Read Scripture In A Year: July 29

(2Sa 15:1) After this, Absalom prepared him charets and horses, and fiftie men to runne before him.

(Notes Reference) And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to (a) run before him.

(a) Which were as a guard to set forth his estate.

(2Sa 15:2) And Absalom rose vp early, and stoode hard by the entring in of the gate: and euery man that had any matter, and came to the King for iudgement, him did Absalom call vnto him, and sayde, Of what citie art thou? And he answered, Thy seruant is of one of the tribes of Israel.

(Notes Reference) And Absalom rose up early, and stood beside the way of the gate: and it was [so], that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city [art] thou? And he said, Thy servant [is] of one of the (b) tribes of Israel.

(b) That is, noting of what city or place he was.

(2Sa 15:3) Then Absalom said vnto him, See, thy matters are good and righteous, but there is no man deputed of the King to heare thee.

(2Sa 15:4) Absalom sayd moreouer, Oh that I were made Iudge in the lande, that euery man which hath any matter of controuersie, might come to me, that I might do him iustice.

(Notes Reference) Absalom said moreover, (c) Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice!

(2Sa 15:5) And when any man came neere to him, and did him obeisance, he put forth his hand, and tooke him, and kissed him.

(2Sa 15:6) And on this maner did Absalom to al Israel, that came to the King for iudgement: so Absalom stale the hearts of the men of Israel.

(Notes Reference) And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom (d) stole the hearts of the men of Israel.

(d) By enticing them from his father to himself.

(2Sa 15:7) And after fourtie yeeres, Absalom sayd vnto the King, I pray thee, let me go to Hebron, and render my vowe which I haue vowed vnto the Lord.

(Notes Reference) And it came to pass after (e) forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron.

(e) Counting from the time that the Israelites had asked a king of Samuel.

(2Sa 15:8) For thy seruant vowed a vowe when I remayned at Geshur, in Aram, saying, If the Lord shall bring me againe in deede to Ierusalem, I will serue the Lord.

(Notes Reference) For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will (f) serve the LORD.

(f) By offering a peace-offering, which was lawful to do in any place.

(2Sa 15:9) And the King sayd vnto him, Go in peace. So he arose, and went to Hebron.

(2Sa 15:10) Then Absalom sent spyes throughout all the tribes of Israel, saying, When yee heare the sound of the trumpet, Ye shall say, Absalom reigneth in Hebron.

(2Sa 15:11) And with Absalom went two hundreth men out of Ierusalem, that were called: and they went in their simplicitie, knowing nothing.

(Notes Reference) And with Absalom went two hundred men out of Jerusalem, [that were] (g) called; and they went in their simplicity, and they knew not any thing.

(g) And bid to his feast in Hebron.

(2Sa 15:12) Also Absalom sent for Ahithophel the Gilonite Dauids counseller, from his citie Giloh, while he offred sacrifices: and the treason was great: for the people encreased still with Absalom.

(2Sa 15:13) Then came a messenger to Dauid, saying, The hearts of the men of Israel are turned after Absalom.

(2Sa 15:14) Then Dauid sayd vnto all his seruants that were with him at Ierusalem, Vp, and let vs flee: for we shall not escape from Absalom: make speede to depart, lest he come suddenly and take vs, and bring euill vpon vs, and smite the citie with the edge of the sworde.

(Notes Reference) And David said unto all his servants that [were] with him at Jerusalem, Arise, and let us flee; for we shall not [else] escape from (h) Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword.

(h) Whose heart he saw that Satan had so possessed that he would leave no mischief unattempted.

(2Sa 15:15) And the Kings seruants sayd vnto him, Behold, thy seruants are ready to do according to all that my lord the King shall appoynt.

(2Sa 15:16) So the King departed and all his houshold after him, and the King left ten concubines to keepe the house.

(2Sa 15:17) And the King went forth and all the people after him, and taried in a place farre off.

(Notes Reference) And the king went forth, and all the people after him, and tarried in a place that was (i) far off.

(i) That is, from Jerusalem.

(2Sa 15:18) And all his seruants went about him, and all the Cherethites and all the Pelethites and all the Gittites, euen sixe hudreth men which were come after him from Gath, went before the King.

