Read Scripture In A Year: November 25

Passage 1: Nehemiah 13

(Neh 13:1) And on that day did they reade in the booke of Moses, in the audience of the people, and it was found written therein, that the Ammonite, and the Moabite should not enter into the Congregation of God,

(Neh 13:2) Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: and our God turned the curse into a blessing.

(Neh 13:3) Now when they had heard the Lawe, they separated from Israel all those that were mixed.

(Notes Reference) Now it came to pass, when they had heard the law, that they separated from Israel (a) all the mixed multitude.

(a) That is, all who had joined in unlawful marriage and also those with whom God had forbidden them to mingle with.

(Neh 13:4) And before this had the Priest Eliashib the ouersight of the chamber of the house of our God, being kinsman to Tobiah:

(Notes Reference) And before (b) this, Eliashib the priest, having the oversight of the chamber of the house of our God, [was] (c) allied unto Tobiah:

(b) That the separation was made.

(Neh 13:5) And he had made him a great chamber and there had they aforetime layde the offringes, the incense, and the vessels, and the tithes of corne, of wine, and of oyle (appointed for the Leuites, and the singers, and the porters) and the offringes of the Priests.

(Neh 13:6) But in all this time was not I in Ierusalem: for in the two and thirtieth yere of Artahshashte King of Babel, came I vnto the King, and after certaine dayes I obteined of the King.

(Notes Reference) But in all this [time] was not I at Jerusalem: for in the two and thirtieth year of (d) Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king:

(d) Called also Darius, (Ezr 6:1).

(Neh 13:7) And when I was come to Ierusalem, I vnderstood the euil that Eliashib had done for Tobiah, in that hee had made him a chamber in the court of the house of God,

(Notes Reference) And I came to Jerusalem, and understood of (e) the evil that Eliashib did for Tobiah, in preparing him a chamber in the courts of the house of God.

(e) Thus we see to what inconveniences the people fall into when they are destitute of one who fears God, seeing that their chief governor was absent only for a little while and yet they fell into such great absurdities: as appears in, (Exo 32:1).

(Neh 13:8) And it grieued me sore: therefore I cast forth all the vessels of the house of Tobiah out of the chamber.

(Neh 13:9) And I commanded them to clense ye chambers: and thither brought I againe the vessels of the house of God with the meate offring and the incense.

(Neh 13:10) And I perceiued that the portions of the Leuites had not bene giuen, and that euery one was fled to his lande, euen the Leuites and singers that executed the worke.

(Neh 13:11) Then reproued I the rulers and sayd, Why is the house of God forsaken? And I assembled them, and set them in their place.

(Neh 13:12) Then brought all Iudah the tithes of corne and of wine, and of oyle vnto the treasures.

(Neh 13:13) And I made treasurers ouer the treasures, Shelemiah the Priest, and Zadok the scribe, and of the Leuites, Pedaiah, and vnder their hande Hanan the sonne of Zaccur the sonne of Mattaniah: for they were counted faithfull, and their office was to distribute vnto their brethren.

(Neh 13:14) Remember me, O my God, herein, and wipe not out my kindenes that I haue shewed on the house of my God, and on the offices thereof.

(Notes Reference) Remember me, O my God, concerning this, and wipe not out my (f) good deeds that I have done for the house of my God, and for the offices thereof.

(f) He protests that he did his duty with a good conscience yet he does not justify himself in it, but desires God to favour him and to be merciful to him for his own goodness' sake, as in (Neh 13:22, Neh 13:31).

(Neh 13:15) In those dayes saw I in Iudah them, that trode wine presses on ye Sabbath, and that brought in sheaues, and which laded asses also with wine, grapes, and figges, and all burdens, and brought them into Ierusalem vpon the Sabbath day: and I protested to them in the day that they sold vitailes.

(Notes Reference) In those days saw I in Judah [some] treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all [manner of] burdens, which they brought into Jerusalem on the sabbath day: and (g) I testified [against them] in the day wherein they sold victuals.

