Read Scripture In A Year: February 3

Passage 1: Exodus 9

(Exo 9:1) Then the Lord said vnto Moses, Go to Pharaoh, and tell him, Thus saith the Lord God of the Ebrewes, Let my people go, that they may serue me.

(Exo 9:2) But if thou refuse to let them goe, and wilt yet holde them still,

(Exo 9:3) Beholde, the hande of the Lord is vpon thy flocke which is in the fielde: for vpon the horses, vpon the asses, vpon the camels, vpon the cattell, and vpon the sheepe shalbe a mightie great moraine.

(Exo 9:4) And the Lord shall doe wonderfully betweene the beastes of Israel, and the beastes of Egypt: so that there shall nothing dye of all, that pertaineth to the children of Israel.

(Notes Reference) And the LORD shall (a) sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all [that is] the children's of Israel.

(a) He will declare his heavenly judgment against his enemies, and his favour toward his children.

(Exo 9:5) And the Lord appointed a time, saying, To morowe the Lord shall finish this thing in this lande.

(Exo 9:6) So the Lord did this thing on the morow, and all the cattel of Egypt dyed: but of the cattell of the children of Israel dyed not one.

(Exo 9:7) Then Pharaoh sent, and beholde, there was not one of the cattell of the Israelites dead: and the heart of Pharaoh was obstinate, and hee did not let the people goe.

(Notes Reference) And Pharaoh (b) sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

(b) Into the land of Goshen, where the Israelites lived.

(Exo 9:8) And the Lord said to Moses and to Aaron, Take your handfull of ashes of the fornace, and Moses shall sprinkle them towarde the heauen in the sight of Pharaoh,

(Exo 9:9) And they shall be turned to dust in all the land of Egypt: and it shalbe as a scab breaking out into blisters vpon man, and vpon beast, thorow out all the land of Egypt.

(Exo 9:10) Then they tooke ashes of the fornace, and stoode before Pharaoh: and Moses sprinkled them towarde the heauen, and there came a scab breaking out into blisters vpon man, and vpon beast.

(Exo 9:11) And the sorcerers could not stande before Moses, because of the scab: for the scab was vpon the enchanters, and vpon all the Egyptians.

(Exo 9:12) And the Lord hardened the heart of Pharaoh, and he hearkened not vnto them, as the Lord had said vnto Moses.

(Exo 9:13) Also the Lord said vnto Moses, Rise vp early in the morning, and stand before Pharaoh, and tell him, Thus saith the Lord God of the Ebrewes, Let my people goe, that they may serue me.

(Exo 9:14) For I will at this time send all my plagues vpon thine heart, and vpon thy seruants, and vpon thy people, that thou mayest knowe that there is none like me in all the earth.

(Notes Reference) For I will at this time send all my plagues upon (c) thine heart, and upon thy servants, and upon thy people; that thou mayest know that [there is] none like me in all the earth.

(Exo 9:15) For nowe I will stretch out mine hande, that I may smite thee and thy people with the pestilence: and thou shalt perish from the earth.

(Exo 9:16) And in deede, for this cause haue I appointed thee, to shewe my power in thee, and to declare my Name throughout all the world.

(Notes Reference) And in very deed for this [cause] have I raised thee up, for to shew [in] thee my power; and that my (d) name may be declared throughout all the earth.

(d) That is, that all the world may magnify my power in overcoming you.

(Exo 9:17) Yet thou exaltest thy selfe against my people, and lettest them not goe.

(Exo 9:18) Beholde, to morowe this time I will cause to raine a mightie great haile, such as was not in Egypt since the foundation thereof was laid vnto this time.

(Exo 9:19) Send therefore nowe, and gather the cattell, and all that thou hast in the fielde: for vpon all the men, and the beastes, which are found in the field, and not brought home, the haile shall fall vpon them, and they shall die.

(Notes Reference) Send therefore now, [and] (e) gather thy cattle, and all that thou hast in the field; [for upon] every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.

(e) Here we see though God's wrath is kindled yet there is a certain mercy shown even to his enemies.

(Exo 9:20) Such then as feared the word of the Lord among the seruants of Pharaoh, made his seruants and his cattell flee into the houses:

(Exo 9:21) But such as regarded not the worde of the Lord, left his seruants, and his cattell in the fielde.

(Notes Reference) And he that regarded not the (f) word of the LORD left his servants and his cattle in the field.

