Passage 1: Genesis 3-4
(Gen 3:1) Now the serpent was more subtill then any beast of the fielde, which the Lord God had made: and he said to the woman, Yea, hath God in deede said, Ye shall not eate of euery tree of the garden?
(Notes Reference) Now the serpent was more (a) subtil than any beast of the field which the LORD God had made. And he (b) said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?
(a) As Satan can change himself into an angel of light, so did he abuse the wisdom of the serpent to deceive man.
(b) God allowed Satan to make the serpent his instrument and to speak through him.
(Gen 3:2) And the woman said vnto the serpent, We eate of the fruite of the trees of the garden,
(Gen 3:3) But of the fruite of the tree which is in the middes of the garden, God hath said, Ye shall not eate of it, neither shall ye touche it, lest ye die.
(Notes Reference) But of the fruit of the tree which [is] in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, (c) lest ye die.
(c) In doubting God's warnings she yielded to Satan.
(Gen 3:4) Then the serpent said to the woman, Ye shall not die at all,
(Notes Reference) And the serpent said unto the woman, Ye shall not surely (d) die:
(d) This is Satan's chiefest subtilty, to cause us not to fear God's warnings.
(Gen 3:5) But God doeth knowe, that when ye shall eate thereof, your eyes shall be opened, and ye shall be as gods, knowing good and euill.
(Notes Reference) For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, (e) knowing good and evil.
(e) As though he said, God forbids you to eat of the fruit, only because he knows that if you eat of it, you will be like him.
(Gen 3:6) So the woman (seeing that the tree was good for meate, and that it was pleasant to the eyes, and a tree to be desired to get knowledge) tooke of the fruite thereof, and did eate, and gaue also to her husband with her, and he did eate.
(Notes Reference) And when the woman saw that the tree [was] good for food, and that it [was] pleasant to the eyes, and a tree to be desired to make [one] wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he (f) did eat.
(f) Not so much to please his wife, as moved by ambition at her persuasion.
(Gen 3:7) Then the eyes of them both were opened, and they knewe that they were naked, and they sewed figge tree leaues together, and made them selues breeches.
(Notes Reference) And the eyes of them both were opened, and they (g) knew that they [were] naked; and they sewed fig leaves together, and made themselves aprons.
(g) They began to feel their misery, but they did not seek God for a remedy.
(Gen 3:8) Afterward they heard the voyce of the Lord God walking in the garden in the coole of the day, and the man and his wife hid themselues from the presence of the Lord God among the trees of the garden.
(Notes Reference) And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife (h) hid themselves from the presence of the LORD God amongst the trees of the garden.
(h) The sinful conscience flees God's presence.
(Gen 3:9) But the Lord God called to the man, and said vnto him, Where art thou?
(Gen 3:10) Who saide, I heard thy voyce in the garden, and was afraide: because I was naked, therefore I hid my selfe.
(Notes Reference) And he said, I heard thy voice in the garden, and I was afraid, because I [was] (i) naked; and I hid myself.
(i) His hypocrisy appears in that he hid the cause of his nakedness, which was the transgression of God's commandment.
(Gen 3:11) And he saide, Who tolde thee, that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eate?
(Gen 3:12) Then the man saide, The woman which thou gauest to be with me, she gaue me of the tree, and I did eate.
(Notes Reference) And the man said, The woman whom thou (k) gavest [to be] with me, she gave me of the tree, and I did eat.
(k) His wickedness and lack of true repentance appears in this that he blamed God because he had given him a wife.
(Gen 3:13) And the Lord God saide to the woman, Why hast thou done this? And the woman said, The serpent beguiled me, and I did eate.
(Notes Reference) And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, (l) The serpent beguiled me, and I did eat.
(l) Instead of confessing her sin, she increases it by accusing the serpent.
(Gen 3:14) Then the Lord God said to the serpent, Because thou hast done this, thou art cursed aboue all cattell, and aboue euery beast of the fielde: vpon thy belly shalt thou goe, and dust shalt thou eate all the dayes of thy life.
(Notes Reference) And the LORD God said unto the serpent, (m) Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and (n) dust shalt thou eat all the days of thy life:
(m) He asked the reason from Adam and his wife, because he would bring them to repentance, but he does not ask the serpent, because he would show him no mercy.
(n) As a vile and contemptible beast, (Isa 65:25).
