Passage 1: Exodus 3-4
(Exo 3:1) When Moses kept the sheepe of Iethro his father in lawe, Priest of Midian, and droue the flocke to the backe side of the desert, and came to the Mountaine of God, Horeb,
(Notes Reference) Now Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the (a) mountain of God, [even] to (b) Horeb.
(a) It was so called after the law was given.
(b) Called also Sinai.
(Exo 3:2) Then the Angel of the Lord appeared vnto him in a flame of fire, out of the middes of a bush: and he looked, and behold, the bush burned with fire, and the bush was not consumed.
(Notes Reference) And the angel of the LORD appeared unto him in a flame of fire out of the midst of a (c) bush: and he looked, and, behold, the bush burned with fire, and the bush [was] not consumed.
(c) This shows that the Church is not consumed by the fires of affliction, because God is in the midst of it.
(Exo 3:3) Therefore Moses saide, I will turne aside nowe, and see this great sight, why the bush burneth not.
(Exo 3:4) And when the Lord sawe that he turned aside to see, God called vnto him out of the middes of the bush, and said, Moses, Moses. And he answered, I am here.
(Notes Reference) And when the (d) LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here [am] I.
(d) Whom he calls the angel in (Exo 3:2).
(Exo 3:5) Then he saide, Come not hither, put thy shooes off thy feete: for the place whereon thou standest is holy ground.
(Notes Reference) And he said, Draw not nigh hither: (e) put off thy shoes from off thy feet, for the place whereon thou standest [is] (f) holy ground.
(e) Resign yourself to me; (Rth 4:7; Jos 5:15).
(f) Because of my presence.
(Exo 3:6) Moreouer he saide, I am the God of thy father, the God of Abraham, the God of Izhak, and the God of Iaakob. Then Moses hid his face: for he was afraid to looke vpon God.
(Notes Reference) Moreover he said, I [am] the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was (g) afraid to look upon God.
(g) For sin causes man to fear God's justice.
(Exo 3:7) Then the Lord said, I haue surely seene the trouble of my people, which are in Egypt, and haue heard their crie, because of their taskemasters: for I knowe their sorowes.
(Notes Reference) And the LORD said, I have surely seen the affliction of my people which [are] in Egypt, and have heard their cry by reason of their (h) taskmasters; for I know their sorrows;
(h) Whose cruelty was intolerable.
(Exo 3:8) Therefore I am come downe to deliuer them out of the hande of the Egyptians, and to bring them out of that lande into a good lande and a large, into a lande that floweth with milke and honie, euen into the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hiuites, and the Iebusites.
(Notes Reference) And I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land (i) flowing with milk and honey; unto the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites.
(i) Most plentiful of all things.
(Exo 3:9) And now lo, the crie of the children of Israel is come vnto me, and I haue also seene ye oppression, wherewith the Egyptians oppresse them.
(Notes Reference) (k) Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.
(k) He heard before, but now he would avenge it.
(Exo 3:10) Come now therefore, and I will send thee vnto Pharaoh, that thou maiest bring my people the children of Israel out of Egypt.
(Exo 3:11) But Moses said vnto God, Who am I, that I should go vnto Pharaoh, and that I should bring the children of Israel out of Egypt?
(Notes Reference) And Moses said unto God, Who [am] (l) I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?
(l) He does not fully disobey God, but acknowledges his own weakness.
(Exo 3:12) And he answered, Certainely I will be with thee: and this shall be a token vnto thee, that I haue sent thee, After that thou hast brought the people out of Egypt, ye shall serue God vpon this Mountaine.
(Notes Reference) And he said, (m) Certainly I will be with thee; and this [shall be] a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain.
(m) Neither fear your own weakness, or Pharaoh's tyranny.
(Exo 3:13) Then Moses said vnto God, Behold, when I shall come vnto the children of Israel, and shall say vnto them, The God of your fathers hath sent me vnto you: if they say vnto me, What is his Name? what shall I say vnto them?
(Exo 3:14) And God answered Moses, I Am That I Am. Also he said, Thus shalt thou say vnto the children of Israel, I Am hath sent me vnto you.
(Notes Reference) And God said unto Moses, I (n) AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.
(n) The God who has always been, am, and shall be: the God almighty, by whom all things have their being, and the God of mercy, mindful of my promise.
(Exo 3:15) And God spake further vnto Moses, Thus shalt thou say vnto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Izhak, and the God of Iaakob hath sent me vnto you: this is my Name for euer, and this is my memoriall vnto all ages.
(Exo 3:16) Go and gather the Elders of Israel together, and thou shalt say vnto the, The Lord God of your fathers, the God of Abraham, Izhak, and Iaakob appeared vnto me, and said, I haue surely remembred you, and that which is done to you in Egypt.