(g) I declared to them that God would not allow such transgressors of his law to go unpunished.

(Neh 13:16) There dwelt men of Tyrus also therein, which brought fish and all wares, and solde on the Sabbath vnto the children of Iudah euen in Ierusalem.

(Neh 13:17) Then reprooued I the rulers of Iudah, and sayd vnto them, What euil thing is this that yee doe, and breake the Sabbath day?

(Neh 13:18) Did not your fathers thus, and our God brought all this plague vpon vs, and vpon this citie? yet yee increase the wrath vpon Israel, in breaking the Sabbath.

(Notes Reference) Did not your fathers (h) thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.

(h) Was this not the reason God plagued us in times past: meaning, that if they transgressed now in the same way, their plague would be greater.

(Neh 13:19) And when the gates of Ierusalem beganne to be darke before the Sabbath, I commaded to shut the gates, and charged, that they should not be opened til after the Sabbath, and some of my seruants set I at the gates, that there shoulde no burden be brought in on the Sabbath day.

(Notes Reference) And it came to pass, that when the gates of Jerusalem began to be (i) dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and [some] of my servants set I at the gates, [that] there should no burden be brought in on the sabbath day.

(i) About the time that the sun went down, for the sabbath lasted from the sun setting one day, to the sun setting the next day.

(Neh 13:20) So the chapmen and marchants of al marchandise remained once or twise all night without Ierusalem.

(Neh 13:21) And I protested among them, and said vnto them, Why tary ye all night about the wall? If ye do it once againe, I will lay hands vpon you. from that time came they no more on the Sabbath.

(Neh 13:22) And I sayde vnto the Leuites, that they should clense themselues, and that they shoulde come and keepe the gates, to sanctifie the Sabbath day. Remember me, O my God, concerning this, and pardon me according to thy great mercy.

(Notes Reference) And I commanded the Levites that they should cleanse themselves, and [that] they should come [and] (k) keep the gates, to sanctify the sabbath day. Remember me, O my God, [concerning] this also, and spare me according to the greatness of thy mercy.

(k) Meaning, of the temple that none that was unclean should enter.

(Neh 13:23) In those dayes also I saw Iewes that married wiues of Ashdod, of Ammon, and of Moab.

(Notes Reference) In those days also saw I Jews [that] had married wives of (l) Ashdod, of Ammon, [and] of Moab:

(l) Which was a city of the Philistines and they had married wives from it and so had corrupted their speech and religion.

(Neh 13:24) And their children spake halfe in ye speach of Ashdod, and could not speake in the Iewes language, and according to the language of the one people, and of the other people.

(Neh 13:25) Then I reprooued them, and cursed them, and smote certaine of them, and pulled off their heare, and tooke an othe of them by God, Yee shall not giue your daughters vnto their sonnes, neither shall ye take of their daughters vnto your sonnes, nor for your selues.

(Notes Reference) And I contended with them, and (m) cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, [saying], Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.

(m) That is, I excommunicated them and drove them out of the congregation.

(Neh 13:26) Did not Salomon the king of Israel sinne by these thinges? yet among many nations was there no King like him: for he was beloued of his God, and God had made him King ouer Israel: yet strange women caused him to sinne.

(Neh 13:27) Shall wee then obey vnto you, to doe all this great euil, and to transgresse against our God, euen to marry strange wiues?

(Neh 13:28) And one of the sonnes of Ioiada the sonne of Eliashib the hie Priest was the sonne in law of Sanballat the Horonite: but I chased him from me.

(Neh 13:29) Remember them, O my God, that defile the Priesthoode, and the couenant of the Priesthoode, and of the Leuites.

(Notes Reference) Remember them, O my God, because they have (n) defiled the priesthood, and the covenant of the priesthood, and of the Levites.

(n) Punish them according to their sin and the evil example they have given to the rest of the people contrary to their calling.