(Gen 3:15) I will also put enimitie betweene thee and the woman, and betweene thy seede and her seede. He shall breake thine head, and thou shalt bruise his heele.
(Notes Reference) And I will put enmity between (o) thee and the woman, and between thy seed and her seed; it shall bruise thy (p) head, and thou shalt (q) bruise his heel.
(o) He chiefly means Satan, by whose action and deceit the serpent deceived the woman.
(p) That is, the power of sin and death.
(q) Satan shall sting Christ and his members, but not overcome them.
(Gen 3:16) Vnto the woman he said, I will greatly increase thy sorowes, and thy conceptions. In sorowe shalt thou bring foorth children, and thy desire shalbe subiect to thine husband, and he shall rule ouer thee.
(Notes Reference) Unto the woman he said, I will greatly multiply thy (r) sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire [shall be] to thy husband, and he shall rule over thee.
(r) The Lord comforts Adam by the promise of the blessed seed, and also punishes the body for the sin which the soul should have been punished for; that the spirit having conceived hope of forgiveness might live by faith. (1Co 14:34).
(Gen 3:17) Also to Adam he said, Because thou hast obeyed the voyce of thy wife, and hast eaten of the tree, (whereof I commanded thee, saying, Thou shalt not eate of it) cursed is the earth for thy sake: in sorowe shalt thou eate of it all the dayes of thy life.
(Notes Reference) And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: (s) cursed [is] the ground for thy sake; in sorrow shalt thou eat [of] it all the days of thy life;
(s) The transgression of God's commandment was the reason that both mankind and all other creatures were subject to the curse.
(Gen 3:18) Thornes also, and thistles shall it bring foorth to thee, and thou shalt eate the herbe of the fielde.
(Notes Reference) (t) Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field;
(t) These are not the natural fruit of the earth, but proceed from the corruption of sin.
(Gen 3:19) In the sweate of thy face shalt thou eate bread, till thou returne to the earth: for out of it wast thou taken, because thou art dust, and to dust shalt thou returne.
(Gen 3:20) (And the man called his wiues name Heuah, because she was the mother of all liuing)
(Gen 3:21) Vnto Adam also and to his wife did the Lord God make coates of skinnes, and clothed them.
(Notes Reference) Unto Adam also and to his wife did the LORD God (u) make coats of skins, and clothed them.
(u) Or, gave them knowledge to make themselves coats.
(Gen 3:22) And the Lord God said, Beholde, the man is become as one of vs, to knowe good and euill. And nowe lest he put foorth his hand, and take also of ye tree of life and eate and liue for euer,
(Notes Reference) And the LORD God said, (x) Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and (y) take also of the tree of life, and eat, and live for ever:
(x) By this derision by reproaches Adam's misery, into which he was fallen by ambition.
(y) Adam deprived of life, lost also the sign of it.
(Gen 3:23) Therefore the Lord God sent him foorth from the garden of Eden, to till ye earth, whence he was taken.
(Gen 3:24) Thus he cast out man, and at the East side of the garden of Eden he set the Cherubims, and the blade of a sworde shaken, to keepe the way of the tree of life.
(Gen 4:1) Afterward the man knew Heuah his wife, which conceiued and bare Kain, and said, I haue obteined a man by the Lord.
(Notes Reference) And Adam knew Eve his wife; and she (a) conceived, and bare Cain, and said, I have gotten a man (b) from the LORD.
(a) Man's nature, the estate of marriage, and God's blessing were not utterly abolished through sin, but the quality or condition of it was changed.
(b) That is, according to the Lord's promise, as some read (Gen 3:15), "To the Lord" rejoicing for the son she had born, whom she would offer to the Lord as the first fruits of her birth.
(Gen 4:2) And againe she brought foorth his brother Habel, and Habel was a keeper of sheepe, and Kain was a tiller of the ground.
(Gen 4:3) And in processe of time it came to passe, that Kain brought an oblation vnto the Lord of the fruite of the ground.
(Notes Reference) And in process of time it came to pass, that Cain brought of the fruit of the ground an (c) offering unto the LORD.
(c) This declares that the father instructed his children in the knowledge of God, and also how God gave them sacrifices to signify their salvation, though they were destitute of the ordinance of the tree of life.
(Gen 4:4) And Habel also him selfe brought of the first fruites of his sheepe, and of the fat of them, and the Lord had respect vnto Habel, and to his offering,
(Gen 4:5) But vnto Kain and to his offering he had no regarde: wherefore Kain was exceeding wroth, and his countenance fell downe.
