Passage 1: 2 Samuel 17
(2Sa 17:1) Moreouer Ahithophel said to Absalom, Let me chuse out now twelue thousand men, and I will vp and follow after Dauid this night,
(Notes Reference) Moreover Ahithophel said unto Absalom, (a) Let me now choose out twelve thousand men, and I will arise and pursue after David this night:
(a) The wicked are so greedy to execute their malice, that they leave no opportunity that may further the same.
(2Sa 17:2) And I will come vpon him: for he is wearie, and weake handed: so I will feare him, and all the people that are with him, shall flee, and I will smite the King onely,
(2Sa 17:3) And I will bring againe all the people vnto thee, and when all shall returne, ( the man whome thou seekest being slaine) all the people shalbe in peace.
(Notes Reference) And I will bring back all the people unto thee: (b) the man whom thou seekest [is] as if all returned: [so] all the people shall be in peace.
(b) Meaning David.
(2Sa 17:4) And the saying pleased Absalom well, and all the Elders of Israel.
(2Sa 17:5) Then said Absalom, Call now Hushai the Archite also, and let vs heare likewise what he sayth.
(2Sa 17:6) So when Hushai came to Absalom, Absalom spake vnto him, saying, Ahithophel hath spoken thus: shall we doe after his saying, or no? tell thou.
(2Sa 17:7) Hushai then answered vnto Absalom, The counsel that Ahithophel hath giuen, is not good at this time.
(Notes Reference) And Hushai said unto Absalom, The counsel that Ahithophel hath given [is] not (c) good at this time.
(c) Hushai shows himself faithful to David, in that he reproves this wicked counsel and purpose.
(2Sa 17:8) For, said Hushai, thou knowest thy father, and his men, that they be strong men, and are chafed in minde as a beare robbed of her whelps in the fielde: also thy father is a valiant warrier, and will not lodge with the people.
(2Sa 17:9) Behold, he is hid now in some caue, or in some place: and though some of them be ouerthrowen at the first, yet the people shall heare, and say, The people that follow Absalom, be ouerthrowen.
(2Sa 17:10) Then he also that is valiant whose heart is as the heart of a lion, shall shrinke and faint: for all Israel knoweth, that thy father is valiant, and they which be with him, stout men.
(2Sa 17:11) Therefore my counsell is, that all Israel be gathered vnto thee, from Dan euen to Beer-sheba as the sand of the sea in nomber, and that thou goe to battell in thine owne person.
(2Sa 17:12) So shall we come vpon him in some place, where we shall finde him, and we will vpon him as the dewe falleth on the ground: and of all the men that are with him, wee will not leaue him one.
(2Sa 17:13) Moreouer if he be gotten into a citie, then shall all the men of Israel bring ropes to that citie, and we will draw it into the riuer, vntill there be not one small stone founde there.
(2Sa 17:14) Then Absalom and all the men of Israel sayde, The counsel of Hushai the Archite is better, then the counsell of Ahithophel: for the Lord had determined to destroy the good counsell of Ahithophel, that the Lord might bring euill vpon Absalom.
(Notes Reference) And Absalom and all the men of Israel said, The counsel of Hushai the Archite [is] better than the counsel of Ahithophel. For the LORD had appointed to defeat the (d) good counsel of Ahithophel, to the intent that the LORD might (e) bring evil upon Absalom.
(d) That counsel which seemed good at first to Absalom, (2Sa 17:4).
(e) For by the counsel of Hushai, he went to the battle, where he was destroyed.
(2Sa 17:15) Then said Hushai vnto Zadok and to Abiathar the Priests, Of this and that maner did Ahithophel and the Elders of Israel counsell Absalom: and thus and thus haue I counseled.
(2Sa 17:16) Now therefore sende quickely, and shewe Dauid, saying, Tarie not this night in the fieldes of the wildernesse, but rather get thee ouer, lest the King be deuoured and all the people that are with him.
(Notes Reference) Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass (f) over; lest the king be swallowed up, and all the people that [are] with him.
(f) That is, over Jordan.
(2Sa 17:17) Now Ionathan and Ahimaaz abode by En-rogel: (for they might not be seene to come into the citie) and a maid went, and tolde them, and they went and shewed King Dauid.
(Notes Reference) Now Jonathan and Ahimaaz stayed by Enrogel; for they might not be seen to come into the city: and a wench went and told (g) them; and they went and told king David.
(g) Meaning, the message from their fathers.
(2Sa 17:18) Neuerthelesse a yong man sawe them, and tolde it to Absalom. therefore they both departed quickely, and came to a mans house in Bahurim, who had a well in his court, into the which they went downe.
(2Sa 17:19) And the wife tooke and spred a couering ouer the welles mouth, and spred ground corne thereon, that the thing should not be knowen.
(Notes Reference) And (h) the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known.
(h) Thus God sends help to his, in their greatest dangers.
(2Sa 17:20) And when Absaloms seruants came to the wife into the house, they said, Where is Ahimaaz and Ionathan? And the woman answered them, They be gone ouer the brooke of water. And when they had sought them, and could not finde them, they returned to Ierusalem.
(Notes Reference) And when Absalom's servants came to the woman to the house, they said, Where [is] Ahimaaz and Jonathan? And the woman said unto them, They be gone over the (i) brook of water. And when they had sought and could not find [them], they returned to Jerusalem.
(i) The Chaldee text reads: Now they have passed the Jordan.
