Passage 1: Genesis 48-50
(Gen 48:1) Againe after this, one sayd to Ioseph, Loe, thy father is sicke: then hee tooke with him his two sonnes, Manasseh and Ephraim.
(Notes Reference) And it came to pass after these things, that [one] told Joseph, Behold, thy father [is] sick: and he took with him his (a) two sons, Manasseh and Ephraim.
(a) Joseph valued his children being received into Jacob's family, which was the Church of God, more than enjoying all the treasures of Egypt.
(Gen 48:2) Also one told Iaakob, and said, Behold, thy sonne Ioseph is come to thee, and Israel tooke his strength vnto him and sate vpon the bed.
(Gen 48:3) Then Iaakob sayde vnto Ioseph, God almightie appeared vnto me at Luz in the land of Canaan, and blessed me.
(Gen 48:4) And he sayde vnto me, Behold, I wil make thee fruitefull, and will multiplie thee, and will make a great number of people of thee, and will giue this lande vnto thy seede after thee for an euerlasting possession.
(Notes Reference) And said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee [for] an (b) everlasting possession.
(b) Which is true in the carnal Israel until the coming of Christ, and in the spiritual forever.
(Gen 48:5) And now thy two sonnes, Manasseh and Ephraim, which are borne vnto thee in the lande of Egypt, before I came to thee into Egypt, shall be mine, as Reuben and Simeon are mine.
(Gen 48:6) But the linage, which thou hast begotten after them, shalbe thine: they shall be called after the names of their brethren in their inheritance.
(Gen 48:7) Nowe when I came from Padan, Rahel died vpon mine hande in the lande of Canaan, by the way when there was but halfe a dayes iourney of grounde to come to Ephrath: and I buryed her there in the way to Ephrath: the same is Beth-lehem.
(Gen 48:8) Then Israel beheld Iosephs sonnes and sayd, Whose are these?
(Gen 48:9) And Ioseph sayd vnto his father, They are my sonnes, which God hath giuen mee here. Then he sayd, I pray thee, bring them to me, that I may blesse them:
(Notes Reference) And Joseph said unto his father, They [are] my sons, whom (c) God hath given me in this [place]. And he said, Bring them, I pray thee, unto me, and I will bless them.
(c) The faithful acknowledge all benefits come from God's free mercy.
(Gen 48:10) (For the eyes of Israel were dimme for age, so that hee coulde not well see) Then he caused them to come to him, and he kissed them and embraced them.
(Gen 48:11) And Israel sayde vnto Ioseph, I had not thought to haue seene thy face: yet lo, God hath shewed me also thy seede.
(Gen 48:12) And Ioseph tooke them away from his knees, and did reuerence downe to the ground.
(Gen 48:13) Then tooke Ioseph them both, Ephraim in his right hand towarde Israels left hand, and Manasseh in his left hand toward Israels right hand, so he brought them vnto him.
(Gen 48:14) But Israel stretched out his right hand, and layde it on Ephraims head, which was the yonger, and his left hande vpon Manassehs head (directing his handes of purpose) for Manasseh was the elder.
(Notes Reference) And Israel stretched out his right hand, and laid [it] upon (d) Ephraim's head, who [was] the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh [was] the firstborn.
(d) God's judgments are often contrary to man's and he prefers what man despises.
(Gen 48:15) Also he blessed Ioseph and sayde, The God, before whom my fathers Abraham and Izhak did walke, the God, which hath fed me al my life long vnto this day, blesse thee.
(Gen 48:16) The Angel, which hath deliuered me from all euill, blesse the children, and let my name be named vpon them, and the name of my fathers Abraham and Izhak, that they may growe as fish into a multitude in the middes of the earth.
(Notes Reference) The (e) Angel which redeemed me from all evil, bless the lads; and let my (f) name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.
(e) This angel must be understood to be Christ, as in (Gen 31:13, Gen 32:1).
(f) Let them be taken as my children.
(Gen 48:17) But when Ioseph sawe that his father layde his right hande vpon the head of Ephraim, it displeased him: and he stayed his fathers hand to remooue it from Ephraims head to Manassehs head.
(Notes Reference) And when Joseph saw that his father laid his right hand upon the head of Ephraim, it (g) displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head.
(g) Joseph fails by binding God's grace to the order of nature.
(Gen 48:18) And Ioseph sayde vnto his father, Not so, my father, for this is the eldest: put thy right hand vpon his head.
(Gen 48:19) But his father refused, and sayd, I know well, my sonne, I know well: he shalbe also a people, and he shalbe great likewise: but his yonger brother shalbe greater then he, and his seede shall be full of nations.
(Gen 48:20) So he blessed them that day, and sayde, In thee Israel shall blesse, and say, God make thee as Ephraim and as Manasseh. and he set Ephraim before Manasseh.
(Notes Reference) And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as (h) Ephraim and as Manasseh: and he set Ephraim before Manasseh.
(h) In whom God's graces should manifestly appear.
(Gen 48:21) Then Israel said vnto Ioseph, Behold, I die, and God shall be with you, and bring you againe vnto the land of your fathers.
(Notes Reference) And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of (i) your fathers.
(i) Which they had by faith in the promise.
(Gen 48:22) Moreouer, I haue giuen vnto thee one portion aboue thy brethren, which I gate out of the hand of the Amorite by my sworde and by my bowe.
(Notes Reference) Moreover I have given to thee one portion above thy brethren, which (k) I took out of the hand of the Amorite with my sword and with my bow.
(k) By my children whom God spared for my sake.
(Gen 49:1) Then Iaakob called his sonnes, and sayde, Gather your selues together, that I may tell you what shall come to you in the last dayes.