(Notes Reference) And all his servants passed on beside him; and all the (k) Cherethites, and all the Pelethites, and all the Gittites, six hundred men which came after him from Gath, passed on before the king.

(k) These were as the king's guard, or as some write, his counsellors.

(2Sa 15:19) Then sayde the King to Ittai the Gittite, Wherefore commest thou also with vs? Returne aud abide with the King, for thou art a stranger: depart thou therefore to thy place.

(Notes Reference) Then said the king to (l) Ittai the Gittite, Wherefore goest thou also with us? return to thy place, and abide with the king: for thou [art] a stranger, and also an exile.

(l) Who as some write was the king's son of Gath.

(2Sa 15:20) Thou camest yesterday, and should I cause thee to wander to day and go with vs? I will goe whither I can: therefore returne thou and cary againe thy brethren: mercy and trueth be with thee.

(Notes Reference) Whereas thou camest [but] yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy (m) brethren: mercy and (n) truth [be] with thee.

(m) Meaning, those of his family.

(n) God require of you your friendship and fidelity.

(2Sa 15:21) And Ittai answered the King, and sayde, As the Lord liueth, and as my lord the King liueth, in what place my lord the King shalbe, whether in death or life, euen there surely will thy seruant bee.

(2Sa 15:22) Then Dauid sayd to Ittai, Come, and go forward. And Ittai the Gittite went, and all his men, and all the children that were with him.

(2Sa 15:23) And all the countrey wept with a loude voyce, and all the people went forward, but the King passed ouer the brooke Kidron: and all the people went ouer toward the way of ye wildernes.

(Notes Reference) And all the country wept with a loud voice, and (o) all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness.

(o) That is, the four hundred men.

(2Sa 15:24) And lo, Zadok also was there, and all the Leuites with him, bearing the Arke of the couenant of God: and they set downe the Arke of God, and Abiathar went vp vntill the people were all come out of the citie.

(Notes Reference) And lo Zadok also, and all the Levites [were] with him, (p) bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went (q) up, until all the people had done passing out of the city.

(p) Which was the charge, of the Kohathites, (Num 4:4).

(q) To stand by the ark.

(2Sa 15:25) Then the King said vnto Zadok, Carie the Arke of God againe into the citie: if I shall finde fauour in the eyes of the Lord, he will bring me againe, and shewe me both it, and the Tabernacle thereof.

(2Sa 15:26) But if he thus say, I haue no delite in thee, behold, here am I, let him doe to me as seemeth good in his eyes.

(Notes Reference) But if he thus say, I have no delight in thee; behold, (r) [here am] I, let him do to me as seemeth good unto him.

(r) The faithful in all their afflictions show themselves obedient to God's will.

(2Sa 15:27) The King sayde againe vnto Zadok the Priest, Art not thou a Seer? returne into the citie in peace, and your two sonnes with you: to wit, Ahimaaz thy sonne, and Ionathan the sonne of Abiathar.

(2Sa 15:28) Behold, I wil tarie in the fieldes of the wildernesse, vntill there come some worde from you to be tolde me.

(2Sa 15:29) Zadok therefore and Abiathar caried the Arke of God againe to Ierusalem, and they taried there.

(2Sa 15:30) And Dauid went vp the mount of oliues and wept as he went vp, and had his head couered, and went barefooted: and al the people that was with him, had euery man his head couered, and as they went vp, they wept.

(Notes Reference) And David went up by the ascent of [mount] Olivet, and wept as he went up, and had his head (s) covered, and he went barefoot: and all the people that [was] with him covered every man his head, and they went up, weeping as they went up.

(s) With ashes and dust in sign of sorrow.

(2Sa 15:31) Then one tolde Dauid, saying, Ahithophel is one of them that haue cospired with Absalom: and Dauid sayde, O Lord, I pray thee, turne the counsell of Ahithophel into foolishnesse.

(Notes Reference) And [one] told David, saying, Ahithophel [is] among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the (t) counsel of Ahithophel into foolishness.

(t) The counsel of the crafty worldlings does more harm than the open force of the enemy.

(2Sa 15:32) Then Dauid came to the toppe of the mount where he worshipped God: and beholde, Hushai the Archite came against him with his coate torne, and hauing earth vpon his head.

(2Sa 15:33) Vnto whom Dauid sayd, If thou goe with me, thou shalt be a burthen vnto me.

