Passage 1: Genesis 44-45
(Gen 44:1) Afterward he commanded his steward, saying, Fill the mens sackes with foode, as much as they can carry, and put euery mans money in his sackes mouth.
(Gen 44:2) And put my cup, I meane the siluer cup, in the sackes mouth of the yongest, and his corne money. And he did according to the commandement that Ioseph gaue him.
(Notes Reference) And (a) put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.
(a) We may not use this example to justify any unlawful practices, seeing God has commanded us to walk in simplicity.
(Gen 44:3) And in the morning the men were sent away, they, and their asses.
(Gen 44:4) And when they went out of the citie not farre off, Ioseph sayd to his stewarde, Vp, follow after the men: and when thou doest ouertake them, say vnto them, Wherefore haue ye rewarded euill for good?
(Gen 44:5) Is that not the cuppe, wherein my Lord drinketh? and in the which he doeth deuine and prophecie? ye haue done euill in so doing.
(Notes Reference) [Is] not this [it] in which my lord drinketh, and (b) whereby indeed he divineth? ye have done evil in so doing.
(b) Because the people thought he could divine, he attributes to himself that knowledge: or else he pretends that he consults with soothsayers: which deceit is worthy to be reproved.
(Gen 44:6) And when he ouertooke them, he sayde those wordes vnto them.
(Gen 44:7) And they answered him, Wherefore sayeth my lorde such wordes? God forbid that thy seruants should do such a thing.
(Gen 44:8) Behold, the money which we found in our sackes mouthes, wee brought againe to thee out of the land of Canaan: how then should we steale out of thy lordes house siluer or golde?
(Gen 44:9) With whomesoeuer of thy seruants it bee found, let him dye, and we also will be my lordes bondmen.
(Gen 44:10) And he said, Now then let it be according vnto your wordes: he with whome it is found, shall be my seruant, and ye shalbe blamelesse.
(Gen 44:11) Then at once euery man tooke downe his sacke to the grounde, and euery one opened his sacke.
(Gen 44:12) And he searched, and began at the eldest and left at the yongest: and the cuppe was found in Beniamins sacke.
(Gen 44:13) Then they rent their clothes, and laded euery man his asse, and went againe into the citie.
(Notes Reference) Then they (c) rent their clothes, and laded every man his ass, and returned to the city.
(c) To show how greatly the thing displeased them and how sorry they were for it.
(Gen 44:14) So Iudah and his brethren came to Iosephs house (for he was yet there) and they fel before him on the ground.
(Gen 44:15) Then Ioseph sayd vnto them, What acte is this, which ye haue done? know ye not that such a man as I, can deuine and prophecie?
(Gen 44:16) Then sayd Iudah, What shall we say vnto my lord? what shall we speake? and howe can we iustifie our selues? God hath found out the wickednesse of thy seruants: beholde, we are seruants to my Lord, both wee, and he, with whome the cuppe is founde.
(Notes Reference) And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? (d) God hath found out the iniquity of thy servants: behold, we [are] my lord's servants, both we, and [he] also with whom the cup is found.
(d) If we see no obvious cause for our affliction, let us look to the secret counsel of God, who punishes us justly for our sins.
(Gen 44:17) But he answered, God forbid, that I should doe so, but the man, with whome the cuppe is founde, he shalbe my seruant, and go ye in peace vnto your father.
(Gen 44:18) Then Iudah drewe neere vnto him, and sayde, O my Lord, let thy seruant nowe speake a worde in my lordes eares, and let not thy wrath be kindled against thy seruant: for thou art euen as Pharaoh.
(Notes Reference) Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou [art] even (e) as Pharaoh.
(e) Equal in authority or, next to the king.
(Gen 44:19) My Lord asked his seruants, saying, Haue ye a father, or a brother?
(Gen 44:20) And we answered my Lord, We haue a father that is olde, and a young childe, which he begate in his age: and his brother is dead, and he alone is left of his mother, and his father loueth him.
(Gen 44:21) Now thou saidest vnto thy seruants, Bring him vnto me, that I may set mine eye vpon him.
(Gen 44:22) And we answered my lord, The childe can not depart from his father: for if he leaue his father, his father would die.