(Notes Reference) And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you [that] which shall befall you
in the (a) last days.
(a) When God will bring you out of Egypt, and because he speaks of the Messiah, he calls it the last days.
(Gen 49:2) Gather your selues together, and heare, ye sonnes of Iaakob, and hearken vnto Israel your father.
(Gen 49:3) Reuben mine eldest sonne, thou art my might, and the beginning of my strength, the excellencie of dignitie, and the excellencie of power:
(Notes Reference) Reuben, thou [art] my firstborn, my (b) might, and the beginning of my strength, (c) the excellency of dignity, and the excellency of power:
(b) Begotten in my youth.
(c) If you have not left your birthright by your offence.
(Gen 49:4) Thou wast light as water: thou shalt not be excellent, because thou wentest vp to thy fathers bed: then diddest thou defile my bed, thy dignitie is gone.
(Gen 49:5) Simeon and Leui, brethren in euill, the instruments of crueltie are in their habitations.
(Gen 49:6) Into their secret let not my soule come: my glory, be not thou ioyned with their assembly: for in their wrath they slew a man, and in their selfe will they digged downe a wall.
(Notes Reference) O my soul, come not thou into their (d) secret; unto their assembly, mine honour, be not thou united: for in their anger they slew a (e) man, and in their selfwill they digged down a wall.
(d) Or, tongue: meaning that he neither consented to them in word or thought.
(e) The Shechemites (Gen 34:26).
(Gen 49:7) Cursed be their wrath, for it was fierce, and their rage, for it was cruell: I will deuide them in Iaakob, and scatter them in Israel.
(Notes Reference) Cursed [be] their anger, for [it was] fierce; and their wrath, for it was cruel: I will (f) divide them in Jacob, and scatter them in Israel.
(f) For Levi had no part, and Simeon was under Judah, (Jos 19:1) till God gave them the place of the Amalekites, (1Ch 4:43).
(Gen 49:8) Thou Iudah, thy brethre shall praise thee: thine hande shalbe in the necke of thine enemies: thy fathers sonnes shall bowe downe vnto thee.
(Notes Reference) Judah, thou [art he] whom thy brethren shall praise: thy hand [shall be] in the neck of thine enemies; thy father's children shall (g) bow down before thee.
(g) As was verified in David and Christ.
(Gen 49:9) Iudah, as a Lions whelpe shalt thou come vp from the spoyle, my sonne. He shall lye downe and couche as a Lion, and as a Lionesse: Who shall stirre him vp?
(Notes Reference) Judah [is] a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; (h) who shall rouse him up?
(h) His enemies will so fear him.
(Gen 49:10) The scepter shall not depart from Iudah, nor a Lawegiuer from betweene his feete, vntill Shiloh come, and the people shall be gathered vnto him.
(Notes Reference) The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until (i) Shiloh come; and unto him [shall] the gathering of the people [be].
(i) Which is Christ the Messiah, the giver of prosperity who will call the Gentiles to salvation.
(Gen 49:11) He shall binde his Asse foale vnto ye vine, and his Asses colte vnto the best vine. hee shall wash his garment in wine, and his cloke in the blood of grapes.
(Notes Reference) Binding his foal unto the (k) vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes:
(k) A country most abundant with vines and pastures is promised to him.
(Gen 49:12) His eyes shalbe red with wine, and his teeth white with milke.
(Gen 49:13) Zebulun shall dwell by the sea side, and he shalbe an hauen for shippes: and his border shalbe vnto Zidon.
(Gen 49:14) Issachar shalbe a strong asse, couching downe betweene two burdens:
(Notes Reference) Issachar [is] (l) a strong ass couching down between two burdens:
(l) His force will be great, but he will lack courage to resist his enemies.
(Gen 49:15) And he shall see that rest is good, and that the land is pleasant, and he shall bow his shoulder to beare, and shalbe subiect vnto tribute.
(Gen 49:16) Dan shall iudge his people as one of the tribes of Israel.
(Notes Reference) Dan (m) shall judge his people, as one of the tribes of Israel.
(m) Shall have the honour of a tribe.
(Gen 49:17) Dan shall be a serpent by the way, an adder by the path, byting the horse heeles, so that his rider shall fall backward.
(Gen 49:18) O Lord, I haue waited for thy saluation.
(Notes Reference) (o) I have waited for thy salvation, O LORD.
(o) Seeing the miseries that his posterity would fall into, he bursts out in prayer to God to remedy it.
(Gen 49:19) Gad, an hoste of men shall ouercome him, but he shall ouercome at the last.
(Gen 49:20) Concerning Asher, his bread shalbe fat, and he shall giue pleasures for a king.
(Notes Reference) Out of Asher his (p) bread [shall be] fat, and he shall yield royal dainties.
(p) He will abound in corn and pleasant fruits.
(Gen 49:21) Naphtali shalbe a hinde let goe, giuing goodly wordes.
(Notes Reference) Naphtali [is] a hind let loose: he giveth (q) goodly words.
(q) Overcoming more by fair words than by force.
(Gen 49:22) Ioseph shalbe a fruitefull bough, euen a fruitful bough by the well side: the small boughs shall runne vpon the wall.
(Gen 49:23) And the archers grieued him, and shotte against him and hated him.
(Notes Reference) (r) The archers have sorely grieved him, and shot [at him], and hated him:
(r) As his brethren when they were his enemies, Potiphar and others.
(Gen 49:24) But his bowe abode strong, and the hands of his armes were strengthened, by the handes of the mighty God of Iaakob, of whom was the feeder appointed, by the stone of Israel,
(Notes Reference) But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty [God] of Jacob; (from thence [is] the shepherd, the (s) stone of Israel:)
(s) That is God.
