Passage 1: Exodus 1-2
(Exo 1:1) Now these are the names of the children of Israel, which came into Egypt (euery man and his housholde came thither with Iaakob)
(Notes Reference) Now (a)these [are] the names of the children of Israel, which came into Egypt; every man and his household came with Jacob.
The Argument - After Jacob by God's commandment in (Gen 46:3) had brought his family into Egypt, where they remained for four hundred years, and from seventy people grew to an infinite number so that the king and the country endeavoured both by tyranny and cruel slavery to suppress them: the Lord according to his promise in (Gen 15:14) had compassion on his Church, and delivered them, but plagued their enemies in most strange and varied ways. The more the tyranny of the wicked raged against his Church, the more his heavy judgments increased against them, till Pharaoh and his army were drowned in the sea, which gave an entry and passage to the children of God. As the ingratitude of man is great, so they immediately forgot God's wonderful benefits and although he had given them the Passover as a sign and memorial of the same, yet they fell to distrust, and tempted God with various complaining and grudging against him and his ministers: sometimes out of ambition, sometimes lack of drink or meat to satisfy their lusts, sometimes idolatry, or such like. For this reason, God punished them with severe rods and plagues, that by his correction they might turn to him for help against his scourges, and earnestly repent for their rebellion and wickedness. Because God loves them to the end, whom he has once begun to love, he punished them not as they deserved, but dealt with them mercifully, and with new benefits laboured to overcome their malice: for he still governed them and gave them his word and Law, both concerning the way to serve him, and also the form of judgments and civil policy: with the intent that they would not serve God after as they pleased, but according to the order, that his heavenly wisdom had appointed.
(a) Moses describes the wonderful order that God observes in performing his promise to Abraham; (Gen 15:14).
(Exo 1:2) Reuben, Simeon, Leui, and Iudah,
(Exo 1:3) Issachar, Zebulun, and Beniamin,
(Exo 1:4) Dan, and Naphtali, Gad, and Asher.
(Exo 1:5) So al the soules, that came out of the loines of Iaakob, were seuentie soules: Ioseph was in Egypt already.
(Exo 1:6) Nowe Ioseph died and all his brethren, and that whole generation.
(Exo 1:7) And the children of Israel brought foorth fruite and encreased in aboundance, and were multiplied, and were exceeding mightie, so that the land was full of them.
(Notes Reference) And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the (b) land was filled with them.
(b) He means the country of Goshen.
(Exo 1:8) Then there rose vp a newe King in Egypt, who knewe not Ioseph.
(Notes Reference) Now there arose up a new king over Egypt, which (c) knew not Joseph.
(c) He did not consider how God had preserved Egypt for the sake of Joseph.
(Exo 1:9) And he sayde vnto his people, Beholde, the people of the children of Israel are greater and mightier then we.
(Exo 1:10) Come, let vs worke wisely with them, least they multiplie, and it come to passe, that if there be warre, they ioyne them selues also vnto our enemies, and fight against vs, and get them out of the land.
(Notes Reference) Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and [so] (d) get them up out of the land.
(d) Into Canaan, and so we shall lose our conveniences.
(Exo 1:11) Therefore did they set taskemasters ouer them, to keepe the vnder with burdens: and they built the cities Pithom and Raamses for the treasures of Pharaoh.
(Exo 1:12) But the more they vexed them, the more they multiplied and grewe: therefore they were more grieued against the children of Israel.
(Notes Reference) But the more they afflicted them, the more they multiplied and grew. And (e) they were grieved because of the children of Israel.
(e) The more God blesses his own, the more the wicked envy them.
(Exo 1:13) Wherefore the Egyptians by crueltie caused the children of Israel to serue.
(Exo 1:14) Thus they made them weary of their liues by sore labour in clay and in bricke, and in al worke in the fielde, with all maner of bondage, which they layde vpon them most cruelly.
(Exo 1:15) Moreouer the King of Egypt commanded ye midwiues of the Ebrewe women, (of which the ones name was Shiphrah, and the name of the other Puah)
(Notes Reference) And the king of Egypt spake to the Hebrew midwives, of which the name of the one [was] (f) Shiphrah, and the name of the other Puah:
(f) These seem to have been the main of the rest.
(Exo 1:16) And sayde, When ye doe the office of a midwife to the women of the Ebrewes, and see them on their stooles, if it be a sonne, then yee shall kill him: but if it be a daughter, then let her liue.
(Exo 1:17) Notwithstanding ye midwiues feared God, and did not as the King of Egypt commanded them, but preserued aliue the men children.
(Exo 1:18) Then the King of Egypt called for the midwiues, and sayde vnto them, Why haue yee done thus, and haue preserued aliue the men children?
(Exo 1:19) And the midwiues answered Pharaoh, Because the Ebrewe women are not as the women of Egypt: for they are liuely, and are deliuered yer the midwife come at them.
(Notes Reference) And the midwives said unto Pharaoh, Because the Hebrew (g) women [are] not as the Egyptian women; for they [are] lively, and are delivered ere the midwives come in unto them.
(g) Their disobedience in this was lawful, but their deception is evil.
(Exo 1:20) God therefore prospered the midwiues, and the people multiplied and were very mightie.
(Exo 1:21) And because ye midwiues feared God, therefore he made them houses.
(Notes Reference) And it came to pass, because the midwives feared God, that he (h) made them houses.
(h) That is, God increased the families of the Israelites by their means.
(Exo 1:22) Then Pharaoh charged all his people, saying, Euery man childe that is borne, cast yee into the riuer, but reserue euery maide childe aliue.
(Notes Reference) And Pharaoh charged all his people, saying, Every son that is born ye shall (i) cast into the river, and every daughter ye shall save alive.
(i) When tyrants cannot prevail by deceit, they burst into open rage.
(Exo 2:1) Then there went a man of the house of Leui, and tooke to wife a daughter of Leui,
(Notes Reference) And there went a (a) man of the house of Levi, and took [to wife] a daughter of Levi.
(a) This Levite was called Amram, who married Jochebed in (Exo 6:20).
