Read Scripture In A Year: November 28

Passage 1: Esther 3-4

(Est 3:1) After these things did King Ahashuerosh promote Haman the sonne of Hammedatha the Agagite, and exalted him, and set his seate aboue all the princes that were with him.

(Est 3:2) And all the Kings seruants that were at the Kings gate, bowed their knees, and reuerenced Haman: for the King had so commanded concerning him: but Mordecai bowed not the knee, neither did reuerence.

(Notes Reference) And all the king's servants, that [were] in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai (a) bowed not, nor did [him] reverence.

(a) The Persians custom was to kneel down and reverence their kings, and such as he anointed in chief authority, which Mordecai would not do to this ambitious and proud man.

(Est 3:3) Then the Kings seruants which were at the Kings gate, said vnto Mordecai, Why transgressest thou the Kings commandement?

(Est 3:4) And albeit they spake dayly vnto him, yet he would not heare them: therefore they tolde Haman, that they might see how Mordecais matters would stande: for he had tolde them, that he was a Iewe.

(Notes Reference) Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they (b) told Haman, to see whether Mordecai's matters would stand: for he had told them that he [was] a Jew.

(b) Thus we see that there is no one so wicked but they have their flatterers to accuse the godly.

(Est 3:5) And when Haman sawe that Mordecai bowed not the knee vnto him, nor did reuerence vnto him, then Haman was full of wrath.

(Est 3:6) Now he thought it too litle to lay hands onely on Mordecai: and because they had shewed him the people of Mordecai, Haman sought to destroy all the Iewes, that were throughout the whole kingdome of Ahashuerosh, euen the people of Mordecai.

(Est 3:7) In the first moneth (that is the moneth Nisan) in the twelft yere of King Ahashuerosh, they cast Pur (that is a lot) before Haman, from day to day, and from moneth to moneth, vnto the twelft moneth, that is the moneth Adar.

(Notes Reference) In the first month, that [is], the month (c) Nisan, in the twelfth year of king Ahasuerus, they cast Pur, that [is], the lot, (d) before Haman from day to day, and from month to month, [to] the twelfth [month], that [is], the month (e) Adar.

(d) To know what month and day would be good to attempt this thing, that it might be successful: but God disappointed their lots and expectations.

(e) Containing part of February and part of March.

(Est 3:8) Then Haman said vnto King Ahashuerosh, There is a people scattered, and dispersed among the people in all the prouinces of thy kingdome, and their lawes are diuers from all people, and they doe not obserue the Kings lawes: therefore it is not the Kings profite to suffer them.

(Notes Reference) And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws [are] diverse from all people; neither keep they the (f) king's laws: therefore it [is] not for the king's profit to suffer them.

(f) These are the two arguments which commonly the worldlings and the wicked use toward princes against the godly, that is, the contempt of their laws and diminishing of their profit without concern as to whether God is pleased or displeased.

(Est 3:9) If it please the King, let it be written that they may he destroyed, and I will pay ten thousand talents of siluer by the handes of them that haue the charge of this businesse to bring it into the Kings treasurie.

(Est 3:10) Then the King tooke his ring from his hand and gaue it vnto Haman the sonne of Hammedatha the Agagite the Iewes aduersarie.

(Est 3:11) And the King sayde vnto Haman, Let the siluer be thine, and the people to doe with them as it pleaseth thee.

(Est 3:12) Then were the Kings scribes called on the thirteenth day of the first moneth, and there was written (according to all that Haman commanded) vnto the Kings officers, and to the captaines that were ouer euery prouince, and to the rulers of euery people, and to euery prouince, according to the writing thereof, and to euery people according to their language: in the name of King Ahashuerosh was it written, and sealed with the Kings ring.

(Est 3:13) And the letters were sent by postes into all the Kings prouinces, to roote out, to kill and to destroy all the Iewes, both yong and olde, children and women, in one day vpon the thirteenth day of the twelft moneth, (which is the moneth Adar) and to spoyle them as a pray.

(Est 3:14) The contents of the writing was, that there shoulde be giuen a commandement in all prouinces, and published vnto all people, that they should be ready against the same day.