(2Sa 15:34) But if thou returne to the citie, and say vnto Absalom, I wil be thy seruant, O King, (as I haue bene in time past thy fathers seruant, so will I now be thy seruant) then thou mayest bring me the counsell of Ahithophel to nought.

(Notes Reference) But if thou return to the city, and say unto Absalom, I will be thy (u) servant, O king; [as] I [have been] thy father's servant hitherto, so [will] I now also [be] thy servant: then mayest thou for me defeat the counsel of Ahithophel.

(u) Though Hushai was deceitful here at the king's request, we may not use this example to excuse our deceit.

(2Sa 15:35) And hast thou not there with thee Zadok and Abiathar the Priests? therefore what so euer thou shalt heare out of the Kings house, thou shalt shew to Zadok and Abiathar the Priests.

(2Sa 15:36) Beholde, there are with them their two sonnes: Ahimaaz Zadoks sonne, and Ionathan Abiathars sonne: by them also shall ye send me euery thing that ye can heare.

(2Sa 15:37) So Hushai Dauids friend went into the citie: and Absalom came into Ierusalem.

Passage 2: Jeremiah 19

(Jer 19:1) Thus sayth the Lord, Goe, and buy an earthen bottel of a potter, and take of the ancients of the people, and of the ancients of the Priests,

(Jer 19:2) And goe forth vnto the valley of Ben-hinnom, which is by the entrie of the East gate: and thou shalt preache there the wordes, that I shall tell thee,

(Jer 19:3) And shalt say, Heare yee the worde of the Lord, O Kings of Iudah, and inhabitantes of Ierusalem, Thus sayth the Lord of hostes, the God of Israel, Behold, I will bring a plague vpon this place, the which whosoeuer heareth, his eares shall tingle.

(Notes Reference) And say, Hear ye the word of the LORD, O (a) kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, which whoever heareth, his ears shall (b) tingle.

(a) By kings here and in other places are meant counsellors and governors of the people; who he calls the ancients, (Jer 19:1).

(b) Read of this phrase in (1Sa 3:11).

(Jer 19:4) Because they haue forsaken me, and prophaned this place, and haue burnt incense in it vnto other gods, whome neyther they, nor their fathers haue knowen, nor the Kings of Iudah (they haue filled this place also with the blood of innocents,

(Jer 19:5) And they haue built the hie places of Baal, to burne their sonnes with fire for burnt offrings vnto Baal, which I commanded not, nor spake it, neither came it into my minde)

(Notes Reference) They have built also the high places of Baal, to burn their sons with fire [for] burnt offerings to Baal, which I (c) commanded not, nor spoke [it], neither came [it] into my mind:

(Jer 19:6) Therefore behold, the dayes come, sayth the Lord, that this place shall no more be called Topheth, nor ye valley of Ben-hinnom, but the valley of slaughter.

(Notes Reference) Therefore, behold, the days come, saith the LORD, that this place shall no more be called (d) Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.

(d) Read (Jer 7:31; 2Ki 23:10; Isa 30:33).

(Jer 19:7) And I will bring the counsell of Iudah and Ierusalem to nought in this place, and I will cause them to fall by the sword before their enemies, and by the hand of them that seeke their liues: and their carkeises will I giue to be meate for ye foules of the heauen, and to the beastes of the fielde.

(Jer 19:8) And I will make this citie desolate and an hissing, so that euery one that passeth thereby, shalbe astonished and hisse because of all ye plagues thereof.

(Jer 19:9) And I will feede the with the flesh of their sonnes and with the flesh of their daughters, and euery one shall eate the flesh of his friende in the siege and straitnesse, wherewith their enemies that seeke their liues, shall hold them strait.

(Jer 19:10) Then shalt thou breake the bottell in the sight of the men that go with thee,

(Jer 19:11) And shalt say vnto them, Thus saith ye Lord of hostes, Euen so will I breake this people and this citie, as one breaketh a potters vessell, that cannot be made whole againe, and they shall bury them in Topheth till there be no place to bury.

(Notes Reference) And shalt say to them, Thus saith the LORD of hosts; Even so will I break this people and this city, as [one] breaketh a (e) potter's vessel, that cannot be made whole again: and they shall bury [them] in Tophet, till [there be] no place to bury.