(Gen 44:23) Then saydest thou vnto thy seruants, Except your yonger brother come downe with you, looke in my face no more.
(Gen 44:24) So when we came vnto thy seruant our father, and shewed him what my lord had sayd,
(Gen 44:25) And our father sayde vnto vs, Goe againe, bye vs a litle foode,
(Gen 44:26) Then we answered, We can not go downe: but if our yongest brother go with vs, then will we go downe: for we may not see the mans face, except our yongest brother be with vs.
(Gen 44:27) Then thy seruant my father sayde vnto vs, Ye knowe that my wife bare me two sonnes,
(Notes Reference) And thy servant my father said unto us, Ye know that my (f) wife bare me two [sons]:
(f) Rachel bore to Jacob, Joseph and Benjamin.
(Gen 44:28) And the one went out from me, and I said, Of a suretie he is torne in pieces, and I sawe him not since.
(Gen 44:29) Nowe yee take this also away from me: if death take him, then yee shall bring my graye head in sorowe to the graue.
(Notes Reference) And if ye take this also from me, and mischief befall him, (g) ye shall bring down my gray hairs with sorrow to the grave.
(g) You will cause me to die for sorrow.
(Gen 44:30) Nowe therefore, when I come to thy seruant my father, and the childe be not with vs (seeing that his life dependeth on the childes life)
(Gen 44:31) Then when hee shall see that the childe is not come, he will die: so shall thy seruants bring the graye head of thy seruant our father with sorowe to the graue.
(Gen 44:32) Doubtlesse thy seruant became suertie for the childe to my father, and said, If I bring him not vnto thee againe, then I will beare the blame vnto my father for euer.
(Gen 44:33) Nowe therefore, I pray thee, let me thy seruant bide for the childe, as a seruant to my Lord, and let the childe go vp with his brethren.
(Gen 44:34) For how can I go vp to my father, if the childe be not with me, vnlesse I woulde see the euil that shall come on my father?
(Notes Reference) For (h) how shall I go up to my father, and the lad [be] not with me? lest peradventure I see the evil that shall come on my father.
(h) Meaning, he would rather remain as their prisoner, than to return and see his father in sorrow.
(Gen 45:1) Then Ioseph could not refraine him selfe before all that stoode by him, but hee cryed, Haue forth euery man from me. And there taryed not one with him, while Ioseph vttered himselfe vnto his brethren.
(Notes Reference) Then Joseph could not refrain himself before all them that stood by him; and he cried, (a) Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.
(a) Not because he was ashamed of his kindred, but rather because he wanted to cover his brother's sin.
(Gen 45:2) And hee wept and cried, so that the Egyptians heard: the house of Pharaoh heard also.
(Gen 45:3) Then Ioseph sayde to his brethren, I am Ioseph: doeth my father yet liue? But his brethren coulde not answere him, for they were astonished at his presence.
(Gen 45:4) Againe, Ioseph sayde to his brethren, Come neere, I pray you, to mee. And they came neere. And he sayde, I am Ioseph your brother, whom ye sold into Egypt.
(Gen 45:5) Nowe therefore be not sad, neither grieued with your selues, that ye sold me hither: for God did send me before you for your preseruation.
(Notes Reference) Now therefore be not (b) grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.
(b) This example teaches that we must by all means comfort those who are truly ashamed and sorry for their sins.
(Gen 45:6) For nowe two yeeres of famine haue bene through ye land, and fiue yeeres are behind, wherein neither shalbe earing nor haruest.
(Gen 45:7) Wherefore God sent me before you to preserue your posteritie in this land, and to saue you aliue by a great deliuerance.
(Gen 45:8) Now the you sent not me hither, but God, who hath made mee a father vnto Pharaoh, and lorde of all his house, and ruler throughout all the land of Egypt.
(Notes Reference) So now [it was] not you [that] sent me hither, but (c) God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.
(c) Though God detests sin, yet he turns man's wickedness into his glory.
(Gen 45:9) Haste you and go vp to my father, and tel him, Thus saieth thy sonne Ioseph, God hath made me lord of all Egypt: come downe to me, tary not.