(Neh 13:30) Then cleansed I them from all strangers, and appoynted the wardes of the Priestes and of the Leuites, euery one in his office,

(Neh 13:31) And for the offring of the wood at times appoynted, and for the first fruites. Remember me, O my God, in goodnes.

(Notes Reference) And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, (o) for good.

(o) That is, to show mercy to me.

Passage 2: Amos 5

(Amo 5:1) Heare ye this worde, which I lift vp vpon you, euen a lamentation of the house of Israel.

(Amo 5:2) The virgine Israel is fallen, and shall no more rise: shee is left vpon her lande, and there is none to raise her vp.

(Notes Reference) The (a) virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up.

(a) He so calls them, because they so boasted of themselves, or because they were given to lustfulness and daintiness.

(Amo 5:3) For thus saith ye Lord God, The citie which went out by a thousand, shall leaue an hundreth: and that which went forth by an hundreth, shall leaue ten to the house of Israel.

(Notes Reference) For thus saith the Lord GOD; The city that went out [by] a thousand shall leave (b) an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel.

(b) Meaning, that the tenth part would hardly be saved.

(Amo 5:4) For thus saith the Lord vnto the house of Israel, Seeke ye me, and ye shall liue.

(Amo 5:5) But seeke not Beth-el, nor enter into Gilgal, and go not to Beer-sheba: for Gilgal shall goe into captiuitie, and Beth-el shall come to nought.

(Notes Reference) But seek not Bethel, nor enter into (c) Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.

(c) In those places they worshipped new idols, which before served for the true honour of God: therefore he says that these will not save them.

(Amo 5:6) Seeke the Lord, and yee shall liue, least he breake out like fire in the house of Ioseph and deuoure it, and there be none to quench it in Beth-el.

(Amo 5:7) They turne iudgement to wormewood, and leaue off righteousnes in the earth.

(Notes Reference) Ye who turn (d) judgment to wormwood, and leave off righteousness in the earth,

(d) Instead of judgment and fairness they execute cruelty and oppression.

(Amo 5:8) He maketh Pleiades, and Orion, and he turneth the shadowe of death into the morning, and he maketh the day darke as night: he calleth the waters of the sea, and powreth them out vpon the open earth: the Lord is his Name.

(Notes Reference) [Seek him] that (e) maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:

(e) He describes the power of God; (Job 9:9).

(Amo 5:9) He strengtheneth the destroyer against the mightie: and the destroyer shall come against the fortresse.

(Amo 5:10) They haue hated him, that rebuked in the gate: and they abhorred him that speaketh vprightly.

(Notes Reference) They hate him (f) that rebuketh in the gate, and they abhor him that speaketh uprightly.

(f) They hate the Prophets, who reprove them in the open assemblies.

(Amo 5:11) Forasmuch then as your treading is vpon the poore, and yee take from him burdens of wheate, ye haue built houses of hewen stone, but ye shall not dwel in them: ye haue plated pleasant vineyards, but ye shall not drinke wine of them.

(Notes Reference) Forasmuch therefore as your treading [is] upon the poor, and (g) ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.

(g) You take both his money and also his food, with which he should live.

(Amo 5:12) For I know your manifold transgressions, and your mightie sinnes: they afflict the iust, they take rewards, and they oppresse the poore in ye gate.

(Amo 5:13) Therefore the prudent shall keepe silence in that time, for it is an euill time.

(Notes Reference) Therefore (h) the prudent shall keep silence in that time; for it [is] an evil time.

(h) God will so plague them that they will not allow the godly to open their mouths once to admonish them of their faults.

(Amo 5:14) Seeke good and not euil, that ye may liue: and the Lord God of hostes shalbe with you, as you haue spoken.

(Amo 5:15) Hate the euil, and loue the good, and establish iudgement in the gate: it may bee that the Lord God of hostes will be mercifull vnto the remnant of Ioseph.