(Exo 3:17) Therefore I did say, I wil bring you out of the affliction of Egypt vnto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hiuites, and the Iebusites, vnto a lande that floweth with milke and honie.
(Exo 3:18) Then shall they obey thy voyce, and thou and the Elders of Israel shall go vnto the King of Egypt, and say vnto him, The Lord God of the Ebrewes hath met with vs: we pray thee nowe therefore, let vs goe three dayes iourney in the wildernesse, that we may sacrifice vnto the Lord our God.
(Notes Reference) And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may (o) sacrifice to the LORD our God.
(o) Because Egypt was full of idolatry, God would appoint them a place where they could serve him purely.
(Exo 3:19) But I know, that the King of Egypt wil not let you goe, but by strong hande.
(Exo 3:20) Therefore will I stretch out mine hande and smite Egypt with all my wonders, which I will doe in the middes thereof: and after that shall he let you goe.
(Exo 3:21) And I will make this people to be fauoured of the Egyptians: so that when ye go, ye shall not goe emptie.
(Exo 3:22) For euery woman shall aske of her neighbour, and of her that soiourneth in her house, iewels of siluer and iewels of gold and raiment, and ye shall put them on your sonnes, and on your daughters, and shall spoyle the Egyptians.
(Notes Reference) (p) But every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put [them] upon your sons, and upon your daughters; and ye shall spoil the Egyptians.
(p) This example may not be followed generally: though at God's commandment they did it justly, receiving some recompence for their labours.
(Exo 4:1) Then Moses answered, and said, But lo, they will not beleeue me, nor hearken vnto my voyce: for they will say, The Lord hath not appeared vnto thee.
(Notes Reference) And Moses answered and said, a] But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee.
(a) God bears with Moses doubting, because he was not completely without faith.
(Exo 4:2) And the Lord said vnto him, What is that in thine hande? And he answered, A rod.
(Exo 4:3) Then said he, Cast it on the ground. So he cast it on the grounde, and it was turned into a serpent: and Moses fled from it.
(Exo 4:4) Againe the Lord saide vnto Moses, Put foorth thine hand, and take it by the tayle. Then he put foorth his hande and caught it, and it was turned into a rod in his hand.
(Exo 4:5) Do this that they may beleeue, that the Lord God of their fathers, the God of Abraham, the God of Izhak, and the God of Iaakob hath appeared vnto thee.
(Notes Reference) (b) That they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
(b) This power to work miracles was to confirm his doctrine, and to assure him of his vocation.
(Exo 4:6) And the Lord saide furthermore vnto him, Thrust nowe thine hand into thy bosome. And he thrust his hand into his bosome, and when he tooke it out againe, behold, his hand was leprous as snowe.
(Exo 4:7) Moreouer he said, Put thine hand into thy bosome againe. So he put his hande into his bosome againe, and pluckt it out of his bosome, and behold, it was turned againe as his other flesh.
(Exo 4:8) So shall it be, if they wil not beleeue thee, neither obey the voyce of ye first signe, yet shall they beleeue for the voyce of the seconde signe.
(Exo 4:9) But if they will not yet beleeue these two signes, neither obey vnto thy voyce, then shalt thou take of the water of the riuer, and powre it vpon the drie lande: so the water which thou shalt take out of the riuer, shalbe turned to blood vpon the drie land.
(Notes Reference) And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the (c) water of the river, and pour [it] upon the dry [land]: and the water which thou takest out of the river shall become blood upon the dry [land].
(c) Because these three signs should be sufficient witnesses to prove that Moses should deliver God's people.
(Exo 4:10) But Moses said vnto the Lord, Oh my Lord, I am not eloquent, neither at any time haue bene, nor yet since thou hast spoken vnto thy seruant: but I am slowe of speach and slowe of tongue.
(Exo 4:11) Then the Lord said vnto him, Who hath giuen the mouth to man? or who hath made the domme, or the deafe, or him that seeth, or the blinde? haue not I the Lord?
(Exo 4:12) Therefore goe nowe, and I will be with thy mouth, and will teach thee what thou shalt say.
(Exo 4:13) But he saide, Oh my Lord, sende, I pray thee, by the hande of him, whome thou shouldest sende.
(Notes Reference) And he said, O my Lord, send, I pray thee, by the hand [of him whom] thou (d) wilt send.
(d) That is, the Messiah: or some other, that is more suitable than I.
(Exo 4:14) Then the Lord was verie angrie with Moses, and said, Doe not I know Aaron thy brother the Leuite, that he himselfe shall speake? for loe, he commeth also foorth to meete thee, and when he seeth thee, he will be glad in his heart.
(Notes Reference) And the (e) anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
(e) Though we provoke God justly to anger, yet he will never reject his own.