(Gen 45:10) And thou shalt dwel in ye land of Goshen, and shalt be neere me, thou and thy children, and thy childrens children, and thy sheepe, and thy beastes, and all that thou hast.
(Gen 45:11) Also I will nourish thee there (for yet remaine fiue yeeres of famine) lest thou perish through pouertie, thou and thy houshold, and all that thou hast.
(Gen 45:12) And behold, your eyes doe see, and the eyes of my brother Beniamin, that my mouth speaketh to you.
(Notes Reference) And, behold, your eyes see, and the eyes of my brother Benjamin, that [it is] (d) my mouth that speaketh unto you.
(d) That is, that I speak in your own language and have no interpreter.
(Gen 45:13) Therefore tel my father of al mine honour in Egypt, and of all that ye haue seene, and make haste, and bring my father hither.
(Gen 45:14) Then hee fell on his brother Beniamins necke, and wept, and Beniamin wept on his necke.
(Gen 45:15) Moreouer, he kissed all his brethren, and wept vpon them: and afterwarde his brethren talked with him.
(Gen 45:16) And the tidinges came vnto Pharaohs house, so that they said, Iosephs brethre are come: and it pleased Pharaoh well, and his seruants.
(Gen 45:17) Then Pharaoh said vnto Ioseph, Say to thy brethren, This doe ye, lade your beastes and depart, go to the land of Canaan,
(Gen 45:18) And take your father, and your houshoulds, and come to me, and I wil giue you the best of the land of Egypt, and ye shall eate of the fat of the land.
(Notes Reference) And take your father and your households, and come unto me: and I will give you the (e) good of the land of Egypt, and ye shall eat the (f) fat of the land.
(e) The most plentiful ground.
(f) The main fruits and conveniences.
(Gen 45:19) And I commaund thee, Thus doe ye, take you charets out of the lande of Egypt for your children, and for your wiues, and bring your father and come.
(Gen 45:20) Also regarde not your stuffe: for the best of all the land of Egypt is yours.
(Gen 45:21) And the children of Israel did so: and Ioseph gaue them charets according to the commandement of Pharaoh: hee gaue them vitaile also for the iourney.
(Gen 45:22) He gaue them all, none except, change of raiment: but vnto Beniamin he gaue three hundreth pieces of siluer, and fiue sutes of raiment.
(Gen 45:23) And vnto his father likewise hee sent ten hee asses laden with the best things of Egypt, and ten shee asses laden with wheate, and bread and meate for his father by the way.
(Gen 45:24) So sent he his brethren away, and they departed: and he sayde vnto them, Fall not out by the way.
(Notes Reference) So he sent his brethren away, and they departed: and he said unto them, See that ye (g) fall not out by the way.
(g) Seeing he had remitted the fault done to him, he did not want them to accuse one another.
(Gen 45:25) Then they went vp from Egypt, and came vnto the land of Canaan vnto Iaakob their father,
(Gen 45:26) And tolde him, saying, Ioseph is yet aliue, and he also is gouernour ouer all the lande of Egypt, and Iaakobs heart failed: for he beleeued them not.
(Notes Reference) And told him, saying, Joseph [is] yet alive, and he [is] governor over all the land of Egypt. And Jacob's heart (h) fainted, for he believed them not.
(h) As one between hope and fear.
(Gen 45:27) And they told him al the words of Ioseph, which he had said vnto the: but when he saw the charets, which Ioseph had sent to cary him, then the spirit of Iaakob their father reuiued.
(Gen 45:28) And Israel said, I haue inough: Ioseph my sonne is yet aliue: I will go and see him yer I die.
Passage 2: Psalms 49
(Psa 49:1) To him that excelleth. A Psalme committed to the sonnes of Korah. Heare this, all ye people: giue eare, all ye that dwell in the world,
(Notes Reference) "To the chief Musician, A Psalm for the sons of Korah." Hear (a) this, all [ye] people; give ear, all [ye] inhabitants of the world:
(a) He will intreat how God governs the world by his providence which cannot be perceived by the judgment of the flesh.
(Psa 49:2) As well lowe as hie, both rich and poore.
(Psa 49:3) My mouth shall speake of wisdome, and the meditation of mine heart is of knowledge.
