Read Scripture In A Year: August 2

(2Sa 19:1) And it was tolde Ioab, Behold, the King weepeth and mourneth for Absalom.

(2Sa 19:2) Therefore the victorie of that day was turned into mourning to all the people: for the people heard say that day, The King soroweth for his sonne.

(2Sa 19:3) And the people went that day into the citie secretly, as people confounded hide them selues when they flee in battell.

(2Sa 19:4) So the King hid his face, and the King cryed with a loude voyce, My sonne Absalom, Absalom my sonne, my sonne.

(Notes Reference) But the king (a) covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son!

(a) As they do that mourn.

(2Sa 19:5) Then Ioab came into the house to the King, and said, Thou hast shamed this day the faces of all thy seruants, which this day haue saued thy life and the liues of thy sones, and of thy daughters, and the liues of thy wiues, and the liues of thy concubines,

(Notes Reference) And Joab came into the (b) house to the king, and said, Thou hast shamed this day the faces of all thy servants, which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines;

(b) At Mahanaim.

(2Sa 19:6) In that thou louest thine enemies, and hatest thy friendes: for thou hast declared this day, that thou regardest neither thy princes nor seruants: therefore this day I perceiue, that if Absalom had liued, and we all had dyed this day, that then it would haue pleased thee well.

(2Sa 19:7) Nowe therefore vp, come out, and speake comfortably vnto thy seruants: for I sweare by the Lord, except thou come out, there will not tarie one man with thee this night: and that wil be worse vnto thee, then all the euill that fell on thee from thy youth hitherto.

(2Sa 19:8) Then the King arose, and sate in the gate: and they tolde vnto all the people, saying, Beholde, the King doeth sit in the gate: and all the people came before the King: for Israel had fled euery man to his tent.

(Notes Reference) Then the king arose, and sat in the (c) gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent.

(2Sa 19:9) Then all the people were at strife thorowout all the tribes of Israel, saying, The King saued vs out of the hand of our enemies, and he deliuered vs out of the hande of the Philistims, and nowe he is fled out of the lande for Absalom.

(Notes Reference) And all the people were at (d) strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom.

(d) Everyone blamed another and strove who should first bring him home.

(2Sa 19:10) And Absalom, whome we anoynted ouer vs, is dead in battel: therefore why are ye so slow to bring the King againe?

(2Sa 19:11) But King Dauid sent to Zadok and to Abiathar the Priestes, saying, Speake vnto the Elders of Iudah, and say, Why are ye behind to bring the King againe to his house, (for the saying of al Israel is come vnto the king, euen to his house)

(Notes Reference) And king David sent to Zadok and to Abiathar the (e) priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, [even] to his house.

(e) That they should reprove the negligence of the elders, seeing the people were so forward.

(2Sa 19:12) Ye are my brethren: my bones and my flesh are ye: wherefore then are ye the last that bring the King againe?

(2Sa 19:13) Also say ye to Amasa, Art thou not my bone and my flesh? God do so to me and more also, if thou be not captaine of the hoste to me for euer in the roume of Ioab.

(Notes Reference) And say ye to Amasa, [Art] thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the (f) room of Joab.

(f) By this policy David thought that by winning the captain, he would have the hearts of all the people.

(2Sa 19:14) So he bowed the heartes of all the men of Iudah, as of one man: therefore they sent to the King, saying, Returne thou with all thy seruants.

(2Sa 19:15) So the King returned, and came to Iorden. And Iudah came to Gilgal, for to goe to meete the King, and to conduct him ouer Iorde.

(2Sa 19:16) And Shimei the sonne of Gera, ye sonne of Iemini, which was of Bahurim, hasted and came down with the men of Iudah to meete king Dauid,

(Notes Reference) And (g) Shimei the son of Gera, a Benjamite, which [was] of Bahurim, hasted and came down with the men of Judah to meet king David.

(g) Who had before reviled him, (2Sa 16:13).

(2Sa 19:17) And a thousande men of Beniamin with him, and Ziba the seruant of the house of Saul, and his fifteene sonnes and twentie seruants with him: and they went ouer Iorden before ye king.

(2Sa 19:18) And there went ouer a boate to carie ouer the Kings houshold, and to do him pleasure. Then Shimei the sonne of Gera fell before the King, when he was come ouer Iorden,

(2Sa 19:19) And saide vnto the King, Let not my lorde impute wickednesse vnto me, nor remember ye thing that thy seruant did wickedly when my lorde the King departed out of Ierusalem, that the King should take it to his heart.

(Notes Reference) And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did (h) perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart.

(h) For in his adversity he was his most cruel enemy, and now in his prosperity, seeks by flattery to creep into favour.

(2Sa 19:20) For thy seruant doeth knowe, that I haue done amisse: therefore beholde, I am the first this day of al the house of Ioseph, that am come to goe downe to meete my lord the King.

(Notes Reference) For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of (i) Joseph to go down to meet my lord the king.

(i) By Joseph he means Ephraim, Manasseh and Benjamin (of which he was) because those three were under one standard, (Num 2:18).

(2Sa 19:21) But Abishai the sonne of Zeruiah answered, and said, Shal not Shimei die for this, because he cursed the Lordes anoynted?

(2Sa 19:22) And Dauid saide, What haue I to do with you, ye sonnes of Zeruiah, that this day ye should be aduersaries vnto me? shall there any man die this day in Israel? for doe not I know that I am this day King ouer Israel?

(2Sa 19:23) Therefore the King saide vnto Shimei, Thou shalt not die, and the king sware vnto him.

(Notes Reference) Therefore the king said unto Shimei, Thou shalt not (k) die. And the king sware unto him.

(k) By my hands, or during my life, see (1Ki 2:8,9).

(2Sa 19:24) And Mephibosheth the sonne of Saul came downe to meete the king, and had neither washed his feete, nor dressed his beard, nor washed his clothes from the time the king departed, vntill he returned in peace.