(2Sa 17:21) And assoone as they were departed, the other came out of the well, and went and tolde King Dauid, and sayde vnto him, Vp, and get you quickely ouer the water: for such counsell hath Ahithophel giuen against you.
(Notes Reference) And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for (k) thus hath Ahithophel counselled against you.
(k) That is, to pursue you with all haste.
(2Sa 17:22) Then Dauid arose, and all the people that were with him, and they went ouer Iorden vntil the dawning of the day, so that there lacked not one of them, that was not come ouer Iorden.
(Notes Reference) Then David arose, and all the people that [were] with him, and they passed over Jordan: (l) by the morning light there lacked not one of them that was not gone over Jordan.
(l) They travelled all night, and by morning had all their company passed over.
(2Sa 17:23) Nowe when Ahithophel sawe that his counsell was not followed, he sadled his asse, and arose, and he went home vnto his citie, and put his houshold in order, and hanged him selfe, and dyed, and was buryed in his fathers graue.
(Notes Reference) And when Ahithophel saw that his counsel was not followed, he saddled [his] ass, and arose, and gat him home to his house, to his city, and put his household in order, and (m) hanged himself, and died, and was buried in the sepulchre of his father.
(m) God's just vengeance even in this life is poured on them who are enemies, traitors, or persecutors of his Church.
(2Sa 17:24) Then Dauid came to Mahanaim. And Absalom passed ouer Iorden, he, and all the men of Israel with him.
(2Sa 17:25) And Absalom made Amasa captaine of the hoste in the stead of Ioab: which Amasa was a mans sonne named Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Ioabs mother.
(Notes Reference) And Absalom made Amasa captain of the host instead of Joab: which Amasa [was] a man's son, whose name [was] Ithra an Israelite, that went in to Abigail the daughter of (n) Nahash, sister to Zeruiah Joab's mother.
(n) Who was also called Jesse, David's father.
(2Sa 17:26) So Israel and Absalom pitched in the land of Gilead.
(2Sa 17:27) And when Dauid was come to Mahanaim, Shobi the sonne of Nahash out of Rabbah of the children of Ammon, and Machir the sonne of Ammiel out of Lo-debar, and Barzelai the Gileadite out of Rogel
(2Sa 17:28) Brought beds, and basens, and earthen vessels, and wheat, and barley, and floure, and parched corne, and beanes, and lentiles, and parched corne.
(Notes Reference) (o) Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched [corn], and beans, and lentiles, and parched [pulse],
(o) God shows himself most liberal to his, when they seem to be utterly destitute.
(2Sa 17:29) And they brought hony, and butter, and sheepe, and cheese of kine for Dauid and for the people that were with him, to eate: for they said, The people is hungry, and wearie, and thirstie in the wildernesse.
Passage 2: Jeremiah 21
(Jer 21:1) The worde which came vnto Ieremiah from the Lord, when king Zedekiah sent vnto him Pashur, the sonne of Malchiah, and Zephaniah, the sonne of Maaseiah the Priest, saying,
(Jer 21:2) Inquire, I pray thee, of the Lord for vs, (for Nebuchad-nezzar King of Babel maketh warre against vs) if so be that the Lord will deale with vs according to all his wonderous workes, that he may returne vp from vs.
(Notes Reference) (a) Enquire, I pray thee, of the LORD for us; for Nebuchadnezzar king of Babylon maketh war against us; it may be that the LORD will deal with us according to all his wondrous works, that he may go up from us.
(a) Not that the king was touched with repentance of his sins and so sought God, as did Hezekiah when he sent for Isaiah, (2Ki 19:1; Isa 37:2) but because the prophet might pray to God to take this present plague away, as Pharaoh sought Moses (Exo 9:28).
(Jer 21:3) Then said Ieremiah, Thus shall you say to Zedekiah,
(Jer 21:4) Thus saith the Lord God of Israel, Behold, I will turne backe the weapons of warre that are in your hands, wherewith ye fight against the King of Babel, and against the Caldeans, which besiege you without the walles, and I will assemble them into the middes of this citie.
(Notes Reference) Thus saith the LORD God of Israel; Behold, I will (b) turn back the weapons of war that [are] in your hands, with which ye fight against the king of Babylon, and [against] the Chaldeans, who besiege you outside the walls, and I will assemble them into the midst of this city.
(b) That is, from your enemies to destroy yourselves.
(Jer 21:5) And I my selfe will fight against you with an outstretched hand, and with a mighty arme, eue in anger and in wrath, and in great indignation.
(Jer 21:6) And I will smite the inhabitants of this citie, both man, and beast: they shall die of a great pestilence.
(Jer 21:7) And after this, sayeth the Lord, I will deliuer Zedekiah the King of Iudah, and his seruants, and the people, and such as are left in this citie, from the pestilence, from the sworde and from the famine into the hande of Nebuchad-nezzar King of Babel, and into the hande of their enemies, and into the hande of those that seeke their liues, and he shall smite them with the edge of the sworde: he shall not spare them, neither haue pitie nor compassion.
(Jer 21:8) And vnto this people thou shalt say, Thus saith the Lord, Beholde, I set before you the way of life, and the way of death.
(Notes Reference) And to this people thou shalt say, Thus saith the LORD; Behold, I set before you the (c) way of life, and the way of (d) death.
(c) By yielding yourselves to Nebuchadnezzar.
(d) By resisting him.