(Amo 5:16) Therfore the Lord God of hosts, the Lord saith thus, Mourning shalbe in all streetes: and they shall say in al the hie wayes, Alas, alas: and they shall call the husbandman to lamentation, and such as can mourne, to mourning.

(Notes Reference) Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the (i) husbandman to mourning, and such as are skilful of lamentation to wailing.

(i) So that people of all types will have reason to lament because of the great plagues.

(Amo 5:17) And in al the vines shalbe lamentation: for I wil passe through thee, saith the Lord.

(Amo 5:18) Woe vnto you, that desire the day of the Lord: what haue you to do with it? the day of the Lord is darkenes and not light.

(Notes Reference) Woe unto you that (k) desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light.

(k) He speaks in this way because the wicked and hypocrites said they were content to endure God's judgments, whereas the godly tremble and fear; (Jer 30:7; Joe 2:2, Joe 2:11), (Zep 1:15).

(Amo 5:19) As if a man did flee from a lyon, and a beare met him: or went into the house, and leaned his hand on the wall, and a serpent bit him.

(Amo 5:20) Shal not the day of the Lord be darkenes, and not light? euen darkenes and no light in it?

(Amo 5:21) I hate and abhorre your feast dayes, and I wil not smelll in your solemne assemblies.

(Amo 5:22) Though ye offer me burnt offrings and meat offrings, I wil not accept them: neither will I regard the peace offrings of your fat beasts.

(Notes Reference) Though ye offer me burnt offerings and your meat offerings, (l) I will not accept [them]: neither will I regard the peace offerings of your fat beasts.

(l) Because you have corrupted my true service, and remain obstinate in your vices; (Isa 1:11; Jer 6:10).

(Amo 5:23) Take thou away from me the multitude of thy songs (for I wil not heare the melodie of thy violes)

(Amo 5:24) And let iudgement runne downe as waters, and righteousnesse as a mightie riuer.

(Notes Reference) But let judgment run down as (m) waters, and righteousness as a mighty stream.

(m) Do your duty to God, and to your neighbour, and so you will plentifully feel his grace, if you show your abundant affections according to God's word.

(Amo 5:25) Haue ye offered vnto me sacrifices and offrings in the wildernesse fourtie yeeres, O house of Israel?

(Amo 5:26) But you haue borne Siccuth your King, and Chiun your images, and the starre of your gods, which ye made to your selues.

(Notes Reference) But ye have borne the tabernacle of your (n) Moloch and Chiun your images, the star of your god, which ye made to yourselves.

(n) That idol which you esteemed as your king, and carried about as you did Chiun, in which images you thought that there was a certain divinity.

(Amo 5:27) Therefore wil I cause you to goe into captiuitie beyond Damascus, saith the Lord, whose Name is the God of hostes.

Passage 3: 2 Timothy 2

(2Ti 2:1) Thou therefore, my sonne, be strong in the grace that is in Christ Iesus.

(Notes Reference) Thou (1) therefore, my son, be strong in the grace that is in Christ Jesus.

(1) The conclusion of the former exhortation which has also a declaration added to it: how those who do not keep that worthy thing that is committed to them, who keep it to themselves, but rather those who do most freely communicate it with others, to the end that many may be partakers of it, without any man's loss or hindrance.

(2Ti 2:2) And what things thou hast heard of me, by many witnesses, ye same deliuer to faithfull men, which shalbe able to teache other also.

(Notes Reference) And the things that thou hast heard of me among (a) many witnesses, the same commit thou to faithful men, who shall be able to teach others also.

(a) When many were there, who can bear witness of these things.

(2Ti 2:3) Thou therefore suffer affliction as a good souldier of Iesus Christ.

(Notes Reference) (2) Thou therefore endure hardness, as a good soldier of Jesus Christ.

(2) Another admonition: that the ministry of the word is a spiritual warfare, which no man can so travail in that he pleases his captain, unless he abstains from and parts with all hindrances which might draw him away from it.