(Gen 49:25) Euen by the God of thy father, who shall helpe thee, and by the almightie, who shall blesse thee with heauenly blessinges from aboue, with blessings of the deepe, that lyeth beneath, with blessings of the brestes, and of the wombe.
(Gen 49:26) The blessings of thy father shalbe stronger then the blessings of mine elders: vnto the ende of the hilles of the worlde they shall be on the head of Ioseph, and on the top of the head of him that was separate from his brethren.
(Notes Reference) The blessings of thy father have (t) prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was (u) separate from his brethren.
(t) In as much as he was closer to the accomplishment of the promise and it had been more often confirmed.
(u) Either in dignity, or when he was sold from his brethren.
(Gen 49:27) Beniamin shall rauine as a wolfe: in the morning he shall deuoure the pray, and at night he shall deuide the spoyle.
(Gen 49:28) All these are the twelue tribes of Israel, and thus their father spake vnto them, and blessed them: euery one of them blessed hee with a seuerall blessing.
(Gen 49:29) And he charged them and sayd vnto them, I am ready to be gathered vnto my people: burie mee with my fathers in the caue, that is in the fielde of Ephron the Hittite,
(Gen 49:30) In the caue that is in the field of Machpelah besides Mamre in the land of Canaan: which caue Abraham bought with the fielde of Ephron the Hittite for a possession to burie in.
(Gen 49:31) There they buried Abraham and Sarah his wife: there they buryed Izhak and Rebekah his wife: and there I buried Leah.
(Gen 49:32) The purchase of the fielde and the caue that is therein, was bought of the children of Heth.
(Gen 49:33) Thus Iaakob made an end of giuing charge to his sonnes, and plucked vp his feete into the bed and gaue vp the ghost, and was gathered to his people.
(Notes Reference) And when Jacob had made an end of commanding his sons, he (x) gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.
(x) By which is signified how quietly he died.
(Gen 50:1) Then Ioseph fell vpon his fathers face and wept vpon him, and kissed him.
(Gen 50:2) And Ioseph commanded his seruantes the physicions, to enbaume his father, and the physicions enbaumed Israel.
(Notes Reference) And Joseph commanded his servants the (a) physicians to embalm his father: and the physicians embalmed Israel.
(a) He means those who embalmed the dead and buried them.
(Gen 50:3) So fourtie dayes were accomplished (for so long did the dayes of them that were enbaumed last) and the Egyptians bewayled him seuentie dayes.
(Notes Reference) And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him (b) threescore and ten days.
(b) They were more excessive in lamenting than the faithful.
(Gen 50:4) And when the dayes of his mourning were past, Ioseph spake to the house of Pharaoh, saying, If I haue nowe found fauour in your eyes, speake, I pray you, in the eares of Pharaoh, and say,
(Gen 50:5) My father made me sweare, saying, Loe, I die, bury me in my graue, which I haue made me in the land of Canaan: now therefore let me go, I pray thee, and bury my father, and I wil come againe.
(Gen 50:6) Then Pharaoh said, Goe vp and bury thy father, as he made thee to sweare.
(Notes Reference) And Pharaoh said, Go up, and bury thy father, according (c) as he made thee swear.
(c) Even the infidels would have oaths carried out.
(Gen 50:7) So Ioseph went vp to bury his father, and with him went all the seruants of Pharaoh, both the elders of his house, and all the elders of the land of Egypt.
(Gen 50:8) Likewise all the house of Ioseph, and his brethren, and his fathers house: onely their children, and their sheepe, and their cattell left they in the land of Goshen.
(Gen 50:9) And there went vp with him both charets and horsemen: and they were an exceeding great company.
(Gen 50:10) And they came to Goren Atad, which is beyond Iorden, and there they made a great and exceeding sore lamentation: and he mourned for his father seuen dayes.
(Gen 50:11) And when the Canaanites the inhabitants of the lande sawe the mourning in Goren Atad, they sayde, This is a great mourning vnto the Egyptians: wherefore the name thereof was called Abel Mizraim, which is beyond Iorden.
(Gen 50:12) So his sonnes did vnto him, according as he had commanded them:
(Gen 50:13) For his sonnes caried him into the lande of Canaan, and buried him in the caue of the fielde of Machpelah, which caue Abraham bought with the fielde, to be a place to bury in, of Ephron the Hittite besides Mamre.
(Gen 50:14) Then Ioseph returned into Egypt, he and his brethren, and al that went vp with him to bury his father, after that he had buried his father.
(Gen 50:15) And when Iosephs brethren saw that their father was dead, they sayde, It may be that Ioseph will hate vs, and will pay vs againe all the euill, which we did vnto him.
(Notes Reference) And when Joseph's brethren saw that their father was dead, they said, (d) Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
(d) An evil conscience is never fully at rest.
(Gen 50:16) Therefore they sent vnto Ioseph, saying, Thy father commanded before his death, saying,
(Gen 50:17) Thus shall ye say vnto Ioseph, Forgiue now, I pray thee, the trespasse of thy brethren, and their sinne: for they rewarded thee euil. And nowe, we pray thee, forgiue the trespasse of the seruants of thy fathers God. And Ioseph wept, when they spake vnto him.
(Notes Reference) So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the (e) God of thy father. And Joseph wept when they spake unto him.
(e) Meaning, that they who have one God should be joined in most sure love.
(Gen 50:18) Also his brethren came vnto him, and fell downe before his face, and sayde, Beholde, we be thy seruants.
(Gen 50:19) To whome Ioseph sayde, Feare not: for am not I vnder God?
(Notes Reference) And Joseph said unto them, Fear not: for [am] I in the place of (s) God?
(s) Who by the good success seems to remit it, and therefore it should not be revenged by me.
