Read Scripture In A Year: August 4

Passage 1: 2 Samuel 22

(2Sa 22:1) And Dauid spake the woordes of this song vnto the Lord, what time the Lord had deliuered him out of the handes of all his enemies, and out of the hand of Saul.

(Notes Reference) And David spake unto the LORD the words of this (a) song in the day [that] the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul:

(a) In token of the wonderful benefits that he received from God.

(2Sa 22:2) And he sayd, The Lord is my rocke and my fortresse, and he that deliuereth mee.

(Notes Reference) And he said, The LORD [is] my (b) rock, and my fortress, and my deliverer;

(b) By the diversity of these comfortable means, he shows how his faith was strengthened in all temptations.

(2Sa 22:3) God is my strength, in him will I trust: my shielde, and the horne of my saluation, my hie tower and my refuge: my Sauiour, thou hast saued me from violence.

(2Sa 22:4) I will call on the Lord, who is worthy to be praysed: so shall I be safe from mine enemies.

(2Sa 22:5) For the pangs of death haue compassed me: the floods of vngodlinesse haue made mee afrayd.

(Notes Reference) When the (c) waves of death compassed me, the floods of ungodly men made me afraid;

(c) As David (who was the figure of Christ) was by God's power delivered from all dangers: so Christ and his Church will overcome most grievous dangers, tyranny and death.

(2Sa 22:6) The sorowes of the graue compassed mee about: the snares of death ouertooke mee.

(2Sa 22:7) But in my tribulation did I call vpon the Lord, and crie to my God, and he did heare my voyce out of his temple, and my crie did enter into his eares.

(2Sa 22:8) Then the earth trembled and quaked: the foundations of the heauens mooued and shooke, because he was angrie.

(2Sa 22:9) Smoke went out at his nostrels, and consuming fire out of his mouth: coles were kindled thereat.

(Notes Reference) There went up a (d) smoke out of his nostrils, and (e) fire out of his mouth devoured: coals were kindled by it.

(d) That is, clouds, and vapours.

(e) Lightening and thundering.

(2Sa 22:10) He bowed the heauens also, and came downe, and darkenes was vnder his feete.

(Notes Reference) He (f) bowed the heavens also, and came down; and darkness [was] under his feet.

(f) So it seems when the air is dark.

(2Sa 22:11) And he rode vpon Cherub and did flie, and hee was seene vpon the winges of the winde.

(Notes Reference) And he rode upon a (g) cherub, and did fly: and he was seen upon the wings of the wind.

(g) To fly in a moment through the world.

(2Sa 22:12) And hee made darkenesse a Tabernacle round about him, euen the gatherings of waters, and the cloudes of the ayre.

(2Sa 22:13) At the brightnesse of his presence the coles of fire were kindled.

(Notes Reference) Through the brightness before him were (h) coals of fire kindled.

(h) By this description of a tempest he declares the power of God against his enemies.

(2Sa 22:14) The Lord thundred from heauen, and the most hie gaue his voyce.

(2Sa 22:15) He shot arrowes also, and scattered them: to wit, lightning, and destroyed them.

(2Sa 22:16) The chanels also of the sea appeared, euen the foundations of the worlde were discouered by the rebuking of the Lord, and at the blast of the breath of his nostrels.

(Notes Reference) And the (i) channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils.

(i) He alludes to the miracle of the Red Sea.

(2Sa 22:17) He sent from aboue, and tooke me: hee drewe me out of many waters.

(2Sa 22:18) He deliuered me from my strong enemie, and from them that hated me: for they were too strong for me.

(2Sa 22:19) They preuented me in the day of my calamitie, but the Lord was my stay,

(Notes Reference) They (k) prevented me in the day of my calamity: but the LORD was my stay.

(k) I was so beset, that all means seemed to fail.

(2Sa 22:20) And brought me foorth into a large place: he deliuered me, because he fauoured me.

(2Sa 22:21) The Lord rewarded me according to my righteousnesse: according to the purenesse of mine handes he recompensed me.

(Notes Reference) The LORD rewarded me according to my (l) righteousness: according to the cleanness of my hands hath he recompensed me.

(l) Toward Saul and my enemies.

(2Sa 22:22) For I kept the wayes of the Lord, and did not wickedly against my God.

(Notes Reference) For I have kept the ways of the LORD, and have not (m) wickedly departed from my God.

(m) I attempted nothing without his commandment.

(2Sa 22:23) For all his lawes were before me, and his statutes: I did not depart therefrom.

(2Sa 22:24) I was vpright also towarde him, and haue kept me from my wickednesse.

(2Sa 22:25) Therefore the Lord did reward me according to my righteousnesse, according to my purenesse before his eyes.