(Exo 2:2) And the woman coceiued and bare a sonne: and when she saw that he was faire, she hid him three moneths.
(Exo 2:3) But when she could no longer hide him, she tooke for him an arke made of reede, and daubed it with slime and with pitch, and laide the childe therein, and put it among the bulrushes by the riuers brinke.
(Notes Reference) And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and (b) put the child therein; and she laid [it] in the flags by the river's brink.
(b) Committing him to the providence of God, whom she could not keep from the rage of the tyrant.
(Exo 2:4) Now his sister stood a farre off, to wit what would come of him.
(Exo 2:5) Then ye daughter of Pharaoh came downe to wash her in the riuer, and her maidens walked by the riuers side: and when shee sawe the arke among the bulrushes, she sent her maide to fet it.
(Exo 2:6) Then she opened it, and sawe it was a childe: and beholde, the babe wept: so she had compassion on it, and sayde, This is one of the Ebrewes children.
(Exo 2:7) Then said his sister vnto Pharaohs daughter, Shall I go and cal vnto thee a nurce of the Ebrew women to nurce thee the childe?
(Exo 2:8) And Pharaohs daughter sayde to her, Goe. So the maide went and called the childes mother,
(Notes Reference) And Pharaoh's daughter said to her, Go. And the maid went and called the (c) child's mother.
(c) Man's counsel cannot hinder that which God has determined shall come to pass.
(Exo 2:9) To whome Pharaohs daughter sayde, Take this childe away, and nurce it for me, and I wil reward thee. Then the woman tooke the childe and nurced him.
(Exo 2:10) Nowe the childe grewe, and she brought him vnto Pharaohs daughter, and he was as her sonne, and she called his name Moses, because, said she, I drewe him out of the water.
(Exo 2:11) And in those dayes, when Moses was growen, he went forth vnto his brethren, and looked on their burdens: also he sawe an Egyptian smiting an Ebrewe one of his brethren.
(Notes Reference) And it came to pass in those days, when Moses was (d) grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren.
(d) That is, was forty years old; (Act 7:23).
(Exo 2:12) And he looked rounde about, and when he sawe no man, hee slewe the Egyptian, and hid him in the sande.
(Notes Reference) And he looked this way and that way, and when he saw that [there was] no man, he (e) slew the Egyptian, and hid him in the sand.
(e) Being assured that God had appointed him to deliver the Israelites; (Act 7:25).
(Exo 2:13) Againe he came forth the second day, and behold, two Ebrewes stroue: and he said vnto him that did the wrong, Wherefore smitest thou thy fellowe?
(Exo 2:14) And hee answered, Who made thee a man of authoritie, and a iudge ouer vs? Thinkest thou to kill mee, as thou killedst the Egyptian? Then Moses feared and sayde, Certainly this thing is knowen.
(Notes Reference) And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses (f) feared, and said, Surely this thing is known.
(f) Though by his fear he showed his weakness, yet faith covered it; (Heb 11:27).
(Exo 2:15) Now Pharaoh heard this matter, and sought to slay Moses: therefore Moses fled from Pharaoh, and dwelt in the lande of Midian, and hee sate downe by a well.
(Exo 2:16) And the Priest of Midian had seue daughters, which came and drewe water, and filled the troghes, for to water their fathers sheepe.
(Exo 2:17) Then the shepherds came and droue them away: but Moses rose vp and defended them, and watered their sheepe.
(Exo 2:18) And whe they came to Reuel their father, he said, Howe are ye come so soone to day?
(Exo 2:19) And they saide, A man of Egypt deliuered vs from the hand of the shepherdes, and also drew vs water ynough, and watered the sheepe.
(Exo 2:20) Then he saide vnto his daughters, And where is he? why haue ye so left the man? call him that he may eate bread.
(Notes Reference) And he said unto his daughters, And where [is] he? why [is] it [that] ye have left the man? (g) call him, that he may eat bread.
(g) In which he demonstrated a thankful mind, which would reward the good done to his.
(Exo 2:21) And Moses agreed to dwell with the man: who gaue vnto Moses Zipporah his daughter:
(Exo 2:22) And she bare a sonne, whose name he called Gershom: for he said, I haue bene a stranger in a strange lande.
(Exo 2:23) Then in processe of time, the King of Egypt dyed, and the children of Israel sighed for the bondage and cryed: and their crie for the bondage came vp vnto God.
(Notes Reference) And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they (h) cried, and their cry came up unto God by reason of the bondage.
(h) God humbles his by afflictions, that they should cry to him, and receive the fruit of his promise.
(Exo 2:24) Then God heard their mone, and God remembred his couenant with Abraham, Izhak, and Iaakob.
(Exo 2:25) So God looked vpon the children of Israel, and God had respect vnto them.
(Notes Reference) And God looked upon the children of Israel, and God had (i) respect unto [them].
(i) He judges their causes or acknowledged them as his own.
Passage 2: Psalms 53-55
(Psa 53:1) To him that excelleth on Mahalath. A Psalme of David to give instruction. The foole hath saide in his heart, There is no God. they haue corrupted and done abominable wickednes: there is none that doeth good.
(Notes Reference) "To the chief Musician upon (a) Mahalath, Maschil, [A Psalm] of David." The fool hath said in his heart, [There is] (b) no God. Corrupt are they, and have done abominable iniquity: [there is] none that doeth good.
(a) Which was an instrument or king of note.
(b) Whereas no regard is had for honesty or dishonesty, for virtue nor for vice, there the prophet pronounces that the people have no God.
(Psa 53:2) God looked downe from heauen vpon the children of men, to see if there were any that would vnderstand, and seeke God.
(Notes Reference) God looked down from heaven upon the children of men, to see if there were [any] that did understand, that did (c) seek God.
(c) By which he condemns all knowledge and understanding that tends not to seek God.
(Psa 53:3) Euery one is gone backe: they are altogether corrupt: there is none that doth good, no not one.
(Psa 53:4) Doe not the workers of iniquitie knowe that they eate vp my people as they eate bread? they call not vpon God.
