Read Scripture In A Year: August 5

Passage 1: 2 Samuel 23

(2Sa 23:1) These also be the last wordes of Dauid, Dauid the sonne of Ishai saith, euen the man who was set vp on hie, the Anointed of the God of Iacob, and the sweete singer of Israel saith,

(Notes Reference) Now these [be] the (a) last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,

(a) Which he spoke after he had written the psalms.

(2Sa 23:2) The Spirit of the Lord spake by me, and his worde was in my tongue.

(Notes Reference) The Spirit of the LORD spake by me, and his word [was] in my (b) tongue.

(b) Meaning, he spoke nothing but by the motion of God's Spirit.

(2Sa 23:3) The God of Israel spake to me, ye strength of Israel saide, Thou shalt beare rule ouer men, being iust, and ruling in the feare of God.

(2Sa 23:4) Euen as the morning light when the sunne riseth, the morning, I say, without cloudes, so shall mine house be, and not as the grasse of the earth is by the bright raine.

(Notes Reference) And [he shall be] as the light of the morning, [when] the sun riseth, [even] a morning without clouds; [as] the tender (c) grass [springing] out of the earth by clear shining after rain.

(2Sa 23:5) For so shall not mine house be with God: for he hath made with me an euerlasting couenant, perfite in all pointes, and sure: therefore all mine health and whole desire is, that he will not make it growe so.

(Notes Reference) Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to (d) grow.

(d) But that my kingdom may continue for ever according to his promise.

(2Sa 23:6) But the wicked shalbe euery one as thornes thrust away, because they can not be taken with handes.

(2Sa 23:7) But the man that shall touch them, must be defensed with yron, or with the shaft of a speare: and they shall be burnt with fire in the same place.

(2Sa 23:8) These be the names of the mightie men whome Dauid had. He that sate in the seate of wisedome, being chiefe of the princes, was Adino of Ezni, he slewe eight hundreth at one time.

(Notes Reference) These [be] the names of the mighty men whom David had: The Tachmonite that sat in the (e) seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.

(e) As one of the king's counsel.

(2Sa 23:9) And after him was Eleazar the sonne of Dodo, the sonne of Ahohi, one of the three worthies with Dauid, when they defied the Philistims gathered there to battel, when the men of Israel were gone vp.

(Notes Reference) And after him [was] Eleazar the son of Dodo the Ahohite, [one] of the three mighty men with David, when they defied the Philistines [that] were there gathered together to battle, and the men of Israel were (f) gone away:

(f) Meaning, fled from the battle.

(2Sa 23:10) He arose and smote the Philistims vntill his hande was wearie, and his hande claue vnto the sworde: and the Lord gaue great victorie the same day, and the people returned after him onely to spoyle.

(Notes Reference) He arose, and smote the Philistines until his hand was weary, and his (g) hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.

(g) By a cramp which came from weariness and fighting.

(2Sa 23:11) After him was Shammah the sonne of Age the Hararite: for the Philistims assembled at a towne, where was a piece of a fielde full of lentils, and the people fled from the Philistims.

(2Sa 23:12) But he stoode in the middes of the fielde, and defended it, and slewe the Philistims: so the Lord gaue great victorie.

(Notes Reference) But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a (h) great victory.

(h) Which has no respect for many or few, when he will show his power.

(2Sa 23:13) Afterward three of the thirtie captaines went downe, and came to Dauid in the haruest time vnto the caue of Adullam, and the hoste of the Philistims pitched in the valley of Rephaim.

(2Sa 23:14) And Dauid was then in an holde, and the garison of ye Philistims was then in Beth-lehem.

(2Sa 23:15) And Dauid longed, and said, Oh, that one would giue me to drinke of the water of the well of Beth-lehem, which is by the gate.

(Notes Reference) And David (i) longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which [is] by the gate!

(i) Being overcome with weariness and thirst.

(2Sa 23:16) The the three mightie brake into the host of the Philistims, and drew water out of the well of Beth-lehem that was by the gate, and tooke and brought it to Dauid, who woulde not drinke thereof, but powred it for an offring vnto ye Lord,

(Notes Reference) And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but (k) poured it out unto the LORD.

(k) Bridling his affection, and also desiring God not to be offended for that rash enterprise.