(2Sa 22:26) With the godly thou wilt shewe thy selfe godly: with the vpright man thou wilt shew thy selfe vpright.

(2Sa 22:27) With the pure thou wilt shewe thy selfe pure, and with the frowarde thou wilt shew thy selfe frowarde.

(Notes Reference) With the pure thou wilt shew thyself pure; and with the (n) froward thou wilt shew thyself unsavoury.

(n) Their wickedness is cause that you seem to forget your usual mercy.

(2Sa 22:28) Thus thou wilt saue the poore people: but thine eyes are vpon the hautie to humble them.

(2Sa 22:29) Surely thou art my light, O Lord: and the Lord will lighten my darkenes.

(2Sa 22:30) For by thee haue I broken through an hoste, and by my God haue I leaped ouer a wall.

(2Sa 22:31) The way of God is vncorrupt: the word of the Lord is tryed in the fire: he is a shield to all that trust in him.

(Notes Reference) [As for] God, his way [is] (o) perfect; the word of the LORD [is] tried: he [is] a buckler to all them that trust in him.

(o) The manner that God uses to aid his own, never fails.

(2Sa 22:32) For who is God besides the Lord? and who is mightie, saue our God?

(2Sa 22:33) God is my strength in battel, and maketh my way vpright.

(2Sa 22:34) He maketh my feete like hindes feete, and hath set me vpon mine hie places.

(Notes Reference) He maketh my feet like (p) hinds' [feet]: and setteth me upon my high places.

(p) He uses extraordinary means to make me win most strongholds.

(2Sa 22:35) He teacheth mine handes to fight, so that a bowe of brasse is broken with mine armes.

(2Sa 22:36) Thou hast also giuen me the shield of thy saluation, and thy louing kindnesse hath caused me to increase.

(2Sa 22:37) Thou hast inlarged my steppes vnder me, and mine heeles haue not slid.

(2Sa 22:38) I haue pursued mine enemies and destroyed them, and haue not turned againe vntill I had consumed them.

(2Sa 22:39) Yea, I haue consumed them and thrust them through, and they shall not arise, but shall fall vnder my feete.

(2Sa 22:40) For thou hast girded me with power to battell, and them that arose against me, hast thou subdued vnder me.

(Notes Reference) For thou hast (q) girded me with strength to battle: them that rose up against me hast thou subdued under me.

(q) He acknowledges that God was the author of his victories, who gave him strength.

(2Sa 22:41) And thou hast giuen me the neckes of mine enemies, that I might destroy them that hate me.

(2Sa 22:42) They looked about, but there was none to saue them, euen vnto the Lord, but he answered them not.

(Notes Reference) They looked, but [there was] none to save; [even] unto the (r) LORD, but he answered them not.

(r) The wicked in their time of need are forced to flee to God, but it is too late.

(2Sa 22:43) Then did I beate them as small as the dust of the earth: I did treade them flat as the clay of the streete, and did spread them abroad.

(2Sa 22:44) Thou hast also deliuered me from the contentions of my people: thou hast preserued me to be the head ouer nations: the people which I knewe not, doe serue me.

(Notes Reference) Thou also hast delivered me from the strivings of my (s) people, thou hast kept me [to be] head of the heathen: a people [which] I knew not shall serve me.

(s) Meaning, of the Jews, who conspired against me.

(2Sa 22:45) Strangers shalbe in subiection to me: assoone as they heare, they shall obey me.

(Notes Reference) Strangers (t) shall submit themselves unto me: as soon as they hear, they shall be obedient unto me.

(t) Not willingly obeying me, but deceitfully.

(2Sa 22:46) Strangers shall shrinke away, and feare in their priuie chambers.

(2Sa 22:47) Let the Lord liue, and blessed be my strength: and God, euen the force of my saluation be exalted.

(Notes Reference) The LORD liveth; (u) and blessed [be] my rock; and exalted be the God of the rock of my salvation.

(u) Let him show his power that he is the governor of all the world.

(2Sa 22:48) It is God that giueth me power to reuenge me, and subdue the people vnder me,

(2Sa 22:49) And rescueth me from mine enemies: (thou also hast lift me vp from them that rose against me, thou hast deliuered me from the cruell man.

(2Sa 22:50) Therefore I will praise thee, O Lord amog the nations, and will sing vnto thy Name)

(2Sa 22:51) He is the tower of saluation for his King, and sheweth mercie to his anointed, euen to Dauid, and to his seede for euer.

Passage 2: Jeremiah 25

(Jer 25:1) The word that came to Ieremiah, concerning all the people of Iudah in the fourth yeere of Iehoiakim the sonne of Iosiah King of Iudah that was in the first yeere of Nebuchad-nezzar King of Babel:

(Notes Reference) The word that came to Jeremiah concerning all the people of Judah in the (a) fourth year of Jehoiakim the son of Josiah king of Judah, that [was] the first year of Nebuchadnezzar king of Babylon;

(a) That is, in the third year accomplished and in the beginning of the fourth: for though Nebuchadnezzar began to reign in the end of the third year of Jehoiakim's reign yet that year is not counted here because it was almost over, (Dan 1:1).

