Read Scripture In A Year: November 23

Passage 1: Nehemiah 11

(Neh 11:1) And the rulers of the people dwelt in Ierusalem: the other people also cast lottes, to bring one out of ten to dwel in Ierusalem the holy citie, and nine partes to be in the cities.

(Notes Reference) And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, (a) to bring one of ten to dwell in Jerusalem the holy city, and nine parts [to dwell] in [other] cities.

(a) Because their enemies dwelt round about them, they provided that it might be replenished with men, and used this policy because there were few who offered themselves willingly.

(Neh 11:2) And the people thanked all the men that were willing to dwell in Ierusalem.

(Neh 11:3) These now are the chiefe of the prouince, that dwelt in Ierusalem, but in the cities of Iudah, euery one dwelt in his owne possession in their cities of Israel, the Priestes and the Leuites, and the Nethinims, and the sonnes of Salomons seruants.

(Neh 11:4) And in Ierusalem dwelt certaine of the children of Iudah, and of the children of Beniamin. Of the sonnes of Iudah, Athaiah, the sonne of Vziiah, the sonne of Zechariah, the sonne of Amariah, the sonne of Shephatiah, the sonne of Mahaleel, of the sonnes of Perez,

(Notes Reference) And at Jerusalem dwelt [certain] of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of (b) Perez;

(b) Which came from Perez the son of Judah.

(Neh 11:5) And Maaseiah the sonne of Baruch, the sonne of Col Hozeh, the sonne of Hazaiah, the sonne of Adaiah, the sonne of Ioiarib, the sonne of Zechariah, the sonne of Shiloni.

(Neh 11:6) All the sonnes of Perez that dwelt at Ierusalem, were foure hundreth, three score and eight valiant men.

(Neh 11:7) These also are the sonnes of Beniamin, Sallu, the sonne of Meshullam, the sonne of Ioed, the sonne of Pedaiah, the sonne of Kolaiah, the sonne of Maaseiah, the sonne of Ithiel, the sonne of Ieshaiah.

(Neh 11:8) And after him Gabai, Sallai, nine hundreth and twentie and eight.

(Neh 11:9) And Ioel the sonne of Zichri was gouernour ouer them: and Iudah, the sonne of Senuah was the second ouer the citie:

(Neh 11:10) Of the Priestes, Iedaiah, the sonne of Ioiarib, Iachin.

(Neh 11:11) Seraiah, the sonne of Hilkiah, the sonne of Meshullam, the sonne of Zadok, the sonne of Meraioth, the sonne of Ahitub was chiefe of the house of God.

(Notes Reference) Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, (c) [was] the ruler of the house of God.

(Neh 11:12) And their brethren that did the worke in the Temple, were eight hundreth, twenty and two: and Adaiah, the sonne of Ieroham, the sonne of Pelaliah, the sonne of Amzi, the sonne of Zechariah, the sonne of Pashur, the sonne of Malchiah:

(Notes Reference) And their brethren (d) that did the work of the house [were] eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah,

(d) That served and ministered in the temple.

(Neh 11:13) And his brethren, chiefe of the fathers, two hundreth and two and fourtie: and Amashsai the sonne of Azareel, the sonne of Ahazai, the sonne of Meshilemoth, the sonne of Immer:

(Neh 11:14) And their brethren valiant men, an hundreth and eight and twentie: and their ouerseer was Zabdiel the sonne of Hagedolim.

(Neh 11:15) And of the Leuites, Shemaiah, the sonne of Hashub, the sonne of Azrikam, the sonne of Hashabiah, the sonne of Bunni.

(Neh 11:16) And Shabbethai, and Iozabad of the chiefe of the Leuites were ouer the workes of the house of God without.

(Neh 11:17) And Mattaniah, the sonne of Micha, the sonne of Zabdi, the sonne of Asaph was the chiefe to begin the thankesgiuing and prayer: and Bakbukiah the second of his brethren, and Abda, the sonne of Shammua, the sonne of Galal, the sonne of Ieduthun.

(Notes Reference) And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, [was] the principal to (e) begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun.

(e) That is, he began the psalm and was the chanter.

(Neh 11:18) All the Leuites in the holy citie were two hundreth foure score and foure.