(Gen 50:20) When ye thought euill against mee, God disposed it to good, that he might bring to passe, as it is this day, and saue much people aliue.
(Gen 50:21) Feare not nowe therefore, I will nourish you, and your children: and hee comforted them, and spake kindly vnto them.
(Gen 50:22) So Ioseph dwelt in Egypt, he, and his fathers house: and Ioseph liued an hundreth and tenne yeere.
(Notes Reference) And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an (g) hundred and ten years.
(g) Who, even though he ruled in Egypt about eighty years, yet was joined with the church of God in faith and religion.
(Gen 50:23) And Ioseph saw Ephraims children, euen vnto the third generation: also the sonnes of Machir the sonne of Manasseh were brought vp on Iosephs knees.
(Gen 50:24) And Ioseph sayd vnto his brethren, I am ready to dye, and God will surely visite you, and bring you out of this land, vnto ye land which hee sware vnto Abraham, vnto Izhak, and vnto Iaakob.
(Gen 50:25) And Ioseph tooke an othe of the children of Israel, saying, God will surely visite you, and ye shall cary my bones hence.
(Notes Reference) And Joseph took an oath of the children of Israel, saying, (h) God will surely visit you, and ye shall carry up my bones from hence.
(h) He speaks this by the spirit of prophecy, exhorting his brethren to have full trust in God's promise for their deliverance.
(Gen 50:26) So Ioseph died, when he was an hundreth and ten yere olde: and they enbaumed him and put him in a chest in Egypt.
Passage 2: Psalms 51-52
(Psa 51:1) To him that excelleth. A Psalme of David, when the Prophet Nathan came unto him, after he had gone in to Bath-sheba. Have mercie vpon me, O God, according to thy louing kindnes: according to the multitude of thy compassions put away mine iniquities.
(Notes Reference) "To the chief Musician, A Psalm of David, when Nathan the prophet (a) came unto him, after he had gone in to Bathsheba." Have mercy upon me, O God, (b) according to thy lovingkindness: according unto the multitude of thy tender mercies blot out my transgressions.
(a) To reprove him, because he had committed horrible sins, and lain in the same without repentance more then a whole year.
(b) As his sins were many and great, so he requires that God would give him the feeling of his excellent and abundant mercies.
(Psa 51:2) Wash me throughly from mine iniquitie, and clense me from my sinne.
(Notes Reference) Wash me (c) throughly from mine iniquity, and cleanse me from my sin.
(c) My sins strike so fast in me, that I have need of some singular kind of washing.
(Psa 51:3) For I know mine iniquities, and my sinne is euer before me.
(Notes Reference) For I (d) acknowledge my transgressions: and my sin [is] ever before me.
(d) My conscience accuses me so, that I can have no rest till I am reconciled.
(Psa 51:4) Against thee, against thee onely haue I sinned, and done euill in thy sight, that thou mayest be iust when thou speakest, and pure when thou iudgest.
(Notes Reference) Against thee, thee only, have I sinned, and done [this] evil in thy sight: that thou mightest be justified when thou (e) speakest, [and] be clear when thou judgest.
(e) When you give sentence against sinners, they must confess you to be just, and themselves sinners.
(Psa 51:5) Beholde, I was borne in iniquitie, and in sinne hath my mother conceiued me.
(Psa 51:6) Beholde, thou louest trueth in the inwarde affections: therefore hast thou taught mee wisedome in the secret of mine heart.
(Notes Reference) Behold, thou (f) desirest truth in the inward parts: and in the hidden [part] thou shalt make me to know wisdom.
(f) He confesses that God who loves pureness of heart, may justly destroy man, who by nature is a sinner much more him whom he had instructed in his heavenly wisdom.
(Psa 51:7) Purge me with hyssope, and I shalbe cleane: wash me, and I shalbe whiter then snowe.
(Psa 51:8) Make me to heare ioye and gladnes, that the bones, which thou hast broken, may reioyce.
(Notes Reference) Make me to hear (g) joy and gladness; [that] the (h) bones [which] thou hast broken may rejoice.
(g) He means God's comfortable mercies toward repentant sinners.
(h) By the bones he understands all strength of soul and body, which by cares and mourning are consumed.
(Psa 51:9) Hide thy face from my sinnes, and put away all mine iniquities.
(Psa 51:10) Create in mee a cleane heart, O God, and renue a right spirit within me.
(Notes Reference) (i) Create in me a clean heart, O God; and renew a right spirit within me.
(i) He confesses that when God's Spirit is cold in us, to have it again revived, is as a new creation.
(Psa 51:11) Cast mee not away from thy presence, and take not thine holy Spirit from me.
(Psa 51:12) Restore to me the ioy of thy saluation, and stablish me with thy free Spirit.
(Notes Reference) Restore unto me the joy of thy salvation; and uphold me [with thy] (k) free spirit.
(k) Which may assure me that I am drawn out of the slavery of sin.
(Psa 51:13) Then shall I teache thy wayes vnto the wicked, and sinners shalbe conuerted vnto thee.
(Notes Reference) [Then] will I teach transgressors thy (l) ways; and sinners shall be converted unto thee.
(l) He promises to endeavour that others by his example may turn to God.
(Psa 51:14) Deliuer me from blood, O God, which art the God of my saluation, and my tongue shall sing ioyfully of thy righteousnes.
(Notes Reference) Deliver me from (m) bloodguiltiness, O God, thou God of my salvation: [and] my tongue shall sing aloud of thy righteousness.
(m) From the murder of Uriah and the others who were slain with him, (2Sa 11:17).
(Psa 51:15) Open thou my lippes, O Lord, and my mouth shall shewe foorth thy praise.