(Jer 25:2) The which Ieremiah the Prophet spake vnto all the people of Iudah, and to all the inhabitants of Ierusalem, saying,

(Jer 25:3) From the thirteenth yeere of Iosiah the sonne of Amon King of Iudah, euen vnto this day (that is the three and twentieth yeere) the word of the Lord hath come vnto mee, and I haue spoken vnto you rising earely and speaking, but ye woulde not heare.

(Notes Reference) From the thirteenth year of Josiah the son of Amon king of Judah, even to (b) this day, that [is] the three and twentieth year, the word of the LORD hath come to me, and I have spoken to you, (c) rising early and speaking; but ye have not hearkened.

(b) Which was the fifth year and the ninth month of Jehoiakim's reign.

(Jer 25:4) And the Lord hath sent vnto you all his seruantes the Prophets, rising early and sending them, but yee would not heare, nor encline your eares to obey.

(Jer 25:5) They sayde, Turne againe now euery one from his euill way, and from the wickednes of your inuentions, and ye shall dwell in the lande that the Lord hath giuen vnto you, and to your fathers for euer and euer.

(Notes Reference) They (d) said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given to you and to your fathers for ever and ever:

(d) He shows that the prophets, wholly with one consent laboured to pull the people from those vices, which then reigned, that is, from idolatry and the vain confidence of men: for under these two all others were contained, (2Ki 17:13; Jer 18:11, Jer 35:15; Jon 3:8).

(Jer 25:6) And go not after other gods to serue them and to worshippe them, and prouoke me not to anger with the workes of your hands, and I will not punish you.

(Jer 25:7) Neuerthelesse ye would not heare me, saith the Lord, but haue prouoked mee to anger with the workes of your hands to your owne hurt.

(Jer 25:8) Therefore thus saith the Lord of hostes, Because ye haue not heard my wordes,

(Jer 25:9) Beholde, I will send and take to mee all the families of the North, saith the Lord, and Nebuchad-nezzar the King of Babel my seruant, and will bring them against this lande, and against the inhabitantes thereof, and against all these nations rounde about, and will destroy them, and make them an astonishment and an hissing, and a continuall desolation.

(Notes Reference) Behold, I will send and take all the (e) families of the north, saith the LORD, and Nebuchadnezzar the king of Babylon, my (f) servant, and will bring them against this land, and against its inhabitants, and against all these nations (g) around, and will utterly destroy them, and make them an horror, and an hissing, and perpetual desolations.

(e) The Chaldeans and all their power.

(f) So the wicked and Satan himself are God's servants, because he makes them serve him by constraint and turns that which they do out of malice to his honour and glory.

(g) As the Philistines, Ammonites, Egyptians and others.

(Jer 25:10) Moreouer I will take from them the voyce of mirth and the voyce of gladnesse, the voyce of the bridegrome and the voyce of the bride, the noise of the milstones, and the light of the candle.

(Notes Reference) Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the (h) millstones, and the light of the candle.

(h) Meaning that bread and all things that would serve to their feasts would be taken away.

(Jer 25:11) And this whole land shalbe desolate, and an astonishment, and these nations shall serue the King of Babel seuentie yeeres.

(Jer 25:12) And when the seuentie yeres are accomplished, I will visite the King of Babel and that nation, saith the Lord, for their iniquities, euen the land of the Caldeans, and will make it a perpetuall desolation,

(Notes Reference) And it shall come to pass, when (i) seventy years are accomplished, [that] I will punish (k) the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.

(i) This revelation was for the confirmation of his prophecy because he told them of the time that they would enter and remain in captivity, (2Ch 36:22; Ezr 1:1; Jer 29:10; Dan 9:2).

(k) For seeing the judgment began at his own house, the enemies must be punished most grievously, (Eze 9:6; 1Pe 4:17).

(Jer 25:13) And I will bring vpon that lande all my wordes which I haue pronounced against it, euen all that is written in this booke, which Ieremiah hath prophecied against all nations.

(Jer 25:14) For many nations, and great Kings shall euen serue themselues of them: thus will I recompense them according to their deedes, and according to the workes of their owne handes.

(Notes Reference) For many nations and great kings shall be (l) served by them also: and I will recompense them according to their deeds, and according to the works of their own hands.

(l) That is of the Babylonians as in (Jer 27:7).

(Jer 25:15) For thus hath the Lord God of Israel spoken vnto me, Take the cuppe of wine of this mine indignation at mine hand, and cause all the nations, to whome I sende thee, to drinke it.