(Notes Reference) Have the (d) workers of iniquity no knowledge? who eat up my people [as] they eat bread: they have not called upon God.
(d) David pronounces God's vengeance against cruel governors who having charge to defend and preserve God's people, cruelly devour them.
(Psa 53:5) There they were afraide for feare, where no feare was: for God hath scattered the bones of him that besieged thee: thou hast put them to confusion, because God hath cast them off.
(Notes Reference) There were they in great fear, [where] no (e) fear was: for God hath scattered the (f) bones of him that encampeth [against] thee: thou hast put [them] to shame, because God hath despised them.
(e) When they thought there was no opportunity to fear, the sudden vengeance of God lighted on them.
(f) No matter how great the enemies power is, or fearful the danger, yet God delivers his in due time.
(Psa 53:6) Oh giue saluation vnto Israel out of Zion: when God turneth the captiuitie of his people, then Iaakob shall reioyce, and Israel shalbe glad.
(Psa 54:1) To him that excelleth on Neginoth. A Psalme of David, to give instruction. When the Ziphims came and said unto Saul, Is not David hid among us? Save mee, O God, by thy Name, and by thy power iudge me.
(Notes Reference) "To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the Ziphims came and said to Saul, Doth not David hide himself with us?" Save me, O God, (a) by thy name, and judge me by thy strength.
(a) He declares that when all means fail, God will deliver even by miracle, they who call to him with an upright conscience.
(Psa 54:2) O God, heare my prayer: hearken vnto the wordes of my mouth.
(Psa 54:3) For strangers are risen vp against me, and tyrants seeke my soule: they haue not set God before them. Selah.
(Notes Reference) For (b) strangers are risen up against me, and (c) oppressors seek after my soul: they have not set God before them. Selah.
(b) That is, the Ziphims.
(c) Saul and his army who were like cruel beasts, could not be satisfied except by his death.
(Psa 54:4) Beholde, God is mine helper: the Lord is with them that vpholde my soule.
(Notes Reference) Behold, God [is] mine helper: the Lord [is] with (d) them that uphold my soul.
(d) No matter how few, as he was with Jonathan.
(Psa 54:5) He shall rewarde euill vnto mine enemies: Oh cut them off in thy trueth!
(Notes Reference) He shall reward evil unto mine enemies: cut them off in thy (e) truth.
(e) According to your faithful promise for my defence.
(Psa 54:6) Then I will sacrifice freely vnto thee: I wil praise thy Name, O Lord, because it is good.
(Notes Reference) I will (f) freely sacrifice unto thee: I will praise thy name, O LORD; for [it is] good.
(f) For hypocrites serve God out of fear or on conditions.
(Psa 54:7) For he hath deliuered me out of al trouble, and mine eye hath seene my desire vpon mine enemies.
(Notes Reference) For he hath delivered me out of all trouble: and mine eye hath (g) seen [his desire] upon mine enemies.
(g) We may lawfully rejoice for God's judgments against the wicked, if our affections are pure.
(Psa 55:1) To him that excelleth on Neginoth. A Psalme of David to give instruction. Heare my prayer, O God, and hide not thy selfe from my supplication.
(Notes Reference) "To the chief Musician on Neginoth, Maschil, [A Psalm] of David." Give ear to (a) my prayer, O God; and hide not thyself from my supplication.
(a) The earnestness of his prayer declares the vehemency of his grief in so much as he is compelled to burst out into cries.
(Psa 55:2) Hearken vnto me, and answere me: I mourne in my prayer, and make a noyse,
(Psa 55:3) For the voyce of the enemie, and for the vexation of ye wicked, because they haue brought iniquitie vpon me, and furiously hate me.
(Notes Reference) Because of the (b) voice of the enemy, because of the oppression of the wicked: for (c) they cast iniquity upon me, and in wrath they hate me.
(b) For the threatenings of Saul and his adherents.
(c) They have defamed me as a wicked person, or they have imagined my destruction.
(Psa 55:4) Mine heart trembleth within mee, and the terrours of death are fallen vpon me.
(Psa 55:5) Feare and trembling are come vpon mee, and an horrible feare hath couered me.
(Notes Reference) Fearfulness and trembling are come upon me, and horror hath (d) overwhelmed me.
(d) There was no part of him that was not astonished with extreme fear.
(Psa 55:6) And I said, Oh that I had wings like a doue: then would I flie away and rest.
(Notes Reference) And I said, Oh that I had wings like a dove! [for then] would I (e) fly away, and be at rest.
(e) Fear had driven him to so great distress, that he wished to be hid in some wilderness, and to be banished from that kingdom which God had promised that he should enjoy.
(Psa 55:7) Beholde, I woulde take my flight farre off, and lodge in the wildernes. Selah.
(Psa 55:8) Hee would make haste for my deliuerance from the stormie winde and tempest.
(Notes Reference) I would hasten my escape (f) from the windy storm [and] tempest.
(f) From the cruel rage and tyranny of Saul.
(Psa 55:9) Destroy, O Lord, and deuide their tongues: for I haue seene crueltie and strife in the citie.
(Notes Reference) Destroy, O Lord, [and] (g) divide their tongues: for I have seen violence and strife in the city.
(g) As in the confusion of Babylon when the wicked conspired against God.
(Psa 55:10) Day and night they goe about it vpon the walles thereof: both iniquitie and mischiefe are in the middes of it.
(Notes Reference) Day and night they go about it upon the walls thereof: (h) mischief also and sorrow [are] in the midst of it.
(h) All laws and good orders are broken and only vice and dissolution reigns under Saul.
(Psa 55:11) Wickednes is in the middes thereof: deceit and guile depart not from her streetes.
(Psa 55:12) Surely mine enemie did not defame mee: for I could haue borne it: neither did mine aduersarie exalt himselfe against mee: for I would haue hid me from him.
(Notes Reference) For [it was] not an (i) enemy [that] reproached me; then I could have borne [it]: neither [was it] he that hated me [that] did magnify [himself] against me; then I would have hid myself from him:
(i) If my open enemy had sought by hurt, I could better have avoided him.
