Read Scripture In A Year: July 28

(2Sa 14:1) Then Ioab the sonne of Zeruiah perceyued, that the Kings heart was toward Absalom,

(Notes Reference) Now Joab the son of Zeruiah perceived that the king's (a) heart [was] toward Absalom.

(a) That the king favoured him.

(2Sa 14:2) And Ioab sent to Tekoah, and brought thence a subtile woman, and sayd vnto her, I pray thee, fayne thy selfe to mourne, and nowe put on mourning apparel, and anoynt not thy selfe with oyle: but be as a woman that had now long time mourned for the dead.

(Notes Reference) And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and (b) anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

(b) In token of mourning: for they used anointing to seem cheerful.

(2Sa 14:3) And come to the King, and speake on this maner vnto him, (for Ioab taught her what she should say).

(2Sa 14:4) Then the woman of Tekoah spake vnto the king, and fel downe on her face to the ground, and did obeysance, and sayd, Helpe, O King.

(2Sa 14:5) Then the King sayd vnto her, What aileth thee? And she answered, I am in deede a widow, and mine husband is dead:

(2Sa 14:6) And thine handmayd had two sonnes, and they two stroue together in the fielde: (and there was none to part them) so the one smote the other, and slew him.

(Notes Reference) And thy handmaid had two (c) sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him.

(2Sa 14:7) And beholde, the whole familie is risen against thine handmayde, and they sayde, Deliuer him that smote his brother, that we may kill him for the soule of his brother whome hee slewe, that we may destroy the heire also: so they shall quenche my sparkle which is left, and shall not leaue to mine husband neither name nor posteritie vpon the earth.

(Notes Reference) And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the (d) life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband [neither] name nor remainder upon the earth.

(d) Because he has slain his brother he ought to be slain according to the law, (Gen 9:6; Exo 21:12).

(2Sa 14:8) And the King said vnto the woman, Go to thine house, and I wil giue a charge for thee.

(2Sa 14:9) Then the woman of Tekoah said vnto the King, My lord, O King, this trespas be on me, and on my fathers house, and the King and his throne be giltlesse.

(Notes Reference) And the woman of Tekoah said unto the king, My lord, O king, the (e) iniquity [be] on me, and on my father's house: and the king and his throne [be] guiltless.

(e) Concerning the breach of the Law which punishes blood, let me bear the blame.

(2Sa 14:10) And the King sayde, Bring him to me that speaketh against thee, and he shall touche thee no more.

(2Sa 14:11) Then said she, I pray thee, let the King remember the Lord thy God, that thou wouldest not suffer many reuengers of blood to destroy, lest they slay my sonne. And he answered, As the Lord liueth, there shall not one heare of thy sonne fall to the earth.

(Notes Reference) Then said she, I pray thee, let the king (f) remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth.

(f) Swear that they will not revenge the blood, which are many in number.

(2Sa 14:12) Then the woman said, I pray thee, let thine handmayde speake a worde to my lord the King. And he sayd, Say on.

(2Sa 14:13) Then the woman sayde, Wherefore then hast thou thought such a thing against the people of God? or why doeth the King, as one which is faultie, speake this thing, that he will not bring againe his banished?

(Notes Reference) And the woman said, Wherefore then hast thou (g) thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.

(g) Why do you give contrary sentence to your son Absalom?

(2Sa 14:14) For we must needes dye, and we are as water spilt on the ground, which cannot be gathered vp againe: neither doeth God spare any person, yet doeth he appoynt meanes, not to cast out from him, him that is expelled.

(Notes Reference) For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise (h) means, that his banished be not expelled from him.

(h) God has often provided ways (as sanctuaries) to save them, whom man judges worthy of death.

(2Sa 14:15) Nowe therefore that I am come to speake of this thing vnto my lord the King, the cause is that the people haue made me afrayd: therefore thine handmayde sayd, Nowe will I speake vnto the King: it may be that the King will perfourme the request of his handmayde.

(Notes Reference) Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people (i) have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

(i) For I thought they would kill my son.

(2Sa 14:16) For the King wil heare, to deliuer his handmayde out of the hande of the man that woulde destroy mee, and also my sonne from the inheritance of God.

(2Sa 14:17) Therefore thine handmaid sayd, The word of my lord the King shall now be comfortable: for my lorde the King is euen as an Angel of God in hearing of good and bad: therefore the Lord thy God be with thee.

(Notes Reference) Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an (k) angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

(k) Is of great wisdom to discern right from wrong.