(Notes Reference) For thus saith the LORD God of Israel to me; (m) Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.

(m) Signifying the extreme affliction that God had appointed for everyone, (Psa 75:8; Isa 51:17) and this cup which the wicked drink, is more bitter than that which he gives to his children, for he measures the one by mercy, and the other by justice.

(Jer 25:16) And they shall drinke, and be moued and be mad, because of the sworde that I will sende among them.

(Jer 25:17) Then tooke I the cup at the Lordes hand, and made all people to drinke, vnto whome the Lord had sent me:

(Jer 25:18) Euen Ierusalem, and the cities of Iudah, and the Kings thereof, and the princes thereof, to make them desolate, an astonishment, an hissing, and a curse, as appeareth this day:

(Notes Reference) [That is], Jerusalem, and the cities of Judah, and her kings, and her princes, to make them a desolation, an horror, an hissing, and a curse; (n) as [it is] this day;

(n) For now it begins and will so continue till it is accomplished.

(Jer 25:19) Pharaoh also, King of Egypt, and his seruants, and his princes, and all his people:

(Jer 25:20) And all sortes of people, and all the Kings of the lande of Vz: and all the Kings of the lande of the Philistims, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod:

(Notes Reference) And all the mixed people, and all the kings of the land (o) of Uz, and all the kings of the land of the Philistines, and (p) Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,

(o) Read (Job 1:1).

(p) Which were cities of the Philistines.

(Jer 25:21) Edom, and Moab, and the Ammonites,

(Notes Reference) (q) Edom, and Moab, and the children of Ammon,

(q) Edom is here taken for the whole country and Uz for a part of it.

(Jer 25:22) And all the Kings of Tyrus, and all the kings of Zidon, and the Kings of the Yles, that are beyonde the Sea,

(Notes Reference) And all the kings of Tyre, and all the kings of Zidon, and the kings of the (r) isles which [are] beyond the sea,

(r) As Greece, Italy and the rest of those countries.

(Jer 25:23) And Dedan, and Tema, and Buz, and all that dwell in the vttermost corners,

(Notes Reference) (s) Dedan, and Tema, and Buz, and all [that are] in the utmost corners,

(s) These were people of Arabia which came of Dedan the son of Abraham and Keturah.

(Jer 25:24) And all the Kings of Arabia, and all the Kings of Arabia, that dwell in the desert,

(Notes Reference) And all the kings of Arabia, and all the kings of the mixed people that dwell in the (t) desert,

(t) For there were two countries so named, the one called plentiful and the other barren, or desert.

(Jer 25:25) And all the Kings of Zimri, and all the Kings of Elam, and all the Kings of the Medes,

(Jer 25:26) And all the Kings of the North, farre and neere one to another, and all the kingdomes of the worlde, which are vpon the earth, and the king of Sheshach shall drinke after them.

(Notes Reference) And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which [are] upon the face of the earth: and the king of (u) Sheshach shall drink after them.

(u) That is of Babylon, as in (Jer 51:41).

(Jer 25:27) Therefore say thou vnto them, Thus saith the Lord of hostes, the God of Israel, Drinke and bee drunken, and spewe and fall, and rise no more, because of the sworde, which I will sende among you.

(Jer 25:28) But if they refuse to take the cuppe at thine hande to drinke, then tell them, Thus saith the Lord of hostes, Ye shall certainely drinke.

(Jer 25:29) For loe, I beginne to plague the citie, where my Name is called vpon, and shoulde you goe free? Ye shall not goe quite: for I will call for a sword vpon al the inhabitants of the earth, saith the Lord of hostes.

(Notes Reference) For, lo, (x) I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.

(x) That is Jerusalem, read (Jer 25:12).

(Jer 25:30) Therefore prophecie thou against them al these words, and say vnto them, The Lord shall roare from aboue, and thrust out his voyce from his holy habitation: he shall roare vpon his habitation, and crie aloude, as they that presse the grapes, against all the inhabitants of the earth.

(Jer 25:31) The sounde shall come to the endes of the earth: for the Lord hath a controuersie with the nations, and will enter into iudgement with all flesh, and he will giue them that are wicked, to the sworde, saith the Lord.

(Jer 25:32) Thus saith the Lord of hostes, Behold, a plague shall goe foorth from nation to nation, and a great whirlewinde shalbe raised vp from the coastes of the earth,

(Jer 25:33) And the slaine of the Lord shall be at that day, from one ende of the earth, euen vnto the other ende of the earth: they shall not bee mourned, neither gathered nor buried, but shalbe as the dongue vpon the grounde.

(Notes Reference) And (y) the slain of the LORD shall be at that day from [one] end of the earth even to the [other] end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be refuse upon the ground.