(Gen 4:6) Then ye Lord said vnto Kain, Why art thou wroth? and why is thy countenance cast downe?
(Gen 4:7) If thou do well, shalt thou not be accepted? and if thou doest not well, sinne lieth at the doore: also vnto thee his desire shalbe subiect, and thou shalt rule ouer him.
(Notes Reference) If thou doest well, shalt thou not be (e) accepted? and if thou doest not well, sin lieth at the (f) door. And unto thee [shall be] his (g) desire, and thou shalt rule over him.
(e) Both you and your sacrifice shall be acceptable to me.
(f) Sin will still torment your conscience.
(g) The dignity of the first born is given to Cain over Abel.
(Gen 4:8) Then Kain spake to Habel his brother. And when they were in the fielde, Kain rose vp against Habel his brother, and slewe him.
(Gen 4:9) Then the Lord said vnto Kain, Where is Habel thy brother? Who answered, I cannot tell. Am I my brothers keeper?
(Notes Reference) And the LORD said unto Cain, Where [is] Abel thy brother? And he said, I know not: (h) [Am] I my brother's keeper?
(h) This is the nature of the reprobate when they are rebuke for their hypocrisy, even to neglect God and outrage him.
(Gen 4:10) Againe he said, What hast thou done? the voyce of thy brothers blood cryeth vnto me from the earth.
(Notes Reference) And he said, What hast thou done? the (i) voice of thy brother's blood crieth unto me from the ground.
(i) God avenges the wrongs against his saints, though no one complains: for the iniquity itself cries for vengeance.
(Gen 4:11) Now therefore thou art cursed from the earth, which hath opened her mouth to receiue thy brothers blood from thine hand.
(Notes Reference) And now [art] thou cursed (k) from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;
(k) The earth will be a witness against you, which mercifully received the blood you most cruelly shed.
(Gen 4:12) When thou shalt till the grounde, it shall not henceforth yeelde vnto thee her strength: a vagabond and a runnagate shalt thou be in the earth.
(Notes Reference) When thou tillest the ground, it shall not henceforth yield unto thee her strength; a (l) fugitive and a vagabond shalt thou be in the earth.
(l) You will never have rest for your heart will be in continual fear and worry.
(Gen 4:13) Then Kain said to the Lord, My punishment is greater, then I can beare.
(Notes Reference) And Cain said unto the LORD, (m) My punishment [is] greater than I can bear.
(m) He burdens God as a cruel judge because he punished him so severely.
(Gen 4:14) Behold, thou hast cast me out this day from the earth, and from thy face shall I be hid, and shalbe a vagabond, and a runnagate in the earth, and whosoeuer findeth me, shall slay me.
(Gen 4:15) Then the Lord said vnto him, Doubtlesse whosoeuer slayeth Kain, he shalbe punished seue folde. And the Lord set a marke vpon Kain, lest any man finding him should kill him.
(Notes Reference) And the LORD said unto him, Therefore whosoever slayeth Cain, (n) vengeance shall be taken on him sevenfold. And the LORD set a (o) mark upon Cain, lest any finding him should kill him.
(n) Not for the love he had for Cain, but to suppress murder.
(o) Which was some visible sign of God's judgment, that others should fear by it.
(Gen 4:16) Then Kain went out from the presence of the Lord, and dwelt in the land of Nod towarde the Eastside of Eden.
(Gen 4:17) Kain also knewe his wife, which conceiued and bare Henoch: and he built a citie, and called the name of the citie by ye name of his sonne, Henoch.
(Notes Reference) And Cain knew his wife; and she conceived, and bare Enoch: and he builded a (p) city, and called the name of the city, after the name of his son, Enoch.
(p) Thinking by this to be safe, and to have less reason to fear God's judgments against him.
(Gen 4:18) And to Henoch was borne Irad, and Irad begate Mehuiael, and Mehuiael begate Methushael, and Methushael begate Lamech.
(Gen 4:19) And Lamech tooke him two wiues: the name of the one was Adah, and the name of the other Zillah.
(Notes Reference) And Lamech took unto him (q) two wives: the name of the one [was] Adah, and the name of the other Zillah.
(q) The lawful institution of marriage, which is, that two should be one flesh, was first corrupted in the house of Cain by Lamech.