(2Sa 19:25) And when he was come to Ierusalem, and met the king, the king said vnto him, Wherefore wentest not thou with me, Mephibosheth?

(Notes Reference) And it came to pass, when (l) he was come to Jerusalem to meet the king, that the king said unto him, Wherefore wentest not thou with me, Mephibosheth?

(l) When Mephibosheth being at Jerusalem had met the King.

(2Sa 19:26) And he answered, My lorde the king, my seruant deceiued me: for thy seruant said, I would haue mine asse sadled to ride thereon, for to goe with the king, because thy seruant is lame.

(2Sa 19:27) And he hath accused thy seruant vnto my lorde the king: but my lorde the king is as an Angel of God: doe therefore thy pleasure.

(Notes Reference) And he hath slandered thy servant unto my lord the king; but my lord the king [is] as an (m) angel of God: do therefore [what is] good in thine eyes.

(m) Able for his wisdom to judge in all matters.

(2Sa 19:28) For all my fathers house were but dead men before my lord the king, yet diddest thou set thy seruant among them that did eate at thine owne table: what right therefore haue I yet to crye any more vnto the king?

(Notes Reference) For all [of] my father's house were (n) but dead men before my lord the king: yet didst thou set thy servant among them that did eat at thine own table. What right therefore have I yet to cry any more unto the king?

(n) Worthy to die for Saul's cruelty to you.

(2Sa 19:29) And the king said vnto him, Why speakest thou any more of thy matters? I haue said, Thou, and Ziba deuide the landes.

(Notes Reference) And the king said unto him, Why speakest thou any more of thy matters? I have said, Thou and Ziba divide the (o) land.

(o) David did evil in taking his land from him before he knew the cause, but much worse, that knowing the truth, he did not restore them.

(2Sa 19:30) And Mephibosheth saide vnto the king, Yea, let him take all, seeing my lorde the king is come home in peace.

(2Sa 19:31) Then Barzillai the Gileadite came downe from Rogelim, and went ouer Iorden with the king, to conduct him ouer Iorden.

(2Sa 19:32) Nowe Barzillai was a very aged man, euen fourescore yeere olde, and he had prouided the king of sustenance, while he lay at Mahanaim: for he was a man of very great substance.

(2Sa 19:33) And the king said vnto Barzillai, Come ouer with me, and I will feede thee with me in Ierusalem.

(2Sa 19:34) And Barzillai said vnto the king, Howe long haue I to liue, that I should goe vp with the king to Ierusalem?

(2Sa 19:35) I am this day fourescore yeere olde: and can I discerne betweene good or euill? Hath thy seruant any taste in that I eat or in that I drinke? Can I heare any more the voyce of singing men and women? wherefore then should thy seruant be anymore a burthen vnto my lord the king?

(Notes Reference) I [am] this day fourscore years old: [and] can I discern between good and evil? can thy servant taste what I eat or what I drink? can I hear any more the voice of singing men and singing women? wherefore then should thy servant be yet a (p) burden unto my lord the king?

(p) He thought it was not fitting to receive benefits from him to whom he was not able to do service again.

(2Sa 19:36) Thy seruant will goe a litle way ouer Iorden with the King, and why wil the king recompence it me with such a rewarde?

(2Sa 19:37) I pray thee, let thy seruant turne backe againe, that I may die in mine owne citie, and be buryed in the graue of my father and of my mother: but beholde thy seruant Chimham, let him goe with my lorde the king, and doe to him what shall please thee.

(Notes Reference) Let thy servant, I pray thee, turn back again, that I may die in mine own city, [and be buried] by the grave of my father and of my mother. But behold thy servant (q) Chimham; let him go over with my lord the king; and do to him what shall seem good unto thee.

(q) My son.

(2Sa 19:38) And the king answered, Chimham shall go with me, and I will do to him that thou shalt be content with: and whatsoeuer thou shalt require of me, that will I do for thee.

(2Sa 19:39) So all the people went ouer Iorden: and the King passed ouer: and the King kissed Barzillai, and blessed him, and hee returned vnto his owne place.

(2Sa 19:40) Then the King went to Gilgal, and Chimham went with him, and all the people of Iudah conducted the King, and also halfe ye people of Israel.

(Notes Reference) Then the king went on to (r) Gilgal, and Chimham went on with him: and all the people of Judah conducted the king, and also half the people of (s) Israel.

(r) Where the tribe of Judah waited to receive him.

(s) Who had taken the side of the king.

(2Sa 19:41) And behold, all the men of Israel came to the King, and sayd vnto the King, Why haue our brethren the men of Iudah stollen thee away, and haue brought the King and his houshold, and all Dauids men with him ouer Iorden?

(Notes Reference) And, behold, all the men of Israel came to the king, and said unto the king, Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over (t) Jordan?

(t) Toward Jerusalem.

(2Sa 19:42) And all the men of Iudah answered the men of Israel, Because the King is neere of kin to vs: and wherefore now be ye angry for this matter? haue we eaten of the Kings cost, or haue wee taken any bribes?

(2Sa 19:43) And the men of Israel answered the men of Iudah, and saide, Wee haue ten partes in the King, and haue also more right to Dauid then ye: Why then did ye despise vs, that our aduise should not bee first had in restoring our King? And the wordes of the men of Iudah were fiercer then the wordes of the men of Israel.

Passage 2: Jeremiah 23

(Jer 23:1) Woe be vnto the pastors that destroy and scatter the sheepe of my pasture, saith the Lord.

(Notes Reference) Woe be to (a) the shepherds that destroy and scatter the (b) sheep of my pasture! saith the LORD.

(a) Meaning the prince's governors and false prophets as in (Eze 34:2).

(b) For which I have special care, and have prepared good pastures for them.

(Jer 23:2) Therefore thus saith the Lord God of Israel vnto the pastors that feede my people, Yee haue scattered my flock and thrust them out, and haue not visited them: beholde, I will visite you for the wickednesse of your works, saith the Lord.