(e) This visible sign was to confirm them concerning the assurance of this plague, which the Lord threatened by his prophet.

(Jer 19:12) Thus will I doe vnto this place, sayth the Lord, and to the inhabitantes thereof, and I will make this citie like Topheth.

(Jer 19:13) For the houses of Ierusalem, and the houses of the Kings of Iudah shalbe defiled as the place of Topheth, because of al the houses vpon whose roofes they haue burnt incense vnto all the host of heauen, and haue powred out drinke offerings vnto other gods.

(Notes Reference) And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the (f) houses upon whose (g) roofs they have burned incense to all the host of heaven, and have poured out drink offerings to other gods.

(f) He notes the great rage of the idolaters who left no place free from their abominations, in that they polluted their own houses with it, as we see yet among the papists.

(g) Read (Deu 22:8).

(Jer 19:14) Then came Ieremiah from Topheth, where the Lord had sent him to prophecie, and he stood in the court of the Lordes house, and sayde to all the people,

(Jer 19:15) Thus saith the Lord of hostes, the God of Israel, Beholde, I will bring vpon this citie, and vpon all her townes, all the plagues that I haue pronounced against it, because they haue hardened their neckes, and would not heare my wordes.

Passage 3: Romans 3-4

(Rom 3:1) What is then the preferment of the Iewe? or what is the profite of circumcision?

(Notes Reference) What (1) advantage then hath the Jew? or what profit [is there] of circumcision?

(1) The first address to the Jews, or the first anticipating of an objection by the Jews: what then, are the Jews preferred no more than the Gentiles? Indeed, they are, says the apostle, by the doing of God, for he committed the tables of the covenant to them, so that the unbelief of a few cannot cause the whole nation without exception to be cast away by God, who is true, and who also uses their unworthiness to commend and set forth his goodness.

(Rom 3:2) Much euery maner of way: for chiefly, because vnto them were of credite committed the oracles of God.

(Notes Reference) Much every way: (a) chiefly, because that unto them were committed the (b) oracles of God.

(a) The Jews' state and condition was of principal importance.

(b) Words.

(Rom 3:3) For what, though some did not beleeue? shall their vnbeliefe make the faith of God without effect?

(Notes Reference) For what if some did not (c) believe? shall their unbelief make the (d) faith of God without effect?

(d) The faith that God gave.

(Rom 3:4) God forbid: yea, let God be true, and euery man a lyar, as it is written, That thou mightest be iustified in thy words, and ouercome, when thou art iudged.

(Notes Reference) God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be (e) justified in thy sayings, and mightest overcome (f) when thou art judged.

(e) That your justice might be plainly seen.

(f) Seeing that you showed forth an true token of your righteousness, steadfastness and faith, by preserving him who had broken his covenant.

(Rom 3:5) Now if our vnrighteousnes comend the righteousnes of God, what shall we say? Is God vnrighteous which punisheth? (I speake as a man.)

(Notes Reference) (2) But if our (g) unrighteousness commend the righteousness of God, what shall we say? [Is] God unrighteous who taketh vengeance? (I speak as (h) a man)

(2) Another objection resulting from the former answer: that the justice of God is commended and set forth by our unrighteousness in such a way that God does not therefore forget that he is the judge of the world, and therefore a most severe avenger of unrighteousness.

(g) Treachery, and all the fruits of it.

(h) Therefore I do not speak these words of my own accord, as though this is what I thought, but this is the talk of man's wisdom, which is not subject to the will of God.

(Rom 3:6) God forbid: els how shall God iudge ye world?

(Rom 3:7) For if the veritie of God hath more abounded through my lye vnto his glorie, why am I yet condemned as a sinner?

(Notes Reference) (3) For if the (i) truth of God hath more abounded through my lie unto his glory; why yet am I also judged as a sinner?

(3) A third objection, which adds somewhat to the former: if sins turn out to the glory of God, they are not only not to be punished, but we ought rather to give ourselves to them: and this blasphemy Paul, as he fights to curse and detest it, pronounces it to be a just punishment against such blasphemers.

(i) The truth and unchangingness.

(Rom 3:8) And (as we are blamed, and as some affirme, that we say) why doe we not euil, that good may come thereof? whose damnation is iust.