(Gen 4:20) And Adah bare Iabal, who was the father of such as dwell in the tents, and of such as haue cattell.
(Gen 4:21) And his brothers name was Iubal, who was the father of all that play on the harpe and organes.
(Gen 4:22) And Zillah also bare Tubal-kain, who wrought cunningly euery craft of brasse and of yron: and the sister of Tubal-kain was Naamah.
(Gen 4:23) Then Lamech saide vnto his wiues Adah and Zillah, Heare my voyce, ye wiues of Lamech: hearken vnto my speach: for I would slay a man in my wound, and a yong man in mine hurt.
(Notes Reference) And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: (r) for I have slain a man to my wounding, and a young man to my hurt.
(r) His wives seeing that all men hated him for his cruelty, were afraid, therefore he brags that there is none strong enough to resist, even though he was already wounded.
(Gen 4:24) If Kain shalbe auenged seuen folde, truely Lamech, seuentie times seuen folde.
(Notes Reference) If Cain shall be avenged sevenfold, truly Lamech (s) seventy and sevenfold.
(s) He mocked at God's tolerance in Cain jesting as though God would allow no one to punish him and yet give him permission to murder others.
(Gen 4:25) And Adam knewe his wife againe, and she bare a sonne, and she called his name Sheth: for God, saide she, hath appointed me another seede for Habel, because Kain slewe him.
(Gen 4:26) And to ye same Sheth also there was borne a sonne, and he called his name Enosh. Then beganne men to call vpon the name of the Lord.
(Notes Reference) And to Seth, to him also there was born a son; and he called his name Enos: then began men to (t) call upon the name of the LORD.
(t) In these days God began to move the hearts of the godly to restore religion, which had been suppressed by the wicked for a long time.
Passage 2: Psalms 3-5
(Psa 3:1) A Psalme of Dauid, when he fled from his sonne Absalom. Lord, howe are mine aduersaries increased? howe many rise against me?
(Notes Reference) "A Psalm of David, when he fled from Absalom his son." LORD, how are they (a) increased that trouble me! many [are] they that rise up against me.
(a) This was a token of his stable faith, that for all his troubles he turned to God.
(Psa 3:2) Many say to my soule, There is no helpe for him in God. Selah.
(Notes Reference) Many [there be] which say of my soul, [There is] no help for him in God. (b) Selah.
(b) Selah here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.
(Psa 3:3) But thou Lord art a buckler for me: my glory, and the lifter vp of mine head.
(Psa 3:4) I did call vnto the Lord with my voyce, and he heard me out of his holy mountaine. Selah.
(Psa 3:5) I layed me downe and slept, and rose vp againe: for the Lord susteined me.
(Psa 3:6) I will not be afrayde for ten thousand of the people, that should beset me round about.
(Notes Reference) I will not be afraid of (c) ten thousands of people, that have set [themselves] against me round about.
(c) When he considered the truth of God's promise, and tried the same, his faith increased marvellously.
(Psa 3:7) O Lord, arise: helpe me, my God: for thou hast smitten all mine enemies vpon the cheeke bone: thou hast broken the teeth of the wicked.
(Psa 3:8) Saluation belongeth vnto the Lord, and thy blessing is vpon thy people. Selah.
(Notes Reference) (d) Salvation [belongeth] unto the LORD: thy blessing [is] upon thy people. Selah.
(d) No matter how great or many the dangers may be, yet God always has ways to deliver his.
(Psa 4:1) To him that excelleth on Neginoth. A Psalme of Dauid. Heare me when I call, O God of my righteousnes: thou hast set me at libertie, when I was in distresse: haue mercie vpon me and hearken vnto my prayer.
(Notes Reference) "(a) To the chief Musician on Neginoth, A Psalm of David." Hear me when I call, (b) O God of my righteousness: thou hast enlarged me [when I was] in (c) distress; have mercy upon me, and hear my prayer.
(a) Among those who were appointed to sing the psalms and to play on instruments, one was appointed chief to set the tune, and to begin: who had the charge because he was most excellent and he began this psalm on the instrument called Neginoth or in a tune so called.
(b) You who are the defender of my just cause.
(c) Both of mind and body.
(Psa 4:2) O ye sonnes of men, howe long will yee turne my glory into shame, louing vanitie, and seeking lyes? Selah.