(2Sa 23:17) And said, O Lord, be it farre from me, that I should doe this. Is not this the blood of the men that went in ieopardie of their liues? therefore he woulde not drinke it. These things did these three mightie men.

(2Sa 23:18) And Abishai the brother of Ioab, the sonne of Zeruiah, was chiefe among the three, and he lifted vp his speare against three hundreth, and slewe them, and he had the name among the three.

(2Sa 23:19) For he was most excellent of the three, and was their captaine, but he attained not vnto the first three.

(2Sa 23:20) And Benaiah the sonne of Iehoiada the sonne of a valiant man, which had done many actes, and was of Kabzeel, slewe two strong men of Moab: he went downe also, and slewe a lyon in the middes of a pit in the time of snowe.

(2Sa 23:21) And he slewe an Egyptian a man of great stature, and the Egyptian had a speare in his hande: but he went downe to him with a staffe, and plucked the speare out of the Egyptians hand, and slewe him with his owne speare.

(Notes Reference) And he slew an Egyptian, a goodly man: and the Egyptian had a (l) spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.

(l) Which was as big as a weavers beam, (1Ch 11:23).

(2Sa 23:22) These things did Benaiah the sonne of Iehoiada, and had the name among the three worthies.

(2Sa 23:23) He was honourable among thirtie, but he atteined not to the first three: and Dauid made him of his counsell.

(Notes Reference) He was more honourable than the (m) thirty, but he attained not to the [first] three. And David set him over his guard.

(m) He was more valiant than the thirty that follow and not so valiant as the six before.

(2Sa 23:24) Asahel the brother of Ioab was one of the thirtie: Elhanan the sonne of Dodo of Beth-lehem:

(2Sa 23:25) Shammah the Harodite: Elika ye Harodite:

(2Sa 23:26) Helez the Paltite: Ira the sonne of Ikkesh the Tekoite:

(2Sa 23:27) Abiezer the Anethothite: Mebunnai the Husathite:

(Notes Reference) Abiezer the Anethothite, (n) Mebunnai the Hushathite,

(n) Some of these had two names, (1Ch 11:29) and also many more are mentioned there.

(2Sa 23:28) Zalmon an Ahohite: Maharai the Netophathite:

(2Sa 23:29) Heleb the sonne of Baanah a Netophathite: Ittai the sonne of Ribai of Gibeah of the children of Beniamin:

(2Sa 23:30) Benaiah the Pirathonite: Hiddai of the riuer of Gaash:

(2Sa 23:31) Abi-albon the Arbathite: Azmaueth the Barhumite:

(2Sa 23:32) Elihaba the Shaalbonite: of the sonnes of Iashen, Ionathan:

(2Sa 23:33) Shammah the Hararite: Ahiam the sonne of Sharar the Hamrite:

(2Sa 23:34) Eliphelet the sonne of Ahasbai the sonne of Maachathi: Eliam the sonne of Ahithophel the Gilonite:

(2Sa 23:35) Hezrai the Carmelite: Paarai the Arbite:

(2Sa 23:36) Igal the sonne of Nathan of Zobah: Bani the Gadite:

(2Sa 23:37) Zelek the Ammonite: Naharai the Becrothite, the armour bearer of Ioab the sonne of Zeruiah:

(2Sa 23:38) Ira the Ithrite: Gareb the Ithrite:

(2Sa 23:39) Uriiah the Hittite, thirtie and seuen in all.

(Notes Reference) Uriah the Hittite: (o) thirty and seven in all.

(o) These came to David, and helped restore him to his kingdom.

Passage 2: Jeremiah 26

(Jer 26:1) In the beginning of the reigne of Iehoiakim the sonne of Iosiah King of Iudah, came this worde from the Lord, saying,

(Jer 26:2) Thus saith the Lord, Sande in the court of the Lordes House, and speake vnto all the cities of Iudah, which come to worshippe in the Lords House, all the wordes that I commaund thee to speake vnto them: keepe not a worde backe,

(Notes Reference) Thus saith the LORD; Stand in the (a) court of the LORD'S house, and speak to all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak to them; diminish not a word:

(a) That is, in that place of the temple to which the people resort out of all Judah to sacrifice.

(b) To the intent that they should pretend no ignorance, as in (Act 20:27).

(Jer 26:3) If so be they will hearken, and turne euery man from his euill way, that I may repent me of the plague, which I haue determined to bring vpon them, because of the wickednesse of their workes.