(Psa 55:13) But it was thou, O man, euen my companion, my guide and my familiar:
(Notes Reference) But [it was] thou, a man mine (k) equal, my guide, and mine acquaintance.
(k) Who was not only joined to me in friendship and counsel in worldly matters, but also in religion.
(Psa 55:14) Which delited in consulting together, and went into the House of God as companions.
(Psa 55:15) Let death sense vpon them: let them goe downe quicke into the graue: for wickednes is in their dwellings, euen in the middes of them.
(Notes Reference) Let death seize upon them, [and] let them (l) go down quick into hell: for wickedness [is] in their dwellings, [and] among them.
(l) As Korah, Dathan and Abiram.
(Psa 55:16) But I will call vnto God, and the Lord will saue me.
(Psa 55:17) Euening and morning, and at noone will I pray, and make a noyse, and he wil heare my voice.
(Notes Reference) Evening, and morning, and at noon, will I pray, (m) and cry aloud: and he shall hear my voice.
(m) Which signifies a servants mind and sure trust to obtain his portion, which made him earnest at all times in prayer.
(Psa 55:18) He hath deliuered my soule in peace from the battel, that was against me: for many were with me.
(Notes Reference) He hath delivered my soul in peace from the battle [that was] against me: for there were (n) many with me.
(n) Even the angels of God fought on my side against my enemies, (2Ki 6:16).
(Psa 55:19) God shall heare and afflict them, euen hee that reigneth of olde, Selah. because they haue no changes, therefore they feare not God.
(Notes Reference) God shall hear, and afflict them, even he that abideth of old. Selah. Because they (o) have no changes, therefore they fear not God.
(o) But their prosperous estate still continues.
(Psa 55:20) Hee layed his hande vpon such, as be at peace with him, and he brake his couenant.
(Notes Reference) He (p) hath put forth his hands against such as be at peace with him: he hath broken his covenant.
(p) I did not provoke him but was as at peace with him, yet he made war against me.
(Psa 55:21) The wordes of his mouth were softer then butter, yet warre was in his heart: his words were more gentle then oyle, yet they were swordes.
(Psa 55:22) Cast thy burden vpon the Lord, and hee shall nourish thee: he wil not suffer the righteous to fall for euer.
(Notes Reference) Cast thy burden upon the LORD, and he shall sustain thee: he shall (q) never suffer the righteous to be moved.
(q) Though for their bettering and trial, he permits them to slip for a time.
(Psa 55:23) And thou, O God, shalt bring them downe into the pitte of corruption: the bloudie, and deceitfull men shall not liue halfe their dayes: but I will trust in thee.
(Notes Reference) But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out (r) half their days; but I will trust in thee.
(r) Though they sometimes live longer, yet their life is cursed by God, unquiet, and worse than any death.
Passage 3: Romans 7-8
(Rom 7:1) Knowe yee not, brethren, (for I speake to them that knowe the Lawe) that the Lawe hath dominion ouer a man as long as he liueth?
(Notes Reference) Know (1) ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
(1) By expounding the similitude of marriage, he compares together the state of man both before and after regeneration. The law of matrimony, he says, is this, that as long as the husband lives, the marriage remains binding, but if he is dead, the woman may marry again.
(Rom 7:2) For the woman which is in subiection to a man, is bound by the Lawe to the man, while he liueth: but if the man bee dead, shee is deliuered from the lawe of the man.
(Rom 7:3) So then, if while the man liueth, she taketh another man, she shalbe called an adulteresse: but if the man be dead, she is free from the Law, so that shee is not an adulteresse, though shee take another man.
(Notes Reference) So then if, while [her] husband liveth, she be married to another man, she shall be (a) called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
(a) That is, she will be an adulteress, by the consent and judgment of all men.
(Rom 7:4) So yee, my brethren, are dead also to the Law by ye body of Christ, that ye should be vnto an other, euen vnto him that is raised vp from the dead, that we should bring foorth fruite vnto God.
(Notes Reference) (2) Wherefore, my brethren, ye also are become dead to the law by the (b) body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth (c) fruit unto (d) God.
(2) An application of the similitude of marriage. "So", he says, "it is the same with us: for now we are joined to the Spirit, as it were to the second husband, by whom we must bring forth new children: we are dead with regard to the first husband, but with regard to the latter, we are as it were raised from the dead."
(b) That is, in the body of Christ, to show us how intimate and near the fellowship is between Christ and his members.
(c) He calls the children, which the wife has by her husband, fruit.
(d) Which are acceptable to God.
(Rom 7:5) For when we were in ye flesh, the affections of sinnes, which were by the Law, had force in our members, to bring foorth fruit vnto death.
(Notes Reference) (3) For when we (e) were in the flesh, the (f) motions of sins, which were by the (g) law, did (h) work in our members to bring forth fruit unto death.
(3) A declaration of the former saying: for he says that the fleshly desires which the law stirred up in us were in us as if they were a husband, from whom we brought forth very deadly and cursed children: but now that husband is dead, and so consequently, being delivered from the force of that killing law, we have passed into the control of the Spirit, so that we bring forth now, not those rotten and dead children, but rather living children.
(e) When we were in the state of the first marriage, which he calls in the following verse the oldness of the letter.
(f) The motions that urged us to sin, which show their force even in our minds.
(g) He does not say "of the law" but "by the law", because they spring from sin which dwells within us, and take occasion to work in us in this way, by reason of the restraint that the law makes, not that the fault is in the law, but in ourselves. (h) Worked by their strength.
(Rom 7:6) But now we are deliuered from the Lawe, he being dead in whom we were holden, that we should serue in newnesse of Spirite, and not in the oldnesse of the letter.
(Notes Reference) But now we are delivered from the law, that (i) being dead (k) wherein we were (l) held; that we should serve in (m) newness of spirit, and not [in] the oldness of the (n) letter.
(i) As if he said, "The bond which bound us is dead, and has disappeared, in as much that the sin which held us does not have anything to hold us with now."
(k) For this husband is within us.