(Exo 4:15) Therefore thou shalt speake vnto him, and put the wordes in his mouth, and I will be with thy mouth, and with his mouth, and will teach you what ye ought to doe.
(Notes Reference) And thou shalt speak unto him, and (f) put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do.
(f) You will instruct him what to say.
(Exo 4:16) And he shall be thy spokesman vnto the people: and he shall be, euen he shall be as thy mouth, and thou shalt be to him as God.
(Notes Reference) And he shall be thy spokesman unto the people: and he shall be, [even] he shall be to thee instead of a mouth, and thou shalt be to him instead of (g) God.
(g) Meaning, as a wise counsellor and full of God's spirit.
(Exo 4:17) Moreouer thou shalt take this rod in thine hand, wherewith thou shalt do miracles.
(Exo 4:18) Therefore Moses went and returned to Iethro his father in lawe, and said vnto him, I pray thee, let me goe, and returne to my brethren, which are in Egypt, and see whether they be yet aliue. Then Iethro said to Moses, Go in peace.
(Exo 4:19) (For the Lord had said vnto Moses in Midian, Goe, returne to Egypt: for they are all dead which went about to kill thee)
(Exo 4:20) Then Moses tooke his wife, and his sonnes, and put them on an asse, and returned towarde the lande of Egypt, and Moses tooke the rod of God in his hand.
(Notes Reference) And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the (h) rod of God in his hand.
(h) By which he wrought the miracles.
(Exo 4:21) And the Lord saide vnto Moses, When thou art entred and come into Egypt againe, see that thou doe all the wonders before Pharaoh, which I haue put in thine hand: but I will harden his heart, and he shall not let the people goe.
(Notes Reference) And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will (i) harden his heart, that he shall not let the people go.
(i) By receiving my spirit and delivering him to Satan to increase his anger.
(Exo 4:22) Then thou shalt say to Pharaoh, Thus saith the Lord, Israel is my sonne, euen my first borne.
(Notes Reference) And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my (k) firstborn:
(k) Meaning, most dear to him.
(Exo 4:23) Wherefore I say to thee, Let my sonne go, that he may serue me: if thou refuse to let him goe, beholde, I will slay thy sonne, euen thy first borne.
(Exo 4:24) And as he was by the waye in the ynne, the Lord met him, and would haue killed him.
(Notes Reference) And it came to pass by the way in the inn, that the LORD met him, and (l) sought to kill him.
(l) God punished him with sickness for neglecting his ordinances.
(Exo 4:25) Then Zipporah tooke a sharpe knife, and cut away the foreskinne of her sonne, and cast it at his feete, and said, Thou art indeede a bloody husband vnto me.
(Notes Reference) Then Zipporah took a sharp stone, and (m) cut off the foreskin of her son, and cast [it] at his feet, and said, Surely a bloody husband [art] thou to me.
(m) This act was extraordinary: for Moses was very sick and God even then required it.
(Exo 4:26) So he departed from him. Then she saide, O bloodie husband (because of the circumcision)
(Exo 4:27) Then the Lord saide vnto Aaron, Goe meete Moses in the wildernesse. And he went and mette him in the Mount of God, and kissed him.
(Exo 4:28) Then Moses tolde Aaron all the wordes of the Lord, who had sent him, and all the signes wherewith he had charged him.
(Exo 4:29) So went Moses and Aaron, and gathered all the Elders of the children of Israel.
(Exo 4:30) And Aaron told all the wordes, which the Lord had spoken vnto Moses, and he did the miracles in the sight of the people,
(Exo 4:31) And the people beleeued, and when they heard that the Lord had visited the children of Israel, and had looked vpon their tribulation, they bowed downe, and worshipped.
(Notes Reference) And the (n) people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped.
(n) So that Moses had experience of God's promise that he would have good success.
Passage 2: Psalms 56-57
(Psa 56:1) To him that excelleth. A Psalme of David on Michtam, concerning the dumme doue in a farre countrey, when the Philistims tooke him in Gath. Be mercifull vnto me, O God, for man would swallow me vp: he fighteth continually and vexeth me.
(Notes Reference) "To the chief Musician upon Jonathelemrechokim, Michtam of David, (a) when the Philistines took him in Gath." Be merciful unto me, O God: for (b) man would swallow me up; he fighting daily oppresseth me.
(a) Being chased by the fury of his enemies into a strange country, he was a dumb dove not seeking vengeance.
(b) He shows that if God will help him, it must be now or never for all the world is against him and ready to devour him.
(Psa 56:2) Mine enemies would dayly swallowe mee vp: for many fight against me, O thou most High.
(Psa 56:3) When I was afrayd, I trusted in thee.