(Psa 49:4) I will incline mine eare to a parable, and vtter my graue matter vpon the harpe.
(Psa 49:5) Wherefore should I feare in the euil dayes, when iniquitie shall compasse me about, as at mine heeles?
(Notes Reference) Wherefore should I (b) fear in the days of evil, [when] the iniquity of my heels shall compass me about?
(b) Though wickedness reigns and enemies rage, seeing God will execute his judgments against the wicked at a suitable time.
(Psa 49:6) They trust in their goods, and boast them selues in the multitude of their riches.
(Notes Reference) They that trust in their (c) wealth, and boast themselves in the multitude of their riches;
(c) To trust in riches is madness, seeing they can neither restore life, nor prolong it.
(Psa 49:7) Yet a man can by no meanes redeeme his brother: he can not giue his raunsome to God,
(Psa 49:8) (So precious is the redemption of their soules, and the continuance for euer)
(Notes Reference) (For the redemption of their soul [is] (d) precious, (e) and it ceaseth for ever:)
(d) That is, so rare or not to be found, as prophecy was precious in the days of Eli, (1Sa 3:1).
(e) Meaning it is impossible to live for ever: also that life and death are only in God's hands.
(Psa 49:9) That he may liue still for euer, and not see the graue.
(Psa 49:10) For he seeth that wise men die, and also that the ignorant and foolish perish, and leaue their riches for others.
(Notes Reference) For he seeth [that] wise men (f) die, likewise the fool and the brutish person perish, and leave their wealth to (g) others.
(f) In that that death makes no difference between the persons.
(g) That is, not to their children, but to strangers. Yet the wicked profit not by these examples, but still dream of immortality on earth.
(Psa 49:11) Yet they thinke, their houses, and their habitations shall continue for euer, euen from generation to generation, and call their lands by their names.
(Psa 49:12) But man shall not continue in honour: he is like the beastes that die.
(Notes Reference) Nevertheless man [being] in honour abideth not: he is like the (h) beasts [that] perish.
(h) Concerning the death of the body.
(Psa 49:13) This their way vttereth their foolishnes: yet their posteritie delite in their talke. Selah.
(Notes Reference) This their way [is] their folly: yet their posterity (i) approve their sayings. Selah.
(i) They speak and do the same thing that their fathers did.
(Psa 49:14) Like sheepe they lie in graue: death deuoureth them, and the righteous shall haue domination ouer them in the morning: for their beautie shall consume, when they shall goe from their house to graue.
(Notes Reference) (k) Like sheep they are laid in the grave; (l) death shall feed on them; and the upright shall have dominion over them in the (m) morning; and their beauty shall consume in the grave from their dwelling.
(k) As sheep are gathered into the fold, so shall they be brought to the grave.
(l) Because they have no part of life everlasting.
(m) Christ's coming is as the morning, when the elect will reign with Christ their head over the wicked.
(Psa 49:15) But God shall deliuer my soule from the power of the graue: for he will receiue me. Selah.
(Psa 49:16) Be not thou afrayd when one is made rich, and when the glory of his house is increased.
(Psa 49:17) For he shall take nothing away when he dieth, neither shall his pompe descende after him.
(Psa 49:18) For while he liued, he reioyced himselfe: and men will prayse thee, when thou makest much of thy selfe.
(Notes Reference) Though while he lived he blessed his soul: and (n) [men] will praise thee, when thou doest well to thyself.
(n) The flatterers praise them who live in delight and pleasures.
(Psa 49:19) He shall enter into the generation of his fathers, and they shall not liue for euer.
(Notes Reference) (o) He shall go to the generation of his fathers; (p) they shall never see light.
(o) And not pass the term appointed for life.
(p) Both they and their fathers will live here but a while and at length die forever.
(Psa 49:20) Man is in honour, and vnderstandeth not: he is like to beasts that perish.
(Notes Reference) Man [that is] in honour, and (q) understandeth not, is like the beasts [that] perish.
(q) He condemns man's ingratitude, who having received excellent gifts from God, abuses them like a beast to his own condemnation.