(Notes Reference) It may be they will hearken, and turn every man from his evil way, that I may (c) repent of the evil, which I purpose to do to them because of the evil of their doings.

(Jer 26:4) And thou shalt say vnto them, Thus saith the Lord, If ye will not heare me to walke in my Lawes, which I haue set before you,

(Jer 26:5) And to heare ye wordes of my seruants the Prophets, whome I sent vnto you, both rising vp earely, and sending them, and will not obey them,

(Jer 26:6) Then will I make this House like Shiloh, and will make this citie a curse to all the nations of the earth.

(Notes Reference) Then will I make this house like (d) Shiloh, and will make this city (e) a curse to all the nations of the earth.

(d) See Jer 7:12

(e) So that when they would curse any, they will say, "God do to you as to Jerusalem."

(Jer 26:7) So the Priestes, and the Prophets, and all the people heard Ieremiah speaking these wordes in the House of the Lord.

(Jer 26:8) Nowe when Ieremiah had made an end of speaking all that the Lord had commanded him to speake vnto all the people, then the Priestes, and the prophets, and all the people tooke him, and saide, Thou shalt die the death.

(Jer 26:9) Why hast thou prophecied in the Name of the Lord, saying, This House shall be like Shiloh, and this citie shalbe desolate without an inhabitant? and all the people were gathered against Ieremiah in the House of the Lord.

(Notes Reference) Why hast thou prophesied in the name of the LORD, saying, (f) This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.

(f) Because of God's promises to the temple, (Psa 132:14) that he would forever remain there, hypocrites thought this temple could never perish and therefore thought it blasphemy to speak against it, (Mat 26:61; Act 6:13) not considering that this was meant of the Church where God will remain forever.

(Jer 26:10) And when the princes of Iudah heard of these things, they came vp from the Kings house into the House of the Lord, and sate downe in the entrie of the new gate of the Lords House.

(Notes Reference) When the princes of Judah heard these things, then they came up from the king's house to the house of the LORD, and sat down in the entrance of the (g) new gate of the LORD'S [house].

(g) So called, because it was repaired by Jotham, (2Ki 15:35).

(Jer 26:11) Then spake the Priestes, and the prophets vnto the princes, and to all the people, saying, This man is worthie to die: for he hath prophecied against this citie, as ye haue heard with your eares.

(Jer 26:12) Then spake Ieremiah vnto all the princes, and to al the people, saying, The Lord hath sent me to prophecie against this house and against this citie all the things that ye haue heard.

(Notes Reference) Then Jeremiah spoke to all the princes and to all the people, saying, The LORD (h) sent me to prophesy against this house and against this city all the words that ye have heard.

(h) He both shows the cause of his doings plainly and also threatens them that nothing would help, though they should put him to death, but heap greater vengeance on their heads.

(Jer 26:13) Therefore nowe amende your wayes and your workes, and heare the voyce of the Lord your God, that the Lord may repent him of the plague, that he hath pronounced against you.

(Jer 26:14) As for me, beholde, I am in your hands: do with me as ye thinke good and right.

(Jer 26:15) But knowe ye for certaine, that if ye put me to death, ye shall surely bring innocent blood vpon your selues, and vpon this citie, and vpon the inhabitants thereof: for of a trueth the Lord hath sent me vnto you, to speake all these words in your eares.

(Jer 26:16) Then saide the princes and all the people vnto the Priestes, and to the prophets, This man is not worthie to die: for he hath spoken vnto vs in the Name of the Lord our God.

(Jer 26:17) Then rose vp certaine of the Elders of the lande, and spake to all the assemblie of the people, saying,

(Jer 26:18) Michah the Morashite prophecied in the dayes of Hezekiah king of Iudah, and spake to al the people of Iudah, saying, Thus saith the Lord of hostes, Zion shall be plowed like a fielde, and Ierusalem shalbe an heape, and the mountaine of the House shalbe as the hie places of the forest.

(Notes Reference) Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the (i) house as the high places of the forest.

(i) That is, of the House of the Lord, that is, Zion, and these examples the godly alleged to deliver Jeremiah out of the priests hands, whose rage else would not have been satisfied but by his death.

(Jer 26:19) Did Hezekiah King of Iudah, and all Iudah put him to death? did he not feare ye Lord, and prayed before the Lord, and the Lord repented him of the plague, that he had pronounced against them? Thus might we procure great euill against our soules.