(Psa 56:4) I will reioyce in God, because of his word, I trust in God, and will not feare what flesh can doe vnto me.
(Notes Reference) In God I will praise his (c) word, in God I have put my trust; I will not fear what flesh can do unto me.
(c) He stays his conscience on God's promise though he sees no present help.
(Psa 56:5) Mine owne wordes grieue me dayly: all their thoughtes are against me to doe me hurt.
(Notes Reference) Every day they wrest my (d) words: all their thoughts [are] against me for evil.
(d) All my counsels have evil success, and turn to my own sorrow.
(Psa 56:6) They gather together, and keepe them selues close: they marke my steps, because they waite for my soule.
(Notes Reference) (e) They gather themselves together, they hide themselves, they mark my steps, when they wait for my soul.
(e) As all the world against one man, and cannot be satisfied unless they have my life.
(Psa 56:7) They thinke they shall escape by iniquitie: O God, cast these people downe in thine anger.
(Notes Reference) Shall (f) they escape by iniquity? in [thine] anger cast down the people, O God.
(f) They not only think to escape punishment, but the more wicked they are, the more impudent they grow.
(Psa 56:8) Thou hast counted my wandrings: put my teares into thy bottel: are they not in thy register?
(Notes Reference) Thou tellest my wanderings: put thou my (g) tears into thy bottle: [are they] not in thy book?
(g) If God stores the tears of his saints, much more will he remember their blood, to avenge it: and though tyrants burn the bones, yet they cannot blot the tears and blood out of God's register.
(Psa 56:9) When I cry, then mine enemies shall turne backe: this I know, for God is with me.
(Psa 56:10) I will reioyce in God because of his worde: in the Lord wil I reioyce because of his worde.
(Psa 56:11) In God doe I trust: I will not be afrayd what man can doe vnto me.
(Psa 56:12) Thy vowes are vpon me, O God: I will render prayses vnto thee.
(Notes Reference) (h) Thy vows [are] upon me, O God: I will render praises unto thee.
(h) Having received that which I required, I am bound to pay my vows of thanksgiving as I promised.
(Psa 56:13) For thou hast deliuered my soule from death, and also my feete from falling, that I may walke before God in the light of the liuing.
(Notes Reference) For thou hast delivered my soul from death: [wilt] not [thou deliver] my feet from falling, that I may (i) walk before God in the (k) light of the living?
(i) As mindful of his great mercies, and giving thanks for the same.
(k) That is, in the life and light of the sun.
(Psa 57:1) To him that excelleth. Destroy not. A Psalme of David on Michtam. When he fled from Saul in the cave. Have mercie vpon me, O God, haue mercie vpon me: for my soule trusteth in thee, and in the shadowe of thy wings wil I trust, till these afflictions ouerpasse.
(Notes Reference) "(a) To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave." Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until [these] (a) calamities be overpast.
(a) This was either the beginning of a certain song, or the words which David uttered when he stayed his affection.
(b) He compares the afflictions which God lays on his children, to a storm that comes and goes.
(Psa 57:2) I will call vnto the most high God, euen to the God, that performeth his promise toward me.
(Notes Reference) I will cry unto God most high; unto God that (c) performeth [all things] for me.
(c) Who does not leave his works begun imperfectly.
(Psa 57:3) He will send from heauen, and saue me from the reproofe of him that would swallowe me. Selah. God wil send his mercy, and his trueth.
(Notes Reference) He shall send from (d) heaven, and save me [from] the reproach of him that would swallow me up. Selah. God shall send forth his mercy and his truth.
(d) He would rather deliver me by a miracle, than that I should be overcome.
(Psa 57:4) My soule is among lions: I lie among the children of men, that are set on fire: whose teeth are speares and arrowes, and their tongue a sharpe sworde.
(Notes Reference) My soul [is] among lions: [and] I lie [even among] them that are set on fire, [even] the sons of men, whose teeth [are] (e) spears and arrows, and their tongue a sharp sword.
(e) He means their slanderous and false reports.
(Psa 57:5) Exalt thy selfe, O God, aboue the heauen, and let thy glory be vpon all the earth.
(Notes Reference) (f) Be thou exalted, O God, above the heavens; [let] thy glory [be] above all the earth.
(f) Do not permit me to be destroyed to the contempt of your Name.
(Psa 57:6) They haue layd a net for my steps: my soule is pressed downe: they haue digged a pit before me, and are fallen into the mids of it. Selah.
(Notes Reference) They have prepared a net for my steps; (g) my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen [themselves]. Selah.
(g) For fear, seeing the great dangers on all sides.
(Psa 57:7) Mine heart is prepared, O God, mine heart is prepared: I will sing and giue prayse.
(Notes Reference) My heart is (h) fixed, O God, my heart is fixed: (i) I will sing and give praise.