(Notes Reference) O Lord, (n) open thou my lips; and my mouth shall shew forth thy praise.
(n) By giving me opportunity to praise you, when you will forgive my sins.
(Psa 51:16) For thou desirest no sacrifice, though I would giue it: thou delitest not in burnt offering.
(Psa 51:17) The sacrifices of God are a contrite spirit: a contrite and a broken heart, O God, thou wilt not despise.
(Notes Reference) The sacrifices of God [are] a (o) broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
(o) Which is a wounding of the heart, proceeding from faith, which seeks God for mercy.
(Psa 51:18) Bee fauourable vnto Zion for thy good pleasure: builde the walles of Ierusalem.
(Notes Reference) Do good in thy good pleasure unto (p) Zion: build thou the walls of Jerusalem.
(p) He prays for the whole Church, because through his sin it was in danger of God's judgment.
(Psa 51:19) Then shalt thou accept ye sacrifices of righteousnes, euen the burnt offering and oblation: then shall they offer calues vpon thine altar.
(Notes Reference) Then shalt thou be pleased with the sacrifices of (q) righteousness, with burnt offering and whole burnt offering: then shall they offer bullocks upon thine altar.
(q) That is, just and lawful, applied to the right end, which is the exercise of faith and repentance.
(Psa 52:1) To him that excelleth. A Psalme of Dauid to giue instruction. When Doeg the Edomite came and shewed Saul, and saide to him, Dauid is come to the house of Abimelech. Why boastest thou thy selfe in thy wickednesse, O man of power? the louing kindenesse of God indureth dayly.
(Notes Reference) "To the chief Musician, Maschil, [A Psalm] of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech." Why boastest thou thyself in mischief, O (a) mighty man? the goodness of God [endureth] continually.
(a) O Doeg, who half consider to be the tyrant Saul, and had the power to murder the saints of God.
(Psa 52:2) Thy tongue imagineth mischiefe, and is like a sharpe rasor, that cutteth deceitfully.
(Notes Reference) Thy tongue deviseth (b) mischiefs; like a sharp razor, working deceitfully.
(b) Your malice moves you by crafty flattery and lies to accuse and destroy the innocents.
(Psa 52:3) Thou doest loue euill more then good, and lies more then to speake the trueth. Selah.
(Psa 52:4) Thou louest all wordes that may destroye, O deceitfull tongue!
(Psa 52:5) So shall God destroy thee for euer: he shall take thee and plucke thee out of thy tabernacle, and roote thee out of ye land of the liuing. Selah.
(Notes Reference) God shall likewise (c) destroy thee for ever, he shall take thee away, and pluck thee out of [thy] dwelling place, and (d) root thee out of the land of the living. Selah.
(c) Though God forbear for a time, yet at length he will recompense your falsehood.
(d) Even though you seem to be never so sure settled.
(Psa 52:6) The righteous also shall see it, and feare, and shall laugh at him, saying,
(Notes Reference) The (e) righteous also shall see, (f) and fear, and shall laugh at him:
(e) For the eyes of the reprobate are shut at God's judgments.
(f) With joyful reverence, seeing that he takes their part against the wicked.
(Psa 52:7) Beholde the man that tooke not God for his strength, but trusted vnto the multitude of his riches, and put his strength in his malice.
(Psa 52:8) But I shall bee like a greene oliue tree in the house of God: for I trusted in the mercie of God for euer and euer.
(Notes Reference) But I [am] like a (g) green olive tree in the house of God: I trust in the mercy of God for ever and ever.
(g) He rejoices to have a place among the servant's of God, that he may grow in the knowledge of godliness.
(Psa 52:9) I will alway praise thee, for that thou hast done this, and I will hope in thy Name, because it is good before thy Saints.
(Notes Reference) I will praise thee for ever, because thou hast done (h) [it]: and I will wait on thy name; for [it is] good before thy saints.
(h) Executed his vengeance.
Passage 3: Romans 5-6
(Rom 5:1) Then being iustified by faith, we haue peace toward God through our Lord Iesus Christ.
(Notes Reference) Therefore being (1) justified by faith, we have peace with God through our Lord Jesus Christ:
(1) Another argument taken from the effects: we are justified with that which truly appeases our conscience before God: and faith in Christ does appease our conscience and not the law, as it was said before, therefore by faith we are justified, and not by the law.
(Rom 5:2) By who also through faith, we haue had this accesse into this grace, wherein we stand, and reioyce vnder ye hope of the glory of God.
(Notes Reference) (2) By whom also we (a) have access by faith into this grace (b) wherein we (c) stand, (3) and (d) rejoice in hope of the glory of God.
(2) Whereas quietness of conscience is attributed to faith, it is to be referred to Christ, who is the giver of faith itself, and in whom faith itself is effectual.
(a) We must know by this, that we still receive the same effect from faith.
(b) By which grace, that is, by which gracious love and good will, or that state unto which we are graciously taken.
(c) We stand steadfast. (3) A preventing of an objection against those who, beholding the daily miseries and calamities of the Church, think that the Christians dream when they brag of their felicity: to whom the apostle answers, that their felicity is laid up under hope of another place: which hope is so certain and sure, that they rejoice for that happiness just as if they presently enjoyed it.
(d) Our minds are not only quiet and settled, but we are also marvellously glad, and have great joy because of the heavenly inheritance which awaits us.
(Rom 5:3) Neither that onely, but also we reioyce in tribulations, knowing that tribulation bringeth forth patience,
(Notes Reference) (4) And not only [so], but we glory in tribulations also: (5) knowing that tribulation worketh patience;
(4) Tribulation itself gives us different and various occasions to rejoice, and more than this it does not make us miserable. (5) Afflictions make us use to being patient, and patience assures us of the goodness of God, and this experience confirms and fosters our hope, which never deceives us.