(Est 3:15) And the postes compelled by the Kings commandement went forth, and the commandement was giuen in the palace at Shushan: and the King and Haman sate drinking, but the citie of Shushan was in perplexitie.

(Notes Reference) The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the (g) city Shushan was perplexed.

(g) That is, the Jews that were in Shushan.

(Est 4:1) Now when Mordecai perceiued all that was done, Mordecai rent his clothes, and put on sackecloth and ashes, and went out into the middes of the citie, and cryed with a great crye, and a bitter.

(Est 4:2) And he came euen before the Kings gate, but he might not enter within the Kings gate, being clothed with sackecloth.

(Notes Reference) And came even before the king's (a) gate: for none [might] enter into the king's gate clothed with sackcloth.

(a) Because he would inform Esther of this cruel proclamation.

(Est 4:3) And in euery prouince, and place, whither the Kings charge and his commission came, there was great sorowe among the Iewes, and fasting, and weeping and mourning, and many laye in sackecloth and in ashes.

(Est 4:4) Then Esters maydes and her eunuches came and tolde it her: therefore the Queene was very heauie, and she sent raiment to clothe Mordecai, and to take away his sackecloth from him, but he receiued it not.

(Est 4:5) Then called Ester Hatach one of the Kings eunuches, whom he had appointed to serue her, and gaue him a commandement vnto Mordecai, to knowe what it was, and why it was.

(Est 4:6) So Hatach went foorth to Mordecai vnto the streete of the citie, which was before the Kings gate.

(Est 4:7) And Mordecai tolde him of all that which had come vnto him, and of the summe of the siluer that Haman had promised to pay vnto the Kings treasures, because of the Iewes, for to destroy them.

(Est 4:8) Also he gaue him the copy of the writing and commission that was giuen at Shushan, to destroy them, that he might shewe it vnto Ester and declare it vnto her, and to charge her that she should goe in to the King, and make petition and supplication before him for her people.

(Est 4:9) So when Hatach came, he told Ester the wordes of Mordecai.

(Est 4:10) Then Ester sayde vnto Hatach, and commanded him to say vnto Mordecai,

(Est 4:11) All the Kings seruants and the people of the Kings prouinces doe knowe, that whosoeuer, man or woman, that commeth to the King into the inner court, which is not called, there is a law of his, that he shall dye, except him to whom the King holdeth out the golden rodde, that he may liue. Now I haue not bene called to come vnto the King these thirtie dayes.

(Est 4:12) And they certified Mordecai of Esters wordes.

(Est 4:13) And Mordecai saide, that they should answere Ester thus, Thinke not with thy selfe that thou shalt escape in the Kings house, more then all the Iewes.

(Est 4:14) For if thou holdest thy peace at this time, comfort and deliuerance shall appeare to the Iewes out of another place, but thou and thy fathers house shall perish: and who knoweth whether thou art come to the kingdome for such a time?

(Notes Reference) For if thou altogether holdest thy peace at this time, [then] shall there enlargement and deliverance (b) arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for (c) [such] a time as this?

(b) Thus Mordecai spoke in the confidence of that faith which all God's children should have; which is that God will deliver them, though all worldly means fail.

(Est 4:15) Then Ester commanded to answere Mordecai,

(Est 4:16) Goe, and assemble all the Iewes that are found in Shushan, and fast ye for me, and eate not, nor drinke in three dayes, day nor night. I also and my maydes will fast likewise, and so will I go in to the King, which is not according to the lawe: and if I perish, I perish.

(Notes Reference) Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which [is] not according to the law: and if I perish, (d) I perish.

(d) I will put my life in danger and refer the success to God, seeing it is for his glory and the deliverance of his Church.

(Est 4:17) So Mordecai went his way, and did according to all that Ester had commanded him.

Passage 2: Amos 8

(Amo 8:1) Thus hath the Lord God shewed vnto me, and behold, a basket of summer fruite.

(Amo 8:2) And he said, Amos, what seest thou? And I sayd, A basket of sommer fruite. Then sayd the Lord vnto me, The ende is come vpon my people of Israel, I wil passe by them no more.

(Notes Reference) And he said, Amos, what seest thou? And I said, A basket of (a) summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.

(a) Which signified the ripeness of their sins, and the readiness of God's judgments.

