Read Scripture In A Year: August 1

Passage 1: 2 Samuel 18

(2Sa 18:1) Then Dauid numbred the people that were with him, and set ouer them captaines of thousands and captaines of hundreths.

(Notes Reference) And David (a) numbered the people that [were] with him, and set captains of thousands and captains of hundreds over them.

(a) For certain of the Reubenites, Gadites, and of the half tribe could not bear the insolence of the son against the father, and therefore joined with David.

(2Sa 18:2) And Dauid sent foorth the third part of the people vnder the hand of Ioab, and the thirde part vnder the hand of Abishai Ioabs brother the sonne of Zeruiah: and the other third part vnder the hand of Ittai the Gittite. and the King said vnto the people, I will go with you my selfe also.

(2Sa 18:3) But the people answered, Thou shalt not goe foorth: for if we flee away, they will not regarde vs, neither will they passe for vs, though halfe of vs were slaine: but thou art now worth ten thousande of vs: therefore nowe it is better that thou succour vs out of the citie.

(Notes Reference) But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but (b) now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city.

(b) Signifying that a good governor is so dear to his people that they would rather lose their lives than have anything happen to him.

(2Sa 18:4) Then the King said vnto them, What seemeth you best, that I will doe. So the King stood by the gate side, and all the people came out by hundreths and by thousands.

(2Sa 18:5) And the King commanded Ioab and Abishai, and Ittai, saying, Entreate the yong man Absalom gently for my sake. and all the people heard whe the King gaue al the captaines charge concerning Absalom.

(2Sa 18:6) So the people went out into the fielde to meete Israel, and the battell was in the wood of Ephraim:

(Notes Reference) So the people went out into the field against Israel: and the battle was in the (c) wood of Ephraim;

(2Sa 18:7) Where the people of Israel were slaine before the seruants of Dauid: so there was a great slaughter that day, euen of twentie thousande.

(2Sa 18:8) For the battel was skattered ouer all the countrey: and the wood deuoured much more people that day, then did the sworde.

(2Sa 18:9) Nowe Absalom met the seruants of Dauid, and Absalom rode vpon a mule, and the mule came vnder a great thicke oke: and his head caught holde of the oke, and he was taken vp betweene the heauen and the earth: and the mule that was vnder him went away.

(2Sa 18:10) And one that sawe it, tolde Ioab, saying, Beholde, I sawe Absalom hanged in an oke.

(2Sa 18:11) Then Ioab saide vnto the man that tolde him, And hast thou in deede seene? why then diddest thou not there smite him to the grounde, and I woulde haue giuen thee ten shekels of siluer, and a girdle?

(2Sa 18:12) Then the man saide vnto Ioab, Though I should receiue a thousande shekels of siluer in mine hande, yet woulde I not lay mine hande vpon the Kings sonne: for in our hearing the King charged thee, and Abishai, and Ittai, saying, Beware, least any touche the yong man Absalom.

(2Sa 18:13) If I had done it, it had bene the danger of my life: for nothing can be hid from the King: yea, thou thy selfe wouldest haue bin against me.

(2Sa 18:14) Then saide Ioab, I will not thus tary with thee. And he tooke three dartes in his hande, and thrust them through Absalom, while he was yet aliue in the middes of the oke.

(2Sa 18:15) And tenne seruants that bare Ioabs armour, compassed about and smote Absalom, and slewe him.

(2Sa 18:16) Then Ioab blewe the trumpet, and the people returned from pursuing after Israel: for Ioab helde backe the people.

(Notes Reference) And Joab (d) blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.

(d) For he had pity on the people, who were seduced by Absalom's flattery.

(2Sa 18:17) And they tooke Absalom, and cast him into a great pit in the wood, and layed a mightie great heape of stones vpon him: and all Israel fled euery one to his tent.

(Notes Reference) And they took Absalom, and cast him into a great (e) pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.

(e) Thus God turned his vain glory to shame.

(2Sa 18:18) Nowe Absalom in his life time had taken and reared him vp a pillar, which is in the kings dale: for he saide, I haue no sonne to keepe my name in remembrance. and he called the pillar after his owne name, and it is called vnto this day, Absaloms place.

(Notes Reference) Now Absalom in his lifetime had taken and reared up for himself a pillar, which [is] in the king's dale: for he said, I have no (f) son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.

(f) It seemed that God had punished him by taking away his children, (2Sa 14:27).