(Notes Reference) O ye (d) sons of men, how long [will ye turn] my glory into shame? [how long] will ye (e) love vanity, [and] seek after leasing? Selah.
(d) You who think yourselves noble in this world.
(e) Though your enterprises please you, yet God will bring them to nothing.
(Psa 4:3) For be ye sure that the Lord hath chosen to himselfe a godly man: the Lord will heare when I call vnto him.
(Notes Reference) But know that the LORD hath set apart him that is (f) godly for himself: the LORD will hear when I call unto him.
(f) A king who walks in his vocation.
(Psa 4:4) Tremble, and sinne not: examine your owne heart vpon your bed, and be still. Selah.
(Notes Reference) (g) Stand in awe, and sin not: commune with your own heart upon your bed, and be (h) still. Selah.
(g) For fear of God's judgment.
(h) Cease your rage.
(Psa 4:5) Offer the sacrifices of righteousnes, and trust in the Lord.
(Notes Reference) (i) Offer the sacrifices of righteousness, and put your trust in the LORD.
(i) Serve God purely, and not with outward ceremonies.
(Psa 4:6) Many say, Who will shewe vs any good? but Lord, lift vp the light of thy countenance vpon vs.
(Notes Reference) [There be] many that say, Who will shew us [any] (k) good? LORD, lift thou up the light of thy countenance upon us.
(k) The multitude seeks worldly wealth, but David sets his happiness in God's favour.
(Psa 4:7) Thou hast giuen mee more ioye of heart, then they haue had, when their wheate and their wine did abound.
(Psa 4:8) I will lay mee downe, and also sleepe in peace: for thou, Lord, onely makest me dwell in safetie.
(Notes Reference) I will both lay me down in peace, and sleep: for thou, LORD, (l) only makest me dwell in safety.
(l) This word in Hebrew may be referred to God, as it is here translated, or to David, signifying that he should dwell as joyfully alone, as if he had many about him, because the Lord is with him.
(Psa 5:1) To him that excelleth upon Nehiloth. A Psalme of Dauid. Heare my wordes, O Lord: vnderstande my meditation.
(Notes Reference) "To the chief Musician upon Nehiloth, A Psalm of David." Give ear to my words, O LORD, consider my (a) meditation.
(a) That is, my vehement prayer and secret complaint and sighings.
(Psa 5:2) Hearken vnto the voyce of my crie, my King and my God: for vnto thee doe I pray.
(Psa 5:3) Heare my voyce in the morning, O Lord: for in the morning will I direct me vnto thee, and I will waite.
(Notes Reference) My voice shalt thou hear in the morning, O LORD; in the morning will I direct [my prayer] unto thee, and will (b) look up.
(b) Or wait, with patience and trust till I am heard.
(Psa 5:4) For thou art not a God that loueth wickednes: neither shall euill dwell with thee.
(Notes Reference) For thou [art] not a God that hath pleasure in (c) wickedness: neither shall evil dwell with thee.
(c) Seeing that God of nature hates wickedness, he must punish the wicked and save the godly.
(Psa 5:5) The foolish shall not stand in thy sight: for thou hatest all them that worke iniquitie.
(Notes Reference) (d) The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
(d) Who run blindly after their carnal desires.
(Psa 5:6) Thou shalt destroy them that speake lyes: the Lord will abhorre the bloodie man and deceitfull.
(Psa 5:7) But I wil come into thine house in the multitude of thy mercie: and in thy feare will I worship toward thine holy Temple.
(Notes Reference) But as for me, I (e) will come [into] thy house in the multitude of thy mercy: [and] in thy fear will I worship toward thy holy temple.
(e) In the deepest of his temptations he puts his full confidence in God.
(Psa 5:8) Leade me, O Lord, in thy righteousnes, because of mine enemies: make thy way plaine before my face.
(Notes Reference) Lead me, O LORD, in thy righteousness (f) because of mine enemies; make thy way straight before my face.
(f) Because you are just, therefore lead me out of the dangers of my enemies.
(Psa 5:9) For no constancie is in their mouth: within, they are very corruption: their throte is an open sepulchre, and they flatter with their tongue.
(Psa 5:10) Destroy them, O God: let them fall from their counsels: cast them out for the multitude of their iniquities, because they haue rebelled against thee.
(Notes Reference) Destroy thou them, O God; let them (g) fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
(g) Let their devices come to nothing.