Passage 3: Romans 1-2
(Rom 1:1) Paul a seruant of Iesus Christ called to be an Apostle, put apart to preache the Gospel of God,
(Notes Reference) Paul, (1) a (2) (a) servant of Jesus Christ, called [to be] an (b) apostle, (c) separated unto the gospel of God,
(1) The first part of the epistle contains a most profitable preface down to verse six. (2) Paul, exhorting the Romans to give diligent heed to him, in that he shows that he comes not in his own name, but as God's messenger to the Gentiles, entreats them with the weightiest matter that exists, promised long ago by God, by many good witnesses, and now at length indeed performed.
(a) Minister, for this word "servant" is not taken in this place as set against the word "freeman", but rather refers to and declares his ministry and office.
(b) Whereas he said before in a general term that he was a minister, now he comes to a more special name, and says that he is an apostle, and that he did not take this office upon himself by his own doing, but that he was called by God, and therefore in this letter of his to the Romans he is doing nothing but his duty.
(c) Appointed by God to preach the gospel.
(Rom 1:2) (Which he had promised afore by his Prophetes in the holy Scriptures)
(Rom 1:3) Concerning his Sonne Iesus Christ our Lord (which was made of the seede of Dauid according to the flesh,
(Notes Reference) (3) Concerning his (d) Son Jesus Christ our Lord, which was (e) made of the seed of David (f) according to the flesh;
(3) By declaring the sum of the doctrine of the Gospel, he stirs up the Romans to consider well the matter about which he is entreating them: so then he shows that Christ (who is the very substance and sum of the gospel) is the only Son of God the Father, who with regard to his humanity is born of the seed of David, but with regard to his divine and spiritual nature, by which he sanctified himself, is begotten of the Father from everlasting, as also manifestly appears by his mighty resurrection.
(d) This is a plain testimony of the person of Christ, that he is but one, and also a testimony of his two natures, and their properties.
(e) Who received flesh from the virgin who was David's daughter.
(f) As he is man: for this word "flesh", by the figure of speech synecdoche, is taken for man.
(Rom 1:4) And declared mightily to be the Sonne of God, touching the Spirit of sanctification by the resurrection from the dead)
(Notes Reference) And (g) declared [to be] the Son of God with (h) power, according to the spirit of holiness, by the resurrection from the dead:
(g) Shown and made manifest.
(h) The divine and mighty power is set against the weakness of the flesh, for it overcame death.
(Rom 1:5) By whom we haue receiued grace and Apostleship (that obedience might be giuen vnto ye faith) for his Name among al ye Gentiles,
(Notes Reference) (i) By whom we have received (k) grace and apostleship, for (l) obedience to the faith (m) among all nations, for his name:
(i) Of whom.
(k) This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see (Eph 3:8).
(l) That men through faith might obey God.
(m) For his name's sake.
(Rom 1:6) Among whom ye be also the called of Iesus Christ:
(Notes Reference) Among whom are ye also the (n) called of Jesus Christ:
(n) Who through God's goodness belong to Christ.
(Rom 1:7) To all you that be at Rome beloued of God, called to be Saints: Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.
(Notes Reference) To all that be in Rome, beloved of God, called [to be] saints: (o) Grace to you and peace from God our Father, and the Lord Jesus Christ.
(o) God's free good will: by "peace" the Hebrews mean a prosperous success in all things.
(Rom 1:8) First I thanke my God through Iesus Christ for you all, because your faith is published throughout the whole world.
(Notes Reference) (4) First, I thank my God through Jesus Christ for you all, that your faith is (p) spoken of throughout the (q) whole world.
(4) He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness.
(p) Because your faith is such that it is spoken well of in all churches.
(q) In all churches.
(Rom 1:9) For God is my witnesse (whom I serue in my spirit in the Gospel of his Sonne) that without ceasing I make mention of you
(Notes Reference) For God is my witness, whom I serve with my (r) spirit in the (s) gospel of his Son, that without ceasing I make mention of you always in my prayers;
(r) Very willingly and with all my heart.
(s) In preaching his Son.
(Rom 1:10) Alwayes in my prayers, beseeching that by some meanes, one time or other I might haue a prosperous iourney by the will of God, to come vnto you.