(Rom 3:9) What then? are we more excellent? No, in no wise: for we haue alreadie prooued, that all, both Iewes and Gentiles are vnder sinne,

(Notes Reference) (4) What then? are we better [than they]? No, in no wise: for we have before proved both Jews and Gentiles, that they are all (k) under sin;

(4) Another answer to the first objection: that the Jews, if they are considered in themselves, are no better than other men are: as it has been long since pronounced by the mouth of the Prophets.

(k) Are guilty of sin.

(Rom 3:10) As it is written, There is none righteous, no not one.

(Rom 3:11) There is none that vnderstandeth: there is none that seeketh God.

(Rom 3:12) They haue all gone out of the way: they haue bene made altogether vnprofitable: there is none that doeth good, no not one.

(Rom 3:13) Their throte is an open sepulchre: they haue vsed their tongues to deceit: the poyson of aspes is vnder their lippes.

(Rom 3:14) Whose mouth is full of cursing and bitternesse.

(Rom 3:15) Their feete are swift to shead blood.

(Rom 3:16) Destruction and calamity are in their waies,

(Rom 3:17) And ye way of peace they haue not knowen.

(Notes Reference) And the (l) way of peace have they not known:

(l) An innocent and peaceable life.

(Rom 3:18) The feare of God is not before their eies.

(Rom 3:19) Now we know that whatsoeuer ye Lawe saieth, it saieth it to them which are vnder ye Law, that euery mouth may bee stopped, and all the world be subiect to the iudgement of God.

(Notes Reference) (5) Now we know that what things soever the (m) law saith, it saith to them who are under the law: that (6) every mouth may be stopped, and all the world may become (n) guilty before God.

(5) He proves that this grievous accusation which is uttered by David and Isaiah correctly refers to the Jews.

(m) The Law of Moses. (6) A conclusion of all the former discussions, from (Rom 1:18) on. "Therefore", says the apostle, "no man can hope to be justified by any law, whether it be that general law, or the particular law of Moses, and therefore to be saved: seeing it appears (as we have already proved) by comparing the law and man's life together, that all men are sinners, and therefore worthy of condemnation in the sight of God."

(n) Be found guilty before God.

(Rom 3:20) Therefore by the woorkes of the Lawe shall no flesh be iustified in his sight: for by the Lawe commeth the knowledge of sinne.

(Notes Reference) Therefore by the (o) deeds of the law there shall no (p) flesh be (q) justified in his (r) sight: for by the law [is] the knowledge of sin.

(o) By those deeds by which the law can be done by us.

(p) Flesh is here taken for man, as in many other places, and furthermore has greater force here: for it is given to show the contrast between God and man: as if one would say, "Man, who is nothing else but a piece of flesh defiled with sin, and God, who is most pure and most perfect in himself."

(q) Absolved before the judgment seat of God.

(r) Paul has in mind a contrasting of the righteousness of before men, be they ever so just, against the justice which can stand before God: now there is no righteousness that can stand before God, except the righteousness of Christ alone.

(Rom 3:21) But nowe is the righteousnesse, of God made manifest without the Lawe, hauing witnes of the Lawe and of the Prophets,

(Notes Reference) (7) But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;

(7) "Therefore", says the apostle, "so that men would not perish, God now exhibits that which he promised from ancient time, that is to say, a way by which we may be instituted and saved before him without the law."

(Rom 3:22) To wit, the righteousnesse of God by the faith of Iesus Christ, vnto all, and vpon all that beleeue.

(Notes Reference) (8) Even the righteousness of God [which is] by faith of (s) Jesus Christ unto all and upon all them that believe: for there is no difference:

(8) The matter, as it were, of this righteousness is Christ Jesus apprehended by faith, and for the sake of righteousness Christ is offered to all people, as without him all people are shut out from the kingdom of God.

(s) Which we give to Jesus Christ, or which rests upon him.

(Rom 3:23) For there is no difference: for all haue sinned, and are depriued of the glorie of God,

(Notes Reference) For all have sinned, and come short of the (t) glory of God;

(t) By the "glory of God" is meant that mark which we all aim for, that is, everlasting life, which consists in our being made partakers of the glory of God.