(l) Satan is an unjust possessor, for he deceitfully brought us into bondage to sin and himself: and yet nonetheless, as long as we are sinners, we sin willingly.
(m) As is appropriate for those who, after the death of their old husband, are joined to the Spirit, the ones whom the Spirit of God has made new men.
(n) By the letter he means the law, with respect to that old condition: for before our will is shaped by the Holy Spirit, the law speaks but to deaf men, and therefore it is dumb and dead to us, with regard to the fulfilling of it.
(Rom 7:7) What shall we say then? Is the Lawe sinne? God forbid. Nay, I knewe not sinne, but by the Lawe: for I had not knowen lust, except the Lawe had sayd, Thou shalt not lust.
(Notes Reference) (4) What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known (o) lust, except the law had said, Thou shalt not covet.
(4) An objection: What then? Are the law and sin the same thing, and do they agree together? No, he says: sin is reproved and condemned by the law. But because sin cannot abide to be reproved, and was not in a manner felt until it was provoked and stirred up by the law, it takes occasion by this to be more outrageous, and yet by no fault of the law.
(o) By the word "lust" in this place he does not mean evil lusts themselves, but the fountain from which they come, for the heathen philosophers themselves condemned wicked lusts, though somewhat poorly. But as for the fountain of lust, they could not so much as determine it, and yet it is the very seat of the natural and unclean spot and filth.
(Rom 7:8) But sinne tooke an occasion by ye commandement, and wrought in me all maner of concupiscence: for without the Lawe sinne is dead.
(Notes Reference) But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] (p) dead.
(p) Though sin is in us, yet it is not known as sin, neither does it rage in the same way that it rages after the law is known.
(Rom 7:9) For I once was aliue, without the Law: but when the commandement came, sinne reuiued,
(Notes Reference) (5) For I was alive without the (q) law once: but when the commandment (r) came, sin revived, and I (s) died.
(5) He sets himself before us as an example, in whom all men may behold, first what they are by nature before they earnestly think upon the law of God: that is, stupid, and prone to sin and wickedness, without any true sense and feeling of sin, and second what manner of persons they become, when their conscience is reproved by the testimony of the Law, that is, stubborn and more inflamed with the desire for sin than they ever were before.
(q) When I did not know the law, then I thought that I indeed lived: for my conscience never troubled me, because it was not aware of my disease.
(r) When I began to understand the commandment.
(s) In sin, or by sin.
(Rom 7:10) But I died: and the same commandement which was ordeined vnto life, was found to be vnto me vnto death.
(Rom 7:11) For sinne tooke occasion by the commandement, and deceiued me, and thereby slewe me.
(Rom 7:12) Wherefore the Lawe is holy, and that commandement is holy, and iust, and good.
(Notes Reference) (6) Wherefore the law [is] holy, and the (t) commandment holy, and just, and good.
(6) The conclusion: that the law is holy in itself, and that all the fault is in us, the ones who abuse the law.
(t) Concerning the commandment, not to covet.
(Rom 7:13) Was that then which is good, made death vnto me? God forbid: but sinne, that it might appeare sinne, wrought death in me by that which is good, that sinne might be out of measure sinfull by the commandement.
(Notes Reference) (7) Was then that which is good (u) made death unto me? God forbid. But sin, that it might (x) appear sin, working death in me by that which is good; that sin by the commandment might (y) become exceeding sinful.
(7) The proposition: that the law is not the cause of death, but our corrupt nature being with the law not only discouraged, but also stirred up: and it took occasion by this to rebel, and the more that things are forbidden it, the more it desires them, and the result of this is guiltiness, and occasion of death.
(u) Does it bear the blame for my death?
(x) That sin might show itself to be sin, and betray itself to be that which it is indeed.
(y) As evil as it could be, showing all the venom it could.
(Rom 7:14) For we knowe that the Law is spirituall, but I am carnall, solde vnder sinne.
(Notes Reference) (8) For we know that the law is spiritual: but I am carnal, sold under sin.
(8) The law is the cause of this matter because the it requires a heavenly purity, but when men are born, they are bondslaves of corruption, which they willingly serve.
(Rom 7:15) For I alow not that which I do: for what I would, that do I not: but what I hate, that do I.
(Notes Reference) (9) For that which I do I (10) allow not: for what I (11) would, that do I not; but what I hate, that do I.
(9) He sets himself before us as an example, since he has been regenerated, and in whom may easily appear the strife of the Spirit and the flesh, and therefore of the law of God, and our wickedness. For since the law in a man who has not been regenerated brings forth only death, therefore in him it may easily be accused: but seeing that in a man who is regenerated it brings forth good fruit, it better appears that evil actions proceed not from the law but from sin, that is, from our corrupt nature: and therefore the apostle teaches also what the true use of the law is by reproving sin in the regenerated, unto the end of the chapter: as a little before (that is, from the seventh verse until now) (Rom 7:7-15), he declared the use of it in those who are not regenerated.
(10) The deeds of my life, he says, are not in accordance to my will, rather they are contrary to it. Therefore by the consent of my will with the law, and repugnancy with the deeds of my life, it plainly appears that the law and a properly controlled will induce us to do one thing, but corruption, which also has its seat in the regenerated, another thing.
(11) It is to be noted that the very same man is said to will and not to will, in different respects: that is, he is said to will in that he is regenerated by grace: and not to will in that he is not regenerated, or in that he is in the same state into which he was born. But because the part which is regenerated at length becomes conqueror, therefore Paul, speaking on behalf of the regenerated, speaks in such a way as if the corruption which willingly sins were something outside of a man: although afterward he grants that this evil is in his flesh, or in his members.
(Rom 7:16) If I doe then that which I woulde not, I consent to the Lawe, that it is good.
(Rom 7:17) Nowe then, it is no more I, that doe it, but sinne that dwelleth in me.
(Notes Reference) Now then it is no more I that do it, but (z) sin that dwelleth in me.
(z) That natural corruption, which adheres strongly even to those that are regenerated, and is not completely gone.