(Notes Reference) Therefore thus saith the LORD God of Israel against the shepherds that (c) feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the LORD.

(Jer 23:3) And I will gather the remnant of my sheepe out of all countreyes, whither I had driuen them, and will bring them againe to their foldes, and they shall growe and encrease.

(Notes Reference) And I will gather the (d) remnant of my flock from all countries where I have driven them, and will bring them again to their folds; and they shall be fruitful and increase.

(d) Thus the prophets always used to mix the promises with the threatenings lest the godly should be too much beaten down and therefore he shows how God will gather his Church after this dispersion.

(Jer 23:4) And I will set vp shepheardes ouer them, which shall feede them: and they shall dread no more nor be afraide, neither shall any of them be lacking, saith the Lord.

(Jer 23:5) Behold, The dayes come, saith the Lord, that I will raise vnto Dauid a righteous branche, and a King shall reigne, and prosper, and shall execute iudgement, and iustice in the earth.

(Notes Reference) Behold, the days come, saith the LORD, that I will raise to David a righteous (e) Branch, and a King shall reign and prosper, and shall execute judgment and justice upon the earth.

(e) This prophecy is of the restitution of the Church in the time of Jesus Christ, who is the true branch, read (Isa 11:1, Isa 45:8; Jer 35:15; Dan 9:24).

(Jer 23:6) In his dayes Iudah shalbe saued, and Israel shall dwell safely, and this is the Name wherby they shall call him, The Lord our righteousnesse.

(Jer 23:7) Therefore behold, the dayes come, sayth the Lord, that they shall no more say, The Lord liueth, which brought vp the children of Israel out of the lande of Egypt,

(Notes Reference) Therefore, behold, the days come, saith the LORD, that they shall no more say, The (f) LORD liveth, who brought the children of Israel out of the land of Egypt;

(f) Read (Jer 16:14).

(Jer 23:8) But the Lord liueth, which brought vp and led the seede of the house of Israel out of the North countrey and from all countryes where I had scattered them, and they shall dwell in their owne lande.

(Jer 23:9) Mine heart breaketh within mee, because of the prophets, all my bones shake: I am like a drunken man (and like a man whome wine hath ouercome) for the presence of the Lord and for his holie wordes.

(Notes Reference) My heart within me is broken because of the (g) prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.

(g) Meaning, the false prophets who deceive the people: in which appears his great love toward his nation, read (Jer 14:13).

(Jer 23:10) For the lande is full of adulterers, and because of othes the lande mourneth, the pleasant places of the wildernesse are dried vp, and their course is euill, and their force is not right.

(Notes Reference) For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their (h) course is evil, and their force [is] not right.

(h) They run headlong to wickedness and seek vain help.

(Jer 23:11) For both the prophet and the Priest doe wickedly: and their wickednesse haue I found in mine House, saith the Lord.

(Notes Reference) For both prophet and priest are profane; even, in my (i) house have I found their wickedness, saith the LORD.

(i) My temple is full of their idolatry and superstitions.

(Jer 23:12) Wherefore their way shalbe vnto them as slipperie wayes in the darknesse: they shalbe driuen foorth and fall therein: for I will bring a plague vpon them, euen the yeere of their visitation, saith the Lord.

(Jer 23:13) And I haue seene foolishnesse in the prophets of Samaria, that prophecied in Baal, and caused my people Israel to erre.

(Jer 23:14) I haue seene also in the prophets of Ierusalem filthines: they commit adulterie and walke in lies: they strengthen also the hands of the wicked that none can returne from his wickednesse: they are all vnto me as Sodom, and the inhabitants thereof as Gomorah.

(Notes Reference) I have seen also in the prophets of Jerusalem (k) an horrible thing: they commit adultery, and walk in lies: they strengthen also the hands of evildoers, that none doth return from his wickedness: they are all of them (l) to me as Sodom, and the inhabitants of it as Gomorrah.

(k) They who should have profited by my rods against Samaria, are become worse than they.

(l) Though to the world they seem holy fathers, yet I detest them as I did these abominable cities.

(Jer 23:15) Therefore thus saith the Lord of hostes concerning the prophets, Beholde, I will feede them with wormewood, and make them drinke the water of gall: for from the prophets of Ierusalem is wickednesse gone forth into all the lande.

(Notes Reference) Therefore thus saith the LORD of hosts concerning the prophets; Behold, I will feed them with (m) wormwood, and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.

(m) Read (Jer 8:14).

(Jer 23:16) Thus sayth ye Lord of hosts, Heare not the wordes of the prophets that prophecie vnto you, and teach you vanitie: they speake the vision of their owne heart, and not out of the mouth of the Lord.

(Notes Reference) Thus saith the LORD of hosts, Hearken not to the words of the prophets that prophesy to you: they make you vain: they speak a vision of their own (n) heart, [and] not from the mouth of the LORD.

(n) Which they have invented of their own brain.

(Jer 23:17) They say still vnto them that despise mee, The Lord hath sayde, Ye shall haue peace: and they say vnto euery one that walketh after the stubbernesse of his owne heart, No euill shall come vpon you.

(Notes Reference) They say still to them that despise me, The LORD hath said, Ye (o) shall have peace; and they say to every one that walketh after the imagination of his own heart, No evil shall come upon you.

(o) Read (Jer 6:14, Jer 8:11).

(Jer 23:18) For who hath stand in the counsel of the Lord that he hath perceiued and heard his word? Who hath marked his worde and heard it?

(Notes Reference) For (p) who hath stood in the counsel of the LORD, and hath perceived and heard his word? who hath marked his word, and heard [it]?

(p) Thus they derided Jeremiah as though the word of God was not revealed to him, so also spoke Zedekiah to Micaiah, (1Ki 22:24).

(Jer 23:19) Beholde, the tempest of the Lord goeth forth in his wrath, and a violent whirlewinde shall fall downe vpon the head of the wicked.