(Jer 21:9) He that abideth in this citie, shall dye by the sword and by the famine, and by the pestilence: but he that goeth out, and falleth to the Caldeans, that besiege you, he shall liue, and his life shalbe vnto him for a pray.
(Notes Reference) He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be to him for a (e) prize.
(e) As a thing recovered from extreme danger, (Jer 37:2, Jer 39:18, Jer 45:5).
(Jer 21:10) For I haue set my face against this citie, for euill and not for good, saith the Lord: it shalbe giuen into the hande of the King of Babel, and he shall burne it with fire.
(Jer 21:11) And say vnto the house of the King of Iudah, Heare ye the worde of the Lord.
(Jer 21:12) O house of Dauid, thus saith the Lord, Execute iudgement in the morning, and deliuer the oppressed out of the hande of the oppressor, lest my wrath go out like fire and burne, that none can quench it, because of the wickednes of your workes.
(Notes Reference) O house of David, thus saith the LORD; Execute judgment (f) in the morning, and deliver [him that is] made desolate out of the hand of the oppressor, lest my fury go out like fire, and burn that none can quench [it], because of the evil of your doings.
(f) Be diligent to do justice.
(Jer 21:13) Beholde, I come against thee, O inhabitant of the valley, and rocke of the plaine, saith the Lord, which say, Who shall come downe against vs? or who shall enter into our habitations?
(Notes Reference) Behold, I [am] against thee, (g) O inhabitant of the valley, [and] rock of the plain, saith the LORD; who say, Who shall come down against us? or who shall enter into our habitations?
(g) Meaning, Jerusalem which was built part on the hill and part in the valley and was compassed about with mountains.
(Jer 21:14) But I will visite you according to the fruite of your workes, saith the Lord, and I will kindle a fire in the forest thereof, and it shall deuoure rounde about it.
(Notes Reference) But I will punish you according to the fruit of your doings, saith the LORD: and I will kindle a fire (h) in its forest, and it shall devour all things around it.
(h) That is, in the houses of it, which stood as thick as trees in the forest.
Passage 3: Romans 7-8
(Rom 7:1) Knowe yee not, brethren, (for I speake to them that knowe the Lawe) that the Lawe hath dominion ouer a man as long as he liueth?
(Notes Reference) Know (1) ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
(1) By expounding the similitude of marriage, he compares together the state of man both before and after regeneration. The law of matrimony, he says, is this, that as long as the husband lives, the marriage remains binding, but if he is dead, the woman may marry again.
(Rom 7:2) For the woman which is in subiection to a man, is bound by the Lawe to the man, while he liueth: but if the man bee dead, shee is deliuered from the lawe of the man.
(Rom 7:3) So then, if while the man liueth, she taketh another man, she shalbe called an adulteresse: but if the man be dead, she is free from the Law, so that shee is not an adulteresse, though shee take another man.
(Notes Reference) So then if, while [her] husband liveth, she be married to another man, she shall be (a) called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
(a) That is, she will be an adulteress, by the consent and judgment of all men.
(Rom 7:4) So yee, my brethren, are dead also to the Law by ye body of Christ, that ye should be vnto an other, euen vnto him that is raised vp from the dead, that we should bring foorth fruite vnto God.
(Notes Reference) (2) Wherefore, my brethren, ye also are become dead to the law by the (b) body of Christ; that ye should be married to another, [even] to him who is raised from the dead, that we should bring forth (c) fruit unto (d) God.
(2) An application of the similitude of marriage. "So", he says, "it is the same with us: for now we are joined to the Spirit, as it were to the second husband, by whom we must bring forth new children: we are dead with regard to the first husband, but with regard to the latter, we are as it were raised from the dead."
(b) That is, in the body of Christ, to show us how intimate and near the fellowship is between Christ and his members.
(c) He calls the children, which the wife has by her husband, fruit.
(d) Which are acceptable to God.
(Rom 7:5) For when we were in ye flesh, the affections of sinnes, which were by the Law, had force in our members, to bring foorth fruit vnto death.
(Notes Reference) (3) For when we (e) were in the flesh, the (f) motions of sins, which were by the (g) law, did (h) work in our members to bring forth fruit unto death.
(3) A declaration of the former saying: for he says that the fleshly desires which the law stirred up in us were in us as if they were a husband, from whom we brought forth very deadly and cursed children: but now that husband is dead, and so consequently, being delivered from the force of that killing law, we have passed into the control of the Spirit, so that we bring forth now, not those rotten and dead children, but rather living children.
(e) When we were in the state of the first marriage, which he calls in the following verse the oldness of the letter.
(f) The motions that urged us to sin, which show their force even in our minds.
(g) He does not say "of the law" but "by the law", because they spring from sin which dwells within us, and take occasion to work in us in this way, by reason of the restraint that the law makes, not that the fault is in the law, but in ourselves. (h) Worked by their strength.
(Rom 7:6) But now we are deliuered from the Lawe, he being dead in whom we were holden, that we should serue in newnesse of Spirite, and not in the oldnesse of the letter.
(Notes Reference) But now we are delivered from the law, that (i) being dead (k) wherein we were (l) held; that we should serve in (m) newness of spirit, and not [in] the oldness of the (n) letter.
(i) As if he said, "The bond which bound us is dead, and has disappeared, in as much that the sin which held us does not have anything to hold us with now."
(k) For this husband is within us.