(f) The word of the minister is called the word of God.

(Exo 9:22) And the Lord saide to Moses, Stretche foorth thine hande towarde heauen, that there may be haile in all the land of Egypt, vpon man, and vpon beast, and vpon all the herbes of the fielde in the lande of Egypt.

(Exo 9:23) Then Moses stretched out his rod towarde heauen, and the Lord sent thunder and haile, and lightening vpon the ground: and the Lord caused haile to raine vpon the land of Egypt.

(Exo 9:24) So there was haile, and fire mingled with the haile, so grieuous, as there was none throughout all the lande of Egypt, since it was a nation.

(Exo 9:25) And the haile smote throughout al ye land of Egypt all that was in the fielde, both man and beast: also ye haile smote all the herbes of ye field, and brake to pieces all the trees of the fielde.

(Exo 9:26) Onely in the lande of Goshen (where the children of Israel were) was no haile.

(Exo 9:27) Then Pharaoh sent and called for Moses and Aaron, and said vnto them, I haue now sinned: the Lord is righteous, but I and my people are wicked.

(Notes Reference) And Pharaoh sent, and called for Moses and Aaron, and said unto them, I (g) have sinned this time: the LORD [is] righteous, and I and my people [are] wicked.

(g) The wicked confess their sins to their condemnation, but they cannot believe to obtain remission.

(Exo 9:28) Pray ye vnto the Lord (for it is ynough) that there be no more mightie thunders and haile, and I will let you goe, and yee shall tarie no longer.

(Exo 9:29) Then Moses saide vnto him, Assoone as I am out of the citie, I will spreade mine hands vnto the Lord, and the thunder shall cease, neither shall there be any more haile, that thou mayest knowe that the earth is the Lordes.

(Exo 9:30) As for thee and thy seruants, I knowe afore I pray ye will feare before the face of the Lord God.

(Notes Reference) But as for thee and thy servants, (h) I know that ye will not yet fear the LORD God.

(h) Meaning that when they have their request, they are never better off, even though they make many fair promises, in which we see the practices of the wicked.

(Exo 9:31) (And the flaxe, and the barley were smitten: for the barley was eared, and the flaxe was bolled.

(Exo 9:32) But the wheat and the rye were not smitten, for they were hid in the grounde)

(Exo 9:33) Then Moses went out of the citie from Pharaoh, and spred his hands to the Lord, and the thunder and the haile ceased, neither rained it vpon the earth.

(Exo 9:34) And when Pharaoh sawe that the raine and the haile and the thunder were ceased, hee sinned againe, and hardened his heart, both he, and his seruants.

(Exo 9:35) So the heart of Pharaoh was hardened: neither would he let the children of Israel goe, as the Lord had said by Moses.

Passage 2: Psalms 62-63

(Psa 62:1) To the excelletn musician Ieduthun. A Psalme of David. Yet my soule keepeth silence vnto God: of him commeth my saluation.

(Notes Reference) "To the chief Musician, to Jeduthun, A Psalm of David." Truly (a) my soul waiteth upon God: from him [cometh] my salvation.

(a) Though Satan tempted him to murmur against God, yet he bridled his affections, and resting on God's promise.

(Psa 62:2) Yet he is my strength and my saluation, and my defence: therefore I shall not much be mooued.

(Notes Reference) (b) He only [is] my rock and my salvation; [he is] my defence; I shall not be greatly moved.

(b) It appears by the often repetition of this word, that the prophet endured many temptations by resting on God and by patience he overcame them all.

(Psa 62:3) How long wil ye imagine mischiefe against a man? ye shalbe all slaine: ye shalbe as a bowed wall, or as a wall shaken.

(Notes Reference) How long will ye imagine mischief against a (c) man? ye shall be slain all of you: as a (d) bowing wall [shall ye be, and as] a tottering fence.

(d) Though you seem to be in honour, yet God will suddenly destroy you.

(Psa 62:4) Yet they consult to cast him downe from his dignitie: their delight is in lies, they blesse with their mouthes, but curse with their hearts. Selah.

(Psa 62:5) Yet my soule keepe thou silence vnto God: for mine hope is in him.

(Notes Reference) (e) My soul, wait thou only upon God; for my expectation [is] from him.

(e) David was greatly moved by these troubles, therefore he stirs up himself to trust in God.