(2Sa 18:19) Then said Ahimaaz the sonne of Zadok, I pray thee, let me runne, and beare the King tidings that the Lord hath deliuered him out of the hande of his enemies.

(2Sa 18:20) And Ioab said vnto him, Thou shalt not be the messenger to day, but thou shalt beare tidings another time, but to day thou shalt beare none: for the Kings sonne is dead.

(Notes Reference) And Joab said unto him, Thou (g) shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead.

(g) For Joab bore a good affection to Ahimaaz and doubted how David would take the report of Absalom's death.

(2Sa 18:21) Then said Ioab to Cushi, Goe, tel the king, what thou hast seene. And Cushi bowed himselfe vnto Ioab, and ran.

(2Sa 18:22) Then saide Ahimaaz the sonne of Zadok againe to Ioab, What, I pray thee, if I also runne after Cushi? And Ioab said, Wherefore now wilt thou runne, my sonne, seeing that thou hast no tidings to bring?

(2Sa 18:23) Yet what if I runne? Then he saide vnto him, Runne. So Ahimaaz ranne by the way of the plaine, and ouerwent Cushi.

(2Sa 18:24) Now Dauid sate betweene the two gates. And the watchman went to the top of the gate vpon the wall, and lift vp his eyes, and sawe, and beholde, a man came running alone.

(Notes Reference) And David sat between the two (h) gates: and the watchman went up to the roof over the gate unto the wall, and lifted up his eyes, and looked, and behold a man running alone.

(h) He sat in the gate of the city of Mahanaim.

(2Sa 18:25) And the watchman cryed, and tolde ye king. And the King said, If he be alone, he bringeth tidings. And he came apace, and drew neere.

(2Sa 18:26) And the watchman saw another man running, and the watchman called vnto the porter, and said, Behold, another man runneth alone. And the King said, He also bringeth tidings.

(2Sa 18:27) And the watchman said, Me thinketh the running of the formost is like the running of Ahimaaz the sonne of Zadok. Then the King said, He is a good man, and commeth with good tidings.

(Notes Reference) And the watchman said, Me thinketh the running of the foremost is like the running of Ahimaaz the son of Zadok. And the king said, He [is] a (i) good man, and cometh with good tidings.

(i) He had experienced his fidelity, (2Sa 17:21).

(2Sa 18:28) And Ahimaaz called, and sayde vnto the King, Peace be with thee: and he fell downe to the earth vpon his face before the King, and saide, Blessed be the Lord thy God, who hath shut vp the men that lift vp their handes against my lorde the King.

(2Sa 18:29) And the King saide, Is the yong man Absalom safe? And Ahimaaz answered, When Ioab sent the Kings seruant, and me thy seruant, I sawe a great tumult, but I knewe not what.

(Notes Reference) And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's (k) servant, and [me] thy servant, I saw a great tumult, but I knew not what [it was].

(k) That is, Cushi, who was an Ethiopian.

(2Sa 18:30) And the King said vnto him, Turne aside, and stand here. so he turned aside and stoode still.

(2Sa 18:31) And beholde, Cushi came, and Cushi saide, Tidings, my lorde the King: for the Lord hath deliuered thee this day out of the hande of all that rose against thee.

(2Sa 18:32) Then the King saide vnto Cushi, Is the yong man Absalom safe? And Cushi answered, The enemies of my lorde the King, and all that rise against thee to doe thee hurt, be as that yong man is.

(2Sa 18:33) And the King was mooued, and went vp to the chamber ouer the gate, and wept: and as he went, thus he said, O my sonne Absalom, my sonne, my sonne Absalom: woulde God I had dyed for thee, O Absalom, my sonne, my sonne.

(Notes Reference) And the king was much (l) moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!

(l) Because he considers both the judgment of God against his sin, and could not otherwise hide his fatherly affection for his son.

Passage 2: Jeremiah 22

(Jer 22:1) Thus said the Lord, Goe downe to the house of the King of Iudah, and speake there this thing,

(Jer 22:2) And say, Heare the worde of the Lord, O King of Iudah, that sittest vpon the throne of Dauid, thou and thy seruants, and thy people that enter in by these gates.

(Jer 22:3) Thus saith the Lord, Execute ye iudgement and righteousnes, and deliuer the oppressed from the hande of the oppressor, and vexe not the stranger, the fatherlesse, nor the widowe: doe no violence, nor sheade innocent blood in this place.