(Rom 1:11) For I long to see you, that I might bestowe among you some spirituall gift, that you might be strengthened:
(Rom 1:12) That is, that I might be comforted together with you, through our mutuall faith, both yours and mine.
(Notes Reference) That is, that (t) I may be comforted together with you by the mutual faith both of you and me.
(t) Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.
(Rom 1:13) Now my brethren, I would that ye should not be ignorant, how that I haue oftentimes purposed to come vnto you (but haue bene let hitherto) that I might haue some fruite also among you, as I haue among the other Gentiles.
(Rom 1:14) I am detter both to the Grecians, and to the Barbarians, both to the wise men and vnto the vnwise.
(Rom 1:15) Therefore, as much as in me is, I am readie to preach ye Gospel to you also that are at Rome.
(Notes Reference) So, as much as in me is, I am ready to preach the gospel to you that are at (u) Rome also.
(u) He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle.
(Rom 1:16) For I am not ashamed of the Gospel of Christ: for it is the power of God vnto saluation to euery one that beleeueth, to the Iewe first, and also to the Grecian.
(Notes Reference) For I am not ashamed of the gospel of Christ: (5) for it is the (x) power of God unto salvation to every one that believeth; to the Jew first, and also to the (y) Greek.
(5) This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith.
(x) God's mighty and effectual instrument to save men by.
(y) When this word "Greek" is contrasted with the word "Jew", then it signifies a Gentile.
(Rom 1:17) For by it the righteousnesse of God is reueiled from faith to faith: as it is written, The iust shall liue by faith.
(Notes Reference) (6) For therein is the righteousness of God revealed from (z) faith to faith: (7) as it is written, The just shall live by faith.
(6) The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved.
(z) From faith, which increases daily. (7) The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God.
(Rom 1:18) For the wrath of God is reueiled from heauen against all vngodlinesse, and vnrighteousnesse of men, which withhold the trueth in vnrighteousnesse.
(Notes Reference) (8) For the wrath of God is revealed from heaven against (a) all ungodliness and unrighteousness of men, who hold the (b) truth in unrighteousness;
(8) Another confirmation of the principal question: all men being considered in themselves, or without Christ, are guilty both of ungodliness and also unrighteousness, and therefore are subject on condemnation: therefore they need to seek righteousness in someone else.
(a) Against all types of ungodliness.
(b) By "truth" Paul means all the light that is left in man since his fall, not as though they being led by this were able to come into favour with God, but that their own reason might condemn them of wickedness both against God and man.
(Rom 1:19) Forasmuch as that, which may be knowe of God, is manifest in them: for God hath shewed it vnto them.
(Notes Reference) (9) Because that which may be known of God is manifest in (c) them; for God hath shewed [it] unto them.
(9) By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them.
(c) In their hearts.
(Rom 1:20) For the inuisible things of him, that is, his eternal power and Godhead, are seene by ye creation of the worlde, being considered in his workes, to the intent that they should be without excuse:
(Notes Reference) For the invisible things of him from the creation of the world are clearly seen, being (d) understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:
(d) You do not see God, and yet you acknowledge him as God by his works; Cicero.
(Rom 1:21) Because that when they knewe God, they glorified him not as God, neither were thankefull, but became vaine in their thoughtes, and their foolish heart was full of darkenesse.
(Notes Reference) Because that, when they knew God, they (e) glorified [him] not as God, neither were thankful; but became (f) vain in their imaginations, and their foolish heart was darkened.
(e) They did not honour him with that honour and service which was appropriate for his everlasting power and Godhead.
(f) As if he said, became so corrupt in themselves.
(Rom 1:22) When they professed themselues to be wise, they became fooles.
(Notes Reference) (g) Professing themselves to be wise, they became fools,
(g) Or, thought themselves.
(Rom 1:23) For they turned the glorie of the incorruptible God to the similitude of the image of a corruptible man, and of birdes, and foure footed beastes, and of creeping things.
(Notes Reference) And changed the glory of the (h) uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
(h) For the true God they substituted another.
(Rom 1:24) Wherefore also God gaue them vp to their hearts lusts, vnto vncleannesse, to defile their owne bodies betweene themselues:
(Notes Reference) (10) Wherefore (i) God also (k) gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
(10) The unrighteousness of men he sets forth first in this, that following their lusts, even against nature, they defiled themselves one with another, by the just judgment of God.