(2Sa 14:18) Then the King answered, and said vnto the woman, Hide not from me, I pray thee, the thing that I shall aske thee. And the woman sayde, Let my lord the King now speake.

(2Sa 14:19) And the King said, Is not the hand of Ioab with thee in all this? Then the woman answered, and sayd, As thy soule liueth, my lord the King, I will not turne to the right hande nor to the left, from ought that my lorde the King hath spoken: for euen thy seruant Ioab bade mee, and he put all these wordes in the mouth of thine handmayde.

(Notes Reference) And the king said, [Is not] (l) the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

(l) Have you not done this by the counsel of Joab.

(2Sa 14:20) For to the intent that I should chage the forme of speach, thy seruant Ioab hath done this thing: but my lord is wise according to the wisdome of an Angel of God to vnderstande all things that are in the earth.

(Notes Reference) To fetch about this (m) form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.

(m) By speaking further in a parable than plainly.

(2Sa 14:21) And the King sayde vnto Ioab, Beholde nowe, I haue done this thing: go then, and bring the yong man Absalom againe.

(Notes Reference) And the king said unto Joab, Behold now, I have (n) done this thing: go therefore, bring the young man Absalom again.

(n) I have granted your request.

(2Sa 14:22) And Ioab fell to the grounde on his face, and bowed himselfe, and thanked the King. Then Ioab sayde, This day thy seruant knoweth, that I haue found grace in thy sight, my lord the King, in that the King hath fulfilled the request of his seruant.

(2Sa 14:23) And Ioab arose, and went to Geshur, and brought Absalom to Ierusalem.

(2Sa 14:24) And the King sayde, Let him turne to his owne house, and not see my face. So Absalom turned to his owne house, and saw not the Kings face.

(Notes Reference) And the king said, Let him (o) turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

(o) Covering by this his affection, and showing some part of justice to please the people.

(2Sa 14:25) Nowe in all Israel there was none to be so much praysed for beautie as Absalom: from the sole of his foote euen to the toppe of his head there was no blemish in him.

(2Sa 14:26) And when he polled his head, (for at euery yeeres ende he polled it: because it was too heauie for him, therefore he polled it) he weyghed the heare of his head at two hundreth shekels by the Kings weight.

(Notes Reference) And when he polled his head, (for it was at every year's end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred (p) shekels after the king's weight.

(p) Which weighed 6 pounds 4 ounces after half an ounce the shekel.

(2Sa 14:27) And Absalom had three sonnes, and one daughter named Tamar, which was a fayre woman to looke vpon.

(2Sa 14:28) So Absalom dwelt the space of two yeres in Ierusalem, and saw not the Kings face.

(2Sa 14:29) Therefore Absalom sent for Ioab to sende him to the King, but he would not come to him: and when he sent againe, he would not come.

(2Sa 14:30) Therefore he sayde vnto his seruants, Beholde, Ioab hath a fielde by my place, and hath barley therein: go, and set it on fire: and Absaloms seruants set the field on fire.

(Notes Reference) Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it (q) on fire. And Absalom's servants set the field on fire.

(q) The wicked are impatient in their affections, and spare no unlawful means to accomplish them.

(2Sa 14:31) Then Ioab arose, and came to Absalom vnto his house, and sayd vnto him, Wherefore haue thy seruants burnt my field with fire?

(2Sa 14:32) And Absalom answered Ioab, Beholde, I sent for thee, saying, Come thou hither, and I wil send thee to the King for to say, Wherefore am I come from Geshur? It had bene better for me to haue bene there still: nowe therefore let mee see the Kings face: and if there be any trespasse in me, let him kill me.

(Notes Reference) And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king's face; and (r) if there be [any] iniquity in me, let him kill me.

(r) If I have offended by revenging my sister's dishonour: thus the wicked justify themselves in their evil.

(2Sa 14:33) Then Ioab came to the King, and told him: and he called for Absalom, who came to the King, and bowed himselfe to the grounde on his face before the King, and the King kissed Absalom.

Passage 2: Jeremiah 18

(Jer 18:1) The worde which came to Ieremiah from the Lord, saying,

(Jer 18:2) Arise, and go downe into the potters house, and there shall I shewe thee my words.

(Jer 18:3) Then I went downe to the potters house, and behold, he wrought a worke on the wheeles.

(Jer 18:4) And the vessell that he made of clay, was broken in the hand of the potter. so he returned, and made it another vessel, as seemed good to the potter to make it.

(Notes Reference) And the vessel that he made of (a) clay was marred in the hand of the potter: so he made it again another vessel, as it seemed good to the potter to make [it].