(Jer 23:20) The anger of the Lord shall not returne vntill he haue executed, and till he haue perfourmed the thoughts of his heart: in the latter dayes ye shall vnderstande it plainely.

(Notes Reference) The anger of the LORD shall not return, until he shall have executed, and till he shall have performed the thoughts of his heart: in the latter days ye (q) shall consider it perfectly.

(q) Both that God has sent me, and that my words will be true.

(Jer 23:21) I haue not sent these prophets, sayth the Lord, yet they ranne; I haue not spoken to them, and yet they prophecied.

(Jer 23:22) But if they had stande in my counsell, and had declared my words to my people, then they should haue turned them from their euill way, and from the wickednesse of their inuentions.

(Notes Reference) But if they had stood in my counsel, and (r) had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

(r) He shows the difference between the true prophets and the false, between the hireling and the true minister.

(Jer 23:23) Am I a God at hande, saith the Lord, and not a God farre off?

(Notes Reference) [Am] I a God at hand, saith the LORD, and not a God (s) afar off?

(s) Do I not see your falsehood, however you cloak it, and wherever you commit it?

(Jer 23:24) Can any hide him selfe in secrete places, that I shall not see him, sayth the Lord? Do not I fill heauen and earth, saieth the Lord?

(Jer 23:25) I haue heard what the prophets said, that prophecie lies in my Name, saying, I haue dreamed, I haue dreamed.

(Notes Reference) I have heard what the prophets said, that prophesy lies in my name, saying, I (t) have dreamed, I have dreamed.

(t) I have a prophecy revealed to me as in (Num 12:6).

(Jer 23:26) Howe long? Doe the prophets delite to prophecie lies, euen prophecying the deceit of their owne heart?

(Jer 23:27) Thinke they to cause my people to forget my Name by their dreames, which they tell euery man to his neyghbour, as their forefathers haue forgotten my Name for Baal?

(Notes Reference) Who think to cause (u) my people to forget my name by their dreams which they tell every man to his neighbour, as their fathers have forgotten my name for Baal.

(u) He shows that Satan raises up false prophets to bring the people from God.

(Jer 23:28) The prophet that hath a dreame, let him tell a dreame, and hee that hath my worde, let him speake my worde faithfully: what is the chaffe to the wheate, sayth the Lord?

(Notes Reference) The prophet that hath a dream, let him (x) tell a dream; and he that hath my word, let him speak my word faithfully. (y) What [is] the chaff to the wheat? saith the LORD.

(x) Let the false prophet declare that it is his own fantasy, and not slander my word as though it were a cloak to cover his lies.

(y) Meaning, that it is not enough for God's ministers to abstain from lies and to speak the word of God but that there is judgment in alleging it, and that it may appear to be applied to the same purpose that it was spoken, (Eze 3:27; 1Co 2:13, 1Co 4:2; 2Ti 2:25).

(Jer 23:29) Is not my word euen like a fire, sayeth the Lord? and like an hammer, that breaketh the stone?

(Jer 23:30) Therefore beholde, I will come against the prophets, saieth the Lord, that steale my word euerie one from his neighbour.

(Notes Reference) Therefore, behold, I [am] against the prophets, saith the LORD, that (z) steal my words every one from his neighbour.

(z) Who set forth in my Name that which I have not commanded.

(Jer 23:31) Beholde, I will come against the prophets, saith the Lord, which haue sweete tongues, and say, He saith.

(Notes Reference) Behold, I [am] against the prophets, saith the LORD, that use their tongues, and say, (a) He saith.

(a) That is, the Lord.

(Jer 23:32) Beholde, I will come against them that prophecie false dreames, saith the Lord, and doe tell them, and cause my people to erre by their lies, and by their flatteries, and I sent them not, nor commanded them: therefore they bring no profite vnto this people, saith the Lord.

(Jer 23:33) And when this people, or the prophet, or a Priest shall aske thee, saying, What is the burden of the Lord? thou shalt then say vnto them, What burden? I will euen forsake you, saith the Lord.

(Notes Reference) And when this people, or the prophet, or a priest, shall ask thee, saying, What [is] the (b) burden of the LORD? thou shalt then say to them, What burden? I will even forsake you, saith the LORD.

(b) The prophets called their threatenings God's burden, which the sinners were not able to sustain, therefore the wicked in deriding the word, would ask of the prophets, what was the burden as though they would say, "You seek nothing else, but to lay burdens on our shoulders" and thus they rejected the word of God as a grievous burden.

(Jer 23:34) And the prophet, or the Priest, or the people that shall say, The burden of the Lord, I will euen visite euerie such one, and his house.

(Notes Reference) And [as for] the prophet, and the priest, and the people, that shall say, The (c) burden of the LORD, I will even punish that man and his house.

(c) Because this word was brought to contempt and derision, he will teach them another manner of speech, and will cause this word burden to cease and teach them to ask with reverence, "What says the Lord?"

(Jer 23:35) Thus shall yee say euery one to his neighbour, and euerie one to his brother, What hath the Lord answered? and what hath the Lord spoken?

(Jer 23:36) And the burden of the Lord shall yee mention no more: for euery mans worde shall bee his burden: for ye haue peruerted the words of the liuing God, the Lord of hostes our God.

(Notes Reference) And the burden of the LORD shall ye mention no more: for every man's (d) word shall be his burden; for ye have perverted the words of the living God, of the LORD of hosts our God.

(d) The thing which they mock and contemn will come on them.

(Jer 23:37) Thus shalt thou say to the Prophet, What hath the Lord answered thee? and what hath the Lord spoken?

(Jer 23:38) And if you say, The burden of the Lord, Then thus saith the Lord, Because yee say this word, The burden of the Lord, and I haue sent vnto you, saying, Ye shall not say, The burden of the Lord,

(Jer 23:39) Therefore beholde, I, euen I will vtterly forget you, and I will forsake you, and the citie that I gaue you and your fathers, and cast you out of my presence,

(Jer 23:40) And will bring an euerlasting reproche vpon you, and a perpetual shame which shall neuer be forgotten.