(Amo 8:3) And the songs of the Temple shalbe howlings in that day, saith the Lord God: many dead bodies shalbe in euery place: they shall cast them forth with silence.

(Notes Reference) And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with (b) silence.

(b) There will be none left to mourn for them.

(Amo 8:4) Heare this, O yee that swallowe vp the poore, that ye may make the needie of the lande to fayle,

(Notes Reference) Hear this, O ye that (c) swallow up the needy, even to make the poor of the land to fail,

(c) By stopping the sale of food and necessary things which you have gotten into your own hands, and so cause the poor to spend quickly that little that they have, and at length because of need to become your slaves.

(Amo 8:5) Saying, When will the newe moneth bee gone, that we may sell corne? and the Sabbath, that we may set forth wheate, and make the Ephah small, and the shekel great, and falsifie the weights by deceit?

(Notes Reference) Saying, When will the (d) new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making (e) the ephah small, and the shekel great, and falsifying the balances by deceit?

(d) When the scarcity had come they were so greedy for gain, that they thought the holy day to be a hindrance to them.

(e) That is, the measure small, and the price great.

(Amo 8:6) That we may buy the poore for siluer, and the needie for shooes: yea, and sell the refuse of the wheate.

(Amo 8:7) The Lord hath sworne by the excellencie of Iaakob, Surely I will neuer forget any of their workes.

(Amo 8:8) Shall not the lande tremble for this, and euery one mourne, that dwelleth therein? and it shall rise vp wholy as a flood, and it shall bee cast out, and drowned as by the flood of Egypt.

(Notes Reference) Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and (f) drowned, as [by] the flood of Egypt.

(f) That is, the inhabitants of the land will be drowned, as the Nile drowns many when it overflows.

(Amo 8:9) And in that day, saith the Lord God, I will euen cause the sunne to go downe at noone: and I will darken the earth in the cleare day.

(Notes Reference) And it shall come to pass in that day, saith the Lord GOD, that I will cause the (g) sun to go down at noon, and I will darken the earth in the clear day:

(g) In the midst of their prosperity, I will send great affliction.

(Amo 8:10) And I will turne your feastes into mourning, and all your songs into lamentation: and I will bring sackcloth vpon all loynes, and baldnes vpon euery head: and I will make it as the mourning of an onely sonne, and the ende thereof as a bitter day.

(Amo 8:11) Beholde, the dayes come, sayeth the Lord God, that I will send a famine in the lande, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord.

(Amo 8:12) And they shall wander from sea to sea, and from the North euen vnto the East shall they run to and from to seeke the worde of the Lord, and shall not finde it.

(Notes Reference) And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the (h) word of the LORD, and shall not find [it].

(h) By which he shows that they will not only perish in body, but also in soul for lack of God's word, which is the food of it.

(Amo 8:13) In that day shall the faire virgines and the yong men perish for thirst.

(Amo 8:14) They that sweare by the sinne of Samaria, and that say, Thy God, O Dan, liueth, and the maner of Beer-sheba liueth, euen they shall fall, and neuer rise vp againe.

(Notes Reference) They that swear by the sin (i) of Samaria, and say, Thy god, O Dan, liveth; and, (k) The manner of Beersheba liveth; even they shall fall, and never rise up again.

(i) For the idolaters used to swear by their idols, which here he calls their sin: and the papists yet swear by theirs.

(k) That is, the common manner of worshipping, and the service or religion used there.

Passage 3: Philemon 1

(Phi 1:1) Paul and Timotheus the seruants of IESVS CHRIST, to all the Saintes in Christ Iesus which are at Philippi, with the Bishops, and Deacons:

(Notes Reference) Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:

(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.

(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.

(Phi 1:2) Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(Phi 1:3) I thanke my God, hauing you in perfect memorie,

(Phi 1:4) (Alwayes in all my praiers for all you, praying with gladnesse)

(Phi 1:5) Because of the fellowship which ye haue in the Gospel, from the first day vnto nowe.

(Notes Reference) For your (b) fellowship in the gospel from the (c) first day until now;

(b) Because you also are made partakers of the Gospel.