(a) As the potter has power over the clay to make what pot he will, or to break them, when he has made them: so have I power over you to do with you as seems good to me, (Isa 45:9; Rom 9:20-21).

(Jer 18:5) Then the worde of the Lord came vnto me, saying,

(Jer 18:6) O house of Israel, cannot I doe with you as this potter, sayth the Lord? beholde, as the clay is in the potters hande, so are you in mine hande, O house of Israel.

(Jer 18:7) I will speake suddenly against a nation or against a kingdome to plucke it vp, and to roote it out and to destroy it.

(Jer 18:8) But if this nation, against whom I haue pronounced, turne from their wickednesse, I will repent of the plague that I thought to bring vpon them.

(Notes Reference) If that nation, against which I have pronounced, shall turn from their evil, I will (b) repent of the evil that I thought to do to them.

(b) When the Scripture attributes repentance to God, it is not that he does contrary to that which he has ordained in his secret counsel: but when he threatens it is a calling to repentance, and when he gives man grace to repent, the threatening (which ever contains a condition in it) takes no place: and this the scripture calls repentance in God, because it so appears to man's judgment.

(Jer 18:9) And I wil speake suddenly concerning a nation, and concerning a kingdome to builde it and to plant it.

(Jer 18:10) But if it do euill in my sight and heare not my voyce, I will repent of ye good that I thought to do for them.

(Jer 18:11) Speake thou nowe therefore vnto the men of Iudah, and to the inhabitants of Ierusalem, saying, Thus saith ye Lord, Behold, I prepare a plague for you, and purpose a thing against you: returne you therefore euery one from his euill way, and make your wayes and your workes good.

(Jer 18:12) But they sayde desperately, Surely wee will walke after our owne imaginations, and doe euery man after the stubburnnesse of his wicked heart.

(Notes Reference) And they said, (c) There is no hope: but we will walk after our own plots, and we will every one do the imagination of his evil heart.

(Jer 18:13) Therefore thus saith the Lord, Aske now among the heathen, who hath heard such thinges? the virgin of Israel hath done very filthily.

(Jer 18:14) Will a man forsake the snowe of Lebanon, which commeth from the rocke of the fielde? or shall the colde flowing waters, that come from another place, be forsaken?

(Notes Reference) Will [a man] leave the snow of Lebanon [which cometh] from the rock of the field? (d) [or] shall the cold flowing waters that come from another place be forsaken?

(d) As no man that has thirst refuses fresh waters which he has at home, to go and seek waters abroad to quench his thirst: so they should not seek help and comfort from strangers and leave God who was present with them.

(Jer 18:15) Because my people hath forgotten me, and haue burnt incense to vanitie, and their prophets haue caused them to stumble in their wayes from the auncient wayes, to walke in the pathes and way that is not troden,

(Notes Reference) Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways [from] the (e) ancient paths, to walk in paths, [in] a way not cast up;

(e) That is, the way of truth which God had taught by his law, (Jer 6:16).

(Jer 18:16) To make their land desolate and a perpetual derision, so that euery one that passeth thereby, shalbe astonished and wagge his head,

(Jer 18:17) I will scatter them with an East winde before the enemie: I will shewe them the backe, and not the face in the day of their destruction.

(Notes Reference) I will scatter them as with an east wind before the enemy; I will show them the back, and (f) not the face, in the day of their calamity.

(f) I will show my anger and not my favour toward them.

(Jer 18:18) Then sayde they, Come, and let vs imagine some deuice against Ieremiah: for the Lawe shall not perish from the Priest, nor counsell from the wise, nor the worde from the Prophet: come, and let vs smite him with the tongue, and let vs not giue heede to any of his words.

(Notes Reference) Then said they, Come, and let us devise plots against Jeremiah; for the law (g) shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the (h) tongue, and let us not give heed to any of his words.

(g) This argument the wicked have always used against the servants of God. The church cannot err: we are the Church, and therefore whoever speaks against us, they ought to die, (1Ki 22:24; Jer 7:4, Jer 20:2; Mal 2:4) and thus the false Church persecutes the true Church, which stands not in outward pomp, and in multitude, but is known by the graces of the Holy Spirit.

(h) Let us slander him and accuse him: for we will be believed.

(Jer 18:19) Hearken vnto mee, O Lord, and heare the voyce of them that contend with me.

(Jer 18:20) Shall euill be recompensed for good? for they haue digged a pit for my soule: remember that I stood before thee, to speake good for the, and to turne away thy wrath from them.