(Psa 5:11) And let all them that trust in thee, reioyce and triumph for euer, and couer thou them: and let them, that loue thy Name, reioyce in thee.
(Notes Reference) But (h) let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
(h) Your favour toward me will confirm the faith of all others.
(Psa 5:12) For thou Lord wilt blesse the righteous, and with fauour wilt compasse him, as with a shielde.
(Notes Reference) For thou, LORD, wilt bless the righteous; with favour (i) wilt thou compass him as [with] a shield.
(i) So that he will be safe from all dangers.
Passage 3: Matthew 3-4
(Mat 3:1) And in those dayes, Iohn the Baptist came and preached in the wildernes of Iudea,
(Notes Reference) In (a) those days came (1) John the Baptist, preaching in the (b) wilderness of Judaea,
(a) Not when Joseph went to dwell at Nazareth, but a great while after, about fifteen years: for in the 30th year of his life Jesus was baptized by John: therefore "those days" means the time when Jesus remained as an inhabitant of the town of Nazareth. (1) John, who through his singular holiness and rare austerity of life caused men to cast their eyes on him, prepares the way for Christ who is following fast on his heels, as the prophet Isaiah foretold, and delivers the sum of the gospel, which a short time later would be delivered more fully.
(b) In a hilly country, which was nonetheless inhabited, for Zacharias dwelt there, (Luk 1:39-40), and there was Joab's house, (1Ki 2:34); and besides these, Joshua makes mention of six towns that were in the wilderness, (Jos 15:61-62).
(Mat 3:2) And said, Repent: for the kingdome of heauen is at hand.
(Notes Reference) And saying, (c) Repent ye: for the (d) kingdom of heaven is at hand.
(c) The word in the greek signifies a changing of our minds and heart from evil to better.
(d) The kingdom of Messiah, whose government will be heavenly, and nothing but heavenly.
(Mat 3:3) For this is he of whome it is spoken by the Prophet Esaias, saying, The voyce of him that crieth in the wildernes, Prepare ye the way of the Lord: make his pathes straight.
(Notes Reference) For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, (e) make his paths straight.
(e) Make him a plain and smooth way.
(Mat 3:4) And this Iohn had his garment of camels heare, and a girdle of a skinne about his loynes: his meate was also locusts and wilde hony.
(Notes Reference) And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was (f) locusts and wild honey.
(f) Locusts were a type of meat which certain of the eastern people use, who were therefore called devourers of locusts.
(Mat 3:5) Then went out to him Ierusalem and all Iudea, and all the region rounde about Iordan.
(Notes Reference) Then went out to him (g) Jerusalem, and all Judaea, and all the region round about Jordan,
(g) The people of Jerusalem.
(Mat 3:6) And they were baptized of him in Iordan, confessing their sinnes.
(Notes Reference) And were baptized of him in Jordan, (h) confessing their sins.
(h) Acknowledging that they were saved only by free remission and forgiveness of their sins.
(Mat 3:7) Now when he sawe many of the Pharises, and of the Sadduces come to his baptisme, he said vnto them, O generations of vipers, who hath forewarned you to flee from the anger to come?
(Notes Reference) (2) But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
(2) There is nothing that shuts up the way of mercy and salvation from us so much as the opinion of our own righteousness does.
(Mat 3:8) Bring foorth therefore fruite worthy amendment of life.
(Notes Reference) (3) Bring forth therefore fruits meet for repentance:
(3) True repentance is an inward thing which has its seat in the mind and heart.
(Mat 3:9) And thinke not to say with your selues, We haue Abraham to our father: for I say vnto you, that God is able euen of these stones to raise vp children vnto Abraham.
(Notes Reference) (4) And (i) think not to say (k) within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
(4) The faith of the fathers does not benefit you unbelieving children at all: and yet for all that, God does not play the liar, nor deal unfaithfully in his covenant which he made with the holy fathers.
(i) Think not that you have any reason to be proud of Abraham.
(k) In your hearts.
(Mat 3:10) And now also is the axe put to the roote of the trees: therfore euery tree which bringeth not forth good fruit, is hewen downe, and cast into ye fire.
(Mat 3:11) In deede I baptize you with water to amendment of life, but he that commeth after me, is mightier then I, whose shoes I am not worthie to beare: hee will baptize you with the holy Ghost, and with fire.