(l) Satan is an unjust possessor, for he deceitfully brought us into bondage to sin and himself: and yet nonetheless, as long as we are sinners, we sin willingly.
(m) As is appropriate for those who, after the death of their old husband, are joined to the Spirit, the ones whom the Spirit of God has made new men.
(n) By the letter he means the law, with respect to that old condition: for before our will is shaped by the Holy Spirit, the law speaks but to deaf men, and therefore it is dumb and dead to us, with regard to the fulfilling of it.
(Rom 7:7) What shall we say then? Is the Lawe sinne? God forbid. Nay, I knewe not sinne, but by the Lawe: for I had not knowen lust, except the Lawe had sayd, Thou shalt not lust.
(Notes Reference) (4) What shall we say then? [Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known (o) lust, except the law had said, Thou shalt not covet.
(4) An objection: What then? Are the law and sin the same thing, and do they agree together? No, he says: sin is reproved and condemned by the law. But because sin cannot abide to be reproved, and was not in a manner felt until it was provoked and stirred up by the law, it takes occasion by this to be more outrageous, and yet by no fault of the law.
(o) By the word "lust" in this place he does not mean evil lusts themselves, but the fountain from which they come, for the heathen philosophers themselves condemned wicked lusts, though somewhat poorly. But as for the fountain of lust, they could not so much as determine it, and yet it is the very seat of the natural and unclean spot and filth.
(Rom 7:8) But sinne tooke an occasion by ye commandement, and wrought in me all maner of concupiscence: for without the Lawe sinne is dead.
(Notes Reference) But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin [was] (p) dead.
(p) Though sin is in us, yet it is not known as sin, neither does it rage in the same way that it rages after the law is known.
(Rom 7:9) For I once was aliue, without the Law: but when the commandement came, sinne reuiued,
(Notes Reference) (5) For I was alive without the (q) law once: but when the commandment (r) came, sin revived, and I (s) died.
(5) He sets himself before us as an example, in whom all men may behold, first what they are by nature before they earnestly think upon the law of God: that is, stupid, and prone to sin and wickedness, without any true sense and feeling of sin, and second what manner of persons they become, when their conscience is reproved by the testimony of the Law, that is, stubborn and more inflamed with the desire for sin than they ever were before.
(q) When I did not know the law, then I thought that I indeed lived: for my conscience never troubled me, because it was not aware of my disease.
(r) When I began to understand the commandment.
(s) In sin, or by sin.
(Rom 7:10) But I died: and the same commandement which was ordeined vnto life, was found to be vnto me vnto death.
(Rom 7:11) For sinne tooke occasion by the commandement, and deceiued me, and thereby slewe me.
(Rom 7:12) Wherefore the Lawe is holy, and that commandement is holy, and iust, and good.
(Notes Reference) (6) Wherefore the law [is] holy, and the (t) commandment holy, and just, and good.
(6) The conclusion: that the law is holy in itself, and that all the fault is in us, the ones who abuse the law.
(t) Concerning the commandment, not to covet.
(Rom 7:13) Was that then which is good, made death vnto me? God forbid: but sinne, that it might appeare sinne, wrought death in me by that which is good, that sinne might be out of measure sinfull by the commandement.
(Notes Reference) (7) Was then that which is good (u) made death unto me? God forbid. But sin, that it might (x) appear sin, working death in me by that which is good; that sin by the commandment might (y) become exceeding sinful.
(7) The proposition: that the law is not the cause of death, but our corrupt nature being with the law not only discouraged, but also stirred up: and it took occasion by this to rebel, and the more that things are forbidden it, the more it desires them, and the result of this is guiltiness, and occasion of death.
(u) Does it bear the blame for my death?
(x) That sin might show itself to be sin, and betray itself to be that which it is indeed.
(y) As evil as it could be, showing all the venom it could.
(Rom 7:14) For we knowe that the Law is spirituall, but I am carnall, solde vnder sinne.
(Notes Reference) (8) For we know that the law is spiritual: but I am carnal, sold under sin.
(8) The law is the cause of this matter because the it requires a heavenly purity, but when men are born, they are bondslaves of corruption, which they willingly serve.
(Rom 7:15) For I alow not that which I do: for what I would, that do I not: but what I hate, that do I.
(Notes Reference) (9) For that which I do I (10) allow not: for what I (11) would, that do I not; but what I hate, that do I.
(9) He sets himself before us as an example, since he has been regenerated, and in whom may easily appear the strife of the Spirit and the flesh, and therefore of the law of God, and our wickedness. For since the law in a man who has not been regenerated brings forth only death, therefore in him it may easily be accused: but seeing that in a man who is regenerated it brings forth good fruit, it better appears that evil actions proceed not from the law but from sin, that is, from our corrupt nature: and therefore the apostle teaches also what the true use of the law is by reproving sin in the regenerated, unto the end of the chapter: as a little before (that is, from the seventh verse until now) (Rom 7:7-15), he declared the use of it in those who are not regenerated.
(10) The deeds of my life, he says, are not in accordance to my will, rather they are contrary to it. Therefore by the consent of my will with the law, and repugnancy with the deeds of my life, it plainly appears that the law and a properly controlled will induce us to do one thing, but corruption, which also has its seat in the regenerated, another thing.