(Neh 11:19) And the porters Akkub, Talmon and their brethren that kept the gates, were an hundreth twentie and two.

(Notes Reference) Moreover the porters, Akkub, Talmon, and their brethren that kept the (f) gates, [were] an hundred seventy and two.

(f) Meaning of the temple.

(Neh 11:20) And the residue of Israel, of the Priests, and of the Leuites dwelt in al the cities of Iudah, euery one in his inheritance.

(Notes Reference) And the (g) residue of Israel, of the priests, [and] the Levites, [were] in all the cities of Judah, every one in his inheritance.

(g) Of them who dwelt not in Jerusalem.

(Neh 11:21) And the Nethinims dwelt in the fortresse, and Ziha, and Gispa was ouer the Nethinims.

(Neh 11:22) And the ouerseer of the Leuites in Ierusalem was Vzzi the sonne of Bani, the sonne of Ashabiah, the sonne of Mattaniah, the sonne of Micha: of the sonnes of Asaph singers were ouer the worke of the house of God.

(Neh 11:23) For it was the Kings commandement cocerning them, that faithfull prouision shoulde bee for the singers euery day.

(Neh 11:24) And Pethahiah the sonne of Meshezabeel, of the sonnes of Zerah, the sonne of Iudah was at the Kings hand in all matters concerning the people.

(Notes Reference) And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, (h) [was] at the king's hand in all matters concerning the people.

(h) Was chief about the king for all high affairs.

(Neh 11:25) And in the villages in their landes, some of the children of Iudah dwelt in Kiriath-arba, and in the villages thereof, and in Dibon, and in the villages thereof, and in Iekabzeel. and in the villages thereof,

(Neh 11:26) And in Ieshua, and in Moladah, and in Beth palet,

(Neh 11:27) And in Hazer-shual, and in Beer-sheba, and in the villages thereof,

(Neh 11:28) And in Ziklag, and in Mechonah, and in the villages thereof,

(Neh 11:29) And in En-rimmon, and in Zareah, and in Iarmuth,

(Neh 11:30) Zanoah, Adullam, and in their villages, in Lachish, and in the fieldes thereof, at Azekah, and in the villages thereof: and they dwelt from Beer-sheba, vnto the valley of Hinnom.

(Neh 11:31) And the sonnes of Beniamin from Geba, in Michmash, and Aiia, and Beth-el, and in the villages thereof,

(Neh 11:32) Anathoth, Nob, Ananiah,

(Neh 11:33) Hazor, Ramah, Gittaim,

(Neh 11:34) Hadid, Zeboim, Nebalat,

(Neh 11:35) Lod and Ono, in the carpenters valley.

(Neh 11:36) And of the Leuites were diuisions in Iudah and in Beniamin.

Passage 2: Amos 3

(Amo 3:1) Heare this worde that the Lord pronounceth against you, O children of Israel, euen against the whole familie which I brought vp from the land of Egypt, saying,

(Amo 3:2) You onely haue I knowen of all the families of the earth: therefore I will visite you for all your iniquities.

(Notes Reference) You (a) only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

(a) I have only chosen you to be mine among all other people, and yet you have forsaken me.

(Amo 3:3) Can two walke together except they bee agreed?

(Notes Reference) Can two walk together, except they be (b) agreed?

(b) By this the Prophet signifies that he speaks not of himself, but as God guides and moves him, which is called the agreement between God and his Prophets.

(Amo 3:4) Will a lion roare in ye forest, when he hath no pray? or wil a lions whelpe cry out of his den, if he haue taken nothing?

(Notes Reference) Will a (c) lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

(Amo 3:5) Can a birde fall in a snare vpon the earth, where no fouler is? or will he take vp the snare from the earth, and haue taken nothing at all?

(Notes Reference) (d) Can a bird fall in a snare upon the earth, where no gin [is] for him? shall [one] take up a (e) snare from the earth, and have taken nothing at all?

(d) Can anything come without God's providence?

(e) Will his threatenings be in vain?

(Amo 3:6) Or shall a trumpet be blowen in the citie, and the people be not afraide? or shall there be euil in a citie, and the Lord hath not done it?

(Notes Reference) (f) Shall a trumpet be blown in the city, and the people not be afraid? shall there (g) be evil in a city, and the LORD hath not done [it]?