(i) The contempt of religion is the source of all evil.
(k) As a just judge.
(Rom 1:25) Which turned the trueth of God vnto a lie, and worshipped and serued the creature, forsaking the Creator, which is blessed for euer, Amen.
(Rom 1:26) For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.
(Rom 1:27) And likewise also the men left the naturall vse of the woman, and burned in their lust one toward another, and man with man wrought filthinesse, and receiued in themselues such recompence of their errour, as was meete.
(Notes Reference) And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that (l) recompence of their error which was meet.
(l) An appropriate reward and that which they deserved.
(Rom 1:28) For as they regarded not to acknowledge God, euen so God deliuered them vp vnto a reprobate minde, to doe those things which are not conuenient,
(Notes Reference) (11) And even as they did not like to retain God in [their] knowledge, God gave them over to a (m) reprobate mind, to do those things which are not convenient;
(11) He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free.
(m) To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil.
(Rom 1:29) Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murder, of debate, of deceit, taking all things in the euill part, whisperers,
(Rom 1:30) Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents,
(Rom 1:31) Without vnderstanding, couenant breakers, without naturall affection, such as can neuer be appeased, mercilesse.
(Notes Reference) Without understanding, (n) covenantbreakers, without natural affection, implacable, unmerciful:
(n) Not caring if they keep their covenants and bargains.
(Rom 1:32) Which men, though they knew ye Lawe of God, how that they which comit such things are worthie of death, yet not onely do the same, but also fauour them that doe them.
(Notes Reference) Who knowing the (o) judgment of God, that they which commit such things are worthy of death, not only do the same, but (p) have pleasure in them that do them.
(o) By the "judgment of God" he means that which the philosophers called the "law of nature", and the lawyers themselves termed the "law of nations".
(p) Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong.
(Rom 2:1) Therefore thou art inexcusable, O man, whosoeuer thou art that condemnest: for in that that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things.
(Notes Reference) Therefore (1) thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.
(Rom 2:2) But we know that the iudgement of God is according to trueth, against them which comit such things.
(Notes Reference) But we (a) are sure that the judgment of God is according to (b) truth against them which commit such things.
(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.
(b) Considering and judging things correctly, and not by any outward show.
(Rom 2:3) And thinkest thou this, O thou man, that condemnest them which doe such thinges, and doest the same, that thou shalt escape the iudgement of God?
(Rom 2:4) Or despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?
(Notes Reference) (2) Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.
(Rom 2:5) But thou, after thine hardnesse, and heart that canot repent, heapest vp as a treasure vnto thy selfe wrath against the day of wrath, and of the declaration of the iust iudgement of God,
(Notes Reference) But after thy hardness and impenitent heart (c) treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
(c) While you are giving yourself to pleasures, thinking to increase your goods, you will find God's wrath.
(Rom 2:6) Who wil reward euery man according to his woorkes:
(Notes Reference) (3) Who will render to every man according to his deeds:
(3) The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.
(Rom 2:7) That is, to them which through patience in well doing, seeke glorie, and honour, and immortalitie, euerlasting life:
(Notes Reference) To them who by patient continuance in well doing seek for (d) glory and honour and immortality, eternal life:
(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see (Rom 2:21-22).
(Rom 2:8) But vnto them that are contentious and disobey the trueth, and obey vnrighteousnesse, shalbe indignation and wrath.
(Notes Reference) But unto them that are contentious, and do not obey the (e) truth, but obey unrighteousness, (f) indignation and wrath,
(e) By "truth" he means the knowledge which we naturally have.
(f) God's indignation against sinners, which will quickly be kindled.
(Rom 2:9) Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.
(Rom 2:10) But to euery man that doeth good, shalbe glory, and honour, and peace: to the Iew first, and also to the Grecian.
(Rom 2:11) For there is no respect of persons with God.
(Notes Reference) For there is no (g) respect of persons with God.
(g) God does not judge men either by their blood or by their country, either to receive them or to cast them away.