(Rom 7:18) For I know, that in me, that is, in my flesh, dwelleth no good thing: for to wil is preset with me: but I find no meanes to perform that which is good.
(Notes Reference) (12) For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but (a) [how] to perform that which is good I find not.
(12) This vice, or sin, or law of sin, wholly possesses those men who are not regenerated, and hinders them or holds those back who are regenerated.
(a) This indeed is appropriate to the man whom the grace of God has made a new man: for where the Spirit is not, how can there be any strife there?
(Rom 7:19) For I doe not the good thing, which I would, but the euil, which I would not, that do I.
(Rom 7:20) Nowe if I do that I would not, it is no more I that doe it, but the sinne that dwelleth in me.
(Rom 7:21) I finde then that when I would doe good, I am thus yoked, that euill is present with me.
(Notes Reference) (13) I find then a law, that, when I would do good, evil is present with me.
(13) The conclusion: as the law of God exhorts to goodness, so does the law of sin (that is, the corruption in which we are born) force us to wickedness: but the spirit, that is, our mind, in that it is regenerated, coexists with the law of God: but the flesh, that is, the whole natural man, is bondslave to the law of sin. Therefore, in short, wickedness and death are not of the law, but of sin, which reigns in those that are not regenerated: for they neither wish to do good, neither do they do good, but they wish and do evil: but in those that are regenerated, it strives against the spirit or law of the mind, so that they cannot live at all as well as they want to, or be as free of sin as they want to.
(Rom 7:22) For I delite in the Law of God, concerning the inner man:
(Notes Reference) For I delight in the law of God after the (b) inward man:
(b) The inner man and the new man are the same, and are compared and contrasted with the old man; and neither do these words "inward man" signify man's mind and reason, and the "old man" the physical body that is subject to them, as the philosophers imagine: but by the outward man is meant whatever is either without or within a man from top to bottom, as long as that man is not born again by the grace of God.
(Rom 7:23) But I see another Law in my members, rebelling against the Lawe of my minde, and leading me captiue vnto the lawe of sinne, which is in my members.
(Notes Reference) But I see another law in my members, warring against the law of my (c) mind, and bringing me into captivity to the law of sin which is in my members.
(c) The law of the mind in this place is not to be understood as referring to the mind as it is naturally, and as our mind is from our birth, but of the mind which is renewed by the Spirit of God.
(Rom 7:24) O wretched man that I am, who shall deliuer me from the body of this death!
(Notes Reference) (14) O (d) wretched man that I am! who shall deliver me from the body of this death?
(14) It is a miserable thing to be yet in part subject to sin, which of its own nature makes us guilty of death: but we must cry to the Lord, who will by death itself at length make us conquerors, as we are already conquerors in Christ.
(d) Wearied with miserable and continual conflicts.
(Rom 7:25) I thanke God through Iesus Christ our Lord. Then I my selfe in my minde serue the Lawe of God, but in my flesh the lawe of sinne.
(Notes Reference) I (e) thank God through Jesus Christ our Lord. So then with the mind I (f) myself serve the law of God; but with the flesh the law of sin.
(e) He recovers himself, and shows us that he rests only in Christ.
(f) This is the true perfection of those that are born again, to confess that they are imperfect.
(Rom 8:1) Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirit.
(Notes Reference) [There is] (1) therefore now no condemnation to them which are in Christ Jesus, who (2) walk not after the (a) flesh, but after the Spirit.
(1) A conclusion of all the former discussion, from (Rom 1:16) to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation. (2) The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him.
(a) Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.
(Rom 8:2) For the Lawe of the Spirite of life, which is in Christ Iesus, hath freed mee from the lawe of sinne and of death.
(Notes Reference) (3) For the (b) law of the Spirit of (c) life in (d) Christ Jesus hath (e) made me free from the law of sin and death.
(3) A preventing of an objection: seeing that the power of the Spirit is in us is so weakly, how may we gather by this that there is no condemnation for those that have that power? Because, he says, that power of the life-giving Spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed to us who believe, causes us to be thought of as though there were no relics of corruption and death in us. Therefore until now Paul reasons of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaks of the perfect imputation of Christ's manhood, which part was necessarily required for the full appeasing of our consciences: for our sins are destroyed by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ's obedience, and the corruption itself (which the apostle calls sinful sin) is healed in us little by little, by the gift of sanctification: but yet it is not complete, in that it still lacks another remedy, that is, the perfect sanctification of Christ's own flesh, which is also imputed to us.
(b) The power and authority of the Spirit, against which is set the tyranny of sin.
(c) Which kills the old man, and brings the new man to life.
(d) That is, absolutely and perfectly.
(e) For Christ's sanctification being imputed to us perfects our sanctification which is begun in us.
(Rom 8:3) For (that that was impossible to ye Lawe, in as much as it was weake, because of ye flesh) God sending his owne Sonne, in ye similitude of sinful flesh, and for sinne, condened sinne in the flesh,
(Notes Reference) (4) For what the law (f) could not do, in that it was weak through the (g) flesh, God sending his own Son in the likeness of (h) sinful flesh, and for (i) sin, (k) condemned sin in the flesh:
(4) He does not use an argument here, but expounds the mystery of sanctification, which is imputed to us: because, he says, the power of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect, and because it rather kindled the flame of sin than put it out and extinguish it, therefore God clothed his Son with flesh just like our sinful flesh, in which he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him, apprehended and laid hold of by faith, we might be found to fully have the singular perfection which the law requires, and therefore that there might be no condemnation in us.
(f) Which is not the fault of the law, but is due to our fault.
(g) In man when he is not born again, whose disease the law could point out, but it could not heal it.
(h) Of man's nature which is corrupt through sin, until Christ sanctified it.
(i) To abolish sin in our flesh.
(k) Showed that sin has no right to be in us.
(Rom 8:4) That that righteousnes of the Law might be fulfilled in vs, which walke not after ye flesh, but after the Spirit.
(Notes Reference) That the (l) righteousness of the law might be fulfilled (5) in us, who walk not after the flesh, but after the Spirit.
(l) The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires. (5) He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.