(11) It is to be noted that the very same man is said to will and not to will, in different respects: that is, he is said to will in that he is regenerated by grace: and not to will in that he is not regenerated, or in that he is in the same state into which he was born. But because the part which is regenerated at length becomes conqueror, therefore Paul, speaking on behalf of the regenerated, speaks in such a way as if the corruption which willingly sins were something outside of a man: although afterward he grants that this evil is in his flesh, or in his members.
(Rom 7:16) If I doe then that which I woulde not, I consent to the Lawe, that it is good.
(Rom 7:17) Nowe then, it is no more I, that doe it, but sinne that dwelleth in me.
(Notes Reference) Now then it is no more I that do it, but (z) sin that dwelleth in me.
(z) That natural corruption, which adheres strongly even to those that are regenerated, and is not completely gone.
(Rom 7:18) For I know, that in me, that is, in my flesh, dwelleth no good thing: for to wil is preset with me: but I find no meanes to perform that which is good.
(Notes Reference) (12) For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but (a) [how] to perform that which is good I find not.
(12) This vice, or sin, or law of sin, wholly possesses those men who are not regenerated, and hinders them or holds those back who are regenerated.
(a) This indeed is appropriate to the man whom the grace of God has made a new man: for where the Spirit is not, how can there be any strife there?
(Rom 7:19) For I doe not the good thing, which I would, but the euil, which I would not, that do I.
(Rom 7:20) Nowe if I do that I would not, it is no more I that doe it, but the sinne that dwelleth in me.
(Rom 7:21) I finde then that when I would doe good, I am thus yoked, that euill is present with me.
(Notes Reference) (13) I find then a law, that, when I would do good, evil is present with me.
(13) The conclusion: as the law of God exhorts to goodness, so does the law of sin (that is, the corruption in which we are born) force us to wickedness: but the spirit, that is, our mind, in that it is regenerated, coexists with the law of God: but the flesh, that is, the whole natural man, is bondslave to the law of sin. Therefore, in short, wickedness and death are not of the law, but of sin, which reigns in those that are not regenerated: for they neither wish to do good, neither do they do good, but they wish and do evil: but in those that are regenerated, it strives against the spirit or law of the mind, so that they cannot live at all as well as they want to, or be as free of sin as they want to.
(Rom 7:22) For I delite in the Law of God, concerning the inner man:
(Notes Reference) For I delight in the law of God after the (b) inward man:
(b) The inner man and the new man are the same, and are compared and contrasted with the old man; and neither do these words "inward man" signify man's mind and reason, and the "old man" the physical body that is subject to them, as the philosophers imagine: but by the outward man is meant whatever is either without or within a man from top to bottom, as long as that man is not born again by the grace of God.
(Rom 7:23) But I see another Law in my members, rebelling against the Lawe of my minde, and leading me captiue vnto the lawe of sinne, which is in my members.
(Notes Reference) But I see another law in my members, warring against the law of my (c) mind, and bringing me into captivity to the law of sin which is in my members.
(c) The law of the mind in this place is not to be understood as referring to the mind as it is naturally, and as our mind is from our birth, but of the mind which is renewed by the Spirit of God.
(Rom 7:24) O wretched man that I am, who shall deliuer me from the body of this death!
(Notes Reference) (14) O (d) wretched man that I am! who shall deliver me from the body of this death?
(14) It is a miserable thing to be yet in part subject to sin, which of its own nature makes us guilty of death: but we must cry to the Lord, who will by death itself at length make us conquerors, as we are already conquerors in Christ.
(d) Wearied with miserable and continual conflicts.
(Rom 7:25) I thanke God through Iesus Christ our Lord. Then I my selfe in my minde serue the Lawe of God, but in my flesh the lawe of sinne.
(Notes Reference) I (e) thank God through Jesus Christ our Lord. So then with the mind I (f) myself serve the law of God; but with the flesh the law of sin.
(e) He recovers himself, and shows us that he rests only in Christ.
(f) This is the true perfection of those that are born again, to confess that they are imperfect.
(Rom 8:1) Now then there is no condemnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirit.
(Notes Reference) [There is] (1) therefore now no condemnation to them which are in Christ Jesus, who (2) walk not after the (a) flesh, but after the Spirit.
(1) A conclusion of all the former discussion, from (Rom 1:16) to this verse: seeing that we, being justified by faith in Christ, obtain remission of sins and imputation of righteousness, and are also sanctified, it follows from this that those who are grafted into Christ by faith, need have no fear of condemnation. (2) The fruits of the Spirit, or effects of sanctification, which are begun in us, do not ingraft us into Christ, but declare that we are grafted into him.
(a) Do not follow the flesh as their guide: for he is not said to live after the flesh that has the Holy Spirit for his guide, even though he sometimes takes a step off of the path.
(Rom 8:2) For the Lawe of the Spirite of life, which is in Christ Iesus, hath freed mee from the lawe of sinne and of death.
(Notes Reference) (3) For the (b) law of the Spirit of (c) life in (d) Christ Jesus hath (e) made me free from the law of sin and death.
(3) A preventing of an objection: seeing that the power of the Spirit is in us is so weakly, how may we gather by this that there is no condemnation for those that have that power? Because, he says, that power of the life-giving Spirit which is so weak in us, is most perfect and most mighty in Christ, and being imputed to us who believe, causes us to be thought of as though there were no relics of corruption and death in us. Therefore until now Paul reasons of remission of sins, and imputation of fulfilling the Law, and also of sanctification which is begun in us: but now he speaks of the perfect imputation of Christ's manhood, which part was necessarily required for the full appeasing of our consciences: for our sins are destroyed by the blood of Christ, and the guiltiness of our corruption is covered with the imputation of Christ's obedience, and the corruption itself (which the apostle calls sinful sin) is healed in us little by little, by the gift of sanctification: but yet it is not complete, in that it still lacks another remedy, that is, the perfect sanctification of Christ's own flesh, which is also imputed to us.