(Jer 18:21) Therefore, deliuer vp their children to famine, and let them drop away by the force of the sworde, and let their wiues be robbed of their children, and be widowes: and let their husbands be put to death, and let their yong men be slayne by the sword in the battell.

(Notes Reference) Therefore (i) deliver their children to the famine, and pour out their [blood] by the force of the sword; and let their wives be bereaved of their children, and [be] widows; and let their men be put to death; [let] their young men [be] slain by the sword in battle.

(i) Seeing the obstinate malice of the adversaries, who grew daily more and more, the prophet being moved with God's Spirit, without any carnal affection prays for their destruction because he knew that it would be to God's glory, and profit of his Church.

(Jer 18:22) Let the crye bee heard from their houses, when thou shalt bring an hoste suddenly vpon them: for they haue digged a pit to take me, and hid snares for my feete.

(Jer 18:23) Yet Lord thou knowest al their counsel against me tendeth to death: forgiue not their iniquitie, neither put out their sinne from thy sight, but let them be ouerthrowen before thee: deale thus with them in the time of thine anger.

Passage 3: Romans 1-2

(Rom 1:1) Paul a seruant of Iesus Christ called to be an Apostle, put apart to preache the Gospel of God,

(Notes Reference) Paul, (1) a (2) (a) servant of Jesus Christ, called [to be] an (b) apostle, (c) separated unto the gospel of God,

(1) The first part of the epistle contains a most profitable preface down to verse six. (2) Paul, exhorting the Romans to give diligent heed to him, in that he shows that he comes not in his own name, but as God's messenger to the Gentiles, entreats them with the weightiest matter that exists, promised long ago by God, by many good witnesses, and now at length indeed performed.

(a) Minister, for this word "servant" is not taken in this place as set against the word "freeman", but rather refers to and declares his ministry and office.

(b) Whereas he said before in a general term that he was a minister, now he comes to a more special name, and says that he is an apostle, and that he did not take this office upon himself by his own doing, but that he was called by God, and therefore in this letter of his to the Romans he is doing nothing but his duty.

(Rom 1:2) (Which he had promised afore by his Prophetes in the holy Scriptures)

(Rom 1:3) Concerning his Sonne Iesus Christ our Lord (which was made of the seede of Dauid according to the flesh,

(Notes Reference) (3) Concerning his (d) Son Jesus Christ our Lord, which was (e) made of the seed of David (f) according to the flesh;

(3) By declaring the sum of the doctrine of the Gospel, he stirs up the Romans to consider well the matter about which he is entreating them: so then he shows that Christ (who is the very substance and sum of the gospel) is the only Son of God the Father, who with regard to his humanity is born of the seed of David, but with regard to his divine and spiritual nature, by which he sanctified himself, is begotten of the Father from everlasting, as also manifestly appears by his mighty resurrection.

(d) This is a plain testimony of the person of Christ, that he is but one, and also a testimony of his two natures, and their properties.

(e) Who received flesh from the virgin who was David's daughter.

(f) As he is man: for this word "flesh", by the figure of speech synecdoche, is taken for man.

(Rom 1:4) And declared mightily to be the Sonne of God, touching the Spirit of sanctification by the resurrection from the dead)

(Notes Reference) And (g) declared [to be] the Son of God with (h) power, according to the spirit of holiness, by the resurrection from the dead:

(g) Shown and made manifest.

(h) The divine and mighty power is set against the weakness of the flesh, for it overcame death.

(Rom 1:5) By whom we haue receiued grace and Apostleship (that obedience might be giuen vnto ye faith) for his Name among al ye Gentiles,

(Notes Reference) (i) By whom we have received (k) grace and apostleship, for (l) obedience to the faith (m) among all nations, for his name:

(i) Of whom.

(k) This marvellous, liberal, and gracious gift, which is given to me, the least of all the saints, to preach, etc.; see (Eph 3:8).

(l) That men through faith might obey God.

(m) For his name's sake.

(Rom 1:6) Among whom ye be also the called of Iesus Christ:

(Notes Reference) Among whom are ye also the (n) called of Jesus Christ:

(n) Who through God's goodness belong to Christ.

(Rom 1:7) To all you that be at Rome beloued of God, called to be Saints: Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(Notes Reference) To all that be in Rome, beloved of God, called [to be] saints: (o) Grace to you and peace from God our Father, and the Lord Jesus Christ.

(o) God's free good will: by "peace" the Hebrews mean a prosperous success in all things.