(f) Will the Prophet's threaten God's judgments and the people not be afraid?

(g) Does any adversity come without God's appointment? (Isa 45:7)

(Amo 3:7) Surely the Lord God will doe nothing, but he reueileth his secrete vnto his seruantes the Prophets.

(Notes Reference) Surely the Lord GOD will do nothing, but he (h) revealeth his secret unto his servants the prophets.

(h) God does not deal with the Israelites as he does with other people: for he always warns them before of his plagues by his Prophets.

(Amo 3:8) The lyon hath roared: who will not bee afraide? the Lord God hath spoken: who can but prophecie?

(Notes Reference) The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but (i) prophesy?

(i) Because the people always murmured against the Prophets, he shows that God's Spirit moved them to speak as they did.

(Amo 3:9) Proclayme in the palaces at Ashdod, and in the palaces in the lande of Egypt, and saye, Assemble your selues vpon the mountaines of Samaria: so beholde the great tumultes in the middes thereof, and the oppressed in the middes thereof.

(Notes Reference) Publish in the palaces at (k) Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

(k) He calls the strangers, such as the Philistines and Egyptians, to be witness of God's judgments against the Israelites for their cruelty and oppression.

(Amo 3:10) For they knowe not to doe right, sayth the Lord: they store vp violence, and robbery in their palaces.

(Notes Reference) For they know not to do right, saith the LORD, who store up violence and robbery (l) in their palaces.

(l) The fruit of their cruelty and theft appears by their great riches, which they have in their houses.

(Amo 3:11) Therefore thus saith the Lord God, An aduersary shall come euen rounde about the countrey, and shall bring downe thy strength from thee, and thy palaces shalbe spoyled.

(Amo 3:12) Thus saieth the Lord, As the shephearde taketh out of the mouth of the lyon two legges, or a piece of an eare: so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus, as in a couche.

(Notes Reference) Thus saith the LORD; As the shepherd taketh (m) out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in (n) Damascus [in] a couch.

(m) When the lion has satisfied his hunger, the shepherd finds a leg or a piece of an ear, to show that the sheep have been torn by his teeth.

(n) Where they thought to have had a sure stronghold, and to have been in safety.

(Amo 3:13) Heare, and testifie in the house of Iaakob, saith the Lord God, the God of hostes.

(Amo 3:14) Surely in the day that I shall visit the transgressions of Israel vpon him, I wil also visite the altars of Beth-el, and the hornes of the altar shall be broken off, and fall to the ground.

(Amo 3:15) And I wil smite the winter house with the sommer house, and the houses of yuorie shall perish, and the great houses shalbe consumed, sayth the Lord.

Passage 3: 1 Timothy 6

(1Ti 6:1) Let as many seruaunts as are vnder the yoke, count their masters worthie of all honour, that the Name of God, and his doctrine be not euill spoken of.

(Notes Reference) Let (1) as many servants as are under the yoke count their own masters worthy of all honour, (2) that the name of God and [his] doctrine be not blasphemed.

(1) He adds also rules for the servant's duty towards their masters: upon which matter there were no doubt many questions asked by those who took occasion by the Gospel to trouble the normal manner of life. And this is the first rule: let servants that have come to the faith and have the unfaithful for their masters, serve them nonetheless with great faithfulness. (2) The reason: lest God should seem by the doctrine of the Gospel to stir up men to rebellion and all wickedness.

(1Ti 6:2) And they which haue beleeuing masters, let them not despise them, because they are brethren, but rather doe seruice, because they are faithfull, and beloued, and partakers of the benefite. These things teach and exhort.

(Notes Reference) (3) And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, (a) partakers of the benefit. (4) These things teach and exhort.

(3) The second rule: let not servants that have come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.

(a) Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are. (4) A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.

(1Ti 6:3) If any man teach otherwise, and consenteth not to the wholesome wordes of our Lord Iesus Christ, and to the doctrine, which is according to godlinesse,

(Notes Reference) (5) If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

(5) He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.

(1Ti 6:4) He is puft vp and knoweth nothing, but doteth about questions and strife of words, whereof commeth enuie, strife, railings, euill surmisings,

(Notes Reference) He is proud, knowing nothing, but doting about questions and (b) strifes of words, whereof cometh envy, strife, railings, evil surmisings,

(b) Strivings about words, and not about matter: and by words he means all those things which do not have substance in them, and by which we can reap no profit.