(Rom 3:24) And are iustified freely by his grace, through the redemption that is in Christ Iesus,

(Notes Reference) (9) Being justified (u) freely by his grace through the redemption that is in Jesus Christ:

(9) Therefore this righteousness which we gain is altogether freely given, for its foundation is upon those things which we have not done ourselves, but rather those things which Christ has suffered for our sakes, to deliver us from sin.

(u) By his free gift, and liberality.

(Rom 3:25) Whom God hath set forth to be a reconciliation through faith in his blood to declare his righteousnes, by the forgiuenesse of the sinnes that are passed,

(Notes Reference) (10) Whom God hath set forth [to be] a propitiation through faith in his (x) blood, to declare his righteousness for the remission of sins that (y) are past, through the (z) forbearance of God;

(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.

(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.

(y) Of those sins which we committed when we were his enemies.

(z) Through his patience, and his enduring nature.

(Rom 3:26) Through the patience of God, to shewe at this time his righteousnesse, that hee might be iust, and a iustifier of him which is of the faith of Iesus.

(Notes Reference) To declare, [I say], (a) at this time his righteousness: that he might be (b) just, and the (c) justifier of him which (d) believeth in Jesus.

(a) That is, when Paul wrote this.

(b) That he might be found exceedingly truth and faithful.

(d) Of the number of those who by faith lay hold upon Christ: contrary to whom are those who seek to be saved by circumcision, that is by the law.

(Rom 3:27) Where is then the reioycing? It is excluded. By what Lawe? of woorkes? Nay: but by the Lawe of faith.

(Notes Reference) (11) Where [is] boasting then? It is excluded. By what (e) law? of works? Nay: but by the law of faith.

(11) An argument to prove this conclusion, that we are justified by faith without works, taken from the result of justification. The result of justification is the glory of God alone: therefore we are justified by faith without works: for if we were justified either by our own works alone, or partly by faith and partly by works, the glory of this justification would not be wholly given to God.

(e) By what doctrine? Now the doctrine of works has this condition attached to it, that is, "if you do", and the doctrine of faith has this condition, that is, "if you believe".

(Rom 3:28) Therefore we conclude, that a man is iustified by faith, without the workes of the Lawe.

(Rom 3:29) God, is he the God of the Iewes onely, and not of the Gentiles also? Yes, euen of the Gentiles also.

(Notes Reference) (12) [Is he] the God of the (f) Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

(12) Another absurd argument: if justification depended upon the law of Moses, then God would be a Saviour to the Jews only. Again, if he would save the Jews after one manner, and the Gentiles after another, he would not be consistent. Therefore he will justify both of them after the very same manner, that is to say, by faith. Moreover, this argument must be joined to that which follows next, so that his conclusion may be firm and evident.

(f) God is said to be their God, after the manner of the scripture, whom he loves and cares for.

(Rom 3:30) For it is one God, who shall iustifie circumcision of faith, and vncircumcision through faith.

(Notes Reference) Seeing [it is] one God, which shall justify (g) the circumcision by faith, and uncircumcision through faith.

(g) The circumcised.

(Rom 3:31) Doe we then make the Lawe of none effect through faith? God forbid: yea, we establish the Lawe.

(Notes Reference) (13) Do we then make (h) void the law through faith? God forbid: yea, we (i) establish the law.

(13) The taking away of an objection: yet the law is not therefore taken away, but is rather established, as it will be declared in its proper place.

(h) Vain, void, to no purpose, and of no power.

(i) We make the law effectual and strong.

(Rom 4:1) What shall we say then, that Abraham our father hath found concerning the flesh?

(Notes Reference) What (1) shall we then say that Abraham our father, as pertaining to the (a) flesh, hath found?

(1) A new argument of great weight, taken from the example of Abraham the father of all believers: and this is the proposition: if Abraham is considered in himself by his works, he has deserved nothing with which to rejoice with God.

(a) By works, as is evident from the next verse.

(Rom 4:2) For if Abraham were iustified by workes, he hath wherein to reioyce, but not with God.

(Notes Reference) (2) For if Abraham were justified by works, he hath [whereof] to glory; but not before God.

(2) A preventing of an objection. Abraham may well rejoice and extol himself among men, but not with God.

(Rom 4:3) For what saith the Scripture? Abraham beleeued God, and it was counted to him for righteousnesse.