(h) That is, wholly bent to give you praise for my deliverance.
(i) He shows that both his heart will praise God, and his tongue will confess him, and also he will use other means to provoke himself forward to the same.
(Psa 57:8) Awake my tongue, awake viole and harpe: I wil awake early.
(Psa 57:9) I will prayse thee, O Lord, among the people, and I wil sing vnto thee among the nations.
(Psa 57:10) For thy mercie is great vnto the heauens, and thy trueth vnto the cloudes.
(Notes Reference) For thy mercy [is] great unto the heavens, and thy truth unto the (k) clouds.
(k) Your mercies not only belong to the Jews, but also to the Gentiles.
(Psa 57:11) Exalt thy selfe, O God, aboue the heauens, and let thy glory be vpon all the earth.
Passage 3: Romans 9
(Rom 9:1) I say the trueth in Christ, I lye not, my conscience bearing mee witnes in the holy Ghost,
(Notes Reference) I say (1) the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
(1) The third part of this epistle, which goes to the twelfth chapter, in which Paul ascends to the higher causes of faith: and first of all, because he purposed to speak much of the casting off of the Jews, he uses a declaration, saying by a double or triple oath, and by witnessing of his great desire towards their salvation, his singular love towards them, and in addition granting to them all their privileges.
(Rom 9:2) That I haue great heauinesse, and continuall sorow in mine heart.
(Rom 9:3) For I woulde wish my selfe to be separate from Christ, for my brethren that are my kinsemen according to the flesh,
(Notes Reference) For I could wish that myself were (a) accursed from Christ for my brethren, my kinsmen according to the (b) flesh:
(a) The apostle loved his brethren so completely that if it had been possible he would have been ready to have redeemed the castaways of the Israelites with the loss of his own soul forever: for this word "accursed" signifies as much in this place.
(b) Being brethren by flesh, as from one nation and country.
(Rom 9:4) Which are the Israelites, to whome perteineth the adoption, and the glory, and the Couenants, and the giuing of the Lawe, and the seruice of God, and the promises.
(Notes Reference) Who are Israelites; to whom [pertaineth] the adoption, and the (c) glory, and the (d) covenants, and the giving of the (e) law, and the (f) service [of God], and the (g) promises;
(c) The ark of the covenant, which was a token of God's presence.
(d) The tables of the covenant, and this is spoken by the figure of speech metonymy.
(e) Of the judicial law.
(f) The ceremonial law.
(g) Which were made to Abraham and to his posterity.
(Rom 9:5) Of whome are the fathers, and of whome concerning the flesh, Christ came, who is God ouer all, blessed for euer, Amen.
(Notes Reference) Whose [are] the fathers, and of whom as concerning the flesh Christ [came], (2) who is over all, God blessed for ever. Amen.
(2) Or, "who is God over all, blessed for ever." A most manifest testimony of the Godhead and divinity of Christ.
(Rom 9:6) Notwithstanding it can not bee that the worde of God should take none effect: for all they are not Israel, which are of Israel:
(Notes Reference) (3) Not as though the word of God hath taken none effect. For they [are] not all (h) Israel, which are of Israel:
(3) He enters into the handling of predestination, by means of presenting an objection: How may it be that Israel is cast off, and that in addition we must also make the covenant which God made with Abraham and his seed, frustrated and void? He answers therefore that God's word is true, although Israel is cast off: for the election of the people of Israel is so general and common, that nonetheless the same God chooses by his secret council those as it pleases him. So then this is the proposition and state of this treatise: the grace of salvation is offered generally in such a way, that in spite of how it is offered, the efficacy of it pertains only to the elect.
(h) Israel in the first place, is taken for Jacob: and in the second, for the Israelites.
(Rom 9:7) Neither are they all children, because they are the seede of Abraham: but, In Isaac shall thy seede be called:
(Notes Reference) Neither, because they are the seed of Abraham, [are they] all children: (4) but, In (i) Isaac shall thy seed be called.
(4) The first proof is taken from the example of Abraham's own house, in which Isaac only was considered the son, and that by God's ordinance: although Ishmael also was born of Abraham, and circumcised before Isaac.
(i) Isaac will be your true and natural son, and therefore heir of the blessing.
(Rom 9:8) That is, they which are the children of the flesh, are not the children of God: but the children of the promise, are counted for the seede.
(Notes Reference) (5) That is, They which are the children of the (k) flesh, these [are] not the children of God: but the children of the (l) promise are counted for the seed.
(5) A general application of the former proof or example.
(k) Who are born of Abraham by the course of nature.
(l) Who are born by virtue of the promise.
(Rom 9:9) For this is a worde of promise, In this same time wil I come, and Sara shall haue a sonne.