(Notes Reference) Thus saith the LORD; Execute ye judgment and (a) righteousness, and deliver him that is laid waste out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place.

(a) This was his ordinary manner of preaching before the kings from Josiah to Zedekiah which was about forty years.

(Jer 22:4) For if ye do this thing, then shall the kings sitting vpon the throne of Dauid enter in by the gates of this House, and ride vpon charets, and vpon horses, both he and his seruants and his people.

(Jer 22:5) But if ye will not heare these wordes, I sweare by my selfe, saith the Lord, that this House shalbe waste.

(Notes Reference) But if ye will not hear these words, I (b) swear by myself, saith the LORD, that this house shall become a desolation.

(b) Showing that there is no one greater than he is, (Heb 6:13) and that he will most certainly perform his oath.

(Jer 22:6) For thus hath the Lord spoken vpon the Kings house of Iudah, Thou art Gilead vnto me, and the head of Lebanon, yet surely I wil make thee a wildernes and as cities not inhabited,

(Notes Reference) For thus saith the LORD to the king's house of Judah; Thou [art] (c) Gilead to me, [and] the head of Lebanon: [yet] surely I will make thee a wilderness, [and] cities [which] are not inhabited.

(Jer 22:7) And I will prepare destroyers against thee, euery one with his weapons, and they shall cut downe thy chiefe cedar trees, and cast them in the fire.

(Notes Reference) And I will (d) prepare destroyers against thee, every one with his weapons: and they shall cut down thy choice (e) cedars, and cast [them] into the fire.

(d) The Hebrew word signifies to sanctify because the Lord dedicates to his use and purpose such as he prepares to execute his work, (Isa 13:3; Jer 6:4, Jer 12:3).

(e) Your buildings made from cedar trees.

(Jer 22:8) And many nations shall passe by this citie, and they shall say euery man to his neighbour, Wherefore hath the Lord done thus vnto this great citie?

(Notes Reference) (f) And many nations shall pass by this city, and they shall say every man to his neighbour, Why hath the LORD done thus to this great city?

(f) As they who wonder at a thing which they thought would never have come to pass, (Deu 29:24; 1Ki 9:8).

(Jer 22:9) Then shall they answere, Because they haue forsaken the couenant of the Lord their God, and worshipped other gods, and serued them.

(Jer 22:10) Weepe not for the dead, and be not moued for them, but weepe for him that goeth out: for he shall returne no more, nor see his natiue countrey.

(Notes Reference) Weep ye not for the dead, neither bemoan him: [but] weep bitterly for him (g) that goeth away: for he shall return no more, nor see his native country.

(g) Signifying that they would lose their king: for Jehoiachin went forth to meet Nebuchadnezzar and yielded himself, and was carried into Babylon, (2Ki 24:12).

(Jer 22:11) For thus saith ye Lord, As touching Shallum the sonne of Iosiah King of Iudah, which reigned for Iosiah his father, which went out of this place, he shall not returne thither,

(Notes Reference) For thus saith the LORD concerning (h) Shallum the son of Josiah king of Judah, who reigned instead of Josiah his father, who went forth from this place; He shall not return there any more:

(h) Whom some think to be Jehoiachin and that Josiah was his grandfather: but it seems this was Jehoiakim, as in (Jer 22:18).

(Jer 22:12) But he shall die in the place, whither they haue ledde him captiue, and shall see this lande no more.

(Jer 22:13) Wo vnto him that buildeth his house by vnrighteousnesse, and his chambers without equitie: he vseth his neighbour without wages, and giueth him not for his worke.

(Notes Reference) Woe to him that buildeth his house by (i) unrighteousness, and his chambers by wrong; [that] useth his neighbour's service without wages, and giveth him not for his work;

(i) By bribes and extortion.

(Jer 22:14) He saith, I will build me a wide house and large chambers: so he will make him selfe large windowes, and feeling with cedar, and paint them with vermilion.

(Jer 22:15) Shalt thou reigne, because thou closest thy selfe in cedar? did not thy father eate and drinke and prosper, when he executed iudgement and iustice?

(Notes Reference) Shalt thou reign, because thou closest [thyself] in cedar? did not thy (k) father eat and drink, and do judgment and justice, [and] then [it was] well with him?

(k) Meaning Josiah, who was not given to ambition and superfluity, but was content with mediocrity, and only delighted in setting forth God's glory, and to do justice to all.

(Jer 22:16) When he iudged the cause of the afflicted and the poore, he prospered: was not this because he knewe me, saith the Lord?