(b) The power and authority of the Spirit, against which is set the tyranny of sin.
(c) Which kills the old man, and brings the new man to life.
(d) That is, absolutely and perfectly.
(e) For Christ's sanctification being imputed to us perfects our sanctification which is begun in us.
(Rom 8:3) For (that that was impossible to ye Lawe, in as much as it was weake, because of ye flesh) God sending his owne Sonne, in ye similitude of sinful flesh, and for sinne, condened sinne in the flesh,
(Notes Reference) (4) For what the law (f) could not do, in that it was weak through the (g) flesh, God sending his own Son in the likeness of (h) sinful flesh, and for (i) sin, (k) condemned sin in the flesh:
(4) He does not use an argument here, but expounds the mystery of sanctification, which is imputed to us: because, he says, the power of the law was not such (and that by reason of the corruption of our nature) that it could make man pure and perfect, and because it rather kindled the flame of sin than put it out and extinguish it, therefore God clothed his Son with flesh just like our sinful flesh, in which he utterly abolished our corruption, that being accounted thoroughly pure and without fault in him, apprehended and laid hold of by faith, we might be found to fully have the singular perfection which the law requires, and therefore that there might be no condemnation in us.
(f) Which is not the fault of the law, but is due to our fault.
(g) In man when he is not born again, whose disease the law could point out, but it could not heal it.
(h) Of man's nature which is corrupt through sin, until Christ sanctified it.
(i) To abolish sin in our flesh.
(k) Showed that sin has no right to be in us.
(Rom 8:4) That that righteousnes of the Law might be fulfilled in vs, which walke not after ye flesh, but after the Spirit.
(Notes Reference) That the (l) righteousness of the law might be fulfilled (5) in us, who walk not after the flesh, but after the Spirit.
(l) The very substance of the law of God might be fulfilled, or that same which the law requires, that we may be found just before God: for if with our justification there is joined that sanctification which is imputed to us, we are just, according to the perfect form which the Lord requires. (5) He returns to that which he said, that the sanctification which is begun in us is a sure testimony of our ingrafting into Christ, which is a most plentiful fruit of a godly and honest life.
(Rom 8:5) For they that are after the flesh, sauour the things of the flesh: but they that are after the Spirit, the things of the Spirit.
(Notes Reference) (6) For they that are after the (m) flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.
(6) A reason why walking after the flesh does not agree to those who are grafted into Christ, but to walk after the Spirit agrees and is proper for them: because, he says, those who are after the flesh savour the things of the flesh, but those who are after the Spirit, the things of the Spirit.
(m) They that live as the flesh leads them.
(Rom 8:6) For the wisedome of the flesh is death: but the wisedome of the Spirit is life and peace,
(Notes Reference) (7) For to be carnally minded [is] death; but to be spiritually minded [is] life and peace.
(7) He demonstrates what follows from his argument: because whatever the flesh savours, that brings about death: and whatever the Spirit savours, that is conducive to joy and everlasting life.
(Rom 8:7) Because the wisedome of the flesh is enimitie against God: for it is not subiect to the Lawe of God, neither in deede can be.
(Notes Reference) (8) Because the carnal mind [is] enmity against God: (9) for it is not subject to the law of God, neither indeed can be.
(8) A reason and proof why the wisdom of the flesh is death: because, he says, it is the enemy of God. (9) A reason why the wisdom of the flesh is enmity to God, because it neither wants to nor can be subject to him, and by flesh he means a man that is not regenerated.
(Rom 8:8) So then they that are in the flesh, can not please God.
(Notes Reference) (10) So then they that are in the flesh cannot please God.
(10) The conclusion. Therefore they that walk after the flesh cannot please God: by which it follows that they are not grafted into Christ.
(Rom 8:9) Now ye are not in the flesh, but in ye Spirit, because ye spirit of God dwelleth in you: but if any man hath not ye Spirit of Christ, ye same is not his.
(Notes Reference) (11) But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.
(11) He addresses the others, that is, those who walk after the Spirit, of whom we have to understand contrary things to the former: and first of all, he defines what it is to be in the Spirit, or to be sanctified: that is, to have the Spirit of God dwelling in us. Then he declares that sanctification is so joined and knit to our grafting into Christ, that it can by no means be separated.
(Rom 8:10) And if Christ bee in you, the body is dead, because of sinne: but the Spirite is life for righteousnesse sake.
(Notes Reference) (12) And if Christ [be] in you, the (n) body [is] dead because of sin; but the Spirit [is] life because of righteousness.
(12) He confirms the faithful against the relics of flesh and sin, granting that these things are yet (as appears by the corruption which is in them) having effects on one of their parts (which he calls the body, that is to say, a lump) which is not yet purged from this earthly filthiness in death: but in addition not wanting to doubt at all of the happy success of this combat, because even this little spark of the Spirit (that is, of the grace of regeneration), which is evidently in them as appears by the fruits of righteousness, is the seed of life.
(n) The flesh, or all that which as yet remains fast in the grips of sin and death.