(2Ti 2:4) No man that warreth, entangleth himselfe with the affaires of this life, because he woulde please him that hath chosen him to be a souldier.

(Notes Reference) No man that warreth entangleth himself with the affairs of (b) [this] life; that he may please him who hath chosen him to be a soldier.

(b) With affairs of household, or other things that belong to other ordinary businesses.

(2Ti 2:5) And if any man also striue for a Masterie, he is not crowned, except he striue as he ought to doe.

(Notes Reference) (3) And if a man also strive for masteries, [yet] is he not crowned, except he strive lawfully.

(3) The third admonition: the ministry is similar to a game in which men strive for the victory, and no man is crowned, unless he strive according to the laws which are prescribed, be they ever so hard and painful.

(2Ti 2:6) The husbandman must labour before he receiue the fruites.

(Notes Reference) (4) The husbandman that laboureth must be first partaker of the fruits.

(4) Another similarity with respect to the same matter: no man may look for the harvest, unless he first take pains to plow and sow his ground.

(2Ti 2:7) Consider what I say: and the Lord giue thee vnderstanding in all things:

(Notes Reference) (5) Consider what I say; and the Lord give thee understanding in all things.

(5) All these things cannot be understood, and much less practised, unless we ask of God and he gives us understanding.

(2Ti 2:8) Remember that Iesus Christ, made of the seede of Dauid, was raysed againe from the dead according to my Gospel,

(Notes Reference) (6) Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:

(6) He confirms plainly two principles of our faith, which are alway assaulted by heretics, the one of which (that is, that Christ is the true Messiah, made man of the seed of David) is the ground of our salvation: and the other is the highest part of it, that is, that he is risen again from the dead.

(2Ti 2:9) Wherein I suffer trouble as an euill doer, euen vnto bondes: but the worde of God is not bounde.

(Notes Reference) (7) Wherein I suffer trouble, as an evil doer, [even] unto bonds; but the word of God is not bound.

(7) The taking away of an objection: it is true that he is kept in prison as an evildoer, yet there is no reason why some should therefore go about to take away credit from his Gospel. And this is because God has blessed his ministry; indeed, the example of this his captivity and patience, did rather in different ways strengthen and encourage his Church in the hope of a better life.

(2Ti 2:10) Therefore I suffer all things, for the elects sake, that they might also obtaine the saluation which is in Christ Iesus, with eternall glorie.

(2Ti 2:11) It is a true saying, For if we be dead together with him, we also shall liue together with him.

(Notes Reference) (8) [It is] a faithful saying: For if we be (c) dead with [him], we shall also live with [him]:

(8) The fourth admonition: we ought not to contend upon words and questions, which are not only unprofitable, but also for the most part hurtful: but rather upon this, how we may compose ourselves to every manner of patience, and to die also with Christ (that is to say, for Christ's name) because that is the plain way to the most glorious life. And contrary to this, the falling away of men can diminish no part of the truth of God, even though by such means they procure most certain destruction to themselves.

(2Ti 2:12) If we suffer, we shall also reigne together with him: if we denie him, he also will denie vs.

(2Ti 2:13) If we beleeue not, yet abideth he faithfull: he cannot denie himselfe.

(2Ti 2:14) Of these things put them in remembrance, and protest before the Lord, that they striue not about wordes, which is to no profit, but to the peruerting of the hearers.

(Notes Reference) Of these things put [them] in remembrance, (d) charging [them] before the Lord that they strive not about words to no profit, [but] to the subverting of the hearers.

(d) Call God to witness, or as a Judge: as Moses, Joshua, Samuel, and Paul himself did, in Acts 13.

(2Ti 2:15) Studie to shewe thy selfe approued vnto God, a workeman that needeth not to be ashamed, diuiding the worde of trueth aright.

(Notes Reference) (9) Study to shew thyself approved unto God, a workman that needeth not to be ashamed, (e) rightly dividing the word of truth.