(1Ti 6:5) Frowarde disputations of men of corrupt mindes and destitute of ye trueth, which thinke that gaine is godlines: from such separate thy selfe.

(Notes Reference) Perverse (c) disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

(1Ti 6:6) But godlinesse is great gaine, if a man be content with that he hath.

(Notes Reference) (6) But godliness with contentment is great gain.

(6) He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.

(1Ti 6:7) For we brought nothing into the world, and it is certaine, that we can carie nothing out.

(Notes Reference) (7) For we brought nothing into [this] world, [and it is] certain we can carry nothing out.

(7) He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.

(1Ti 6:8) Therefore when wee haue foode and raiment, let vs therewith be content.

(1Ti 6:9) For they that will be rich, fall into tentation and snares, and into many foolish and noysome lustes, which drowne men in perdition and destruction.

(Notes Reference) (8) But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.

(8) He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.

(1Ti 6:10) For the desire of money is the roote of all euill, which while some lusted after, they erred from the faith, and pearced themselues through with many sorowes.

(Notes Reference) For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and (d) pierced themselves through with many sorrows.

(d) Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.

(1Ti 6:11) But thou, O man of God, flee these things, and follow after righteousnesse, godlines, faith, loue, patience, and meekenes.

(Notes Reference) (9) But thou, O (e) man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

(9) A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.

(e) Whom the Spirit of God rules.

(1Ti 6:12) Fight the good fight of faith: lay holde of eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

(1Ti 6:13) I charge thee in the sight of God, who quickeneth all thinges, and before Iesus Christ, which vnder Pontius Pilate witnessed a good confession,

(Notes Reference) (10) I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;

(10) A most earnest request and charge, to observe and keep all the things faithfully, with our eyes set upon the coming of Jesus Christ, whose glory we have to contrast with the vain glittering of this world, and his power with all the terrors of the wicked.

(1Ti 6:14) That thou keepe this commandement without spot, and vnrebukeable, vntill the appearing of our Lord Iesus Christ,

(1Ti 6:15) Which in due time hee shall shewe, that is blessed and Prince onely, the King of Kings and Lord of Lordes,

(Notes Reference) Which in his times he shall shew, [who is] the (f) blessed and only Potentate, the King of kings, and Lord of lords;

(f) He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.

(1Ti 6:16) Who onely hath immortalitie, and dwelleth in the light that none can attaine vnto, whom neuer man sawe, neither can see, vnto whome bee honour and power euerlasting, Amen.

(1Ti 6:17) Charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God, (which giueth vs aboundantly, all things to enioy)

(Notes Reference) (11) Charge them that are rich in (g) this world, that they be not highminded, nor trust in uncertain riches, but in the (h) living God, who giveth us richly all things to enjoy;

(11) He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.

(g) In things pertaining to this life, with whom those men are compared who are rich in good works.

(h) Who alone is, and that everlasting: for he sets the frail nature of riches against God.

(1Ti 6:18) That they doe good, and be riche in good woorkes, and readie to distribute, and comunicate,

(1Ti 6:19) Laying vp in store for themselues a good foundation against the time to come, that they may obteine eternall life.

(Notes Reference) (12) Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

(12) The praise of liberality, by the effects of it, because it is a sure testimony of the Spirit of God who dwells in us, and therefore of the salvation that will be given to us.

(1Ti 6:20) O Timotheus, keepe that which is committed vnto thee, and auoide prophane and vaine babblings, and oppositios of science falsely so called,

(Notes Reference) (13) O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:

(13) He repeats the most important of all the former exhortations, which ought to be deeply imprinted in the minds of all ministers of the word, that is, that they avoid all vain babblings of false wisdom, and continue in the simplicity of sincere doctrine.

(1Ti 6:21) Which while some professe, they haue erred concerning the faith. Grace be with thee, Amen. [The first Epistle to Timotheus, written from Laodicea, which is the chiefest citie of Phrygia Pacaciana.]

(Notes Reference) Which some (i) professing have erred concerning the faith. Grace [be] with thee. Amen. "[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]"

(i) Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.