they fight against the person of Christ, or his office, or both together and at once. They who do so, boast and brag of God in vain, for in denying the Son, the Father also is denied.

(r) Is the true Messiah.

(1Jo 2:23) Whosoeuer denyeth the Sonne, the same hath not the Father.

(Notes Reference) (s) Whosoever denieth the Son, the same hath not the Father: [

(but) he that acknowledgeth the Son hath the Father also].

(s) They deceive themselves, and also deceive others, who say that the Moslems and other infidels worship the same God that we do.

(1Jo 2:24) Let therefore abide in you that same which ye haue heard from the beginning. If that which ye haue heard from the beginning, shall remaine in you, ye also shall continue in the Sonne, and in the Father.

(Notes Reference) (24) Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.

(24) The whole preaching of the prophets and apostles is contrary to that doctrine, therefore it is utterly to be cast away, and this wholly to be held and kept, which leads us to seek eternal life in the free promise, that is to say, in Christ alone, who is given to us by the Father.

(1Jo 2:25) And this is the promise that he hath promised vs, euen that eternall life.

(1Jo 2:26) These things haue I written vnto you, concerning them that deceiue you.

(Notes Reference) (25) These [things] have I written unto you concerning them that seduce you.

(25) The same Spirit who endues the elect with the knowledge of the truth and sanctifies them, gives them the gift of perseverance, to continue to the end.

(1Jo 2:27) But that anointing which ye receiued of him, dwelleth in you: and ye neede not that any man teach you: but as the same Anoynting teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him.

(Notes Reference) But the (t) anointing which ye have received of him abideth in you, and ye (u) need not that any man teach you: but as the same (x) anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

(t) The Spirit who you have received from Christ, and who has led you into all truth.

(u) You are not ignorant of those things, and therefore I teach them not as things that were never heard of, but call them to your mind as things which you do know.

(x) He commends both the doctrine which they had embraced, and also highly praises their faith, and the diligence of those who taught them, yet so, that he takes nothing from the honour due to the Holy Spirit.

(1Jo 2:28) And nowe, litle children, abide in him, that when he shall appeare, we may be bolde, and not be ashamed before him at his comming.

(Notes Reference) (26) And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.

(26) The conclusion both of the whole exhortation, and also of the former treatise.

(1Jo 2:29) If ye know that he is righteous, know ye that he which doeth righteously, is borne of him.

(Notes Reference) (27) If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

(27) A passing over to the treatise following, which tends to the same purpose, but yet is more ample, and handles the same matter in another way, for before he taught us to go from the effects to the cause, and in this that follows, he goes from the causes to the effects. This is the sum of the argument, God is the fountain of all righteousness, and therefore they that give themselves to righteousness, are known to be born of him, because they resemble God the Father.