(Notes Reference) (3) For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.

(3) A confirmation of the proposition: Abraham was justified by imputation of faith, and therefore freely, without any regard being give to his works.

(Rom 4:4) Nowe to him that worketh, the wages is not counted by fauour, but by dette:

(Notes Reference) (4) Now to him that (b) worketh is the reward not (c) reckoned of grace, but of debt.

(4) The first proof of the confirmation, taken from opposites: to him who deserves anything by his labour, the wages are not counted as favour, but as debt: but to him that has done nothing but believe in him who freely promises, faith is imputed.

(b) To him that has deserved anything from his work.

(Rom 4:5) But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.

(Notes Reference) But to him that worketh not, but believeth on him that (d) justifieth the ungodly, his faith is counted for righteousness.

(d) That makes him who is wicked in himself to be just in Christ.

(Rom 4:6) Euen as Dauid declareth the blessednesse of the man, vnto whom God imputeth righteousnes without workes, saying,

(Notes Reference) (5) Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,

(5) Another proof of the same confirmation: David puts blessedness as a part of the free pardon of sins, and therefore justification also.

(Rom 4:7) Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered.

(Rom 4:8) Blessed is the man, to whom the Lord imputeth not sinne.

(Rom 4:9) Came this blessednesse then vpon the circumcision onely, or vpon the vncircumcision also? For we say, that faith was imputed vnto Abraham for righteousnesse.

(Notes Reference) (6) [Cometh] this (e) blessedness then upon the circumcision [only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

(6) A new proposition: that this manner of justification belongs both to uncircumcised and also to the circumcised, as is declared in the person of Abraham.

(e) This saying of David, in which he pronounces them as blessed.

(Rom 4:10) Howe was it then imputed? when he was circumcised, or vncircumcised? not when he was cricumcised, but when he was vncircumcised.

(Notes Reference) (7) How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.

(7) He proves that it belongs to the uncircumcised (for there was no doubt of the circumcised) in this way: Abraham was justified in uncircumcision, therefore this justification belongs also to the uncircumcised. Nay, it does not belong to the circumcised, in respect of the circumcision, much less are the uncircumcised shut out from it because of their uncircumcision.

(Rom 4:11) After, he receiued the signe of circumcision, as the seale of the righteousnesse of ye faith which he had, when he was vncircumcised, that he should be the father of all them that beleeue, not being circumcised, that righteousnesse might be imputed to them also,

(Notes Reference) (8) And he received the (f) sign of circumcision, a (g) seal of the righteousness of the faith which [he had yet] being uncircumcised: (9) that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:

(8) A preventing of an objection: why then was Abraham circumcised, if he was already justified? That the gift of righteousness (he says) might be confirmed in him.

(f) Circumcision, which is a sign: as we say the "ordinance of baptism", for "baptism", which is a ordinance.

(g) Circumcision was previously called a sign, with respect to the outward ceremony. Now Paul shows the force and substance of that sign. That is, to what end it is used, that is, not only to signify, but also to seal up the righteousness of faith. By this we come to possess Christ himself: for the Holy Spirit works that inwardly indeed, which the ordinances being joined with the word, represent. (9) An applying of the example of Abraham to the uncircumcised believers, whose father he also makes Abraham.

(Rom 4:12) And the father of circumcision, not vnto them onely which are of the circumcision, but vnto them also that walke in the steppes of the faith of our father Abraham, which he had when he was vncircumcised.

(Notes Reference) (10) And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which [he had] being [yet] uncircumcised.

(10) An applying of the same example to the circumcised believers, whose father is Abraham, but yet by faith.

(Rom 4:13) For the promise that he should be the heire of the worlde, was not giuen to Abraham, or to his seede, through the Lawe, but through the righteousnesse of faith.

(Notes Reference) (11) For the promise, that he should be the (h) heir of the world, [was] not to Abraham, or to his seed, through the (i) law, but through the righteousness of faith.

(11) A reason why the seed of Abraham is to be considered to be by faith, because Abraham himself through faith was made partaker of the promise by which he was made the father of all nations.

(h) That all the nations of the world should be his children: or by the "world" may be understood the land of Canaan.

(i) For works that he had done, or upon this condition, that he should fulfil the Law.

(Rom 4:14) For if they which are of the Lawe, be heires, faith is made voide, and the promise is made of none effect.