(Rom 1:8) First I thanke my God through Iesus Christ for you all, because your faith is published throughout the whole world.

(Notes Reference) (4) First, I thank my God through Jesus Christ for you all, that your faith is (p) spoken of throughout the (q) whole world.

(4) He obtains their favourable patience, in that he points out what it is that they can be praised for, and his true apostolic good will toward them, confirmed by taking God himself as witness.

(p) Because your faith is such that it is spoken well of in all churches.

(q) In all churches.

(Rom 1:9) For God is my witnesse (whom I serue in my spirit in the Gospel of his Sonne) that without ceasing I make mention of you

(Notes Reference) For God is my witness, whom I serve with my (r) spirit in the (s) gospel of his Son, that without ceasing I make mention of you always in my prayers;

(r) Very willingly and with all my heart.

(s) In preaching his Son.

(Rom 1:10) Alwayes in my prayers, beseeching that by some meanes, one time or other I might haue a prosperous iourney by the will of God, to come vnto you.

(Rom 1:11) For I long to see you, that I might bestowe among you some spirituall gift, that you might be strengthened:

(Rom 1:12) That is, that I might be comforted together with you, through our mutuall faith, both yours and mine.

(Notes Reference) That is, that (t) I may be comforted together with you by the mutual faith both of you and me.

(t) Though Paul was ever so excellent, yet in teaching the church, he might be instructed by it.

(Rom 1:13) Now my brethren, I would that ye should not be ignorant, how that I haue oftentimes purposed to come vnto you (but haue bene let hitherto) that I might haue some fruite also among you, as I haue among the other Gentiles.

(Rom 1:14) I am detter both to the Grecians, and to the Barbarians, both to the wise men and vnto the vnwise.

(Rom 1:15) Therefore, as much as in me is, I am readie to preach ye Gospel to you also that are at Rome.

(Notes Reference) So, as much as in me is, I am ready to preach the gospel to you that are at (u) Rome also.

(u) He means all those who dwell at Rome, though some of them were not Romans; see the end of the epistle.

(Rom 1:16) For I am not ashamed of the Gospel of Christ: for it is the power of God vnto saluation to euery one that beleeueth, to the Iewe first, and also to the Grecian.

(Notes Reference) For I am not ashamed of the gospel of Christ: (5) for it is the (x) power of God unto salvation to every one that believeth; to the Jew first, and also to the (y) Greek.

(5) This is the second part of the epistle, until the beginning of chapter nine. Now the whole end and purpose of the discussion is this: that is to say, to show that there is but one way to attain unto salvation (which is displayed to us by God in the gospel, and that equally to every nation), and this way is Jesus Christ apprehended by faith.

(x) God's mighty and effectual instrument to save men by.

(y) When this word "Greek" is contrasted with the word "Jew", then it signifies a Gentile.

(Rom 1:17) For by it the righteousnesse of God is reueiled from faith to faith: as it is written, The iust shall liue by faith.

(Notes Reference) (6) For therein is the righteousness of God revealed from (z) faith to faith: (7) as it is written, The just shall live by faith.

(6) The confirmation of the former proposition: we are taught in the gospel that we are instituted before God by faith, which increases daily, and therefore also saved.

(z) From faith, which increases daily. (7) The proof of the first as well as of the second proposition, out of Habakkuk, who attributes and gives to faith both justice and life before God.

(Rom 1:18) For the wrath of God is reueiled from heauen against all vngodlinesse, and vnrighteousnesse of men, which withhold the trueth in vnrighteousnesse.

(Notes Reference) (8) For the wrath of God is revealed from heaven against (a) all ungodliness and unrighteousness of men, who hold the (b) truth in unrighteousness;

(8) Another confirmation of the principal question: all men being considered in themselves, or without Christ, are guilty both of ungodliness and also unrighteousness, and therefore are subject on condemnation: therefore they need to seek righteousness in someone else.

(a) Against all types of ungodliness.

(b) By "truth" Paul means all the light that is left in man since his fall, not as though they being led by this were able to come into favour with God, but that their own reason might condemn them of wickedness both against God and man.

(Rom 1:19) Forasmuch as that, which may be knowe of God, is manifest in them: for God hath shewed it vnto them.

(Notes Reference) (9) Because that which may be known of God is manifest in (c) them; for God hath shewed [it] unto them.

(9) By their ungodliness he proves that although all men have a most clear and evident mirror in which to behold the everlasting and almighty nature of God, even in his creatures, yet they have fallen away from those principles to most foolish and stupid ideas of their own brains, in their worship of God and of what God requires of them.