(9) The fifth admonition: a minister must not be an idle disputer, but a faithful steward in correctly dividing the word of truth, in so much that he must stop the mouths of other vain babblers.

(e) By adding nothing to it, neither deleting anything, neither mangling it, nor rending it apart, nor distorting it: but marking diligently what his hearers are able to bear, and what is fit to edifying.

(2Ti 2:16) Stay prophane, and vaine babblings: for they shall encrease vnto more vngodlinesse.

(Notes Reference) (f) But shun profane [and] vain babblings: (10) for they will increase unto more ungodliness.

(f) Mark and watch, and see that they do not creep on further.

(10) He reveals the subtilty of Satan, who beginning with these principles, draws us by little and little to ungodliness through the means of that wicked and profane babbling, which gradually increases. And this he proves by the horrible example of those that taught that the resurrection was already past.

(2Ti 2:17) And their worde shall fret as a canker: of which sort is Hymeneus and Philetus,

(2Ti 2:18) Which as concerning ye trueth haue erred from the marke, saying that the resurrection is past alreadie, and do destroy the faith of certaine.

(2Ti 2:19) But the foundation of God remaineth sure, and hath this seale, The Lord knoweth who are his: and, Let euery one that calleth on the Name of Christ, depart from iniquitie.

(Notes Reference) (11) Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that (g) nameth the name of Christ depart from iniquity.

(11) A digression, in which he heals the offence that rose by their falling away. Firstly, he shows that the elect are out of all danger of any such falling away. Secondly, that they are known to God, and not to us: and therefore it is no marvel if we often mistake hypocrites for true brethren. But we must take heed that we are not like them, but rather that we are indeed such as we are said to be.

(g) That serves and worships him, and as it were named of him, a faithful man or Christian.

(2Ti 2:20) Notwithstanding in a great house are not onely vessels of gold and of siluer, but also of wood and of earth, and some for honour, and some vnto dishonour.

(Notes Reference) (12) But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

(12) The taking away of an objection: it is not dishonour to the good man of the house, that he has not in a great house all vessels of one sort and for one service, but we must look to this, that we are found vessels prepared to honour.

(2Ti 2:21) If any man therefore purge him selfe from these, he shalbe a vessell vnto honour, sanctified, and meete for the Lord, and prepared vnto euery good worke.

(Notes Reference) If a man therefore (h) purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, [and] prepared unto every good work.

(h) By these words is meant the execution of the matter, and not the cause: for in that we purge ourselves, it is not to be attributed to any free will that is in us, but to God, who freely and wholly works in us, a good and an effectual will.

(2Ti 2:22) Flee also from the lustes of youth, and follow after righteousnes, faith, loue, and peace, with them that call on the Lord with pure heart,

(Notes Reference) (13) Flee also youthful lusts: but follow righteousness, faith, charity, (14) peace, with them that call on the Lord out of a pure heart.

(13) Returning to the matter from where he digressed in (2Ti 2:16), he warns him to exercise himself in serious matters, and such as pertain to godliness.

(14) The sixth admonition: we must above all things avoid all bitterness of mind, both in teaching all men, and also in calling those back who have gone out of the way.

(2Ti 2:23) And put away foolish and vnlearned questions, knowing that they ingender strife.

(2Ti 2:24) But the seruant of ye Lord must not striue, but must be gentle toward all men, apt to teache, suffering the euill,

(Notes Reference) And the servant of the Lord must not strive; but be gentle unto all [men], apt to teach, (i) patient,

(i) To win them through our patient bearing with them, but not to please them or excuse them in their wickedness.

(2Ti 2:25) Instructing them with meekenesse that are contrary minded, prouing if God at any time will giue them repentance, that they may acknowledge the trueth,

(Notes Reference) In meekness instructing those that (k) oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

(k) He means those who do not yet see the truth.

(2Ti 2:26) And come to amendment out of that snare of the deuil, of whom they are taken prisoners, to doe his will.