Passage 1: Genesis 46-47
(Gen 46:1) Then Israel tooke his iourney with all that he had, and came to Beer-sheba, and offered sacrifice vnto the God of his father Izhak.
(Notes Reference) And Israel took his journey with all that he had, and came to Beersheba, and (a) offered sacrifices unto the God of his father Isaac.
(a) By this he signified both that he worshipped the true God, and that he kept in his heart the possession of that land from which need drove him at that time.
(Gen 46:2) And God spake vnto Israel in a vision by night, saying, Iaakob, Iaakob. Who answered, I am here.
(Gen 46:3) Then hee sayde, I am God, the God of thy father, feare not to goe downe into Egypt: for I will there make of thee a great nation.
(Gen 46:4) I wil go downe with thee into Egypt, and I will also bring thee vp againe, and Ioseph shall put his hand vpon thine eyes.
(Notes Reference) I will (b) go down with thee into Egypt; and I will also surely (c) bring thee up [again]: and Joseph shall (d) put his hand upon thine eyes.
(b) Conducting you by my power.
(c) In your posterity.
(d) Shall shut your eyes when you die: which belongs to him that was most dear or chief of the kindred.
(Gen 46:5) Then Iaakob rose vp from Beer-sheba: and the sonnes of Israel caried Iaakob their father, and their children, and their wiues in the charets, which Pharaoh had sent to cary him.
(Gen 46:6) And they tooke their cattell and their goods, which they had gotten in the lande of Canaan, and came into Egypt, both Iaakob and all his seede with him,
(Gen 46:7) His sonnes and his sonnes sonnes with him, his daughters and his sonnes daughters, and al his seede brought he with him into Egypt.
(Gen 46:8) And these are the names of the children of Israel, which came into Egypt, euen Iaakob and his sonnes: Reuben, Iaakobs first borne.
(Gen 46:9) And the sonnes of Reuben: Hanoch, and Phallu, and Hezron, and Carmi.
(Gen 46:10) And the sonnes of Simeon: Iemuel, and Iamin, and Ohad, and Iachin, and Zohar; and Shaul the sonne of a Canaanitish woman.
(Gen 46:11) Also the sonnes of Leui: Gershon, Kohath, and Merari.
(Gen 46:12) Also the sonnes of Iudah: Er, and Onan, and Shelah, and Pharez, and Zerah: (but Er and Onan died in ye land of Canaan) And the sonnes of Pharez were Hezron and Hamul.
(Gen 46:13) Also the sonnes of Issachar: Tola, and Phuuah, and Iob, and Shimron.
(Gen 46:14) Also the sonnes of Zebulun: Sered, and Elon, and Iahleel.
(Gen 46:15) These bee the sonnes of Leah, which shee bare vnto Iaakob in Padan Aram, with his daughter Dinah. All the soules of his sonnes and his daughters were thirtie and three.
(Gen 46:16) Also the sonnes of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli.
(Gen 46:17) Also the sonnes of Asher: Iimnah, and Ishuah, and Isui, and Beriah, and Serah their sister. And the sonnes of Beriah: Heber, and Malchiel.
(Gen 46:18) These are the children of Zilpah, whome Laban gaue to Leah his daughter: and these shee bare vnto Iaakob, euen sixtene soules.
(Gen 46:19) The sonnes of Rahel Iaakobs wife were Ioseph and Beniamin.
(Gen 46:20) And vnto Ioseph in the lande of Egypt were borne Manasseh, and Ephraim, which Asenath the daughter of Poti-pherah prince of On bare vnto him.
(Gen 46:21) Also the sonnes of Beniamin: Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
(Gen 46:22) These are the sonnes of Rahel, which were borne vnto Iaakob, fourteene soules in all.
(Gen 46:23) Also the sonnes of Dan: Hushim.
(Gen 46:24) Also the sonnes of Naphtali: Iahzeel, and Guni, and Iezer, and Shillem.
(Gen 46:25) These are the sonnes of Bilhah, which Laban gaue vnto Rahel his daughter, and shee bare these to Iaakob, in all, seuen soules.
(Gen 46:26) Al the soules, that came with Iaakob into Egypt, which came out of his loynes (beside Iaakobs sonnes wiues) were in the whole, three score and sixe soules.
(Gen 46:27) Also the sonnes of Ioseph, which were borne him in Egypt, were two soules: so that al the soules of the house of Iaakob, which came into Egypt, are seuentie.