(Rom 1:20) For the inuisible things of him, that is, his eternal power and Godhead, are seene by ye creation of the worlde, being considered in his workes, to the intent that they should be without excuse:

(Notes Reference) For the invisible things of him from the creation of the world are clearly seen, being (d) understood by the things that are made, [even] his eternal power and Godhead; so that they are without excuse:

(d) You do not see God, and yet you acknowledge him as God by his works; Cicero.

(Rom 1:21) Because that when they knewe God, they glorified him not as God, neither were thankefull, but became vaine in their thoughtes, and their foolish heart was full of darkenesse.

(Notes Reference) Because that, when they knew God, they (e) glorified [him] not as God, neither were thankful; but became (f) vain in their imaginations, and their foolish heart was darkened.

(e) They did not honour him with that honour and service which was appropriate for his everlasting power and Godhead.

(f) As if he said, became so corrupt in themselves.

(Rom 1:22) When they professed themselues to be wise, they became fooles.

(Notes Reference) (g) Professing themselves to be wise, they became fools,

(g) Or, thought themselves.

(Rom 1:23) For they turned the glorie of the incorruptible God to the similitude of the image of a corruptible man, and of birdes, and foure footed beastes, and of creeping things.

(Notes Reference) And changed the glory of the (h) uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

(h) For the true God they substituted another.

(Rom 1:24) Wherefore also God gaue them vp to their hearts lusts, vnto vncleannesse, to defile their owne bodies betweene themselues:

(Notes Reference) (10) Wherefore (i) God also (k) gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

(10) The unrighteousness of men he sets forth first in this, that following their lusts, even against nature, they defiled themselves one with another, by the just judgment of God.

(i) The contempt of religion is the source of all evil.

(k) As a just judge.

(Rom 1:25) Which turned the trueth of God vnto a lie, and worshipped and serued the creature, forsaking the Creator, which is blessed for euer, Amen.

(Rom 1:26) For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.

(Rom 1:27) And likewise also the men left the naturall vse of the woman, and burned in their lust one toward another, and man with man wrought filthinesse, and receiued in themselues such recompence of their errour, as was meete.

(Notes Reference) And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that (l) recompence of their error which was meet.

(l) An appropriate reward and that which they deserved.

(Rom 1:28) For as they regarded not to acknowledge God, euen so God deliuered them vp vnto a reprobate minde, to doe those things which are not conuenient,

(Notes Reference) (11) And even as they did not like to retain God in [their] knowledge, God gave them over to a (m) reprobate mind, to do those things which are not convenient;

(11) He proves the unrighteousness of man by referring to many types of wickedness, from which (if not from all, yet at the least from many of them) no man is altogether free.

(m) To a corrupt and perverse mind, by which it comes to pass that the conscience, having been removed by them, and they having almost no more remorse for sin, run headlong into all types of evil.

(Rom 1:29) Being full of all vnrighteousnesse, fornication, wickednes, couetousnes, maliciousnes, full of enuie, of murder, of debate, of deceit, taking all things in the euill part, whisperers,

(Rom 1:30) Backbiters, haters of God, doers of wrong, proude, boasters, inuenters of euil things, disobedient to parents,

(Rom 1:31) Without vnderstanding, couenant breakers, without naturall affection, such as can neuer be appeased, mercilesse.

(Notes Reference) Without understanding, (n) covenantbreakers, without natural affection, implacable, unmerciful:

(n) Not caring if they keep their covenants and bargains.

(Rom 1:32) Which men, though they knew ye Lawe of God, how that they which comit such things are worthie of death, yet not onely do the same, but also fauour them that doe them.

(Notes Reference) Who knowing the (o) judgment of God, that they which commit such things are worthy of death, not only do the same, but (p) have pleasure in them that do them.

(o) By the "judgment of God" he means that which the philosophers called the "law of nature", and the lawyers themselves termed the "law of nations".

(p) Are companions and partakers with them in their wickedness, and beside that, commend those who do wrong.

(Rom 2:1) Therefore thou art inexcusable, O man, whosoeuer thou art that condemnest: for in that that thou condemnest another, thou condemnest thy selfe: for thou that condemnest, doest the same things.

(Notes Reference) Therefore (1) thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

(1) He convicts those who would seem to be exempt from the rest of men (because they reprehend other men's faults), and says that they are least of all to be excused, for if they were searched well and carefully (as God surely does) they themselves would be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.

(Rom 2:2) But we know that the iudgement of God is according to trueth, against them which comit such things.