(Notes Reference) (6) For this [is] the word of promise, At this time will I come, and Sara shall have a son.
(6) A reason of that application: because Isaac was born by the power of the promise, and therefore he was not chosen, no, he was not at all, except by the free will of God: by which it follows that the promise is the fountain of predestination, and not the flesh, from which promise the particular election proceeds, that is, that the elect are born elect, and not that they are first born, and then after elected, by God who predestinates.
(Rom 9:10) Neither he onely felt this, but also Rebecca when shee had conceiued by one, euen by our father Isaac.
(Notes Reference) (7) And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac;
(7) Another strong and persuasive proof taken from the example of Esau and Jacob, who were both born of the same Isaac, who was the son of promise of one mother, and were born at the same time, and not at different times as Ishmael and Isaac were: and yet nonetheless, as Esau was cast off, only Jacob was chosen: and that before their birth, that neither any goodness of Jacob's might be thought to be the cause of his election, neither any wickedness of Esau to be the cause of his casting away.
(Rom 9:11) For yer the children were borne, and when they had neither done good, nor euill (that the purpose of God might remaine according to election, not by workes, but by him that calleth)
(Notes Reference) (For [the children] being not yet born, neither having done any good or evil, that the (m) purpose of God according to election might (8) stand, not of works, but of him that calleth;)
(m) God's decree which proceeds from only his good will, by which it pleases him to choose one, and refuse the other. (8) Paul does not say, "might be made", but "being made might remain". Therefore they are deceived who make foreseen faith the cause of election, and foreknown infidelity the cause of reprobation.
(Rom 9:12) It was said vnto her, The elder shall serue the yonger.
(Notes Reference) (9) It was said unto her, The elder shall serve the younger.
(9) He proves the casting away of Esau in that he was made servant to his brother: and proves the choosing of Jacob in that he was made lord of his brother, although his brother was the first begotten. And in order that no man might take what God had said, and refer it to external things, the apostle shows out of Malachi, who is a good interpreter of Moses, that the servitude of Esau was joined with the hatred of God, and the lordship of Jacob with the love of God.
(Rom 9:13) As it is written, I haue loued Iacob, and haue hated Esau.
(Rom 9:14) What shall wee say then? Is there vnrighteousnes with God? God forbid.
(Notes Reference) (10) What shall we say then? [Is there] (n) unrighteousness with God? God forbid.
(10) The first objection: if God loves or hates without any consideration of worthiness or unworthiness, then is he unjust, because he may love those who are unworthy, and hate those who are worthy? The apostle detests this blasphemy, and afterward responds to it in depth, point by point.
(n) Man knows no other causes of love or hatred, but those that are in the persons, and thereupon this objection arises.
(Rom 9:15) For he saith to Moses, I wil haue mercy on him, to whom I wil shew mercie: and wil haue compassion on him, on who I wil haue copassion.
(Notes Reference) (11) For he saith to Moses, I will (o) have mercy on whom I will have mercy, and I will have (p) compassion on whom I will have compassion.
(11) He answers first with regard to those who are chosen to salvation, in the choosing of whom he denies that God may seem unjust, although he chooses and predestinates to salvation those that are not yet born, without any respect of worthiness: because he does not bring the chosen to the appointed end except by the means of his mercy, which is a cause discussed under predestination. Now mercy presupposes misery, and again, misery presupposes sin or voluntary corruption of mankind, and corruption presupposes a pure and perfect creation. Moreover, mercy is shown by her degrees: that is, by calling, by faith, by justification and sanctification, so that at length we come to glorification, as the apostle will show afterwards. Now all these things orderly following the purpose of God, do clearly prove that he can by no means seem unjust in loving and saving his.
(o) I will be merciful and favourable to whom I wish to be favourable.
(p) I will have compassion on whoever I wish to have compassion.
(Rom 9:16) So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy.
(Notes Reference) (12) So then [it is] not of him that (q) willeth, nor of him that runneth, but of God that sheweth mercy.
(12) The conclusion of the answer: therefore God is not unjust in choosing and saving from his free goodness, such as it pleases him: as he also answered Moses when he prayed for all of the people.
(q) By "will" he means the thought and endeavour of heart, and by "running", good works, to neither of which he gives the praise, but only to the mercy of God.
(Rom 9:17) For the Scripture saith vnto Pharao, For this same purpose haue I stirred thee vp, that I might shewe my power in thee, and that my Name might be declared throughout al the earth.
(Notes Reference) (13) For the (r) scripture saith unto Pharaoh, Even for this same purpose have I (s) raised thee up, that I might (14) shew my power in thee, and that my name might be declared throughout all the earth.