Passage 3: Romans 10-11

(Rom 10:1) Brethren, mine hearts desire and prayer to God for Israel is, that they might be saued.

(Notes Reference) Brethren, (1) my heart's desire and prayer to God for Israel is, that they might be saved.

(1) Purposing to set forth in the Jews an example of marvellous obstinacy, he uses this declaration.

(Rom 10:2) For I beare them record, that they haue the zeale of God, but not according to knowledge.

(Rom 10:3) For they, being ignorant of the righteousnes of God, and going about to stablish their owne righteousnes, haue not submitted themselues to the righteousnes of God.

(Notes Reference) (2) For they (a) being ignorant of God's righteousness, and going about to (b) establish their own righteousness, have not submitted themselves unto the righteousness of God.

(2) The first entrance into the calling to salvation, is to renounce our own righteousness by faith, which God freely offers us in the Gospel.

(a) The ignorance of the law (which we ought to know) does not excuse anyone before God, especially those that are of his household.

(b) Ignorance always has pride associated with it.

(Rom 10:4) For Christ is the end of the Law for righteousnes vnto euery one that beleeueth.

(Notes Reference) (3) For Christ [is] the (c) end of the law for righteousness to (d) every one that believeth.

(3) The proof: the law itself points to Christ, that those who believe in him should be saved. Therefore the calling to salvation by the works of the law, is vain and foolish: but Christ is offered for salvation to every believer.

(c) The end of the law is to justify those that keep the law: but seeing that we do not observe the law through the fault of our flesh, we do not attain this end: but Christ heals this disease, for he fulfils the law for us.

(d) Not only to the Jews, but also to the Gentiles.

(Rom 10:5) For Moses thus describeth the righteousnes which is of the Lawe, That the man which doeth these things, shall liue thereby.

(Notes Reference) (4) For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them.

(4) That the law is points to Christ and is inclined to him is manifestly proved, because it propounds such a condition as can be and is fulfilled, by none but Christ alone: which being imputed to us by faith, our conscience is quieted, so that now no man can ask, "Who can ascend up into heaven, or bring us from hell?", seeing that the gospel teaches that both of these is done by Christ and that for their sake's, who with true faith embrace him who calls them.

(Rom 10:6) But the righteousnes which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heauen? (that is to bring Christ from aboue)

(Notes Reference) But the righteousness which is of faith speaketh on this wise, (e) Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down [from above]:)

(e) Do not think to yourself, as men that are doubting do.

(Rom 10:7) Or, Who shall descend into the deepe? (that is to bring Christ againe from the dead)

(Rom 10:8) But what sayth it? The worde is neere thee, euen in thy mouth, and in thine heart. This is the worde of faith which we preach.

(Notes Reference) (5) But what saith it? The (f) word is nigh thee, [even] in thy mouth, and in thy heart: that is, the word of faith, which we preach;

(5) Calling comes by the word preached.

(f) By "word", Moses understood the law which the Lord proclaimed with his own voice: and Paul applied it to the preaching of the Gospel, which was the perfection of the law.

(Rom 10:9) For if thou shalt confesse with thy mouth the Lord Iesus, and shalt beleeue in thine heart, that God raised him vp from the dead, thou shalt be saued:

(Notes Reference) (6) That if thou shalt (g) confess with thy mouth the Lord Jesus, and shalt believe in thine heart that (h) God hath raised him from the dead, thou shalt be saved.

(6) That is indeed true faith which is settled not only in the head, but also in the heart of man, of which we also give testimony by our outward life, and which serves Christ as our one and only Saviour, even as he sets forth himself in his word.

(g) If you profess plainly, sincerely, and openly, that you take Jesus alone to be thy Lord and Saviour.

(h) The Father, who is said to have raised the Son from the dead: and this is not spoken to exclude the divinity of the Son, but to set forth the Father's plan, with regard to our redemption in the resurrection of the Son.

(Rom 10:10) For with the heart man beleeueth vnto righteousnes, and with the mouth man confesseth to saluation.

(Notes Reference) For with the heart man (i) believeth unto righteousness; and with the mouth confession is made unto salvation.

(i) Faith is said to justify, and furthermore seeing the confession of the mouth is an effect of faith, and confession in the way to come to salvation, it follows that faith is also said to save.

(Rom 10:11) For the Scripture saith, Whosoeuer beleeueth in him, shall not be ashamed.

(Notes Reference) (7) For the scripture saith, Whosoever (k) believeth on him shall not be ashamed.

(7) Now he proves the other part which he propounded before in the fourth verse, that is, that Christ calls whoever he wishes without any difference, and this confirms by a twofold testimony, (Rom 10:4).

(k) To believe in God is to yield and consent to God's promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us, from which arises a sure trust.

(Rom 10:12) For there is no difference betweene the Iewe and the Grecian: for he that is Lord ouer all, is rich vnto all, that call on him.

(Rom 10:13) For whosoeuer shall call vpon the Name of the Lord, shalbe saued.

(Notes Reference) (8) For whosoever shall call upon the name of the Lord shall be saved.

(8) True calling upon the name of God is the testimony of true faith, and true faith of true vocation or calling, and true calling of true election.

(Rom 10:14) But how shall they call on him, in whome they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and howe shall they heare without a preacher?

(Notes Reference) How then shall they call on him in whom they have not believed? (9) and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?

(9) That is, true faith, which seeks God in his word, and that preached: and this preaching God has appointed in the Church.

(Rom 10:15) And how shall they preach, except they be sent? as it is written, Howe beautifull are the feete of them which bring glad tidings of peace, and bring glad tidings of good things!

(Rom 10:16) But they haue not all obeyed ye Gospel: for Esaias saith, Lord, who hath beleeued our report?

(Notes Reference) (10) But they have not (l) all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

(10) Wherever faith is, there is also the word, but not the opposite, namely, wherever the word is, there may not necessarily be faith: for many refuse and reject the word.