(y) They who are slain at the Lord's appointment.

(Jer 25:34) Howle, ye shepherdes, and crie, and wallowe your selues in the ashes, ye principall of the flocke: for your dayes of slaughter are accomplished, and of your dispersion, and ye shall fall like precious vessels.

(Notes Reference) Howl, (z) ye shepherds, and cry; and wallow yourselves [in the ashes], ye chief of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a (a) pleasant vessel.

(z) You that are chief rulers, and governors.

(a) Which are most easily broken.

(Jer 25:35) And the flight shall faile from the shepherdes, and the escaping from the principall of the flocke.

(Notes Reference) And the (b) shepherds shall have no way to flee, nor the chief of the flock to escape.

(b) It will not help them to seek to flee.

(Jer 25:36) A voyce of the crye of the shepherdes, and an howling of the principall of the flocke shalbe heard: for the Lord hath destroyed their pasture.

(Jer 25:37) And the best pastures are destroyed because of the wrath and indignation of the Lord.

(Jer 25:38) He hath forsaken his couert, as the lyon: for their land is waste, because of the wrath of the oppressor, and because of ye wrath of his indignatio.

Passage 3: Romans 13-14

(Rom 13:1) Let euery soule be subiect vnto the higher powers: for there is no power but of God: and the powers that be, are ordeined of God.

(Notes Reference) Let (1) every (a) soul be subject unto the higher (2) powers. (3) For there is no power but of God: the powers that be are (b) ordained of God.

(1) Now he distinctly shows what subjects owe to their magistrates, that is, obedience: from which he shows that no man is free: and the obedience we owe is such that it is not only due to the highest magistrate himself, but also even to the lowest, who has any office under him.

(a) Indeed, though an apostle, though an evangelist, though a prophet; Chrysostom. Therefore the tyranny of the pope over all kingdoms must be thrown down to the ground. (2) A reason taken from the nature of the thing itself: for to what purpose are they placed in higher degree, but in order that the inferiors should be subject to them? (3) Another argument of great force: because God is author of this order: so that those who are rebels ought to know that they make war with God himself: and because of this they purchase for themselves great misery and calamity.

(b) Be distributed: for some are greater, some smaller.

(Rom 13:2) Whosoeuer therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receiue to themselues condemnation.

(Rom 13:3) For Magistrates are not to be feared for good workes, but for euill. Wilt thou then bee without feare of the power? doe well: so shalt thou haue praise of the same.

(Notes Reference) (4) For rulers are not a terror to good works, but to the evil. (5) Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:

(4) The third argument, taken from the reason for which they were made, which is that they are to be most profitable: because God by this means preserves the good and bridles the wicked: by which words the magistrates themselves are put in mind of that duty which they owe to their subjects. (5) An excellent way to bear this yoke, not only without grief, but also with great profit.

(Rom 13:4) For he is ye minister of God for thy wealth, but if thou do euill, feare: for he beareth not the sworde for nought: for he is the minister of God to take vengeance on him that doeth euill.

(Notes Reference) For he is the minister of God to thee for good. (6) But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a (c) revenger to [execute] wrath upon him that doeth evil.

(6) God has armed the magistrate even with an avenging sword.

(Rom 13:5) Wherefore ye must bee subiect, not because of wrath only, but also for conscience sake.

(Notes Reference) (7) Wherefore [ye] must needs be subject, not only for wrath, but (d) also for conscience sake.

(7) The conclusion: we must obey the magistrate, not only for fear of punishment, but much more because (although the magistrate has no power over the conscience of man, yet seeing he is God's minister) he cannot be resisted by any good conscience.

(d) So far as we lawfully may: for if unlawful things are commanded to us, we must answer as Peter teaches us, "It is better to obey God than men."

(Rom 13:6) For, for this cause ye pay also tribute: for they are Gods ministers, applying themselues for the same thing.

(Notes Reference) (8) For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing.

(8) He sums up the main thing, in which consists the obedience of subjects.

(Rom 13:7) Giue to all men therefore their duetie: tribute, to whome yee owe tribute: custome, to whom custome: feare, to whome feare: honour, to whom ye owe honour.

(Notes Reference) Render therefore to all their dues: tribute to whom tribute [is due]; custom to whom custom; fear to whom (e) fear; honour to whom (f) honour.

(e) Obedience, and that from the heart.

(f) Reverence, which (as we have reason) we must give to the magistrate.

(Rom 13:8) Owe nothing to any man, but to loue one another: for he that loueth another, hath fulfilled the Lawe.

(Notes Reference) (9) Owe no man any thing, but to love one another: (10) for he that loveth another hath fulfilled the (g) law.

(9) He shows how very few judgments need to be executed, that is, if we so order our life as no man may justly require anything from us, besides only that which we owe one to another, by the perpetual law of charity.