(Gen 46:28) The he sent Iudah before him vnto Ioseph, to direct his way vnto Goshen, and they came into the land of Goshen.
(Gen 46:29) Then Ioseph made ready his charet and went vp to Goshen to meete Israel his father, and presented himselfe vnto him and fel on his necke, and wept vpon his necke a good while.
(Gen 46:30) And Israel sayde vnto Ioseph, Now let me die, since I haue seene thy face, and that thou art yet aliue.
(Gen 46:31) Then Ioseph said to his brethren, and to his fathers house, I wil go vp and shew Pharaoh, and tell him, My brethren and my fathers house, which were in the land of Canaan, are come vnto me,
(Gen 46:32) And the men are shepheardes, and because they are shepheardes, they haue brought their sheepe and their cattell, and all that they haue.
(Notes Reference) And the men [are] (e) shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have.
(e) He was not ashamed of his father and kindred, though they were of base condition.
(Gen 46:33) And if Pharaoh call you, and aske you, What is your trade?
(Gen 46:34) Then ye shall say, Thy seruants are men occupied about cattell, from our childehood euen vnto this time, both we and our fathers: that yee may dwell in the lande of Goshen: for euery sheepe keeper is an abomination vnto the Egyptians.
(Notes Reference) That ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, [and] also our fathers: that ye may dwell in the land of Goshen; for every shepherd [is] an (f) abomination unto the Egyptians.
(f) God permits the world to hate his own, so they will forsake the filth of the world, and cling to him.
(Gen 47:1) Then came Ioseph and tolde Pharaoh, and sayde, My father, and my brethren, and their sheepe, and their cattell, and all that they haue, are come out of the land of Canaan, and behold, they are in the land of Goshen.
(Gen 47:2) And Ioseph tooke part of his brethren, euen fiue men, and presented them vnto Pharaoh.
(Notes Reference) And he took some of his brethren, [even] (a) five men, and presented them unto Pharaoh.
(a) That the king might be assured that they had come, and to see what type of people they were.
(Gen 47:3) Then Pharaoh said vnto his brethren, What is your trade? And they answered Pharaoh, Thy seruants are shepheards, both we and our fathers.
(Gen 47:4) They sayde moreouer vnto Pharaoh, For to soiourne in ye lande are we come: for thy seruants haue no pasture for their sheepe, so sore is ye famine in the lande of Canaan. Nowe therefore, we pray thee, let thy seruants dwel in the land of Goshen.
(Gen 47:5) Then spake Pharaoh to Ioseph, saying, Thy father and thy brethren are come vnto thee.
(Gen 47:6) The lande of Egypt is before thee: in the best place of the land make thy father and thy brethren dwel: let the dwel in the land of Goshen: and if thou knowest that there be men of actiuitie among them, make them rulers ouer my cattell.
(Notes Reference) The (b) land of Egypt [is] before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest [any] men of activity among them, then make them rulers over my cattle.
(b) Joseph's great modesty appears in that he would attempt nothing without the king's commandment.
(Gen 47:7) Ioseph also brought Iaakob his father, and set him before Pharaoh. And Iaakob saluted Pharaoh.
(Gen 47:8) Then Pharaoh sayde vnto Iaakob, Howe olde art thou?
(Gen 47:9) And Iaakob sayd vnto Pharaoh, The whole time of my pilgrimage is an hundreth and thirty yeeres: fewe and euill haue the dayes of my life bene, and I haue not attayned vnto the yeeres of the life of my fathers, in the dayes of their pilgrimages.
(Gen 47:10) And Iaakob tooke leaue of Pharaoh, and departed from the presence of Pharaoh.
(Gen 47:11) And Ioseph placed his father, and his brethren, and gaue them possession in the lande of Egypt, in the best of the land, euen in the lande of Rameses, as Pharaoh had commanded.
(Notes Reference) And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of (c) Rameses, as Pharaoh had commanded.
(c) Which was a city in the country of Goshen, (Exo 1:11).
(Gen 47:12) And Ioseph nourished his father, and his brethren, and all his fathers houshold with bread, euen to the yong children.
(Notes Reference) And Joseph nourished his father, and his brethren, and all his father's household, with bread, (d) according to [their] families.
(d) Some read that he fed them as little babies, because they could not provide for themselves against that famine.