(Notes Reference) Did Hezekiah king of Judah and all Judah put him to death? did he not fear the LORD, and beseech the LORD, and the LORD repented of the (k) evil which he had pronounced against them? Thus might we procure great evil against our souls.

(k) So that the city was not destroyed, but by a miracle was delivered out of the hands of Sennacherib.

(Jer 26:20) And there was also a man that prophecied in the Name of the Lord, one Vriiah the sonne of Shemaiah, of Kiriath-iarem, who prophecied against this citie, and against this lande, according to all the wordes of Ieremiah.

(Jer 26:21) Nowe when Iehoiakim the King with all his men of power, and all the princes heard his wordes, the King sought to slay him. But when Vriiah heard it, he was afraide and fled, and went into Egypt.

(Jer 26:22) Then Iehoiakim the King sent men into Egypt, euen Elnathan the sonne of Achbor, and certaine with him into Egypt.

(Notes Reference) And Jehoiakim the king (l) sent men into Egypt, [namely], Elnathan the son of Achbor, and [certain] men with him into Egypt.

(l) Here is declared the fury of tyrants who cannot stand to hear God's word declared but persecute the ministers of it, and yet in the end they prevail nothing but provoke God' judgments so much more.

(Jer 26:23) And they fet Vriiah out of Egypt, and brought him vnto Iehoiakim the King, who slew him with the sword, and cast his dead bodie into the graues of the children of the people.

(Notes Reference) And they brought forth Urijah from Egypt, and brought him to Jehoiakim the king; who slew him with the sword, and (m) cast his dead body into the burial place of the common people.

(m) As in the first Hezekiah's example is to be followed, so in this other Jehoiakim's act it to be abhorred: for God's plague descended on him and his household.

(Jer 26:24) But the hande of Ahikam the sonne of Shaphan was with Ieremiah that they shoulde not giue him into the hande of the people to put him to death.

(Notes Reference) Nevertheless the hand of Ahikam (n) the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.

(n) Which declares that nothing could have appeased their fury if God had not moved this noble man to stand valiantly in his defense.

Passage 3: Romans 15-16

(Rom 15:1) We which are strong, ought to beare the infirmities of the weake, and not to please our selues.

(Notes Reference) We (1) then that are strong ought to bear the infirmities of the weak, and not to (a) please ourselves.

(1) Now the apostle reasons generally of tolerating or bearing with the weak by all means, in so far that it may be for their profit.

(a) And despise others.

(Rom 15:2) Therefore let euery man please his neighbour in that that is good to edification.

(Notes Reference) Let every one of us please [his] neighbour for [his] (b) good to edification.

(b) For his profit and edification.

(Rom 15:3) For Christ also would not please himselfe, but as it is written, The rebukes of them which rebuke thee, fell on me.

(Notes Reference) (2) For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

(2) A confirmation taken from the example of Christ, who suffered all things, to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.

(Rom 15:4) For whatsoeuer things are written aforetime, are writte for our learning, that we through patience, and comfort of the Scriptures might haue hope.

(Notes Reference) (3) For whatsoever things were written (c) aforetime were written for our learning, that we through patience and comfort of the (d) scriptures might have hope.

(3) The preventing of an objection: such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our fathers we should in patience and hope bear one with another.

(d) The scriptures are said to teach and comfort, because God uses them to teach and comfort his people with them.

(Rom 15:5) Now the God of patience and consolation giue you that ye be like minded one towards another, according to Christ Iesus,

(Notes Reference) (4) Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

(4) We must take an example of patience from God: that both the weak and the strong, serving God with a mutual consent, may bring one another to God, as Christ also received us to himself, although we were ever so unworthy.

(Rom 15:6) That ye with one minde, and with one mouth may prayse God, euen the Father of our Lord Iesus Christ.

(Rom 15:7) Wherefore receiue ye one another, as Christ also receiued vs to the glory of God.

(Notes Reference) Wherefore receive ye one another, as Christ also (e) received us to the glory of God.

(e) He did not shun us, but received us of his own accord, to make us partakers of God's glory.

(Rom 15:8) Nowe I say, that Iesus Christ was a minister of the circumcision, for the trueth of God, to confirme the promises made vnto the fathers.