(Rom 8:11) But if the Spirit of him that raised vp Iesus from the dead, dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies, by his Spirit that dwelleth in you.
(Notes Reference) (13) But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that (o) dwelleth in you.
(13) A confirmation of the former sentence. You have the very same Spirit which Christ has: therefore at length he will do the same in you, that he did in Christ, that is, when all infirmities being utterly laid aside, and death overcome, he will clothe you with heavenly glory.
(o) By the strength and power of him, who showed the same might first in our head, and daily works in his members.
(Rom 8:12) Therefore brethren, wee are detters not to the flesh, to liue after the flesh:
(Notes Reference) (14) Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.
(14) An exhortation to oppress the flesh daily more and more by the power of the Spirit of regeneration, because (he says) you are debtors to God, in that you have received so many benefits from him.
(Rom 8:13) For if ye liue after the flesh, ye shall die: but if yee mortifie the deedes of the body by the Spirit, ye shall liue.
(Notes Reference) (15) For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.
(15) Another reason for the profit that follows: for those who battle and fight valiantly will have everlasting life.
(Rom 8:14) For as many as are ledde by the Spirit of God, they are the sonnes of God.
(Notes Reference) (16) For as many as are led by the Spirit of God, they are the sons of God.
(16) A confirmation of this reason: for they are the children of God who are governed by his Spirit, therefore they will have everlasting life.
(Rom 8:15) For ye haue not receiued the Spirit of bodage, to feare againe: but ye haue receiued the Spirit of adoption, whereby we cry Abba, Father.
(Notes Reference) (17) For ye have not received the (p) spirit of bondage again (q) to fear; but ye have received the Spirit of (r) adoption, whereby we cry, Abba, Father.
(17) He declares and expounds (as an aside) in these two verses by what right this name, to be called the children of God, is given to the believers: and it is because, he says, they have received the grace of the gospel, in which God shows himself, not (as before in the proclaiming of the law) terrible and fearful, but a most gentle and loving Father in Christ, so that with great boldness we call him Father, the Holy Spirit sealing this adoption in our hearts by faith.
(p) By the "Spirit" is meant the Holy Spirit whom we are said to receive, when he works in our minds.
(q) Which fear the Spirit stirred up in our minds by the preaching of the law.
(r) Who seals our adoption in our minds, and therefore opens our mouths.
(Rom 8:16) The same Spirit beareth witnesse with our spirit, that we are the children of God.
(Rom 8:17) If we be children, we are also heires, euen the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him.
(Notes Reference) (18) And if children, then (s) heirs; heirs of God, and joint-heirs with Christ; (19) if so be that we suffer with [him], that we may be also glorified together.
(18) A proof of what follows from the confirmation: because he who is the son of God enjoys God with Christ.
(s) Partakers of our Father's goods, and that freely, because we are children by adoption.
(19) Now Paul teaches by what way the sons of God come to that happiness, that is, by the cross, as Christ himself did: and in addition declares to them fountains of comfort: firstly, that we have Christ a companion and associate of our afflictions: secondly, that we will also be his companions in everlasting glory.
(Rom 8:18) For I count that the afflictions of this present time are not worthy of the glory, which shalbe shewed vnto vs.
(Notes Reference) (20) For I (t) reckon that the sufferings of this present time [are] not worthy [to be compared] with the glory which shall be revealed in us.
(20) Thirdly, that this glory which we look for surpasses a thousand times the misery of our afflictions.
(t) All being well considered, I gather.
(Rom 8:19) For the feruent desire of the creature waiteth when the sonnes of God shalbe reueiled,
(Notes Reference) (21) For the earnest expectation of the (u) creature waiteth for the manifestation of the sons of God.
(21) Fourthly, he plainly teaches us that we will certainly be renewed from that confusion and horrible deformation of the whole world, which cannot be continual, as it was not this way at the beginning: but as it had a beginning by the sin of man, for whom it was made by the ordinance of God, so will it at length be restored with the elect.
(u) All this world.
(Rom 8:20) Because the creature is subiect to vanitie, not of it owne will, but by reason of him, which hath subdued it vnder hope,
(Notes Reference) For the creature was made subject to (x) vanity, not (y) willingly, but by reason (z) of him who hath subjected [the same] in (a) hope,
(x) Is subject to a vanishing and disappearing state.
(y) Not by their natural inclination.
(z) That they should obey the Creator's commandment, whom it pleased to show by their sickly state, how greatly he was displeased with man.
(a) God would not make the world subject to be cursed forever because of the sin of man, but gave it hope that it would be restored.
(Rom 8:21) Because the creature also shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God.
(Notes Reference) Because the creature itself also shall be delivered from the (b) bondage of corruption into the glorious liberty of the children of God.
(b) From the corruption which they are now subject to, they will be delivered and changed into the blessed state of incorruption, which will be revealed when the sons of God will be advanced to glory.
(Rom 8:22) For we knowe that euery creature groneth with vs also, and trauaileth in paine together vnto this present.
(Notes Reference) For we know that the whole creation groaneth and (c) travaileth in pain together until now.
(c) By this word is meant not only exceeding sorrow, but also the fruit that follows from it.
(Rom 8:23) And not onely the creature, but we also which haue the first fruites of the Spirit, euen we doe sigh in our selues, waiting for the adoption, euen the redemption of our body.