(Gen 47:13) Now there was no bread in all the land: for the famine was exceeding sore: so that the land of Egypt, and the land of Canaan were famished by reason of the famine.
(Gen 47:14) And Ioseph gathered all the money, that was found in the land of Egypt, and in the land of Canaan, for the corne which they bought, and Ioseph layd vp the money in Pharaohs house.
(Notes Reference) And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and (e) Joseph brought the money into Pharaoh's house.
(e) In which he both declares his faithfulness to the king, and his freedom from covetousness.
(Gen 47:15) So when money fayled in the lande of Egypt, and in the lande of Canaan, then all the Egyptians came vnto Ioseph, and sayde, Giue vs bread: for why should we dye before thee? for our money is spent.
(Gen 47:16) Then saide Ioseph, Bring your cattell, and I will giue you for your cattell, if your money be spent.
(Gen 47:17) So they brought their cattell vnto Ioseph, and Ioseph gaue them bread for the horses, and for the flockes of sheepe, and for the heards of cattel, and for the asses: so he fed them with bread for all their cattell that yeere.
(Gen 47:18) But when the yeere was ended, they came vnto him the next yeere, and sayd vnto him, We will not hide from my lord, that since our money is spent, and my lord hath the heards of the cattel, there is nothing left in the sight of my lorde, but our bodies and our ground.
(Gen 47:19) Why shall we perish in thy sight, both we, and our land? bye vs and our land for bread, and we and our land will be bonde to Pharaoh: therefore giue vs seede, that we may liue and not dye, and that the land go not to waste.
(Notes Reference) Wherefore shall we die before thine eyes, both we and our (f) land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give [us] seed, that we may live, and not die, that the land be not desolate.
(f) For unless the ground is tilled and sown, it perishes and is as if it was dead.
(Gen 47:20) So Ioseph bought all the lande of Egypt for Pharaoh: for the Egyptians solde euery man his ground because the famine was sore vpon the: so the land became Pharaohs.
(Gen 47:21) And he remoued the people vnto the cities, from one side of Egypt euen to the other.
(Notes Reference) And as for the people, he (g) removed them to cities from [one] end of the borders of Egypt even to the [other] end thereof.
(g) By this changing they signified that they had nothing of their own, but received everything from the king's generosity.
(Gen 47:22) Onely the lande of the Priestes bought he not: for the Priestes had an ordinarie of Pharaoh, and they did eate their ordinarie, which Pharaoh gaue them: wherefore they solde not their grounde.
(Gen 47:23) Then Ioseph sayd vnto the people, Behold, I haue bought you this daye, and your lande for Pharaoh: lo, here is seede for you: sowe therefore the grounde.
(Gen 47:24) And of the encrease ye shall giue the fifth part vnto Pharaoh, and foure partes shalbe yours for the seede of the fielde, and for your meate, and for them of your housholdes, and for your children to eate.
(Gen 47:25) Then they answered, Thou hast saued our liues: let vs finde grace in the sight of my Lord, and we will be Pharaohs seruants.
(Gen 47:26) Then Ioseph made it a lawe ouer the land of Egypt vnto this day, that Pharaoh should haue the fift part, except the land of the priests only, which was not Pharaohs.
(Notes Reference) And Joseph made it a law over the land of Egypt unto this day, [that] Pharaoh should have the fifth [part]; (h) except the land of the priests only, [which] became not Pharaoh's.
(h) Pharaoh, in providing for idolatrous priests, will be a condemnation to all those who neglect the true ministers of God's word.
(Gen 47:27) And Israel dwelt in the lande of Egypt, in the countrey of Goshen: and they had their possessions therein, and grewe and multiplied exceedingly.
(Gen 47:28) Moreouer, Iaakob liued in the lande of Egypt seuenteene yeeres, so that the whole age of Iaakob was an hundreth fourtie and seuen yeere.
(Gen 47:29) Now when the time drewe neere that Israel must dye, he called his sonne Ioseph, and sayde vnto him, If I haue nowe founde grace in thy sight, put thine hand nowe vnder my thigh, and deale mercifully and truely with me: burie me not, I pray thee, in Egypt.
(Gen 47:30) But when I shall sleepe with my fathers, thou shalt carry me out of Egypt, and bury mee in their buryall. And he answered, I will doe as thou hast sayde.
(Notes Reference) But I will (i) lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said.
(i) By this he demonstrated that he died in the faith of his fathers, teaching his children to hope for the promised land.