(Notes Reference) (5) Now I say that Jesus Christ was a minister of the (f) circumcision for the (g) truth of God, to confirm the promises [made] unto the fathers:

(5) An applying of the example of Christ to the Jews, whom he granted this honour for the promises which he made to their fathers, although they were ever so unworthy, in that he executed the office of a minister among them with marvellous patience: therefore much less ought the Gentiles despise them for certain faults, whom the Son of God esteemed so much.

(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.

(g) That God might be seen to be true.

(Rom 15:9) And let the Gentiles prayse God, for his mercie, as it is written, For this cause I wil confesse thee among the Gentiles, and sing vnto thy Name.

(Notes Reference) (6) And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will (h) confess to thee among the Gentiles, and sing unto thy name.

(6) An applying of the same to the Gentiles, whom also the Lord by his incomprehensible goodness had regard for, so that they are not to be condemned by the Jews as strangers.

(h) I will openly confess and set forth your name.

(Rom 15:10) And againe he saith, Reioyce, ye Gentiles with his people.

(Rom 15:11) And againe, Prayse the Lord, all ye Gentiles, and laude ye him, all people together.

(Rom 15:12) And againe Esaias sayth, There shall be a roote of Iesse, and hee that shall rise to reigne ouer the Gentiles, in him shall the Gentiles trust.

(Rom 15:13) Nowe the God of hope fill you with all ioye, and peace in beleeuing, that ye may abound in hope, through the power of the holy Ghost.

(Notes Reference) (7) Now the God of (i) hope fill you with (k) all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

(7) He seals up as it were all the former treatise with prayers, wishing all that to be given them by the Lord, that he had commanded them.

(i) In whom we hope.

(k) Abundantly and plentifully.

(Rom 15:14) And I my selfe also am perswaded of you, my brethren, that ye also are full of goodnes, and filled with all knowledge, and are able to admonish one another.

(Notes Reference) (8) And I myself also am persuaded of you, my brethren, that (l) ye also are full of goodness, filled with all knowledge, able also to admonish one another.

(8) The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles.

(l) Of your own accord, and by yourselves.

(Rom 15:15) Neuerthelesse, brethren, I haue somewhat boldly after a sort written vnto you, as one that putteth you in remembrance, through the grace that is giuen me of God,

(Rom 15:16) That I should be the minister of Iesus Christ toward the Gentiles, ministring the Gospel of God, that the offering vp of the Gentiles might be acceptable, being sanctified by the holy Ghost.

(Notes Reference) That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the (m) offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

(m) By the offering up of the Gentiles, he means the Gentiles themselves, whom he offered to God as a sacrifice.

(Rom 15:17) I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God.

(Notes Reference) (9) I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

(9) He commends his apostleship highly by the effects, but yet in such a way that even though he speaks all things truly, he gives all the glory to God as the only author: and he does not do this for his own sake, but this rather, that men might doubt less of the truth of the doctrine which he propounds to them.

(Rom 15:18) For I dare not speake of any thing, which Christ hath not wrought by me, to make the Gentiles obedient in worde and deede,

(Notes Reference) For I will not dare to speak of any of those things which (n) Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

(n) Christ was so with me in all things, and by all means, that even if I had wanted to, yet I cannot say what he has done by me to bring the Gentiles to obey the gospel.

(Rom 15:19) With the power of signes and wonders, by the power of the Spirit of God: so that from Hierusalem, and round about vnto Illyricum, I haue caused to abound the Gospel of Christ.

(Notes Reference) Through (o) mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

(o) In the first place this word "mighty" signifies the force and working of the wonders in piercing men's minds: and in the latter, it signifies God's mighty power which was the worker of those wonders.

(Rom 15:20) Yea, so I enforced my selfe to preach the Gospel, not where Christ was named, lest I should haue built on another mans foundation.

(Rom 15:21) But as it is written, To whome hee was not spoken of, they shall see him, and they that heard not, shall vnderstand him.

(Rom 15:22) Therefore also I haue bene oft let to come vnto you:

(Notes Reference) (10) For which cause also I have been much hindered from coming to you.

(10) He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.

(Rom 15:23) But nowe seeing I haue no more place in these quarters, and also haue bene desirous many yeeres agone to come vnto you,

(Rom 15:24) When I shall take my iourney into Spaine, I will come to you: for I trust to see you in my iourney, and to be brought on my way thitherward by you, after that I haue bene somewhat filled with your company.