(Jer 22:17) But thine eyes and thine heart are but only for thy couetousnesse, and for to sheade innocent blood, and for oppression, and for destruction, euen to doe this.

(Jer 22:18) Therefore thus saith the Lord against Iehoiakim, the sonne of Iosiah king of Iudah, They shall not lament him, saying, Ah, my brother, or ah, sister: neither shall they mourne for him, saying, Ah, lord, or ah, his glorie.

(Notes Reference) Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for (l) him, [saying], Ah my brother! or, Ah sister! they shall not lament for him, [saying], Ah lord! or, Ah his glory!

(l) For everyone will have enough to lament for himself.

(Jer 22:19) He shalbe buryed, as an asse is buryed, euen drawen and cast foorth without the gates of Ierusalem.

(Notes Reference) He shall be (m) buried with the burial of a donkey, drawn and cast forth beyond the gates of Jerusalem.

(m) Not honourably among his fathers, but as carrion are cast in a hole, because their stink should not infect, read (1Ki 14:10). Josephus writes that the enemy slew him in the city and commanded him to be cast before the walls unburied, see (Jer 36:30).

(Jer 22:20) Goe vp to Lebanon, and cry: showte in Bashan and crye by the passages: for all thy louers are destroyed.

(Notes Reference) Go up to (n) Lebanon, and cry; and lift up thy voice in (o) Bashan, and cry from the passes: for all thy lovers are destroyed.

(n) To call to the Assyrians for help.

(o) For this was the way out of India to Assyria, by which is meant that all help would fail: for the Chaldeans have subdued both them and the Egyptians.

(Jer 22:21) I spake vnto thee when thou wast in prosperitie: but thou saidest, I will not heare: this hath bene thy maner from thy youth, that thou wouldest not obey my voyce.

(Jer 22:22) The wind shall feede all thy pastors, and thy louers shall goe into captiuitie: and then shalt thou be ashamed and confounded of al thy wickednesse.

(Notes Reference) The wind shall eat up all thy shepherds, (p) and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness.

(p) Both your governors and they that would help you will vanish away as wind.

(Jer 22:23) Thou that dwellest in Lebanon, and makest thy nest in the cedars, howe beautiful shalt thou be when sorowes come vpon thee, as the sorowe of a woman in trauaile?

(Notes Reference) O inhabitant of Lebanon, that makest thy nest in the (q) cedars, how gracious shalt thou be when pangs come upon thee, the pain as of a woman in travail!

(q You that are built of the fair cedar trees of Lebanon.

(Jer 22:24) As I liue, saith the Lord, though Coniah the sonne of Iehoiakim King of Iudah, were the signet of my right hand, yet would I plucke thee thence.

(Notes Reference) [As] I live, saith the LORD, though (r) Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee from there;

(r) Who was called Jehoiachin or Jeconiah, whom he calls here Coniah in contempt who thought his kingdom could never depart from him, because he came of the stock of David, and therefore for the promise sake could not be taken from his house, but he abused God's promise and therefore was justly deprived of the kingdom.

(Jer 22:25) And I will giue thee into the hande of them that seeke thy life, and into the hande of them, whose face thou fearest, euen into the hand of Nebuchad-nezzar king of Babel, and into the hande of the Caldeans.

(Jer 22:26) And I will cause them to cary thee away, and thy mother that bare thee, into another countrey, where ye were not borne, and there shall ye die.

(Jer 22:27) But to the lande, whereunto they desire to returne, they shall not returne thither.

(Jer 22:28) Is not this man Coniah as a despised and broken idole? or as a vessell, wherein is no pleasure? wherefore are they caryed away, hee and his seede, and cast out into a lande that they knowe not?

(Jer 22:29) O earth, earth, earth, heare the worde of the Lord.

(Notes Reference) O (s) earth, earth, earth, hear the word of the LORD.

(s) He shows that all posterity will be witnesses of his just plague, as though it were registered for perpetual memory.

(Jer 22:30) Thus saith the Lord, Write this man destitute of children, a man that shall not prosper in his dayes: for there shall be no man of his seede that shall prosper and sit vpon the throne of Dauid, or beare rule any more in Iudah.

(Notes Reference) Thus saith the LORD, Write ye this (t) man childless, a man [that] shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.

(t) Not that he had no children (for later he begat Salathiel in the captivity, (Mat 1:12)) but that none would reign after him as king.

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;

(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.

(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.