(Gen 47:31) The he said, Sweare vnto me. And he sware vnto him. And Israel worshipped towardes the beds head.
(Notes Reference) And he said, Swear unto me. And he sware unto him. And Israel (k) bowed himself upon the bed's head.
(k) He rejoiced that Joseph had promised him, and setting himself up on his pillows, praised God; (1Ch 29:10).
Passage 2: Psalms 50
(Psa 50:1) A Psalme of Asaph. The God of Gods, euen the Lord hath spoken and called the earth from the rising vp of the sunne vnto the going downe thereof.
(Notes Reference) "A Psalm of (a) Asaph." The mighty God, [even] the LORD, hath spoken, and called the (b) earth from the rising of the sun unto the going down thereof.
(a) Who was either the author, or a chief singer, to whom it was committed.
(b) To plead against his deceitful people before heaven and earth.
(Psa 50:2) Out of Zion, which is the perfection of beautie, hath God shined.
(Notes Reference) Out of Zion, the (c) perfection of beauty, God hath shined.
(c) Because God had chosen it to have his Name there called on and also his image shines there in the doctrine of the law.
(Psa 50:3) Our God shall come and shall not keepe silence: a fire shall deuoure before him, and a mightie tempest shall be mooued round about him.
(Notes Reference) Our God shall come, and shall not keep silence: a (d) fire shall devour before him, and it shall be very tempestuous round about him.
(d) As when God gave his law in mount Sinai he appeared terrible with thunder and tempest, so will he appear terrible to take account for the keeping of it.
(Psa 50:4) Hee shall call the heauen aboue, and the earth to iudge his people.
(Notes Reference) He shall call to the heavens from above, and to (e) the earth, that he may judge his people.
(e) As witnessing against the hypocrites.
(Psa 50:5) Gather my Saints together vnto me, those that make a couenant with me with sacrifice.
(Notes Reference) Gather my (f) saints together unto me; those that have made a covenant with me by (g) sacrifice.
(f) God in respect to his elect calls the whole body holy, saints and his people.
(g) Who should know that sacrifices are sealed by the covenant between God and his people, and not set religion in it.
(Psa 50:6) And the heauens shall declare his righteousnes: for God is iudge himselfe. Selah.
(Psa 50:7) Heare, O my people, and I wil speake: heare, O Israel, and I wil testifie vnto thee: for I am God, euen thy God.
(Psa 50:8) I wil not reproue thee for thy sacrifices, or thy burnt offerings, that haue not bene continually before me.
(Notes Reference) I will not (h) reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me.
(h) For I pass not for sacrifices unless the true use is there, which is to confirm your faith.
(Psa 50:9) I will take no bullocke out of thine house, nor goates out of thy foldes.
(Psa 50:10) For all the beastes of the forest are mine, and the beastes on a thousand mountaines.
(Notes Reference) (i) For every beast of the forest [is] mine, [and] the cattle upon a thousand hills.
(i) Though he delighted in sacrifice, yet he had no need for man's help in it.
(Psa 50:11) I knowe all the foules on the mountaines: and the wilde beastes of the fielde are mine.
(Psa 50:12) If I bee hungry, I will not tell thee: for the world is mine, and all that therein is.
(Psa 50:13) Will I eate the flesh of bulles? or drinke the blood of goates?
(Notes Reference) (k) Will I eat the flesh of bulls, or drink the blood of goats?
(k) Though man's life for the infirmity of it has need of food, yet God whose life quickens all the world, has no need of such means.
(Psa 50:14) Offer vnto God praise, and pay thy vowes vnto the most High,
(Notes Reference) Offer unto God thanksgiving; and (l) pay thy vows unto the most High:
(l) Show yourself mindful of God's benefits by thanksgiving.
(Psa 50:15) And call vpon me in the day of trouble: so will I deliuer thee, and thou shalt glorifie me.
(Psa 50:16) But vnto the wicked said God, What hast thou to doe to declare mine ordinances, that thou shouldest take my couenant in thy mouth,
(Notes Reference) But unto the wicked God saith, (m) What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth?
(m) Why do you pretend to be of my people and talk of my covenant, seeing that you are a hypocrite?
(Psa 50:17) Seeing thou hatest to bee reformed, and hast cast my wordes behinde thee?
(Notes Reference) Seeing thou hatest (n) instruction, and castest my words behind thee.