(Phi 1:6) And I am persuaded of this same thing, that he that hath begunne this good worke in you, wil perfourme it vntill the day of Iesus Christ,

(Notes Reference) Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the (d) day of Jesus Christ:

(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

(Phi 1:7) As it becommeth me so to iudge of you all, because I haue you in remembrance that both in my bands, and in my defence, and confirmation of the Gospell you all were partakers of my grace.

(Notes Reference) Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my (e) bonds, and in the defence and confirmation of the gospel, ye all are partakers of my (f) grace.

(e) A true proof of a true knitting together with Christ.

(f) He calls his bonds "grace", as though he had received some singular benefit.

(Phi 1:8) For God is my recorde, howe I long after you all from the very heart roote in Iesus Christ.

(Notes Reference) (2) For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.

(Phi 1:9) And this I pray, that your loue may abound, yet more and more in knowledge, and in all iudgement,

(Notes Reference) (3) And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;

(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.

(Phi 1:10) That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,

(Phi 1:11) Filled with the fruites of righteousnesse, which are by Iesus Christ vnto the glorie and praise of God.

(Notes Reference) Being filled with the (g) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.

(Phi 1:12) I would ye vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell,

(Notes Reference) (4) But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;

(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.

(Phi 1:13) So that my bandes in Christ are famous throughout all the iudgement hall, and in all other places,

(Notes Reference) So that my bonds (h) in Christ are manifest in all the (i) palace, and in all other [places];

(h) For Christ's sake.

(i) In the emperor's court.

(Phi 1:14) In so much that many of the brethren in the Lord are boldened through my bandes, and dare more frankely speake the word.

(Notes Reference) And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the (k) word without fear.

(k) The Gospel is called the word, to set forth the excellence of it.

(Phi 1:15) Some preache. Christ euen through enuie and strife, and some also of good will.

(Phi 1:16) The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.

(Notes Reference) The one preach Christ of contention, not (l) sincerely, supposing to add affliction to my bonds:

(l) Not with a pure mind: for otherwise their doctrine was pure.

(Phi 1:17) But the others of loue, knowing that I am set for the defence of the Gospell.

(Phi 1:18) What then? yet Christ is preached all maner wayes, whether it be vnder a pretence, or syncerely: and I therein ioye: yea and will ioye.

(Notes Reference) (5) What then? notwithstanding, every way, whether in (m) pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.

(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.

(Phi 1:19) For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,

(Phi 1:20) As I feruently looke for, and hope, that in nothing I shalbe ashamed, but that with all confidence, as alwayes, so nowe Christ shalbe magnified in my body, whether it be by life or by death.

(Notes Reference) (6) According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.

(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.

(Phi 1:21) For Christ is to me both in life, and in death aduantage.

(Phi 1:22) And whether to liue in the flesh were profitable for me, and what to chuse I knowe not.

(Notes Reference) (7) But if I live in the (n) flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.

(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.

(n) To live in this mortal body.

(Phi 1:23) For I am distressed betweene both, desiring to be loosed and to be with Christ, which is best of all.

(Phi 1:24) Neuerthelesse, to abide in the flesh, is more needefull for you.

(Phi 1:25) And this am I sure of, that I shall abide, and with you all continue, for your furtherance and ioy of your faith,

(Phi 1:26) That ye may more aboundantly reioyce in IESVS CHRIST for me, by my comming to you againe.

(Phi 1:27) Onely let your conuersation be, as it becommeth the Gospel of Christ, that whether I come and see you, or els be absent, I may heare of your matters that ye continue in one Spirit, and in one mind, fighting together through the faith of the Gospel.

(Notes Reference) (8) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye (o) stand fast in one spirit, with one mind striving together for the faith of the gospel;

(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.

(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.

(Phi 1:28) And in nothing feare your aduersaries, which is to them a token of perdition, and to you of saluation, and that of God.

(Notes Reference) (9) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.

(Phi 1:29) For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake,

(Notes Reference) (10) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

(10) He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.

(Phi 1:30) Hauing the same fight, which ye sawe in me, and nowe heare to be in me.

(Notes Reference) (11) Having the same conflict which ye saw in me, and now hear [to be] in me.

(11) Now he shows for what purpose he made mention of his afflictions.