(Notes Reference) (5) I indeed baptize you with water unto (l) repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and [with] fire:
(5) We may neither dwell upon the signs which God has ordained as means to lead us into our salvation, neither upon those that minister them: but we must climb up to the matter itself, that is to say, to Christ, who inwardly works that effectually, which is outwardly signified to us.
(l) The outward sign reminds us of this, that we must change our lives and become better, assuring us as by a seal, that we are ingrafted into Christ; by which our old man dies and the new man rises up; (Rom 6:4).
(Mat 3:12) Which hath his fanne in his hand, and wil make cleane his floore, and gather his wheate into his garner, but will burne vp the chaffe with vnquenchable fire.
(Notes Reference) (6) Whose fan [is] in his hand, and he will throughly (m) purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
(6) The triumphs of the wicked will end in everlasting torment.
(m) Will clean it thoroughly, and make a full riddance.
(Mat 3:13) Then came Iesus from Galile to Iordan vnto Iohn, to be baptized of him.
(Notes Reference) (7) Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.
(7) Christ sanctified our baptism in himself.
(Mat 3:14) But Iohn earnestly put him backe, saying, I haue neede to be baptized of thee, and commest thou to me?
(Mat 3:15) Then Iesus answering, saide to him, Let be nowe: for thus it becommeth vs to fulfill all righteousnes. So he suffered him.
(Notes Reference) And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us to fulfil (n) all righteousness. Then he suffered him.
(n) All such things as it has appointed for us to keep.
(Mat 3:16) And Iesus when hee was baptized, came straight out of the water. And lo, the heaues were opened vnto him, and Iohn saw the Spirit of God descending like a doue, and lighting vpon him.
(Notes Reference) And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto (o) him, and he saw the Spirit of God descending like a dove, and lighting upon him:
(o) To John.
(Mat 3:17) And loe, a voyce came from heauen, saying, This is my beloued Sonne, in whome I am well pleased.
(Notes Reference) (8) And lo a voice from heaven, saying, This is my beloved Son, in whom I am (p) well pleased.
(8) Christ's full consecration and authorization to the office of mediator is shown by the Father's own voice and a visible sign of the Holy Spirit.
(p) The Greek word signifies a thing of great worth and such as highly pleases a man. So then the Father says that Christ is the only man whom when he beholds, looking at what opinion he had conceived of us, he lays it clean aside.
(Mat 4:1) Then was Iesus led aside of the Spirit into the wildernes, to be tempted of the deuil.
(Notes Reference) Then was (1) Jesus led up of the Spirit into the wilderness to be tempted of the devil.
(1) Christ is tempted in all manner of ways, and still overcomes, that we also through his virtue may overcome.
(Mat 4:2) And when he had fasted fourtie dayes, and fourtie nights, he was afterward hungrie.
(Notes Reference) And when he had fasted (a) forty days and forty nights, he was afterward an hungred.
(a) A full forty days.
(Mat 4:3) Then came to him the tempter, and said, If thou be the Sonne of God, commande that these stones be made bread.
(Mat 4:4) But he answering said, It is written, Man shall not liue by bread onely, but by euery worde that proceedeth out of the mouth of God.
(Mat 4:5) Then the deuil tooke him vp into the holy Citie, and set him on a pinacle of the temple,
(Notes Reference) Then the devil taketh him up into the holy city, and setteth him on a (b) pinnacle of the temple,
(b) The battlement which encompassed the flat roof of the Temple so that no man might fall down: as was appointed by the law; (Deu 22:8).
(Mat 4:6) And said vnto him, If thou be the Sonne of God, cast thy selfe downe: for it is written, that he wil giue his Angels charge ouer thee, and with their hands they shall lift thee vp, lest at any time thou shouldest dash thy foote against a stone.
(Mat 4:7) Iesus saide vnto him, It is written againe, Thou shalt not tempt the Lord thy God.
(Notes Reference) Jesus said unto him, It is written again, Thou shalt not (c) tempt the Lord thy God.
(c) Literally, "Thou shalt not go on still in tempting."
(Mat 4:8) Againe the deuil tooke him vp into an exceeding hie mountaine, and shewed him all the kingdomes of the world, and the glory of them,
(Mat 4:9) And sayd to him, All these will I giue thee, if thou wilt fall downe, and worship me.
(Mat 4:10) Then sayd Iesus vnto him, Auoyde Satan: for it is written, Thou shalt worship the Lord thy God, and him onely shalt thou serue.