(n) To live according to my word.
(Psa 50:18) For when thou seest a thiefe, thou runnest with him, and thou art partaker with the adulterers.
(Notes Reference) When thou sawest a thief, then (o) thou consentedst with him, and hast been partaker with adulterers.
(o) He shows what the fruits of them who contemn God's word are.
(Psa 50:19) Thou giuest thy mouth to euill, and with thy tongue thou forgest deceit.
(Psa 50:20) Thou sittest, and speakest against thy brother, and slanderest thy mothers sonne.
(Notes Reference) Thou (p) sittest [and] speakest against thy brother; thou slanderest thine own mother's son.
(p) He notes the cruelty of hypocrites who in their talk or judgment do not spare their own mother's sons.
(Psa 50:21) These things hast thou done, and I held my tongue: therefore thou thoughtest that I was like thee: but I will reproue thee, and set them in order before thee.
(Notes Reference) These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and (q) set [them] in order before thine eyes.
(q) I will write all your wicked deeds in a roll, and make you read and acknowledge them, whether you will or not.
(Psa 50:22) Oh cosider this, ye that forget God, least I teare you in pieces, and there be none that can deliuer you.
(Psa 50:23) He that offereth praise, shall glorifie mee: and to him, that disposeth his way aright, will I shew the saluation of God.
(Notes Reference) Whoso offereth (r) praise glorifieth me: and to him that (s) ordereth [his] conversation [aright] will I (t) shew the salvation of God.
(r) Under which is contained faith and invocation.
(s) As God has appointed.
(t) That is, declare myself to be his Saviour.
Passage 3: Romans 3-4
(Rom 3:1) What is then the preferment of the Iewe? or what is the profite of circumcision?
(Notes Reference) What (1) advantage then hath the Jew? or what profit [is there] of circumcision?
(1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.
(Rom 3:2) Much euery maner of way: for chiefly, because vnto them were of credite committed the oracles of God.
(Notes Reference) Much every way: (a) chiefly, because that unto them were committed the (b) oracles of God.
(a) The Jews' state and condition was of principal importance.
(b) Words.
(Rom 3:3) For what, though some did not beleeue? shall their vnbeliefe make the faith of God without effect?
(Notes Reference) For what if some did not (c) believe? shall their unbelief make the (d) faith of God without effect?
(c) Break the covenant.
(d) The faith that God gave.
(Rom 3:4) God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, when thou art iudged.
(Notes Reference) God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be (e) justified in thy sayings, and mightest overcome (f) when thou art judged.
(e) That your justice might be plainly seen.
(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.
(Rom 3:5) Now if our vnrighteousnes comend the righteousnes of God, what shall we say? Is God vnrighteous which punisheth? (I speake as a man.)
(Notes Reference) (2) But if our (g) unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as (h) a man)
(2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.
(g) Treachery, and all the fruits of it.
(h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of man's wisdom, which is not subject to the will of God.
(Rom 3:6) God forbid: els how shall God iudge ye world?
(Rom 3:7) For if the veritie of God hath more abounded through my lye vnto his glorie, why am I yet condemned as a sinner?
(Notes Reference) (3) For if the (i) truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?
(3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.
(i) The truth and unchangingness.
(Rom 3:8) And (as we are blamed, and as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.
(Rom 3:9) What then? are we more excellent? No, in no wise: for we haue alreadie prooued, that all, both Iewes and Gentiles are vnder sinne,
(Notes Reference) (4) What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all (k) under sin;
(4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.
(k) Are guilty of sin.
(Rom 3:10) As it is written, There is none righteous, no not one.
(Rom 3:11) There is none that vnderstandeth: there is none that seeketh God.
(Rom 3:12) They haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth good, no not one.
(Rom 3:13) Their throte is an open sepulchre: they haue vsed their tongues to deceit: the poyson of aspes is vnder their lippes.
(Rom 3:14) Whose mouth is full of cursing and bitternesse.
(Rom 3:15) Their feete are swift to shead blood.
(Rom 3:16) Destruction and calamity are in their waies,
(Rom 3:17) And ye way of peace they haue not knowen.
(Notes Reference) And the (l) way of peace have they not known:
(l) An innocent and peaceable life.
(Rom 3:18) The feare of God is not before their eies.
(Rom 3:19) Now we know that whatsoeuer ye Lawe saieth, it saieth it to them which are vnder ye Law, that euery mouth may bee stopped, and all the world be subiect to the iudgement of God.