(l) He says this because of the Jews.

(Rom 10:17) Then faith is by hearing, and hearing by the worde of God.

(Notes Reference) (11) So then faith [cometh] by hearing, and hearing by the (m) word of God.

(11) A conclusion of the former discussion: we must ascend from faith to our calling, for by our calling we came to the testimony of our election.

(m) By God's commandment.

(Rom 10:18) But I demaund, Haue they not heard? No doubt their sound went out through all the earth, and their wordes into the endes of the worlde.

(Notes Reference) (12) But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

(12) An objection: if calling is a testimony of election, were not the Jews called? Why should I not grant that, says the apostle, seeing that there is no nation which has not been called? Much less can I say that the Jews were not called.

(Rom 10:19) But I demaund, Did not Israel knowe God? First Moses sayth, I will prouoke you to enuie by a nation that is not my nation, and by a foolish nation I will anger you.

(Notes Reference) (13) But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by (n) [them that are] no people, [and] by a foolish nation I will anger you.

(13) The defender and maintainer of the Jew's cause goes on still to ask whether the Jews also did not know God, the one who called them. Isaiah, says the apostle, denies it: and witnesses that the Gospel was taken from them and given to the Gentiles, because the Jews rejected it. In addition the apostle teaches that the outward and universal calling, which is set forth by the creation of the world, is not sufficient for the knowledge of God: indeed, and that the particular calling also which is by the preaching of the word of God, is of itself of little or no efficacy, unless it is apprehended or laid hold of by faith, which is the gift of God: otherwise by unbelief it is made unprofitable, and that by the only fault of man, who can pretend no ignorance.

(n) He calls all profane people "[them that are] no people", as they are not said to live but to die, who are appointed for everlasting condemnation.

(Rom 10:20) And Esaias is bolde, and saith, I was found of them that sought me not, and haue bene made manifest to them that asked not after me.

(Notes Reference) But Esaias is very (o) bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

(o) Speaks without fear.

(Rom 10:21) And vnto Israel hee sayth, All the day long haue I stretched foorth mine hand vnto a disobedient, and gainesaying people.

(Rom 11:1) I Demaund then, Hath God cast away his people? God forbid: for I also am an Israelite, of the seede of Abraham, of the tribe of Beniamin.

(Notes Reference) I say then, (1) Hath God cast away his people? God forbid. For (2) I also am an Israelite, of the seed of Abraham, [of] the tribe of Benjamin.

(1) Now the apostle shows how this doctrine is to be applied to others, remaining still in his propounded cause. Therefore he teaches us that all the Jews in particular are not cast away, and therefore we ought not to pronounce rashly of individual persons, whether they are of the number of the elect or not. (2) The first proof: I am a Jew, and yet elected, therefore we may and ought fully to be sure of our election, as has been said before: but of another man's we cannot be so certainly sure, and yet ours may cause us to hope well of others.

(Rom 11:2) God hath not cast away his people which he knew before. Know ye not what the Scripture sayth of Elias, howe hee communeth with God against Israel, saying,

(Notes Reference) (3) God hath not cast away his people which he (a) foreknew. (4) Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying,

(3) The second proof: because God is faithful in his league or covenant, even though men are unfaithful: so then, seeing that God has said that he will be the God of his own to a thousand generations, we must take heed that we do not think that the whole race and offspring is cast off, by reason of the unbelief of a few, but rather that we hope well of every member of the Church.

(a) Whom he loved and chose from eternity past. (4) The third proof taken from the answer that was made to Elijah: even then also, when there appeared openly to the face of the world no elect, yet God knew his elect and chosen, and also that they were a great amount and number. Whereupon this also is concluded, that we ought not rashly to pronounce of any that he is a reprobate, seeing that the Church is often brought to that state, that even the most watchful and sharp-sighted pastors, think that it is completely extinct and put out.

(Rom 11:3) Lord, they haue killed thy Prophets, and digged downe thine altars: and I am left alone, and they seeke my life?

(Rom 11:4) But what saith the answere of God to him? I haue reserued vnto my selfe seuen thousand men, which haue not bowed the knee to Baal.

(Notes Reference) But what saith the answer of God unto him? I have (b) reserved to myself seven thousand men, who have not bowed the knee to [the image of] (c) Baal.

(b) He speaks of remnants and reserved people who were chosen from everlasting, and not of remnants that should be chosen afterwards: for they are not chosen, because they were not idolaters: but rather they were not idolaters, because they were chosen and elect.

(c) "Baal" signifies as much as "master" or "patron", or one in whose power another is, which name the idolaters in this day give their idols, naming them "patrons", and "patronesses" or "ladies".

(Rom 11:5) Euen so then at this present time is there a remnant according to the election of grace.

(Notes Reference) Even so then at this present time also there is a remnant according to the (d) election of grace.

(d) The election of grace is not that by which men chose grace, but by which God chose us of his grace and goodness.

(Rom 11:6) And if it be of grace, it is no more of workes: or els were grace no more grace: but if it be of workes, it is no more grace: or els were worke no more worke.

(Notes Reference) (5) And if by grace, then [is it] (e) no more of works: otherwise grace is no more grace. But if [it be] of works, then is it no more grace: otherwise work is no more work.

(5) Even though all are not elect and chosen, yet let those that are elected remember that they are freely chosen: and let those that stubbornly refuse the grace and free mercy of God impute it to themselves.

(e) This saying demolishes the doctrine of all kinds and manner of works, by which our justifiers of themselves teach that works are either wholly or partly the cause of our justification.

(Rom 11:7) What then? Israel hath not obtained that he sought: but the election hath obteined it, and the rest haue bene hardened,

(Notes Reference) What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were (f) blinded

(f) See (Mar 3:5).

(Rom 11:8) According as it is written, God hath giuen them the spirit of slumber: eyes that they should not see, and eares that they should not heare vnto this day.