(Rom 2:12) For as many as haue sinned without the Lawe, shall perish also without the Lawe: and as many as haue sinned in the Lawe, shall be iudged by the Lawe,
(Notes Reference) (4) For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.
(Rom 2:13) (For the hearers of the Lawe are not righteous before God: but the doers of the Lawe shalbe iustified.
(Notes Reference) (5) (For not the hearers of the law [are] just before God, but the doers of the law shall be (h) justified.
(5) He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.
(h) Will be pronounced just before God's judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.
(Rom 2:14) For when the Gentiles which haue not the Lawe, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Lawe vnto themselues,
(Notes Reference) (6) For when the Gentiles, which have (i) not the law, do by (k) nature the things contained in the law, these, having not the law, are a law unto themselves:
(6) He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.
(i) Not that they are without any law, but rather the law of the Jews.
(k) Command honest things, and forbid dishonest.
(Rom 2:15) Which shew the effect of the Lawe written in their hearts, their conscience also bearing witnes, and their thoughts accusing one another, or excusing,)
(Notes Reference) Which shew the work of the law (l) written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)
(l) This knowledge is a natural knowledge.
(Rom 2:16) At the day when God shall iudge the secretes of men by Iesus Christ, according to my Gospel.
(Notes Reference) (7) In the day when God shall judge the secrets of men by Jesus Christ according to (m) my gospel.
(7) God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.
(m) As my doctrine witnesses, which I am appointed to preach.
(Rom 2:17) Beholde, thou art called a Iewe, and restest in the Lawe, and gloriest in God,
(Notes Reference) (8) Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
(8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.
(Rom 2:18) And knowest his will, and triest the things that dissent from it, in that thou art instructed by the Lawe:
(Notes Reference) And knowest [his] will, and (n) approvest the things that are more excellent, being instructed out of the law;
(n) Can test and discern what things swerve from God's will.
(Rom 2:19) And persuadest thy selfe that thou art a guide of the blinde, a light of them which are in darkenesse,
(Rom 2:20) An instructer of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge, and of the truth in ye Law.
(Notes Reference) An instructor of the foolish, a teacher of babes, which hast the (o) form of knowledge and of the truth in the (p) law.
(o) The way to teach and to form others in the knowledge of the truth.
(p) As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.
(Rom 2:21) Thou therefore, which teachest another, teachest thou not thy selfe? thou that preachest, A man should not steale, doest thou steale?
(Rom 2:22) Thou that saist, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest idoles, committest thou sacrilege?
(Rom 2:23) Thou that gloriest in the Lawe, through breaking the Lawe, dishonourest thou God?
(Rom 2:24) For ye Name of God is blasphemed among the Gentiles through you, as it is written.
(Rom 2:25) For circucision verely is profitable, if thou do the Lawe: but if thou be a transgressour of the Lawe, thy circumcision is made vncircumcision.
(Notes Reference) (9) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.
(Rom 2:26) Therefore if the vncircumcision keepe the ordinances of the Lawe, shall not his vncircumcision be counted for circumcision?
(Notes Reference) Therefore if the (q) uncircumcision keep the righteousness of the law, shall not his (r) uncircumcision be counted for circumcision?
(q) This is the figure of speech metonymy, and means "uncircumcised".
(r) The state and condition of the uncircumcised.
(Rom 2:27) And shall not vncircumcision which is by nature (if it keepe the Lawe) condemne thee which by the letter and circumcision art a transgressour of the Lawe?
(Notes Reference) And shall not (s) uncircumcision which is by nature, if it fulfil the law, judge thee, who by the (t) letter and circumcision dost transgress the law?
(s) He who is uncircumcised by nature and race.
(t) Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.
(Rom 2:28) For hee is not a Iewe, which is one outwarde: neither is that circumcision, which is outward in the flesh:
(Notes Reference) For he is not a Jew, which is one (u) outwardly; neither [is that] circumcision, which is outward in the flesh:
(u) By the outward ceremony only.
(Rom 2:29) But he is a Iewe which is one within, and the circumcision is of the heart, in the spirite not in the letter, whose praise is not of men, but of God.
(Notes Reference) But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the (x) spirit, [and] not in the letter; whose praise [is] not of men, but of God.
(x) Whose power is inward, and in the heart.