(Rom 15:25) But now go I to Hierusalem, to minister vnto the Saints.

(Notes Reference) But now I go unto Jerusalem to (p) minister unto the saints.

(p) Doing his duty for the saints, to carry to them that money which was gathered for their use.

(Rom 15:26) For it hath pleased them of Macedonia and Achaia, to make a certaine distribution vnto the poore Saints which are at Hierusalem.

(Rom 15:27) For it hath pleased them, and their detters are they: for if the Gentiles be made partakers of their spirituall things, their duetie is also to minister vnto them in carnall things.

(Notes Reference) (11) It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to (q) minister unto them in carnal things.

(11) Alms are voluntary, but yet we at the same time owe these by the law of charity.

(q) To serve their turns.

(Rom 15:28) When I haue therefore performed this, and haue sealed them this fruite, I will passe by you into Spaine.

(Notes Reference) When therefore I have performed this, and have (r) sealed to them this (s) fruit, I will come by you into Spain.

(r) Performed it faithfully, and sealed it as it were with my ring.

(s) This money which was gathered for the use of the poor: and these alms are very fitly called fruit.

(Rom 15:29) And I knowe when I come, that I shall come to you with abundance of the blessing of the Gospel of Christ.

(Notes Reference) (12) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

(12) He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.

(Rom 15:30) Also brethren, I beseeche you for our Lord Iesus Christes sake, and for the loue of the spirit, that ye would striue with me by prayers to God for me,

(Notes Reference) Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the (t) love of the Spirit, that ye strive together with me in [your] prayers to God for me;

(t) For the mutual union, with which the Holy Spirit has united our hearts and minds together.

(Rom 15:31) That I may be deliuered from them which are disobedient in Iudea, and that my seruice which I haue to doe at Hierusalem, may be accepted of the Saintes,

(Rom 15:32) That I may come vnto you with ioy by the will of God, and may with you be refreshed.

(Rom 15:33) Thus the God of peace be with you all. Amen.

(Rom 16:1) I Commende vnto you Phebe our sister, which is a seruaunt of the Church of Cenchrea:

(Notes Reference) I (1) commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

(1) Having made an end of the whole discussion, he comes now to familiar commendations and salutations, and that to good consideration and purpose, that is, that the Romans might know who are most to be honoured and to be considered among them: and also whom they ought to set before them to follow: and therefore he attributes to every of them individual and singular testimonies.

(Rom 16:2) That ye receiue her in the Lord, as it becommeth Saintes, and that ye assist her in whatsoeuer businesse she needeth of your ayde: for she hath giuen hospitalitie vnto many, and to me also.

(Notes Reference) That ye receive her in the (a) Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

(a) For Christ's sake, which appropriately belongs to the Christians, for the heathen philosophers have a resemblance of the same virtues.

(Rom 16:3) Greete Priscilla, and Aquila my fellowe helpers in Christ Iesus,

(Rom 16:4) (Which haue for my life laide downe their owne necke. Vnto whom not I onely giue thankes, but also all the Churches of the Gentiles.)

(Rom 16:5) Likewise greete the Church that is in their house. Salute my beloued Epenetus, which is the first fruites of Achaia in Christ.

(Notes Reference) Likewise [greet] the (b) church that is in their house. Salute my wellbeloved Epaenetus, who is the (c) firstfruits of Achaia unto Christ.

(b) The company of the faithful, for in so great a city as that was, there were different companies.

(c) For he was the first of Achaia that believed in Christ: and this type of speech is an allusion to the ceremonies of the law.

(Rom 16:6) Greete Marie which bestowed much labour on vs.

(Rom 16:7) Salute Andronicus and Iunia my cousins and fellowe prisoners, which are notable among the Apostles, and were in Christ before me.

(Notes Reference) Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in (d) Christ before me.

(d) Ingrafted by faith.

(Rom 16:8) Greete Amplias my beloued in the Lord.

(Rom 16:9) Salute Vrbanus our fellow helper in Christ, and Stachys my beloued.

(Rom 16:10) Salute Apelles approoued in Christ. Salute them which are of Aristobulus friendes.

(Rom 16:11) Salute Herodion my kinsman. Greete them which are of the friendes of Narcissus which are in the Lord.

(Rom 16:12) Salute Tryphena and Tryphosa, which women labour in the Lord. Salute the beloued Persis, which woman hath laboured much in the Lord.