(10) He commends charity as a concise statement of the whole law.

(g) Has not only done one commandment, but performed generally that which the law commands.

(Rom 13:9) For this, Thou shalt not commit adulterie, Thou shalt not kill, Thou shalt not steale, Thou shalt not beare false witnes, Thou shalt not couet: and if there be any other commandement, it is briefly comprehended in this saying, euen in this, Thou shalt loue thy neighbour as thy selfe.

(Notes Reference) For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if [there be] any other commandment, it is (h) briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.

(h) For the whole law commands nothing else but that we love God and our neighbour. But seeing that Paul speaks here of the duties we owe one to another, we must restrain this word "law" to the second table of the ten commandments.

(Rom 13:10) Loue doeth not euill to his neighbour: therefore is loue the fulfilling of the Lawe.

(Rom 13:11) And that, considering the season, that it is now time that we should arise from sleepe: for now is our saluation neerer, then when we beleeued it.

(Notes Reference) (11) And that, knowing the time, that now [it is] high time to awake out of sleep: for now [is] our salvation nearer than when we believed.

(11) An application taken from the circumstances of the time: which also itself puts us in mind of our duty, seeing that this remains, after which the darkness of ignorance and wicked affections by the knowledge of God's truth is driven out of us, that we order our life according to that certain and sure rule of all righteousness and honesty, being fully grounded upon the power of the Spirit of Christ.

(Rom 13:12) The night is past, and the day is at hande, let vs therefore cast away the workes of darkenesse, and let vs put on the armour of light,

(Notes Reference) The night is far spent, the day is (i) at hand: let us therefore cast off the works (k) of darkness, and let us put on the armour of light.

(i) In other places we are said to be in the light, but yet so that it does not yet appear what we are, for as yet we see but as it were in the twilight.

(k) That kind of life which those lead that flee the light.

(Rom 13:13) So that wee walke honestly, as in the day: not in gluttonie, and drunkennesse, neither in chambering and wantonnes, nor in strife and enuying.

(Rom 13:14) But put yee on the Lord JESUS CHRIST, and take no thought for the flesh, to fulfill the lustes of it.

(Notes Reference) But (l) put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].

(l) To put on Christ is to possess Christ, to have him in us, and us in him.

(Rom 14:1) Him that is weake in the faith, receiue vnto you, but not for controuersies of disputations.

(Notes Reference) Him (1) that is weak in the faith (a) receive ye, [but] not to (b) doubtful disputations.

(1) Now he shows how we ought to behave ourselves toward our brethren in matters and things indifferent, who offend in the use of them not from malice or damnable superstition, but for lack of knowledge of the benefit of Christ. And thus he teaches that they are to be instructed gently and patiently, and so that we apply ourselves to their ignorance in such matters according to the rule of charity.

(a) Do not for a matter or thing which is indifferent, and such a thing as you may do or not do, shun his company, but take him to you.

(b) To make him by your doubtful and uncertain disputations go away in more doubt than he came, or return back with a troubled conscience.

(Rom 14:2) One beleeueth that he may eate of all things: and another, which is weake, eateth herbes.

(Notes Reference) (2) For one (c) believeth that he may eat all things: another, who is weak, eateth herbs.

(2) He propounds for an example the difference of meats, which some thought was necessarily to be observed as a thing prescribed by the law (not knowing that it was taken away) whereas on the other hand those who had profited in the knowledge of the gospel knew well that this position of the law as the schoolmaster was abolished.

(Rom 14:3) Let not him that eateth, despise him that eateth not: and let not him which eateth not, condemne him that eateth: for God hath receiued him.

(Notes Reference) (3) Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for (4) God hath received him.

(3) In such a matter, says the apostle, let neither those who know their liberty proudly despise their weak brother, neither let the unlearned wickedly or perversely condemn that which they do not understand. (4) The first reason: because both he that eats and he that does not eat is nonetheless the member of Christ, neither he who does not eat can justly be condemned, neither he who eats be justly condemned: now the first proposition is declared in the sixth verse which follows (Rom 14:6).

(Rom 14:4) Who art thou that condemnest another mans seruant? hee standeth or falleth to his owne master: yea, he shalbe established: for God is able to make him stand.

(Notes Reference) (5) Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

(5) Another reason which depends upon the former: why the novice and more unlearned ought not to be condemned by the more experienced, as men without hope of salvation: because, says the apostle, he that is ignorant today, may be endued tomorrow with further knowledge, so that he may also stand sure: therefore it belongs to God, and not to man, to pronounce the sentence of condemnation.

(Rom 14:5) This man esteemeth one day aboue another day, and another man counteth euery day alike: let euery man be fully perswaded in his minde.