(Notes Reference) (5) Now we know that what things soever the (m) law saith, it saith to them who are under the law: that (6) every mouth may be stopped, and all the world may become (n) guilty before God.
(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.
(m) The Law of Moses. (6) A conclusion of all the former discussions, from (Rom 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."
(n) Be found guilty before God.
(Rom 3:20) Therefore by the woorkes of the Lawe shall no flesh be iustified in his sight: for by the Lawe commeth the knowledge of sinne.
(Notes Reference) Therefore by the (o) deeds of the law there shall no (p) flesh be (q) justified in his (r) sight: for by the law [is] the knowledge of sin.
(o) By those deeds by which the law can be done by us.
(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."
(q) Absolved before the judgment seat of God.
(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.
(Rom 3:21) But nowe is the righteousnesse, of God made manifest without the Lawe, hauing witnes of the Lawe and of the Prophets,
(Notes Reference) (7) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
(7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."
(Rom 3:22) To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.
(Notes Reference) (8) Even the righteousness of God [which is] by faith of (s) Jesus Christ unto all and upon all them that believe: for there is no difference:
(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.
(s) Which we give to Jesus Christ, or which rests upon him.
(Rom 3:23) For there is no difference: for all haue sinned, and are depriued of the glorie of God,
(Notes Reference) For all have sinned, and come short of the (t) glory of God;
(t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.
(Rom 3:24) And are iustified freely by his grace, through the redemption that is in Christ Iesus,
(Notes Reference) (9) Being justified (u) freely by his grace through the redemption that is in Jesus Christ:
(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.
(u) By his free gift, and liberality.
(Rom 3:25) Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed,
(Notes Reference) (10) Whom God hath set forth [to be] a propitiation through faith in his (x) blood, to declare his righteousness for the remission of sins that (y) are past, through the (z) forbearance of God;
(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.
(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.
(y) Of those sins which we committed when we were his enemies.
(z) Through his patience, and his enduring nature.
(Rom 3:26) Through the patience of God, to shewe at this time his righteousnesse, that hee might be iust, and a iustifier of him which is of the faith of Iesus.
(Notes Reference) To declare, [I say], (a) at this time his righteousness: that he might be (b) just, and the (c) justifier of him which (d) believeth in Jesus.
(a) That is, when Paul wrote this.
(b) That he might be found exceedingly truth and faithful.
(c) Making him just and without blame, but putting Christ's righteousness to him.
(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.
(Rom 3:27) Where is then the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe of faith.
(Notes Reference) (11) Where [is] boasting then? It is excluded. By what (e) law? of works? Nay: but by the law of faith.
(11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.
(e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".
(Rom 3:28) Therefore we conclude, that a man is iustified by faith, without the workes of the Lawe.
(Rom 3:29) God, is he the God of the Iewes onely, and not of the Gentiles also? Yes, euen of the Gentiles also.
(Notes Reference) (12) [Is he] the God of the (f) Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:
(12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.
(f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.
(Rom 3:30) For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith.
(Notes Reference) Seeing [it is] one God, which shall justify (g) the circumcision by faith, and uncircumcision through faith.
(g) The circumcised.
(Rom 3:31) Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.
(Notes Reference) (13) Do we then make (h) void the law through faith? God forbid: yea, we (i) establish the law.
(13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.
(h) Vain, void, to no purpose, and of no power.
(i) We make the law effectual and strong.
(Rom 4:1) What shall we say then, that Abraham our father hath found concerning the flesh?
(Notes Reference) What (1) shall we then say that Abraham our father, as pertaining to the (a) flesh, hath found?
(1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.
(a) By works, as is evident from the next verse.
(Rom 4:2) For if Abraham were iustified by workes, he hath wherein to reioyce, but not with God.
(Notes Reference) (2) For if Abraham were justified by works, he hath [whereof] to glory; but not before God.
(2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.
(Rom 4:3) For what saith the Scripture? Abraham beleeued God, and it was counted to him for righteousnesse.
(Notes Reference) (3) For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.
(Rom 4:4) Nowe to him that worketh, the wages is not counted by fauour, but by dette:
(Notes Reference) (4) Now to him that (b) worketh is the reward not (c) reckoned of grace, but of debt.
(4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.
(b) To him that has deserved anything from his work.
(c) Is not reckoned or given to him.