(13) Now he answers concerning the reprobate, or those whom God hates who are not yet born, and has appointed to destruction, without any respect of unworthiness. And first of all he proves this to be true, by alleging the testimony of God himself concerning Pharaoh, whom he stirred up to this purpose, that he might be glorified in Pharaoh's hardening and just punishing.
(r) God speaks unto Pharaoh in the scripture, or, the scripture in talking about God, in this way talks to Pharaoh.
(s) Brought you into this world.
(14) Secondly, he brings the goal of God's counsel, to show that there is no unrighteousness in him. Now the main goal is not properly and simply the destruction of the wicked, but God's glory which appears in their rightful punishment.
(Rom 9:18) Therefore he hath mercie on whome he will, and whom he will, he hardeneth.
(Notes Reference) (15) Therefore hath he mercy on whom he (t) will [have mercy], and whom he will he hardeneth.
(15) A conclusion of the full answer to the first objection: therefore seeing that God does not save those whom he freely chose according to his good will and pleasure, but by justifying and sanctifying them by his grace, his counsels in saving them cannot seem unjust. And again, there is not injustice in the everlasting counsel of God, with regard to the destruction of those whom he lifts to destroy, because he hardens before he destroys: therefore the third answer for the maintenance of God's justice in the everlasting counsel of reprobation, consists in this word "hardening": which nonetheless he concealed in the former verse, because the history of Pharaoh was well known. But the force of the word is great, for hardening, which is set against "mercy", presupposes the same things that mercy did, that is, a voluntary corruption, in which the reprobate are hardened: and again, corruption presupposes a perfect state of creation. Moreover, this hardening also is voluntary, for God hardens in such a way, being offended with corruption, that he uses their own will whom he hardens, for the executing of that judgment. Then follow the fruits of hardening, that is, unbelief and sin, which are the true and proper causes of the condemnation of the reprobate. Why does he then appoint to destruction? Because he wishes: why does he harden? Because they are corrupt: why does he condemn? Because they are sinners. Where then is unrighteousness? Nay, if he would destroy all after this manner, to whom would he do injury?
(t) Whom it pleased him to appoint, to show his favour upon.
(Rom 9:19) Thou wilt say then vnto me, Why doeth he yet complaine? for who hath resisted his will?
(Notes Reference) (16) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
(16) Another objection, but only for the reprobate, rising upon the former answer. If God appoints to everlasting destruction, such as he wishes, and if that which he has decreed cannot be hindered nor withstood, how does he justly condemn those who perish by his will?
(Rom 9:20) But, O man, who art thou which pleadest against God? shall the thing formed say to him that formed it, Why hast thou made me thus?
(Notes Reference) (17) Nay but, O man, who art thou that repliest against God? (18) Shall the thing (u) formed say to him that formed [it], Why hast thou made me thus?
(17) The apostle does not answer that it is not God's will, or that God does not either reject or elect according to his pleasure, which thing the wicked call blasphemy, but he rather grants his adversary both the antecedents, that is, that it is God's will, and that is must of necessity so happen, yet he denies that God is therefore to be thought an unjust avenger of the wicked: for seeing that it appears by manifest proof that this is the will of God, and his doing, what impudency is it for man, who is but dust and ashes, to dispute with God, and as it were to call him into judgment? Now if any man say that the doubt is not so dissolved and answered, I answer, that there is no surer demonstration in any matter, because it is grounded upon this principle, that the will of God is the rule of righteousness.
(18) An amplification of the former answer, taken from a comparison, by which it also appears that God's determinate counsel is set by Paul as the highest of all causes: so that it depends not in any way on the second causes, but rather shapes and directs them.
(u) This similitude agrees very properly to the first creation of mankind.
(Rom 9:21) Hath not the potter power of the clay to make of the same lumpe one vessell to honour, and another vnto dishonour?
(Notes Reference) (19) Hath not the potter power over the clay, of the same lump to make one (20) vessel unto (x) honour, and another unto (21) dishonour?
(19) Alluding to the creation of Adam, he compares mankind not yet made (but who are in the creators mind) to a lump of clay: who afterwards God made, and daily makes, according as he purposed from everlasting, both such as should be elect, and such as should be reprobate, as also this word "make" declares.
(20) Whereas in the objection propounded, mention was only made of vessels to dishonour, yet he speaks of the others also in this answer, because he proves the Creator to be just in either of them.
(x) To honest uses.
(21) Seeing then, that in the name of dishonour the shame of everlasting death is signified, those agree with Paul, who say that some are made by God for most just destruction: and they that are offended with this kind of speech betray their own folly.
(Rom 9:22) What and if God would, to shewe his wrath, and to make his power knowen, suffer with long patience the vessels of wrath, prepared to destruction?