(Notes Reference) (6) One man esteemeth one day above another: another esteemeth every day [alike]. (7) Let (d) every man be fully persuaded in his own mind.

(6) Another example of the difference of days according to the law. (7) He sets against this contempt, and hasty or rash judgments, a continual desire to profit, that the strong may be certainly persuaded of their liberty, of what manner and sort it is, and how they ought to use it: and again the weak may profit daily, in order that they do not abuse the gift of God, or please themselves in their infirmity.

(d) That he may say in his conscience that he knows and is persuaded by Jesus Christ, that nothing is unclean of itself: and this persuasion must be grounded upon the word of God.

(Rom 14:6) He that obserueth the day, obserueth it to the Lord: and he that obserueth not the day, obserueth it not to the Lord. He that eateth, eateth to the Lord: for he giueth God thankes: and he that eateth not, eateth not to the Lord, and giueth God thankes.

(Notes Reference) (8) He that (e) regardeth the day, regardeth [it] unto the Lord; and he that regardeth not the day, to the (f) Lord he doth not regard [it]. He that (g) eateth, eateth to the Lord, (9) for he giveth God thanks; and he that eateth (h) not, to the Lord he eateth not, and giveth God thanks.

(8) A reason taken from the nature of indifferent things, which a man may do with good conscience, and omit: for seeing that the difference of days and meats was appointed by God, how could those who as yet did not understand the abrogation of the law, and yet otherwise acknowledge Christ as their Saviour, with good conscience neglect that which they knew was commanded by God? And on the other hand, those who knew the benefit of Christ in this behalf, did with good conscience neither observe days nor meats: therefore, says the apostle in verse ten, "Let not the strong condemn the weak for these things, seeing that the weak brethren are brethren nonetheless." (Rom 14:10) Now if any man would apply this doctrine to our times and ages, let him know that the apostle speaks of indifferent things, and that those who thought them not to be indifferent, had a basis in the law, and were deceived by simple ignorance, and not from malice (for to such the apostle does not yield, no not for a moment) nor superstition, but by a religious fear of God.

(e) Precisely observes.

(f) God will judge whether he does well or not: and therefore you should rather strive about this, how every one of you will be considered by God, than to think upon other men's doings.

(g) He that makes no difference between meats. (9) So the apostle shows that he speaks of the faithful, both strong and weak: but what if we have to deal with the unfaithful? Then we must take heed of two things, as also is declared in the epistle to the Corinthians. The first is that we do not consider their superstition as something indifferent, as they did who sat down to eat meat in idol's temples: the second is that then also when the matter is indifferent (as to buy a thing offered to idols, in the butcher's store, and to eat it at home or at a private meal) we do not wound the conscience of our weak brother.

(h) He that does not touch meats which he considers to be unclean by the law.

(Rom 14:7) For none of vs liueth to himselfe, neither doeth any die to himselfe.

(Notes Reference) (10) For none of us liveth to (i) himself, and no man dieth to himself.

(10) We must not rest, he says, in the meat itself, but in the use of the meat, so that he is justly to be reprehended that lives in such a way that he does not cast his eyes upon God, for both our life and our death is dedicated to him, and for this cause Christ has properly died, and not simply that we might eat this meat or that.

(i) Has respect to himself only, which the Hebrews say in this manner, "Do well to his own soul."

(Rom 14:8) For whether wee liue, we liue vnto the Lord: or whether we die, we die vnto the Lord: whether we liue therefore, or die, we are the Lords.

(Rom 14:9) For Christ therefore died and rose againe, and reuiued, that he might be Lord both of the dead and the quicke.

(Rom 14:10) But why doest thou condemne thy brother? or why doest thou despise thy brother? for we shall all appeare before the iudgement seate of Christ.

(Notes Reference) (11) But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ.

(11) The conclusion: we must leave to God his right, and therefore in matters which are either good or evil according to the conscience of the individual, the strong must not despise their weak brethren, much less condemn them. But this consequent cannot be taken of equal force in the contrary, that is, that the weak should not judge the strong, because the weak do not know that those who do not observe a day and eat, observe it not to the Lord, and eat to the Lord, as the strong men know that the weak who observe a day and do not eat, observe the day to the Lord, and eat not to the Lord.

(Rom 14:11) For it is written, I liue, sayth the Lord, and euery knee shall bowe to me, and all tongues shall confesse vnto God.

(Notes Reference) For it is written, [As] I (k) live, saith the Lord, every knee shall bow to me, and every tongue shall (l) confess to God.

(k) This is a form of an oath, proper to God alone, for he and none but he lives, and has his being of himself.

(l) Will acknowledge be to be from God.

(Rom 14:12) So then euery one of vs shall giue accounts of himselfe to God.