(Rom 4:5) But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.
(Notes Reference) But to him that worketh not, but believeth on him that (d) justifieth the ungodly, his faith is counted for righteousness.
(d) That makes him who is wicked in himself to be just in Christ.
(Rom 4:6) Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying,
(Notes Reference) (5) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.
(Rom 4:7) Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.
(Rom 4:8) Blessed is the man, to whom the Lord imputeth not sinne.
(Rom 4:9) Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.
(Notes Reference) (6) [Cometh] this (e) blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.
(e) This saying of David, in which he pronounces them as blessed.
(Rom 4:10) Howe was it then imputed? when he was circumcised, or vncircumcised? not when he was cricumcised, but when he was vncircumcised.
(Notes Reference) (7) How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
(7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.
(Rom 4:11) After, he receiued the signe of circumcision, as the seale of the righteousnesse of ye faith which he had, when he was vncircumcised, that he should be the father of all them that beleeue, not being circumcised, that righteousnesse might be imputed to them also,
(Notes Reference) (8) And he received the (f) sign of circumcision, a (g) seal of the righteousness of the faith which [he had yet] being uncircumcised: (9) that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.
(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.
(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.
(Rom 4:12) And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also that walke in the steppes of the faith of our father Abraham, which he had when he was vncircumcised.
(Notes Reference) (10) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.
(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.
(Rom 4:13) For the promise that he should be the heire of the worlde, was not giuen to Abraham, or to his seede, through the Lawe, but through the righteousnesse of faith.
(Notes Reference) (11) For the promise, that he should be the (h) heir of the world, [was] not to Abraham, or to his seed, through the (i) law, but through the righteousness of faith.
(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.
(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.
(i) For works that he had done, or upon this condition, that he should fulfil the Law.
(Rom 4:14) For if they which are of the Lawe, be heires, faith is made voide, and the promise is made of none effect.
(Notes Reference) (12) For if they which are of the (k) law [be] heirs, faith is made void, and the promise made of none effect:
(12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.
(k) If they are heirs who have fulfilled the law.
(Rom 4:15) For the Lawe causeth wrath: for where no Lawe is, there is no transgression.
(Notes Reference) (13) Because the law worketh wrath: for where no law is, [there is] no transgression.
(13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.
(Rom 4:16) Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seede, not to that onely which is of the Lawe: but also to that which is of the faith of Abraham, who is the father of vs all,
(Notes Reference) (14) Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the (l) seed; (15) not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,
(14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.
(l) To all the believers.
(15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.
(Rom 4:17) (As it is written, I haue made thee a father of many nations) euen before God whom he beleeued, who quickeneth the dead, and calleth those thinges which be not, as though they were.
(Notes Reference) (As it is written, I have made thee a (16) father of many nations,) before him whom he believed, [even] (m) God, who (n) quickeneth the dead, and (o) calleth those things which be not as though they were.
(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.
(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.
(n) Who restores to life.
(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.
(Rom 4:18) Which Abraham aboue hope, beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seede be.
(Notes Reference) (17) Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.
(17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.
(Rom 4:19) And he not weake in the faith, considered not his owne bodie, which was nowe dead, being almost an hundreth yeere olde, neither the deadnes of Saraes wombe.
(Notes Reference) And being (p) not weak in faith, he considered not his own body now (q) dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:
(p) Very strong and steadfast.
(q) Void of strength, and unfit to have children.
(Rom 4:20) Neither did he doubt of the promise of God through vnbeliefe, but was strengthened in the faith, and gaue glorie to God,
(Notes Reference) He staggered not at the promise of God through unbelief; but was strong in faith, giving (r) glory to God;
(r) Acknowledged and praised God, as most gracious and true.
(Rom 4:21) Being fully assured that he which had promised, was also able to doe it.
(Notes Reference) And being (s) fully persuaded that, what he had promised, he was able also to perform.
(s) A description of true faith.
(Rom 4:22) And therefore it was imputed to him for righteousnesse.
(Rom 4:23) Nowe it is not written for him onely, that it was imputed to him for righteousnesse,
(Notes Reference) (18) Now it was not written for his sake alone, that it was imputed to him;
(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.
(Rom 4:24) But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,
(Rom 4:25) Who was deliuered to death for our sinnes, and is risen againe for our iustification.
(Notes Reference) Who was delivered for our (t) offences, and was raised again for our justification.
(t) To pay the ransom for our sins.