(Rom 5:4) And patience experience, and experience hope,
(Rom 5:5) And hope maketh not ashamed, because the loue of God is shed abroade in our heartes by the holy Ghost, which is giuen vnto vs.
(Notes Reference) (6) And hope maketh not ashamed; because the (e) love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
(6) The foundation of hope is an assured testimony of the conscience, by the gift of the Holy Spirit, that we are loved by God, and this is nothing else but that which we call faith, from which it follows that through faith our consciences are quieted.
(e) With which he loves us.
(Rom 5:6) For Christ, when we were yet of no strength, at his time died for the vngodly.
(Notes Reference) (7) For when we were yet without strength, in due (f) time Christ died for the ungodly.
(7) A sure comfort in adversity, so that our peace and quietness of conscience are not troubled: for he that so loved them that were of no strength and while they were yet sinners, that he died for them, how can he neglect them, having now been sanctified and living in him?
(f) At an appropriate and proper time which the Father had appointed.
(Rom 5:7) Doutles one will scarce die for a righteous man: but yet for a good man it may be that one dare die.
(Notes Reference) (8) For scarcely (g) for a righteous man will one die: yet peradventure for a good man some would even dare to die.
(8) An amplifying of the love of God towards us, so that we cannot doubt it, who delivered Christ to death for the unjust and for them from whom he could receive no useful thing, and, what is more, for his very enemies. How can it be then that Christ, being now alive, should not save them from destruction whom by his death he justifies and reconciles.
(g) In the place of a just man.
(Rom 5:8) But God setteth out his loue towards vs, seeing that while we were yet sinners, Christ died for vs.
(Notes Reference) But God (h) commendeth his love toward us, in that, while we were yet (i) sinners, Christ died for us.
(h) He commends his love toward us, so that in the midst of our afflictions we may know assuredly that he will be present with us.
(i) While sin reigned in us.
(Rom 5:9) Much more then, being now iustified by his blood, we shalbe saued from wrath through him.
(Notes Reference) Much more then, being now justified by his blood, we shall be saved from (k) wrath through him.
(k) From affliction and destruction.
(Rom 5:10) For if when we were enemies, we were reconciled to God by the death of his Sonne, much more being reconciled, we shalbe saued by his life,
(Rom 5:11) And not onely so, but we also reioyce in God through our Lord Iesus Christ, by whom we haue nowe receiued the atonement.
(Notes Reference) (9) And not only [so], but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
(9) He now passes over to the other part of justification, which consists in the free imputation of the obedience of Christ: so that to the remission of sins, there is added moreover and besides, the gift of Christ's righteousness imputed or put upon us by faith, which swallows up that unrighteousness which flowed from Adam into us, and all the fruits of it: so that in Christ we do not only cease to be unjust, but we begin also to be just.
(Rom 5:12) Wherefore, as by one man sinne entred into ye world, and death by sinne, and so death went ouer all men: in who all men haue sinned.
(Notes Reference) (10) Wherefore, as by (l) one man (m) sin entered into the world, and death by sin; and so death passed upon all men, (n) for that all have sinned:
(10) From Adam, in whom all have sinned, both guiltiness and death (which is the punishment of the guiltiness) came upon all.
(l) By Adam, who is compared with Christ, and similar to him in this, that both of them make those who are theirs partakers of that which they have: but they are not the same in this, that Adam derives sin into them that are his, even into their very nature, and that to death: but Christ makes them that are his partakers of his righteousness by grace, and that to life.
(m) By sin is meant that disease which is ours by inheritance, and men commonly call it original sin: for so he calls that sin in the singular number, whereas if he speaks of the fruits of it, he uses the plural number, calling them sins.
(n) That is, in Adam.
(Rom 5:13) For vnto the time of the Law was sinne in the worlde, but sinne is not imputed, while there is no lawe.
(Notes Reference) (11) (For until (o) the law sin was in the world: but sin is not (p) imputed when there is no law.
(11) That this is so, that both guiltiness and death began not after the giving and transgressing of law of Moses, is evident in that men died before that law was given: for in that they died, sin, which is the cause of death, existed then: and in such a way, that it was also imputed: because of this it follows that there was then some law, the breach of which was the cause of death.
(o) Even from Adam to Moses.
(p) Where there is no law made, no man is punished as faulty and guilty.
(Rom 5:14) But death reigned from Adam to Moses, euen ouer them also that sinned not after the like maner of that transgression of Adam, which was the figure of him that was to come.
(Notes Reference) (12) Nevertheless death reigned from Adam to Moses, even over (q) them that had not sinned after the (r) similitude of Adam's transgression, (13) who is the figure of him that was to come.
(12) But that this law was not the universal law, and that death did not proceed from any actual sin of everyone particularly, it appears by this, that the very infants which neither could ever know nor transgress that natural law, are nonetheless dead as well as Adam.
(q) Our infants.
(r) Nor after the manner of sin of those who are older, following their lusts: but yet the whole posterity was corrupted in Adam when he knowingly and willingly sinned.
(13) Now that first Adam corresponds to the latter, who is Christ, as it is afterward declared.
(Rom 5:15) But yet the gift is not so, as is the offence: for if through the offence of that one, many be dead, much more the grace of God, and the gift by grace, which is by one man Iesus Christ, hath abounded vnto many.
(Notes Reference) (14) But not as the offence, so also [is] the free gift. For if through the offence of (s) one many be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ, hath abounded unto many.
(14) Adam and Christ are compared together in this respect, that both of them give and yield to theirs that which is their own: but the first difference between them is this, that Adam by nature has spread his fault to the destruction of many, but Christ's obedience has be grace overflowed to many.