(Notes Reference) But we (a) are sure that the judgment of God is according to (b) truth against them which commit such things.

(a) Paul alleges no places of scripture, for he reasons generally against all men: but he brings reasons such that every man is persuaded by them in his mind, so that the devil himself is not able to completely pluck them out.

(b) Considering and judging things correctly, and not by any outward show.

(Rom 2:3) And thinkest thou this, O thou man, that condemnest them which doe such thinges, and doest the same, that thou shalt escape the iudgement of God?

(Rom 2:4) Or despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance?

(Notes Reference) (2) Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

(2) A vehement and grievous crying out against those that please themselves because they see more than others do, and yet are in no way better than others are.

(Rom 2:5) But thou, after thine hardnesse, and heart that canot repent, heapest vp as a treasure vnto thy selfe wrath against the day of wrath, and of the declaration of the iust iudgement of God,

(Notes Reference) But after thy hardness and impenitent heart (c) treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

(Rom 2:6) Who wil reward euery man according to his woorkes:

(Notes Reference) (3) Who will render to every man according to his deeds:

(3) The foundation of the former disputation, that both the Jews and Gentiles together have need of righteousness.

(Rom 2:7) That is, to them which through patience in well doing, seeke glorie, and honour, and immortalitie, euerlasting life:

(Notes Reference) To them who by patient continuance in well doing seek for (d) glory and honour and immortality, eternal life:

(d) Glory which follows good works, which he does not lay out before us as though there were any that could attain to salvation by his own strength, but, he lays this condition of salvation before us, which no man can perform, to bring men to Christ, who alone justifies the believers, as he himself concludes; see (Rom 2:21-22).

(Rom 2:8) But vnto them that are contentious and disobey the trueth, and obey vnrighteousnesse, shalbe indignation and wrath.

(Notes Reference) But unto them that are contentious, and do not obey the (e) truth, but obey unrighteousness, (f) indignation and wrath,

(e) By "truth" he means the knowledge which we naturally have.

(f) God's indignation against sinners, which will quickly be kindled.

(Rom 2:9) Tribulation and anguish shalbe vpon the soule of euery man that doeth euill: of the Iewe first, and also of the Grecian.

(Rom 2:10) But to euery man that doeth good, shalbe glory, and honour, and peace: to the Iew first, and also to the Grecian.

(Rom 2:11) For there is no respect of persons with God.

(Notes Reference) For there is no (g) respect of persons with God.

(g) God does not judge men either by their blood or by their country, either to receive them or to cast them away.

(Rom 2:12) For as many as haue sinned without the Lawe, shall perish also without the Lawe: and as many as haue sinned in the Lawe, shall be iudged by the Lawe,

(Notes Reference) (4) For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

(4) He applies that general accusation against mankind particularly both to the Gentiles and to the Jews.

(Rom 2:13) (For the hearers of the Lawe are not righteous before God: but the doers of the Lawe shalbe iustified.

(Notes Reference) (5) (For not the hearers of the law [are] just before God, but the doers of the law shall be (h) justified.

(5) He prevents an objection which might be made by the Jews whom the law does not excuse, but condemn, because it is not the hearing of the law that justifies, but rather the keeping of it.

(h) Will be pronounced just before God's judgment seat: which is true indeed if any one could be found that had fulfilled the law: but seeing that Abraham was not justified by the law, but by faith, it follows that no man can be justified by works.

(Rom 2:14) For when the Gentiles which haue not the Lawe, doe by nature, the things conteined in the Lawe, they hauing not the Lawe, are a Lawe vnto themselues,

(Notes Reference) (6) For when the Gentiles, which have (i) not the law, do by (k) nature the things contained in the law, these, having not the law, are a law unto themselves:

(6) He prevents an objection which might be made by the Gentiles, who even though they do not have the law of Moses, yet they have no reason why they may excuse their wickedness, in that they have something written in their hearts instead of a law, as men do who forbid and punish some things as wicked, and command and commend other things as good.

(i) Not that they are without any law, but rather the law of the Jews.

(k) Command honest things, and forbid dishonest.

(Rom 2:15) Which shew the effect of the Lawe written in their hearts, their conscience also bearing witnes, and their thoughts accusing one another, or excusing,)

(Notes Reference) Which shew the work of the law (l) written in their hearts, their conscience also bearing witness, and [their] thoughts the mean while accusing or else excusing one another;)

(l) This knowledge is a natural knowledge.