(Notes Reference) (12) For if they which are of the (k) law [be] heirs, faith is made void, and the promise made of none effect:

(12) A double confirmation of that reason: the one is that the promise cannot be apprehended by the law, and that if it could it would be made of no effect: the other, that the condition of faith would be joined in vain to the promise if it could be apprehended by works.

(k) If they are heirs who have fulfilled the law.

(Rom 4:15) For the Lawe causeth wrath: for where no Lawe is, there is no transgression.

(Notes Reference) (13) Because the law worketh wrath: for where no law is, [there is] no transgression.

(13) A reason of the first confirmation, why the promise cannot be apprehended by the law: because the law does not reconcile God and us, but rather proclaims his anger against us, because no man can fully keep it.

(Rom 4:16) Therefore it is by faith, that it might come by grace, and the promise might be sure to all the seede, not to that onely which is of the Lawe: but also to that which is of the faith of Abraham, who is the father of vs all,

(Notes Reference) (14) Therefore [it is] of faith, that [it might be] by grace; to the end the promise might be sure to all the (l) seed; (15) not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all,

(14) The conclusion of this argument: the salvation and justification of the posterity of Abraham (that is, of the Church which is composed of all believers) proceeds from faith which lays hold on the promise made to Abraham, and which promise Abraham himself first of all laid hold on.

(l) To all the believers.

(15) That is to say, not only of those who believe and are also circumcised according to the law, but of those also who without circumcision and with respect of faith only, are counted among the children of Abraham.

(Rom 4:17) (As it is written, I haue made thee a father of many nations) euen before God whom he beleeued, who quickeneth the dead, and calleth those thinges which be not, as though they were.

(Notes Reference) (As it is written, I have made thee a (16) father of many nations,) before him whom he believed, [even] (m) God, who (n) quickeneth the dead, and (o) calleth those things which be not as though they were.

(16) This fatherhood is spiritual, depending only upon the power of God, who made the promise.

(m) Before God, that is by membership in his spiritual family, which has a place before God, and makes us acceptable to God.

(n) Who restores to life.

(o) With whom those things are already, which as yet are not indeed, as he can with a word make what he wishes out of nothing.

(Rom 4:18) Which Abraham aboue hope, beleeued vnder hope, that he should be the father of many nations: according to that which was spoken to him, So shall thy seede be.

(Notes Reference) (17) Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.

(17) A description of true faith wholly resting in the power of God, and his good will, set forth in the example of Abraham.

(Rom 4:19) And he not weake in the faith, considered not his owne bodie, which was nowe dead, being almost an hundreth yeere olde, neither the deadnes of Saraes wombe.

(Notes Reference) And being (p) not weak in faith, he considered not his own body now (q) dead, when he was about an hundred years old, neither yet the deadness of Sara's womb:

(p) Very strong and steadfast.

(q) Void of strength, and unfit to have children.

(Rom 4:20) Neither did he doubt of the promise of God through vnbeliefe, but was strengthened in the faith, and gaue glorie to God,

(Notes Reference) He staggered not at the promise of God through unbelief; but was strong in faith, giving (r) glory to God;

(r) Acknowledged and praised God, as most gracious and true.

(Rom 4:21) Being fully assured that he which had promised, was also able to doe it.

(Notes Reference) And being (s) fully persuaded that, what he had promised, he was able also to perform.

(s) A description of true faith.

(Rom 4:22) And therefore it was imputed to him for righteousnesse.

(Rom 4:23) Nowe it is not written for him onely, that it was imputed to him for righteousnesse,

(Notes Reference) (18) Now it was not written for his sake alone, that it was imputed to him;

(18) The rule of justification is always the same, both in Abraham, and in all the faithful: that is to say, faith in God, who after there was made a full satisfaction for our sins in Christ our mediator, raised him from the dead, that we also being justified, might be saved in him.

(Rom 4:24) But also for vs, to whom it shalbe imputed for righteousnesse, which beleeue in him that raised vp Iesus our Lord from the dead,

(Rom 4:25) Who was deliuered to death for our sinnes, and is risen againe for our iustification.

(Notes Reference) Who was delivered for our (t) offences, and was raised again for our justification.

(t) To pay the ransom for our sins.