(s) That is, Adam.
(Rom 5:16) Neither is the gift so, as that which entred in by one that sinned: for the fault came of one offence vnto condemnation: but the gift is of many offences to iustification.
(Notes Reference) (15) And not as [it was] by one that sinned, [so is] the gift: for the judgment [was] by one to condemnation, but the free gift [is] of many offences unto (t) justification.
(15) Another inequality consists in this, that by Adam's one offence men are made guilty, but the righteousness of Christ imputed unto us freely, does not only absolve us from that one fault, but from all others.
(t) To the sentence of absolution, by which we are acquitted and pronounced righteous.
(Rom 5:17) For if by the offence of one, death reigned through one, much more shall they which receiue that abundance of grace, and of that gift of that righteousnesse, reigne in life through one, that is, Iesus Christ.
(Notes Reference) (16) For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall (u) reign in life by one, Jesus Christ.)
(16) The third difference is that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, than the offence of Adam is to condemn his posterity to death.
(u) Be partakers of true and everlasting life.
(Rom 5:18) Likewise then as by the offence of one, the fault came on all men to condemnation, so by the iustifying of one, the benefite abounded toward all men to the iustification of life.
(Notes Reference) (17) Therefore as by the offence of one [judgment came] upon all men to condemnation; even so by the righteousness of one [the free gift came] upon all men unto (x) justification of life.
(17) Therefore, to be short, as by one man's offence the guiltiness came on all men to make them subject to death, so on the opposite side, the righteousness of Christ, which by God's mercy is imputed to all believers, justifies them, that they may become partakers of everlasting life.
(x) Not only because our sins are forgiven us, but also because the righteousness of Christ is imputed to us.
(Rom 5:19) For as by one mans disobedience many were made sinners, so by that obedience of that one shall many also be made righteous.
(Notes Reference) (18) For as by one man's (y) disobedience (z) many were made sinners, so by the obedience of one shall many be made righteous.
(18) The foundation of this whole comparison is this, that these two men are set as two heads or roots, so that out of the one comes sin by nature, and from the other righteousness by grace springs forth upon others.
(y) So then, sin enters not into us only by following the steps of our forefathers, but we receive corruption from him by inheritance.
(z) The word "many" is contrasted with the words "a few".
(Rom 5:20) Moreouer the Law entred thereupon that the offence shoulde abound: neuerthelesse, where sinne abounded, there grace abounded much more:
(Notes Reference) (19) Moreover the law (a) entered, that the offence might abound. But where sin abounded, grace did much more (b) abound:
(19) A preventing of an objection: why then did the law of Moses then enter? So that men might be so much more the guilty, and the benefit of God in Christ Jesus be all the more glorious.
(a) In addition to that disease which all men were infected with by being defiled with one man's sin, the law entered.
(b) Grace was poured so plentifully from heaven that it did not only counterbalance sin, but beyond this it surpassed it.
(Rom 5:21) That as sinne had reigned vnto death, so might grace also reigne by righteousnesse vnto eternall life, through Iesus Christ our Lord.
(Rom 6:1) What shall we say then? Shall we continue still in sinne, that grace may abounde? God forbid.
(Notes Reference) What (1) shall we say then? Shall we continue in (a) sin, that grace may abound?
(1) He passes now to another benefit of Christ, which is called sanctification or regeneration.
(a) In that corruption, for though the guiltiness of sin, is not imputed to us, yet the corruption still remains in us: and this is killed little by little by the sanctification that follows justification.
(Rom 6:2) Howe shall we, that are dead to sinne, liue yet therein?
(Notes Reference) God forbid. (2) How shall we, that are (b) dead to sin, live any longer therein?
(2) The benefits of justification and sanctification are always inseparable joined together, and both of them proceed from Christ by the grace of God: now sanctification is the abolishing of sin, that is, of our natural corruption, whose place is taken by the cleanness and pureness of a reformed nature.
(b) They are said by Paul to be dead to sin, who are made partakers of the power of Christ, so that the natural corruption is dead in them, that is, the power of it is removed, and it does not bring forth its bitter fruits: and on the other hand, they are said to live to sin, who are in the flesh, that is, whom the Spirit of God has not delivered from the slavery of the corruption of nature.
(Rom 6:3) Knowe ye not, that all we which haue bene baptized into Iesus Christ, haue bene baptized into his death?
(Notes Reference) (3) Know ye not, that so many of us as were baptized into (c) Jesus Christ were baptized into his death?
(3) There are three parts of this sanctification: that is, the death of the old man or sin, his burial, and the resurrection of the new man, descending into us from the virtue of the death, burial, and resurrection of Christ, of which benefit our baptism is a sign and pledge.
(c) To the end that growing up as one with him, we should receive his strength to extinguish sin in us, and to make us new men.
(Rom 6:4) We are buried then with him by baptisme into his death, that like as Christ was raysed vp from the dead to the glorie of the Father, so we also should walke in newnesse of life.
(Notes Reference) Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead (d) by the glory of the Father, even so (e) we also should walk in newness of life.
(d) So that Christ himself, being released of his infirmity and weakness, might live in glory with God forever.
(e) And we who are his members rise for this purpose, that being made partakers of the very same power, we should begin to lead a new life, as though we were already in heaven.
(Rom 6:5) For if we be planted with him to the similitude of his death, euen so shall we be to the similitude of his resurrection,
(Notes Reference) (4) For if we have been planted together in the (f) likeness of his death, we shall (g) be also [in the likeness] of [his] resurrection:
(4) The death of sin and the life of righteousness, or our ingrafting into Christ, and growing up into one with him, cannot be separated by any means, neither in death nor life: by which it follows that no man is sanctified who lives still to sin, and therefore is no man made partaker of Christ by faith, who does not repent and turn from his wickedness: for as he said before, the law is not overturned but established by faith.