(Rom 8:5) For they that are after the flesh, sauour the things of the flesh: but they that are after the Spirit, the things of the Spirit.
(Notes Reference) (6) For they that are after the (m) flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
(6) A reason why walking after the flesh does not agree to those who are grafted into Christ, but to walk after the Spirit agrees and is proper for them: because, he says, those who are after the flesh savour the things of the flesh, but those who are after the Spirit, the things of the Spirit.
(m) They that live as the flesh leads them.
(Rom 8:6) For the wisedome of the flesh is death: but the wisedome of the Spirit is life and peace,
(Notes Reference) (7) For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
(7) He demonstrates what follows from his argument: because whatever the flesh savours, that brings about death: and whatever the Spirit savours, that is conducive to joy and everlasting life.
(Rom 8:7) Because the wisedome of the flesh is enimitie against God: for it is not subiect to the Lawe of God, neither in deede can be.
(Notes Reference) (8) Because the carnal mind [is] enmity against God: (9) for it is not subject to the law of God, neither indeed can be.
(8) A reason and proof why the wisdom of the flesh is death: because, he says, it is the enemy of God. (9) A reason why the wisdom of the flesh is enmity to God, because it neither wants to nor can be subject to him, and by flesh he means a man that is not regenerated.
(Rom 8:8) So then they that are in the flesh, can not please God.
(Notes Reference) (10) So then they that are in the flesh cannot please God.
(10) The conclusion. Therefore they that walk after the flesh cannot please God: by which it follows that they are not grafted into Christ.
(Rom 8:9) Now ye are not in the flesh, but in ye Spirit, because ye spirit of God dwelleth in you: but if any man hath not ye Spirit of Christ, ye same is not his.
(Notes Reference) (11) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(11) He addresses the others, that is, those who walk after the Spirit, of whom we have to understand contrary things to the former: and first of all, he defines what it is to be in the Spirit, or to be sanctified: that is, to have the Spirit of God dwelling in us. Then he declares that sanctification is so joined and knit to our grafting into Christ, that it can by no means be separated.
(Rom 8:10) And if Christ bee in you, the body is dead, because of sinne: but the Spirite is life for righteousnesse sake.
(Notes Reference) (12) And if Christ [be] in you, the (n) body [is] dead because of sin; but the Spirit [is] life because of righteousness.
(12) He confirms the faithful against the relics of flesh and sin, granting that these things are yet (as appears by the corruption which is in them) having effects on one of their parts (which he calls the body, that is to say, a lump) which is not yet purged from this earthly filthiness in death: but in addition not wanting to doubt at all of the happy success of this combat, because even this little spark of the Spirit (that is, of the grace of regeneration), which is evidently in them as appears by the fruits of righteousness, is the seed of life.
(n) The flesh, or all that which as yet remains fast in the grips of sin and death.
(Rom 8:11) But if the Spirit of him that raised vp Iesus from the dead, dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies, by his Spirit that dwelleth in you.
(Notes Reference) (13) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that (o) dwelleth in you.
(13) A confirmation of the former sentence. You have the very same Spirit which Christ has: therefore at length he will do the same in you, that he did in Christ, that is, when all infirmities being utterly laid aside, and death overcome, he will clothe you with heavenly glory.
(o) By the strength and power of him, who showed the same might first in our head, and daily works in his members.
(Rom 8:12) Therefore brethren, wee are detters not to the flesh, to liue after the flesh:
(Notes Reference) (14) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
(14) An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him.
(Rom 8:13) For if ye liue after the flesh, ye shall die: but if yee mortifie the deedes of the body by the Spirit, ye shall liue.
(Notes Reference) (15) For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
(15) Another reason for the profit that follows: for those who battle and fight valiantly will have everlasting life.
(Rom 8:14) For as many as are ledde by the Spirit of God, they are the sonnes of God.
(Notes Reference) (16) For as many as are led by the Spirit of God, they are the sons of God.
(16) A confirmation of this reason: for they are the children of God who are governed by his Spirit, therefore they will have everlasting life.
(Rom 8:15) For ye haue not receiued the Spirit of bodage, to feare againe: but ye haue receiued the Spirit of adoption, whereby we cry Abba, Father.
(Notes Reference) (17) For ye have not received the (p) spirit of bondage again (q) to fear; but ye have received the Spirit of (r) adoption, whereby we cry, Abba, Father.
(17) He declares and expounds (as an aside) in these two verses by what right this name, to be called the children of God, is given to the believers: and it is because, he says, they have received the grace of the gospel, in which God shows himself, not (as before in the proclaiming of the law) terrible and fearful, but a most gentle and loving Father in Christ, so that with great boldness we call him Father, the Holy Spirit sealing this adoption in our hearts by faith.
(p) By the "Spirit" is meant the Holy Spirit whom we are said to receive, when he works in our minds.
(q) Which fear the Spirit stirred up in our minds by the preaching of the law.
(r) Who seals our adoption in our minds, and therefore opens our mouths.
(Rom 8:16) The same Spirit beareth witnesse with our spirit, that we are the children of God.
(Rom 8:17) If we be children, we are also heires, euen the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him.
(Notes Reference) (18) And if children, then (s) heirs; heirs of God, and joint-heirs with Christ; (19) if so be that we suffer with [him], that we may be also glorified together.
(18) A proof of what follows from the confirmation: because he who is the son of God enjoys God with Christ.
(s) Partakers of our Father's goods, and that freely, because we are children by adoption.
(19) Now Paul teaches by what way the sons of God come to that happiness, that is, by the cross, as Christ himself did: and in addition declares to them fountains of comfort: firstly, that we have Christ a companion and associate of our afflictions: secondly, that we will also be his companions in everlasting glory.
(Rom 8:18) For I count that the afflictions of this present time are not worthy of the glory, which shalbe shewed vnto vs.
(Notes Reference) (20) For I (t) reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
(20) Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions.
(t) All being well considered, I gather.
(Rom 8:19) For the feruent desire of the creature waiteth when the sonnes of God shalbe reueiled,
(Notes Reference) (21) For the earnest expectation of the (u) creature waiteth for the manifestation of the sons of God.