(Rom 2:16) At the day when God shall iudge the secretes of men by Iesus Christ, according to my Gospel.

(Notes Reference) (7) In the day when God shall judge the secrets of men by Jesus Christ according to (m) my gospel.

(7) God defers many judgments, which he will nonetheless execute at their convenient time by Jesus Christ, with a most candid examination, not only of words and deeds, but of thoughts also, be they ever so hidden or secret.

(m) As my doctrine witnesses, which I am appointed to preach.

(Rom 2:17) Beholde, thou art called a Iewe, and restest in the Lawe, and gloriest in God,

(Notes Reference) (8) Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

(8) He proves by the testimony of David, and the other prophets, that God bestows greatest benefits upon the Jews, in giving them also the law, but that they are the most unthankful and unkind of all men.

(Rom 2:18) And knowest his will, and triest the things that dissent from it, in that thou art instructed by the Lawe:

(Notes Reference) And knowest [his] will, and (n) approvest the things that are more excellent, being instructed out of the law;

(n) Can test and discern what things swerve from God's will.

(Rom 2:19) And persuadest thy selfe that thou art a guide of the blinde, a light of them which are in darkenesse,

(Rom 2:20) An instructer of them which lacke discretion, a teacher of the vnlearned, which hast the forme of knowledge, and of the truth in ye Law.

(Notes Reference) An instructor of the foolish, a teacher of babes, which hast the (o) form of knowledge and of the truth in the (p) law.

(o) The way to teach and to form others in the knowledge of the truth.

(p) As though he said that the Jews under a pretence of an outward serving of God, attributed all to themselves, when in reality they did nothing less than observe the Law.

(Rom 2:21) Thou therefore, which teachest another, teachest thou not thy selfe? thou that preachest, A man should not steale, doest thou steale?

(Rom 2:22) Thou that saist, A man should not commit adulterie, doest thou commit adulterie? thou that abhorrest idoles, committest thou sacrilege?

(Rom 2:23) Thou that gloriest in the Lawe, through breaking the Lawe, dishonourest thou God?

(Rom 2:24) For ye Name of God is blasphemed among the Gentiles through you, as it is written.

(Rom 2:25) For circucision verely is profitable, if thou do the Lawe: but if thou be a transgressour of the Lawe, thy circumcision is made vncircumcision.

(Notes Reference) (9) For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

(9) He precisely prevents their objection, who set a holiness in circumcision, and the outward observation of the law: so that he shows that the outward circumcision, if it is separated from the inward, does not justify, and also condemns those who are indeed circumcised, of whom it is required that they fulfil that which circumcision signifies, that is to say, cleanness of the heart and the whole life according to the commandment of the law, so that if there is a man uncircumcised according to the flesh, who is circumcised in heart, he is far better and to be more regarded than any Jew that is circumcised according to the flesh only.

(Rom 2:26) Therefore if the vncircumcision keepe the ordinances of the Lawe, shall not his vncircumcision be counted for circumcision?

(Notes Reference) Therefore if the (q) uncircumcision keep the righteousness of the law, shall not his (r) uncircumcision be counted for circumcision?

(q) This is the figure of speech metonymy, and means "uncircumcised".

(r) The state and condition of the uncircumcised.

(Rom 2:27) And shall not vncircumcision which is by nature (if it keepe the Lawe) condemne thee which by the letter and circumcision art a transgressour of the Lawe?

(Notes Reference) And shall not (s) uncircumcision which is by nature, if it fulfil the law, judge thee, who by the (t) letter and circumcision dost transgress the law?

(s) He who is uncircumcised by nature and race.

(t) Paul often contrasts the letter against the Spirit: but in this place, the circumcision which is according to the letter is the cutting off of the foreskin, but the circumcision of the Spirit is the circumcision of the heart, that is to say, the spiritual result of the ceremony is true holiness and righteousness, by which the people of God are known from profane and heathen men.

(Rom 2:28) For hee is not a Iewe, which is one outwarde: neither is that circumcision, which is outward in the flesh:

(Notes Reference) For he is not a Jew, which is one (u) outwardly; neither [is that] circumcision, which is outward in the flesh:

(u) By the outward ceremony only.

(Rom 2:29) But he is a Iewe which is one within, and the circumcision is of the heart, in the spirite not in the letter, whose praise is not of men, but of God.

(Notes Reference) But he [is] a Jew, which is one inwardly; and circumcision [is that] of the heart, in the (x) spirit, [and] not in the letter; whose praise [is] not of men, but of God.

(x) Whose power is inward, and in the heart.