(f) And by means of the strength which comes from him to us, so we die to sin, as he is dead.
(g) For every day we become more perfect: for we will never be perfectly sanctified, as long as we live here.
(Rom 6:6) Knowing this, that our old man is crucified with him, that the body of sinne might be destroied, that henceforth we should not serue sinne.
(Notes Reference) Knowing this, that our (h) old man is crucified with (i) [him], that the (k) body of sin might be destroyed, that henceforth we should not (l) serve sin.
(h) Our entire nature, as we are conceived and born into this world with sin, is called "old", partly by comparing that old Adam with Christ, and partly also in respect of the deformed state of our corrupt nature, which we change with a new.
(i) Our corrupt nature is regarded as belonging to Christ, not because of what he has done, but by imputation.
(k) That wickedness which remains in us.
(l) The end of sanctification which we aim at, and will at length come to, that is, when God will be all in all.
(Rom 6:7) For he that is dead, is freed from sinne.
(Notes Reference) (5) For he that is dead is freed from sin.
(5) He proves it by the effects of death, comparing Christ the head with his members.
(Rom 6:8) Wherefore, if we bee dead with Christ, we beleeue that we shall liue also with him,
(Rom 6:9) Knowing that Christ being raised from the dead, dieth no more: death hath no more dominion ouer him.
(Rom 6:10) For in that hee died, hee died once to sinne but in that he liueth, he liueth to God.
(Notes Reference) For in that he died, he died unto sin (m) once: but in that he liveth, he liveth unto (n) God.
(m) Once for all.
(n) With God.
(Rom 6:11) Likewise thinke ye also, that ye are dead to sin, but are aliue to God in Iesus Christ our Lord.
(Rom 6:12) Let not sinne reigne therefore in your mortal body, that ye should obey it in ye lusts therof:
(Notes Reference) (6) Let not sin therefore (o) reign in your mortal body, that ye should obey it in the lusts thereof.
(6) An exhortation to contend and strive with corruption and all the effects of it.
(o) By reigning Paul means that principal and high rule which no man strives against, and even if anyone does, it is in vain.
(Rom 6:13) Neither giue ye your members, as weapons of vnrighteousnes vnto sinne: but giue your selues vnto God, as they that are aliue from the dead, and giue your members as weapons of righteousnesse vnto God.
(Notes Reference) Neither (p) yield ye your (q) members [as] (r) instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members [as] instruments of righteousness unto God.
(p) To sin, as to a Lord or tyrant.
(q) Your mind and all the powers of it.
(r) As instruments to commit wickedness with them.
(Rom 6:14) For sinne shall not haue dominion ouer you: for ye are not vnder ye Lawe, but vnder grace.
(Notes Reference) (7) For sin shall not have dominion over you: for ye are not under the law, but under grace.
(7) He grants that sin is not yet so dead in us that it is utterly extinct: but he promises victory to those that contend bravely, because we have the grace of God given to us which works so that the law is not now in us the power and instrument of sin.
(Rom 6:15) What then? shall we sinne, because we are not vnder the Law, but vnder grace? God forbid.
(Notes Reference) (8) What then? shall we sin, because we are not under the law, but under grace? God forbid.
(8) To be under the law and under sin signifies the same thing, with respect to whose who are not sanctified, and on the other hand to be under grace and righteousness is in harmony with those that are regenerated. Now these are contraries, so that one cannot agree with the other: therefore let righteousness expel sin.
(Rom 6:16) Knowe ye not, that to whomsoeuer yee giue your selues as seruats to obey, his seruants ye are to whom ye obey, whether it be of sinne vnto death, or of obedience vnto righteousnesse?
(Rom 6:17) But God be thanked, that ye haue beene the seruants of sinne, but yee haue obeyed from the heart vnto the forme of the doctrine, wherunto ye were deliuered.
(Notes Reference) (9) But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that (s) form of doctrine which was delivered you.
(9) By nature we are slaves to sin and free from righteousness, but by the grace of God we are made servants to righteousness, and therefore free from sin.
(s) This type of speech has a special meaning in it: for he means by this that the doctrine of the gospel is like a certain mould in which we are cast, to be shaped and fashioned like it.
(Rom 6:18) Being then made free from sinne, yee are made the seruants of righteousnesse.
(Rom 6:19) I speake after the maner of man, because of the infirmitie of your flesh: for as yee haue giuen your members seruants to vncleannes and to iniquitie, to commit iniquitie, so now giue your mebers seruants vnto righteousnesse in holinesse.
(Rom 6:20) For when ye were the seruants of sinne, ye were freed from righteousnesse.
(Notes Reference) For when ye were the servants of sin, ye were (t) free from righteousness.
(t) Righteousness had no rule over you.
(Rom 6:21) What fruit had ye then in those things, whereof ye are nowe ashamed? For the ende of those things is death.
(Notes Reference) (10) What fruit had ye then in those things whereof ye are now ashamed? for the (u) end of those things [is] death.
(10) An exhortation to the study of righteousness and hatred of sin, the contrary results of both being set down before us.
(u) The reward or payment.
(Rom 6:22) But now being freed from sinne, and made seruants vnto God, ye haue your fruit in holines, and the end, euerlasting life.
(Rom 6:23) For the wages of sinne is death: but the gift of God is eternall life, through Iesus Christ our Lord.
(Notes Reference) (11) For the wages of sin [is] death; but the gift of God [is] eternal life through Jesus Christ our Lord.
(11) Death is the punishment due to sin, but we are sanctified freely, to everlasting life.