(Notes Reference) (6) (According as it is written, God hath given them the spirit of (g) slumber, eyes that they (h) should not see, and ears that they should not hear;) unto this day.

(6) And yet this hardness of heart does not come except by God's just decree and judgment, and yet without fault, when he so punishes the unthankful by taking from them all sense and perseverance and by doubling their darkness, that the benefits of God which are offered to them, do result in their just destruction.

(g) A very sound sleep, which takes away all sense.

(h) That is, eyes unfit to see.

(Rom 11:9) And Dauid sayth, Let their table be made a snare, and a net, and a stumbling blocke, euen for a recompence vnto them.

(Notes Reference) And David saith, (i) Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them:

(i) As unhappy birds are enticed by that which is their sustenance, and then killed, and so did that thing turn to the Jew's destruction, out of which they sought life, that is, the law of God, for the preposterous zeal of which they refused the Gospel.

(Rom 11:10) Let their eyes be darkened that they see not, and bowe downe their backe alwayes.

(Rom 11:11) I demaund then, Haue they stumbled, that they should fall? God forbid: but through their fall, saluation commeth vnto the Gentiles, to prouoke them to follow them.

(Notes Reference) (7) I say then, Have they stumbled that they should fall? God forbid: but [rather] through their fall salvation [is come] unto the Gentiles, for to provoke them to jealousy.

(7) God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles: and again might turn this calling of the Gentiles, to be an occasion to restore the Jews, that is, that they being inflamed and provoked by jealousy of the Gentiles, then might themselves at length embrace the Gospel. And by this we may learn that the severity of God serves for the setting forth of his glory as well as his mercy does, and also that God prepares himself a way to show mercy by his severity: so that we ought not rashly to despair of any man, nor proudly triumph over other men, but rather provoke them to a holy jealousy, that God may be glorified in them also.

(Rom 11:12) Wherefore if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles, how much more shall their aboundance be?

(Notes Reference) Now if the fall of them [be] the (k) riches of the world, and the diminishing of them the riches of the Gentiles; how much more their (l) fulness?

(k) By "riches" he means the knowledge of the Gospel to everlasting life: and by the "world", all nations dispersed throughout the whole world.

(l) Of the Jews, when the whole nation without exception will come to Christ.

(Rom 11:13) For in that I speake to you Gentiles, in as much as I am the Apostle of ye Gentiles, I magnifie mine office,

(Notes Reference) (8) For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, (m) I magnify mine office:

(8) He witnesses by his own example, that he goes before all others in this regard.

(m) I make noble and famous.

(Rom 11:14) To trie if by any meanes I might prouoke them of my flesh to follow them, and might saue some of them.

(Rom 11:15) For if the casting away of them be the reconciling of the world, what shall the receiuing be, but life from the dead?

(Notes Reference) For if the casting away of them [be] the reconciling of the world, what [shall] the receiving [of them be], (n) but life from the dead?

(n) It will come to pass that when the Jews come to the Gospel, the world will as it were come to life again, and rise up from death to life.

(Rom 11:16) For if the first fruites be holy, so is the whole lumpe: and if the roote be holy, so are the branches.

(Notes Reference) (9) For if the (o) firstfruit [be] holy, the lump [is] also [holy]: and if the root (p) [be] holy, so [are] the branches.

(9) The nation of the Jews being considered in their head and root, that is, in Abraham, is holy, although many of the branches are cut off. Therefore in judging of our brethren, we must not dwell on their unworthiness, to think that they are at once all cast off, but we ought to consider the root of the covenant, and rather go back to their ancestors who were faithful, that we may know that the blessing of the covenant rests in some of their posterity, as we also find proof here in ourselves.

(o) He alludes to the first fruits of those loaves, by the offering of which the whole crop of corn was sanctified, and they might use the rest of the crop for that year with good conscience.

(p) Abraham.

(Rom 11:17) And though some of the branches be broken off, and thou being a wilde Oliue tree, wast graft in for them, and made partaker of the roote, and fatnesse of the Oliue tree.

(Notes Reference) (10) And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in (q) among them, and with them (r) partakest of the root and fatness of the olive tree;

(10) There is no reason why the Gentiles who have obtained mercy, should triumph over the Jews who condemn the grace of God, seeing they are grafted in place of the Jews. But let them rather take heed, that also in them is not found that which is worthily condemned in the Jews. And from this also the general doctrine may be gathered and taken, that we ought to be zealous for God's glory, even in regards to our neighbours: and we should be very far from bragging and glorying because we are preferred before others by a singular grace.

(q) In place of those branches which are broken off.

(r) It is against the common manner of farming, that the barren juice of the young shoot is changed with the juice of the good tree.

(Rom 11:18) Boast not thy selfe against the branches: and if thou boast thy selfe, thou bearest not the roote, but the roote thee.

(Notes Reference) (s) Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.

(s) We may rejoice in the Lord, but in such a way that we do not despise the Jews, whom we ought rather to encourage to join in the good battle with us.

(Rom 11:19) Thou wilt say then, The branches are broken off, that I might be graft in.

(Rom 11:20) Well: through vnbeliefe they are broken off, and thou standest by faith: bee not hie minded, but feare.

(Notes Reference) Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but (t) fear:

(t) See that you stand in awe of God modestly, and carefully.

(Rom 11:21) For if God spared not the naturall branches, take heede, least he also spare not thee.

(Notes Reference) For if God spared not the (u) natural branches, [take heed] lest he also spare not thee.

(u) He calls them natural, not because they had any holiness by nature, but because they were born of those whom the Lord set apart for himself from other nations, by his league and covenant which he freely made with them.

(Rom 11:22) Beholde therefore the bountifulnesse, and seueritie of God: towarde them which haue fallen, seueritie: but toward thee, bountifulnesse, if thou continue in his bountifulnesse: or els thou shalt also be cut off.

(Notes Reference) (11) Behold therefore the (x) goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in [his] (y) goodness: otherwise thou also shalt be cut off.