(Mat 4:11) Then the deuill left him: and beholde, the Angels came, and ministred vnto him.
(Mat 4:12) And when Iesus had heard that Iohn was committed to prison, he returned into Galile.
(Notes Reference) (2) Now when Jesus had heard that John was cast into prison, he departed into Galilee;
(2) When the Herald's mouth is stopped, the Lord reveals himself and brings full light into the darkness of this world, preaching free forgiveness of sins for those that repent.
(Mat 4:13) And leauing Nazareth, went and dwelt in Capernaum, which is neere the sea in the borders of Zabulon and Nephthalim,
(Notes Reference) And leaving Nazareth, he came and dwelt in (d) Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
(d) Which was a town a great deal more famous than Nazareth was.
(Mat 4:14) That it might be fulfilled which was spoken by Esaias the Propet, saying,
(Mat 4:15) The land of Zabulon, and the land of Nephthalim by the way of the sea, beyond Iordan, Galile of the Gentiles:
(Notes Reference) The land of Zabulon, and the land of Nephthalim, [by] the way of the (e) sea, beyond Jordan, (f) Galilee of the Gentiles;
(e) Of Tiberias, or because that country went toward Tyre, which borders the eastern Mediterranean Sea.
(f) So called because it bordered upon Tyre and Sidon, and because Solomon gave the king of Tyre twenty cities in that quarter; (1Ki 9:11).
(Mat 4:16) The people which sate in darkenes, sawe great light: and to them which sate in the region, and shadowe of death, light is risen vp.
(Mat 4:17) From that time Iesus began to preach, and to say, Amende your liues: for the kingdome of heauen is at hand.
(Notes Reference) From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at (g) hand.
(g) Is come to you.
(Mat 4:18) And Iesus walking by the sea of Galile, sawe two brethren, Simon, which was called Peter, and Andrew his brother, casting a net into the sea (for they were fishers.)
(Notes Reference) (3) And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
(3) Christ, thinking that he would eventually depart from us, even at the beginning of his preaching gets himself disciples of a heavenly sort, poor and unlearned, and therefore such as might be left as honest witnesses of the truth of those things which they heard and saw.
(Mat 4:19) And he sayd vnto them, Follow me, and I will make you fishers of men.
(Mat 4:20) And they straightway leauing the nets, folowed him.
(Mat 4:21) And when he was gone forth from thence, he saw other two brethren, Iames the sonne of Zebedeus, and Iohn his brother in a ship with Zebedeus their father, mending their nets, and he called them.
(Mat 4:22) And they without tarying, leauing the ship, and their father, folowed him.
(Mat 4:23) So Iesus went about all Galile, teaching in their Synagogues, and preaching the Gospel of the kingdome, and healing euery sicknesse and euery disease among the people.
(Notes Reference) And (4) Jesus went about all Galilee, teaching in (h) their (i) synagogues, and preaching the gospel of the (k) kingdom, and healing (l) all manner of sickness and all manner of (m) disease among the people.
(4) Christ assures the hearts of the believers of his spiritual and saving virtue, by healing the diseases of the body.
(h) Their, that is, the Galilaeans.
(i) Synagogues, that is, the Churches of the Jews.
(k) Of the Messiah.
(l) Diseases of all kinds, but not every disease: that is, as we say, some of every kind.
(m) The word properly signifies the weakness of the stomach: but here it is taken for those diseases which make those that have them faint and wear away.
(Mat 4:24) And his fame spread abroad through all Syria: and they brought vnto him all sicke people, that were taken with diuers diseases and torments, and them that were possessed with deuils, and those which were lunatike, and those that had the palsey: and he healed them.
(Notes Reference) And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and (n) torments, and those which were possessed with devils, and those which were (o) lunatick, and those that had the (p) palsy; and he healed them.
(n) The word signifies properly the stone with which gold is tried: and by a borrowed kind of speech, is applied to all kinds of examinations by torture, when as by rough dealing and torments, we draw out the truths from men who otherwise would not confess: in this place it is taken for those diseases, which put sick men to great woe.
(o) Who at every full moon or the change of the moon, are troubled and diseased.
(p) Weak and feeble men, who have the parts of their body loosed and so weakened, that they are neither able to gather them up together, nor do with them as they wish.
(Mat 4:25) And there folowed him great multitudes out of Galile, and Decapolis, and Hierusalem, and Iudea, and from beyond Iordan.