(Rom 14:13) Let vs not therefore iudge one another any more: but vse your iudgement rather in this, that no man put an occasion to fall, or a stumbling blocke before his brother.

(Notes Reference) (12) Let us not therefore judge one another any more: but judge (m) this rather, that no man put a stumblingblock or an occasion to fall in [his] brother's way.

(12) After he has concluded what is not to be done, he shows what is to be done: that is, we must take heed that we do not utterly abuse our liberty and cast down our brother who is not yet strong.

(m) He rebukes along the way these malicious judgers of others who occupy their heads about nothing, but to find fault with their brethren's life, whereas they should rather focus their minds upon this, that they do not with disdainfulness either cast their brethren completely down, or give them any offence.

(Rom 14:14) I know, and am perswaded through the Lord Iesus, that there is nothing vncleane of it selfe: but vnto him that iudgeth any thing to be vncleane, to him it is vncleane.

(Notes Reference) (13) I know, and am persuaded by the (n) Lord Jesus, that [there is] nothing unclean of (o) itself: but to him that esteemeth any thing to be unclean, to him [it is] unclean.

(13) The preventing of an objection: it is true that the right of the law to be schoolmaster is taken away by the benefit of Christ, to those who know it, but yet nonetheless we have to consider in the use of this liberty what is expedient, that we may have regard to our weak brother, seeing that our liberty is not lost in doing this.

(n) By the Spirit of the Lord Jesus, or by the Lord Jesus, who broke down the wall at his coming.

(o) By nature.

(Rom 14:15) But if thy brother be grieued for the meate, nowe walkest thou not charitably: destroy not him with thy meate, for whome Christ dyed.

(Notes Reference) But if thy brother be grieved with [thy] meat, now walkest thou not charitably. (14) Destroy not him with thy meat, for whom (15) Christ died.

(14) It is the part of a cruel mind to make more account of meat than of our brother's salvation. Which thing those do who eat with the intent of giving offence to any brother, and so give him occasion to turn back from the Gospel.

(15) Another argument: we must follow Christ's example: and Christ was so far from destroying the weak with meat that he gave his life for them.

(Rom 14:16) Cause not your commoditie to be euill spoken of.

(Notes Reference) (16) Let not then your good be evil spoken of:

(16) Another argument: because by this means evil is spoken of the liberty of the gospel, as though it opens the way to attempt anything whatever, and gives us boldness to do all things.

(Rom 14:17) For the kingdome of God, is not meate nor drinke, but righteousnes, and peace, and ioye in the holy Ghost.

(Notes Reference) (17) For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.

(17) A general reason, and the foundation of the entire argument: the kingdom of heaven consists not in these outward things, but in the study of righteousness, and peace, and comfort of the Holy Spirit.

(Rom 14:18) For whosoeuer in these things serueth Christ, is acceptable vnto God, and is approoued of men.

(Notes Reference) For he that in (p) these things serveth Christ [is] acceptable to God, and approved of men.

(p) He that lives peaceably, and does righteously, through the Holy Spirit.

(Rom 14:19) Let vs then follow those things which concerne peace, and wherewith one may edifie another.

(Notes Reference) (18) Let us therefore follow after the things which make for peace, and things wherewith one may edify another.

(18) A general conclusion: the use of this liberty, indeed, and our whole life, ought to be concerned with the edifying of one another, insomuch that we consider that thing unlawful, by reason of the offence of our brother, which is of itself pure and lawful.

(Rom 14:20) Destroy not the worke of God for meates sake: all things in deede are pure: but it is euill for the man which eateth with offence.

(Rom 14:21) It is good neither to eate flesh, nor to drinke wine, nor any thing whereby thy brother stumbleth, or is offended, or made weake.

(Rom 14:22) Hast thou faith? haue it with thy selfe before God: blessed is hee that condemneth not himselfe in that thing which he aloweth.

(Notes Reference) (19) Hast thou (q) faith? have [it] to thyself before God. Happy [is] he that condemneth not himself in that thing which he (r) alloweth.

(19) He gives a double warning in these matters: one, which pertains to the strong, that he who has obtained a sure knowledge of this liberty, keep that treasure to the end that he may use it wisely and profitably, as has been said: the second, which respects the weak, that they do nothing rashly by other men's example with a wavering conscience, for it cannot be done without sin if we are not persuaded by the word of God that he likes and approves it.

(q) He showed before in (Rom 14:14) what he means by faith, that is, for a man to be certain and without doubt in matters and things indifferent.

(r) Embraces.

(Rom 14:23) For he that doubteth, is condemned if he eate, because he eateth not of faith: and whatsoeuer is not of faith, is sinne.

(Notes Reference) And he that (s) doubteth is damned if he eat, because [he eateth] not of faith: for whatsoever [is] not of faith is sin.

(s) Reasons with himself.