(Notes Reference) (22) [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the (y) vessels of wrath fitted to (23) destruction:
(22) The second answer is this, that God, moreover and besides that he justly decrees whatever he decrees, uses that moderation in executing his decrees, as is declared his singular mercifulness even in the reprobate, in that he endures them a long time, and permits them to enjoy many and singular benefits, until at length he justly condemns them: and that to good end and purpose, that is, to show himself to be an enemy and avenger of wickedness, that it may appear what power he has by these severe judgments, and finally by comparison of contraries to set forth indeed, how great his mercy is towards the elect.
(y) By vessels, the Hebrews understand all types of instruments.
(23) Therefore again, we may say with Paul, that some men are made by God the creator for destruction.
(Rom 9:23) And that hee might declare the riches of his glory vpon the vessels of mercy, which hee hath prepared vnto glory?
(Notes Reference) And that he might make known the (z) riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
(z) The unmeasurable and marvellous greatness.
(Rom 9:24) Euen vs whome hee hath called, not of of the Iewes onely, but also of the Gentiles,
(Notes Reference) (24) Even us, whom he hath called, not of the (a) Jews only, but also of the Gentiles?
(24) Having established the doctrine of the eternal predestination of God on both parts, that is, on the part of the reprobate as well as of the elect, he comes now to show its use, teaching us that we ought not to seek its testimony in the secret counsel of God, but by the calling which is made manifest, and set forth in the Church, propounding to us the example of the Jews and Gentiles, that the doctrine may be better perceived.
(a) He does not say that each and every one of the Jews are called, but some of the Jews, and some of the Gentiles.
(Rom 9:25) As he sayth also in Osee, I will call them, My people, which were not my people: and her, Beloued, which was not beloued.
(Notes Reference) (25) As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
(25) Our vocation or calling is free, and of grace, even as our predestination is: and therefore there is no reason why either our own unworthiness, or the unworthiness of our ancestors should cause us to think that we are not the elect and chosen of God, if we are called by him, and so embrace through faith the salvation that is offered us.
(Rom 9:26) And it shalbe in the place where it was said vnto them, Ye are not my people, that there they shalbe called, The children of the liuing God.
(Rom 9:27) Also Esaias cryeth concerning Israel, Though the number of the children of Israel were as the sand of the sea, yet shall but a remnant be saued.
(Notes Reference) (26) Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
(26) Contrary to this, neither any outward general calling, neither any worthiness of our ancestors, is a sufficient witness of election, unless by faith and belief we answer God's calling: which thing came to pass in the Jews, as the Lord had foretold.
(Rom 9:28) For he wil make his account, and gather it into a short summe with righteousnes: for the Lord will make a short count in the earth.
(Notes Reference) For he will finish the work, and cut [it] (b) short in righteousness: because a short work will the Lord make upon the earth.
(b) God chooses and goes about to reduce the unkind and unthankful people to a very small number.
(Rom 9:29) And as Esaias sayde before, Except the Lord of hostes had left vs a seede, we had bene made as Sodom, and had bene like to Gomorrha.
(Notes Reference) And as Esaias said before, Except the Lord of (c) Sabaoth had left us a (d) seed, we had been as Sodoma, and been made like unto Gomorrha.
(c) Armies, by which word the greatest power that exists is attributed to God.
(d) Even as very few.
(Rom 9:30) What shall we say then? That the Gentiles which folowed not righteousnes, haue attained vnto righteousnes, euen the righteousnes which is of faith.
(Notes Reference) (27) What shall we say then? That the Gentiles, which followed (e) not after righteousness, have attained to righteousness, even the righteousness which is of faith.
(27) The declaration and manifestation of our election is our calling apprehended by faith, as it came to pass in the Gentiles.
(e) So then, the Gentiles had no works to prepare and procure God's mercy before hand: and that the Gentiles attained to that which they did not seek, the mercy of God is to be thanked for it: and in that the Jews did not attain that which they sought after, they can only thank themselves, because they did not seek for it in the proper way.
(Rom 9:31) But Israel which followed the Lawe of righteousnes, could not arteine vnto the Law of righteousnes.
(Notes Reference) (28) But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
(28) The pride of men is the reason that they reject their calling, so that the cause of their damnation need not to be sought for in any other place but themselves.
(Rom 9:32) Wherefore? Because they sought it not by faith, but as it were by the workes of the Lawe: for they haue stumbled at the stumbling stone,
(Notes Reference) Wherefore? Because [they sought it] not by faith, but as it were by the (s) works of the law. For they stumbled at that stumblingstone;
(s) Seeking to attain righteousness, they followed the law of righteousness.
(Rom 9:33) As it is written, Beholde, I lay in Sion a stumbling stone, and a rocke to make men fall: and euery one that beleeueth in him, shall not be ashamed.