(Rom 16:13) Salute Rufus chosen in the Lord, and his mother and mine.

(Rom 16:14) Greete Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them.

(Rom 16:15) Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saintes which are with them.

(Rom 16:16) Salute one another with an holy kisse. The Churches of Christ salute you.

(Notes Reference) Salute one another with an holy (e) kiss. The churches of Christ salute you.

(e) He calls that a holy kiss which proceeds from a heart that is full of that holy love: now this is to be understood as referring to the manner used in those days.

(Rom 16:17) Now I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye haue learned, and auoide them.

(Notes Reference) (2) Now I beseech you, brethren, (f) mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

(2) As by describing by name those who were worthy of commendation he sufficiently declared whom they ought to hear and follow, so does he now point out to them whom they ought to take heed of, yet he does not name them, because it was not necessary.

(f) Watchfully and diligently, as though you should scout for your enemies in a watch tower.

(Rom 16:18) For they that are such, serue not the Lord Iesus Christ, but their owne bellies, and with faire speach and flattering deceiue the heartes of the simple.

(Notes Reference) For they that are such serve not our Lord Jesus Christ, but their own belly; and by (g) good words and fair speeches deceive the hearts of the simple.

(g) The word which he uses signifies a promising which accomplishes nothing, and if you hear any such, you may assure yourself that he who promises to you is more concerned about receiving from you than he is concerned about giving to you.

(Rom 16:19) For your obedience is come abroade among all: I am glad therefore of you: but yet I woulde haue you wise vnto that which is good, and simple concerning euill.

(Notes Reference) (3) For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you (h) wise unto that which is good, and (i) simple concerning evil.

(3) Simplicity must be joined with wisdom.

(h) Furnished with the knowledge of the truth and wisdom, so that you may embrace good things, and avoid evil, beware of the deceits and snares of false prophets, and resist them openly: and this place plainly destroys the papists faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believes, without further knowledge or examination what the matter is, or what ground it has: using these daily speeches, "We believe as our fathers believed, and we believe as the Church believes."

(i) As men that know no way to deceive, much less deceive indeed.

(Rom 16:20) The God of peace shall treade Satan vnder your feete shortly. The grace of our Lord Iesus Christ be with you.

(Notes Reference) (4) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.

(4) We must fight with a certain hope of victory.

(Rom 16:21) Timotheus my helper, and Lucius, and Iason, and Sosipater my kinsemen, salute you.

(Notes Reference) (5) Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

(5) He adds salutations, partly to renew mutual friendship, and partly to the end that this epistle might be of some weight with the Romans, having the confirmation of so many that subscribed to it.

(Rom 16:22) I Tertius, which wrote out this Epistle, salute you in the Lord.

(Notes Reference) I Tertius, who (k) wrote [this] epistle, salute you in the Lord.

(k) Wrote it as Paul uttered it.

(Rom 16:23) Gains mine hoste, and of the whole Church saluteth you. Erastus the steward of the citie saluteth you, and Quartus a brother.

(Rom 16:24) The grace of our Lord Iesus Christ be with you all. Amen.

(Notes Reference) (6) The grace of our Lord Jesus Christ [be] with you all. Amen.

(6) Now taking his leave of them this third time, he wishes that to them, upon which all the force of the former doctrine depends.

(Rom 16:25) To him nowe that is of power to establish you according to my Gospel, and preaching of Iesus Christ, by the reuelation of the mysterie, which was kept secrete since the worlde began:

(Notes Reference) (7) Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the (l) mystery, which was kept secret since the world began,

(7) He sets forth the power and wisdom of God with great thanksgiving, which especially appears in the gospel, and makes mention also of the calling of the Gentiles, to confirm the Romans in the hope of this salvation.

(l) That secret and hidden thing, that is to say, the calling of the Gentiles.

(Rom 16:26) (But nowe is opened, and published among all nations by the Scriptures of the Prophetes, at the commandement of the euerlasting God for the obedience of faith)

(Notes Reference) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, (m) made known to all nations for the obedience of faith:

(m) Offered and exhibited to all nations to be known.

(Rom 16:27) To God, I say, only wise, be praise through Iesus Christ for euer. Amen. [Written to the Romans from Corinthus, and sent by Phebe, seruaunt of the Church which is at Cenchrea.]