(Notes Reference) (22) And not only [they], but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within (d) ourselves, waiting for the adoption, [to wit], (e) the redemption of our body.
(22) Fifthly, if the rest of the world looks for a restoring, groaning as it were for it and that not in vain, let us also sigh, indeed, let us be more certainly persuaded of our redemption to come, for we already have the first fruits of the Spirit.
(d) Even from the bottom of our hearts.
(e) The last restoring, which will be the accomplishment of our adoption.
(Rom 8:24) For we are saued by hope: but hope that is seene, is not hope: for how can a man hope for that which he seeth?
(Notes Reference) (23) For we are saved by hope: but (f) hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
(23) Sixthly, hope is necessarily joined with faith: seeing then that we believe those things which we are not yet in possession of, and hope does not refer to the thing that is present, we must therefore hope and patiently wait for that which we believe will come to pass.
(f) This is spoken by the figure of speech metonymy, that is, "hope", which stands for that which is hoped for.
(Rom 8:25) But if we hope for that we see not, we doe with patience abide for it.
(Rom 8:26) Likewise the Spirit also helpeth our infirmities: for we knowe not what to pray as wee ought: but the Spirit it selfe maketh request for vs with sighs, which cannot be expressed.
(Notes Reference) (24) Likewise the Spirit also (g) helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh (h) intercession for us with groanings which cannot be uttered.
(24) Seventhly, there is no reason why we should faint under the burden of afflictions, seeing that prayers minister to us a most sure help: which cannot be frustrated, seeing that they proceed from the Spirit of God who dwells in us.
(g) Bears our burden, as it were, so that we do not faint under it.
(h) Incites us to pray, and tells us as it were within, what we will say, and how we will speak.
(Rom 8:27) But he that searcheth the heartes, knoweth what is the meaning of the Spirit: for he maketh request for ye Saints, according to the wil of God.
(Notes Reference) And he that searcheth the hearts knoweth what [is] the (i) mind of the Spirit, because he maketh intercession for the saints (k) according to [the will of] God.
(i) What sighs and sobs proceed from the impulse of his Spirit.
(k) Because he teaches the godly to pray according to God's will.
(Rom 8:28) Also we knowe that all thinges worke together for the best vnto them that loue God, euen to them that are called of his purpose.
(Notes Reference) (25) And we know that (l) all things work together for good to them that love God, to them who are the called according to [his] (m) purpose.
(25) Eighthly, we are not afflicted, either by chance or to our harm, but by God's providence for our great profit: who as he chose us from the beginning, so has he predestined us to be made similar to the image of his Son: and therefore will bring us in his time, being called and justified, to glory, by the cross.
(l) Not only afflictions, but whatever else.
(m) He calls that "purpose" which God has from everlasting appointed with himself, according to his good will and pleasure.
(Rom 8:29) For those which hee knewe before, he also predestinate to bee made like to the image of his Sonne, that hee might be the first borne among many brethren.
(Rom 8:30) Moreouer whom he predestinate, them also he called, and whom he called, them also he iustified, and whom he iustified, them he also glorified.
(Notes Reference) Moreover whom he did (n) predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
(n) He uses the past tense for the present time, as the Hebrews use, who sometimes describe something that is to come by using the past tense, to signify the certainty of it: and he also is referring to God's continual working.
(Rom 8:31) What shall we then say to these thinges? If God be on our side, who can be against vs?
(Notes Reference) (26) What shall we then say to these things? If God [be] for us, who [can be] against us?
(26) Ninethly, we have no reason to fear that the Lord will not give us whatever is profitable for us, seeing that he has not spared his own Son to save us.
(Rom 8:32) Who spared not his owne Sonne, but gaue him for vs all to death, how shall he not with him giue vs all things also?
(Notes Reference) He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely (o) give us all things?
(o) Give us freely.
(Rom 8:33) Who shall lay any thing to the charge of Gods chosen? it is God that iustifieth,
(Notes Reference) (27) Who shall lay any thing to the charge of God's elect? [It is] (p) God that justifieth.
(27) A most glorious and comfortable conclusion of the whole second part of this epistle, that is of the treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolves us as just: and therefore much less need we to fear damnation, seeing that we rest upon the death and resurrection, the almighty power and defence of Jesus Christ. Therefore what can there be so weighty in this life, or of so great force and power, that might cause us to fear, as though we might fall from the love of God, with which he loves us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also in us being confirmed by steadfast faith.
(p) Who pronounces us not only guiltless, but also perfectly just in his Son.
(Rom 8:34) Who shall condemne? it is Christ which is dead, yea, or rather, which is risen againe, who is also at the right hand of God, and maketh request also for vs.
(Rom 8:35) Who shall separate vs from the loue of Christ? shall tribulation or anguish, or persecution, or famine, or nakednesse, or perill, or sworde?
(Notes Reference) Who shall separate us from the love of (q) Christ? [shall] tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
(q) With which Christ loves us.
(Rom 8:36) As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter.
(Rom 8:37) Neuerthelesse, in all these thinges we are more then coquerours through him that loued vs.
(Notes Reference) (r) Nay, in all these things we are more than conquerors through him that loved us.
(r) We not only overcome so great and many miseries and calamities, but are also more than conquerors in all of them.
(Rom 8:38) For I am perswaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come,
(Rom 8:39) Nor height, nor depth, nor any other creature shalbe able to separate vs from the loue of God, which is in Christ Iesus our Lord.