(11) Seeing that the matter itself declares that election comes not by inheritance (although the fault is in men, and not in God, why the blessing of God is not perpetual) we must take good heed that those things are not found in ourselves, which we think blameworthy in others, for the election is sure, but those that are truly elect and ingrafted, are not proud in themselves with contempt of others, but with due reverence to God, and love towards their neighbour, run to the mark which is set before them.

(x) The tender and loving heart.

(y) In that state which God's bountifulness has advanced you to: and we must mark here that he is not speaking of the election of every individual man, which remains steadfast forever, but of the election of the whole nation.

(Rom 11:23) And they also, if they abide not still in vnbeliefe, shall be graffed in: for God is able to graffe them in againe.

(Notes Reference) (12) And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.

(12) Many are now for a season cut off, that is, are without the root, who in their time will be grafted in: and again there are a great number who after a certain manner, and with regard to the outward show seem to be ingrafted, who nonetheless through their own fault afterwards are cut off, and completely cast away: which thing is especially to be considered in nations and peoples, as in the Gentiles and Jews.

(Rom 11:24) For if thou wast cut out of the Oliue tree, which was wilde by nature, and wast graffed contrary to nature in a right Oliue tree, how much more shall they that are by nature, bee graffed in their owne Oliue tree?

(Notes Reference) For if thou wert cut out of the olive tree which is wild by (z) nature, and wert graffed contrary to nature into a (a) good olive tree: how much more shall these, which be the natural [branches], be graffed into their own olive tree?

(z) Understand nature, not as it was first made, but as it was corrupted in Adam, and so passed on from him to his posterity.

(a) Into the people of the Jews, whom God had sanctified only by his grace: and he speaks of the whole nation, not of any one part.

(Rom 11:25) For I would not, brethren, that ye should be ignorant of this secret (least ye should bee arrogant in your selues) that partly obstinacie is come to Israel, vntill the fulnesse of the Gentiles be come in.

(Notes Reference) (13) For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your (b) own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be (c) come in.

(13) The blindness of the Jews is neither so universal that the Lord has no elect in that nation, neither will it be continual: for there will be a time in which they also (as the prophets have foretold) will effectually embrace that which they now so stubbornly for the most part reject and refuse.

(b) That you are not proud within yourselves.

(Rom 11:26) And so all Israel shalbe saued, as it is written, The deliuerer shall come out of Sion, and shall turne away the vngodlinesse from Iacob.

(Rom 11:27) And this is my couenant to them, When I shall take away their sinnes.

(Rom 11:28) As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloued for the fathers sakes.

(Notes Reference) (14) As concerning the (d) gospel, [they are] enemies for your sakes: but as touching the (e) election, [they are] beloved for the fathers' sakes.

(14) Again, that he may join the Jews and Gentiles together as it were in one body, and especially may teach what duty the Gentiles owe to the Jews, he emphasises, that the nation of the Jews is not utterly cast off without hope of recovery.

(d) Since they do not receive it.

(e) In that God does not give them what they deserve, but what he promised to Abraham.

(Rom 11:29) For the giftes and calling of God are without repentance.

(Notes Reference) (15) For the gifts and calling of God [are] without repentance.

(15) The reason or proof: because the covenant made with that nation of everlasting life cannot be frustrated or in vain.

(Rom 11:30) For euen as yee in times past haue not beleeued God, yet haue nowe obteined mercie through their vnbeliefe:

(Notes Reference) (16) For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

(16) Another reason: because even though they who are hardened are worthily punished, yet this stubbornness of the Jews has not so that there would be a hatred of that nation, but so that an entry might be as it were opened to bring in the Gentiles, and afterward the Jews being inflamed with jealousy of that mercy which is shown to the Gentiles might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved only by the free mercy and grace of God, which could not have been so manifest if at the beginning God had brought all together into the Church, or if he had saved the nation of the Jews without this interruption.

(Rom 11:31) Euen so nowe haue they not beleeued by the mercie shewed vnto you, that they also may obtaine mercie.

(Rom 11:32) For God hath shut vp all in vnbeliefe, that he might haue mercie on all.

(Notes Reference) For God hath concluded them (f) all in unbelief, that he might have mercy upon all.

(f) Both Jews and Gentiles.

(Rom 11:33) O the deepenesse of the riches, both of the wisdome, and knowledge of God! howe vnsearcheable are his iudgements, and his wayes past finding out!

(Notes Reference) (17) O the depth of the riches both of the wisdom and knowledge of God! how unsearchable [are] his (g) judgments, and his (h) ways past finding out!

(17) The apostle cries out as one astonished with this wonderful wisdom of God, which he teaches us to revere in a religious manner, and not curiously and profanely to be searched beyond the boundary of that which God has revealed unto us.

(g) The course that he holds in governing all things both generally and particularly.

(h) The order of his counsels and doings.

(Rom 11:34) For who hath knowen the minde of the Lord? or who was his counsellour?

(Notes Reference) (18) For who hath known the mind of the Lord? or who hath been his counsellor?

(18) He bridles the wicked boldness of man in three ways: firstly, because God is above all most wise, and therefore it is very absurd and plainly godless to measure him by our folly. Secondly, because he is debtor to no man, and therefore no man can complain of injury done to him. Thirdly, because all things are made for his glory, and therefore we must ascribe all things to his glory, much less may we contend and debate the matter with him.

(Rom 11:35) Or who hath giuen vnto him first, and he shalbe recompensed?

(Notes Reference) Or who hath (i) first given to him, and it shall be recompensed unto him again?

(i) This saying overthrows the doctrine of foreseen works and merits.

(Rom 11:36) For of him, and through him, and for him are all things: to him be glory for euer. Amen.

(Notes Reference) For of him, and through him, and to (k) him, [are] all things: to whom [be] glory for ever. Amen.

(k) That is, for God, to whose glory all things are ascribed, not only things that were made, but especially his new works which he works in his elect.