(Psa 62:6) Yet is hee my strength, and my saluation, and my defence: therefore I shall not be mooued.

(Psa 62:7) In God is my saluation and my glory, the rocke of my strength: in God is my trust.

(Notes Reference) In God [is] my salvation and my (f) glory: the rock of my strength, [and] my refuge, [is] in God.

(f) These vehement and often repetitions were necessary to strengthen his faith against the horrible assault of Satan.

(Psa 62:8) Trust in him alway, ye people: powre out your hearts before him, for God is our hope. Selah.

(Notes Reference) Trust in him at all times; [ye] people, (g) pour out your heart before him: God [is] a refuge for us. Selah.

(g) He admonishes us of our wicked nature, which would rather hide our sorrow and bite the bridle, than utter our grief to God to obtain remedy.

(Psa 62:9) Yet the children of men are vanitie, the chiefe men are lies: to lay them vpon a balance they are altogether lighter then vanitie.

(Psa 62:10) Trust not in oppression nor in robberie: be not vaine: if riches increase, set not your heart thereon.

(Notes Reference) Trust not in oppression, and (h) become not vain in robbery: if riches increase, set not your heart [upon them].

(h) Give yourselves wholly to God by putting away all things that are contrary to his law.

(Psa 62:11) God spake once or twise, I haue heard it, that power belongeth vnto God,

(Notes Reference) God hath spoken (i) once; twice have I heard this; that power [belongeth] unto God.

(i) He has plainly born witness to his power, so that no one needs to doubt it.

(Psa 62:12) And to thee, O Lord, mercie: for thou rewardest euery one according to his worke.

(Notes Reference) Also unto thee, O Lord, [belongeth] mercy: for thou (k) renderest to every man according to his work.

(k) So that the wicked will feel your power, and the godly your mercy.

(Psa 63:1) A Psalme of David. When he was in the wildernesse of Judah. O God, thou art my God, earely will I seeke thee: my soule thirsteth for thee: my flesh longeth greatly after thee in a barren and drye land without water.

(Notes Reference) "A Psalm of David, when he was in the (a) wilderness of Judah." O God, thou [art] my God; early will I seek thee: my soul (b) thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is;

(a) That is, of Ziph (1Sa 23:14).

(b) Though he was both hungry and in great distress, yet he made God above all meat and drink.

(Psa 63:2) Thus I beholde thee as in the Sanctuarie, when I beholde thy power and thy glorie.

(Notes Reference) To see thy power and thy glory, so [as] (c) I have seen thee in the sanctuary.

(Psa 63:3) For thy louing kindnesse is better then life: therefore my lippes shall prayse thee.

(Psa 63:4) Thus will I magnifie thee all my life, and lift vp mine hands in thy name.

(Psa 63:5) My soule shalbe satisfied, as with marowe and fatnesse, and my mouth shall praise thee with ioyfull lippes,

(Notes Reference) My soul shall be satisfied as [with] (d) marrow and fatness; and my mouth shall praise [thee] with joyful lips:

(d) The remembrance of your favour is more sweet to me than all the pleasures and dainties of the world.

(Psa 63:6) When I remember thee on my bedde, and when I thinke vpon thee in the night watches.

(Psa 63:7) Because thou hast bene mine helper, therefore vnder the shadow of thy wings wil I reioyce.

(Psa 63:8) My soule cleaueth vnto thee: for thy right hand vpholdeth me.

(Notes Reference) My soul (e) followeth hard after thee: thy right hand upholdeth me.

(e) He assures himself by the Spirit of God to have the gift of constancy.

(Psa 63:9) Therefore they that seeke my soule to destroy it, they shall goe into the lowest partes of the earth.

(Psa 63:10) They shall cast him downe with the edge of the sword, and they shall be a portion for foxes.

(Notes Reference) (f) They shall fall by the sword: they shall be a portion for foxes.

(f) He prophecies of the destruction of Saul and they who take his part, whose bodies will not be buried but be devoured with wild beasts.

(Psa 63:11) But the King shall reioyce in God, and all that sweare by him shall reioyce in him: for the mouth of them that speake lyes, shall be stopped.

(Notes Reference) But the king shall rejoice in God; every one that (g) sweareth by him shall glory: but the mouth of them that speak lies shall be stopped.

(g) All who swear by God correctly or profess him will rejoice in this worthy king.

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.