(21) Fourthly, he plainly teaches us that we will certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not this way at the beginning: but as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so will it at length be restored with the elect.
(u) All this world.
(Rom 8:20) Because the creature is subiect to vanitie, not of it owne will, but by reason of him, which hath subdued it vnder hope,
(Notes Reference) For the creature was made subject to (x) vanity, not (y) willingly, but by reason (z) of him who hath subjected [the same] in (a) hope,
(x) Is subject to a vanishing and disappearing state.
(y) Not by their natural inclination.
(z) That they should obey the Creator's commandment, whom it pleased to show by their sickly state, how greatly he was displeased with man.
(a) God would not make the world subject to be cursed forever because of the sin of man, but gave it hope that it would be restored.
(Rom 8:21) Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God.
(Notes Reference) Because the creature itself also shall be delivered from the (b) bondage of corruption into the glorious liberty of the children of God.
(b) From the corruption which they are now subject to, they will be delivered and changed into the blessed state of incorruption, which will be revealed when the sons of God will be advanced to glory.
(Rom 8:22) For we knowe that euery creature groneth with vs also, and trauaileth in paine together vnto this present.
(Notes Reference) For we know that the whole creation groaneth and (c) travaileth in pain together until now.
(c) By this word is meant not only exceeding sorrow, but also the fruit that follows from it.
(Rom 8:23) And not onely the creature, but we also which haue the first fruites of the Spirit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our body.
(Notes Reference) (22) And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within (d) ourselves, waiting for the adoption, [to wit], (e) the redemption of our body.
(22) Fifthly, if the rest of the world looks for a restoring, groaning as it were for it and that not in vain, let us also sigh, indeed, let us be more certainly persuaded of our redemption to come, for we already have the first fruits of the Spirit.
(d) Even from the bottom of our hearts.
(e) The last restoring, which will be the accomplishment of our adoption.
(Rom 8:24) For we are saued by hope: but hope that is seene, is not hope: for how can a man hope for that which he seeth?
(Notes Reference) (23) For we are saved by hope: but (f) hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
(23) Sixthly, hope is necessarily joined with faith: seeing then that we believe those things which we are not yet in possession of, and hope does not refer to the thing that is present, we must therefore hope and patiently wait for that which we believe will come to pass.
(f) This is spoken by the figure of speech metonymy, that is, "hope", which stands for that which is hoped for.
(Rom 8:25) But if we hope for that we see not, we doe with patience abide for it.
(Rom 8:26) Likewise the Spirit also helpeth our infirmities: for we knowe not what to pray as wee ought: but the Spirit it selfe maketh request for vs with sighs, which cannot be expressed.
(Notes Reference) (24) Likewise the Spirit also (g) helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh (h) intercession for us with groanings which cannot be uttered.
(24) Seventhly, there is no reason why we should faint under the burden of afflictions, seeing that prayers minister to us a most sure help: which cannot be frustrated, seeing that they proceed from the Spirit of God who dwells in us.
(g) Bears our burden, as it were, so that we do not faint under it.
(h) Incites us to pray, and tells us as it were within, what we will say, and how we will speak.
(Rom 8:27) But he that searcheth the heartes, knoweth what is the meaning of the Spirit: for he maketh request for ye Saints, according to the wil of God.
(Notes Reference) And he that searcheth the hearts knoweth what [is] the (i) mind of the Spirit, because he maketh intercession for the saints (k) according to [the will of] God.
(i) What sighs and sobs proceed from the impulse of his Spirit.
(k) Because he teaches the godly to pray according to God's will.
(Rom 8:28) Also we knowe that all thinges worke together for the best vnto them that loue God, euen to them that are called of his purpose.
(Notes Reference) (25) And we know that (l) all things work together for good to them that love God, to them who are the called according to [his] (m) purpose.
(25) Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit: who as he chose us from the beginning, so has he predestined us to be made similar to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross.
(l) Not only afflictions, but whatever else.
(m) He calls that "purpose" which God has from everlasting appointed with himself, according to his good will and pleasure.
(Rom 8:29) For those which hee knewe before, he also predestinate to bee made like to the image of his Sonne, that hee might be the first borne among many brethren.
(Rom 8:30) Moreouer whom he predestinate, them also he called, and whom he called, them also he iustified, and whom he iustified, them he also glorified.
(Notes Reference) Moreover whom he did (n) predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
(n) He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God's continual working.
(Rom 8:31) What shall we then say to these thinges? If God be on our side, who can be against vs?
(Notes Reference) (26) What shall we then say to these things? If God [be] for us, who [can be] against us?
(26) Ninethly, we have no reason to fear that the Lord will not give us whatever is profitable for us, seeing that he has not spared his own Son to save us.
(Rom 8:32) Who spared not his owne Sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also?
(Notes Reference) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely (o) give us all things?
(o) Give us freely.
(Rom 8:33) Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth,
(Notes Reference) (27) Who shall lay any thing to the charge of God's elect? [It is] (p) God that justifieth.
(27) A most glorious and comfortable conclusion of the whole second part of this epistle, that is of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolves us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defence of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might cause us to fear, as though we might fall from the love of God, with which he loves us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith.
(p) Who pronounces us not only guiltless, but also perfectly just in his Son.
(Rom 8:34) Who shall condemne? it is Christ which is dead, yea, or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs.
(Rom 8:35) Who shall separate vs from the loue of Christ? shall tribulation or anguish, or persecution, or famine, or nakednesse, or perill, or sworde?
(Notes Reference) Who shall separate us from the love of (q) Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
(q) With which Christ loves us.
(Rom 8:36) As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter.
(Rom 8:37) Neuerthelesse, in all these thinges we are more then coquerours through him that loued vs.
(Notes Reference) (r) Nay, in all these things we are more than conquerors through him that loved us.
(r) We not only overcome so great and many miseries and calamities, but are also more than conquerors in all of them.
(Rom 8:38) For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,
(Rom 8:39) Nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord.