Passage 1: Genesis 5-6
(Gen 5:1) This is the booke of the generations of Adam. In the day that God created Adam, in the likenes of God made he him,
(Notes Reference) This [is] the book of the generations of Adam. In the day that God created man, in the (a) likeness of God made he him;
(a) Read (Gen 1:26).
(Gen 5:2) Male and female created he them, and blessed them, and called their name Adam in the day that they were created.
(Notes Reference) Male and female created he them; and blessed them, and called their name (b) Adam, in the day when they were created.
(b) By giving them both one name, he notes the inseparable conjunction of man and wife.
(Gen 5:3) Nowe Adam liued an hundred and thirtie yeeres, and begate a childe in his owne likenes after his image, and called his name Sheth.
(Notes Reference) And Adam lived an hundred and thirty years, and begat [a son] in his own (c) likeness, after his image; and called his name Seth:
(c) As well, concerning his creation, as his corruption.
(Gen 5:4) And the dayes of Adam, after he had begotten Sheth, were eight hundreth yeeres, and he begate sonnes and daughters.
(Gen 5:5) So all the dayes that Adam liued, were nine hundreth and thirtie yeeres: and he died.
(Gen 5:6) And Sheth liued an hundreth and fiue yeeres, and begate Enosh.
(Notes Reference) And (d) Seth lived an hundred and five years, and begat Enos:
(d) He proves Adam's generation by those who came from Seth, to show the true Church, and also what care God had over the same from the beginning, in that he continued his graces toward it by a continual succession.
(Gen 5:7) And Sheth liued, after he begate Enosh, eight hundreth and seuen yeeres, and begate sonnes and daughters.
(Gen 5:8) So all the dayes of Sheth were nine hundreth and twelue yeeres: and he died.
(Notes Reference) And all the days of Seth were (e) nine hundred and twelve years: and he died.
(e) The main reason for long life in the first age, was the multiplication of mankind, that according to God's commandment at the beginning the world might be filled with people, who would universally praise him.
(Gen 5:9) Also Enosh liued ninetie yeeres, and begate Kenan.
(Gen 5:10) And Enosh liued, after he begate Kenan, eight hundreth and fifteene yeeres, and begate sonnes and daughters.
(Gen 5:11) So all the dayes of Enosh were nine hundreth and fiue yeeres: and he died
(Gen 5:12) Likewise Kenan liued seuentie yeeres, and begate Mahalaleel.
(Gen 5:13) And Kenan liued, after he begate Mahalaleel, eight hundreth and fourtie yeeres, and begate sonnes and daughters.
(Gen 5:14) So all the dayes of Kenan were nine hundreth and tenne yeeres: and he died.
(Gen 5:15) Mahalaleel also liued sixtie and fiue yeres, and begate Iered.
(Gen 5:16) Also Mahalaleel liued, after he begate Iered, eight hundreth and thirtie yeeres, and begate sonnes and daughters.
(Gen 5:17) So all the dayes of Mahalaleel were eight hundreth ninetie and fiue yeeres: and he died.
(Gen 5:18) And Iered liued an hundreth sixtie and two yeeres, and begate Henoch.
(Gen 5:19) Then Iered liued, after he begate Henoch, eight hundreth yeeres, and begate sonnes and daughters.
(Gen 5:20) So all the dayes of Iered were nine hundreth sixtie and two yeeres: and he died.
(Gen 5:21) Also Henoch liued sixtie and fiue yeeres, and begate Methushelah.
(Gen 5:22) And Henoch walked with God, after he begate Methushelah, three hundreth yeeres, and begate sonnes and daughters.
(Notes Reference) And Enoch (f) walked with God after he begat Methuselah three hundred years, and begat sons and daughters:
(f) That is, he led an upright and godly life.
(Gen 5:23) So all the dayes of Henoch were three hundreth sixtie and fiue yeeres.
(Gen 5:24) And Henoch walked with God, and he was no more seene: for God tooke him away.
(Notes Reference) And Enoch walked with God: and he [was] not; for (g) God took him.
(g) To show that there was a better life prepared and to be a testimony of the immortality of souls and bodies. To inquire where he went is mere curiosity.
(Gen 5:25) Methushelah also liued an hundreth eightie and seuen yeeres, and begate Lamech.
(Gen 5:26) And Methushelah liued, after he begate Lamech, seuen hundreth eightie and two yeeres, and begate sonnes and daughters.
(Gen 5:27) So al the dayes of Methushelah were nine hundreth sixtie and nine yeeres: and he died.
(Gen 5:28) Then Lamech liued an hundreth eightie and two yeeres, and begate a sonne,
(Gen 5:29) And called his name Noah, saying, This same shall comfort vs concerning our worke and sorowe of our hands, as touching the earth, which the Lord hath cursed.
(Notes Reference) And he called his name Noah, saying, This [same] shall (h) comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
(h) Lamech had respect for the promise, (Gen 3:15), and desired to see the deliverer who would be sent and yet saw but a figure of it. He spoke this by the spirit of prophecy because Noah delivered the Church and preserved it by his obedience.
(Gen 5:30) And Lamech liued, after he begate Noah, fiue hundreth ninetie and fiue yeeres, and begate sonnes and daughters.
(Gen 5:31) So all the dayes of Lamech were seuen hundreth seuentie and seuen yeeres: and he died.
(Gen 5:32) And Noah was fiue hundreth yeere olde. And Noah begate Shem, Ham and Iapheth.
(Gen 6:1) So when men began to be multiplied vpon the earth, and there were daughters borne vnto them,
(Gen 6:2) Then the sonnes of God sawe the daughters of men that they were faire, and they tooke them wiues of all that they liked.
(Notes Reference) That the (a) sons of God saw the daughters (b) of men that they [were] (c) fair; and they took them wives of all which they chose.
(a) The children of the godly who began to degenerate.
(b) Those that had wicked parents, as if from Cain.
(c) Having more respect for their beauty and worldly considerations than for their manners and godliness.
(Gen 6:3) Therefore the Lord saide, My Spirit shall not alway striue with man, because he is but flesh, and his dayes shalbe an hundreth and twentie yeeres.
(Notes Reference) And the LORD said, My spirit shall not always (d) strive with man, for that he also [is] flesh: yet his days shall be an (e) hundred and twenty years.
(d) Because man could not by won by God's leniency and patience by which he tried to win him, he would no longer withhold his vengeance.
(e) Which time span God gave man to repent before he would destroy the earth, (1Pe 3:20).
(Gen 6:4) There were gyants in the earth in those dayes: yea, and after that the sonnes of God came vnto the daughters of men, and they had borne them children, these were mightie men, which in olde time were men of renoume.
(Notes Reference) There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare [children] to them, the same [became] mighty men which [were] of old, men of (f) renown.
(f) Who usurped authority over others, and degenerated from that simplicity, in which their father's lived.
(Gen 6:5) When the Lord sawe that the wickednesse of man was great in the earth, and all the imaginations of the thoughtes of his heart were onely euill continually,
(Gen 6:6) Then it repented ye Lord, that he had made man in the earth, and he was sorie in his heart.
(Notes Reference) And it (g) repented the LORD that he had made man on the earth, and it grieved him at his heart.
(g) God never repents, but he speaks in human terms, because he destroyed him, and in a way denied him as his creature.
(Gen 6:7) Therefore ye Lord said, I will destroy from the earth the man, whom I haue created, from man to beast, to the creeping thing, and to the foule of the heauen: for I repent that I haue made them.
(Notes Reference) And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and (h) beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.
(h) God declares how much he detests sin, seeing the punishment of it extends to the brute beasts.
(Gen 6:8) But Noah found grace in the eyes of the Lord.
(Notes Reference) But Noah (i) found grace in the eyes of the LORD.
(i) God was merciful to him.
(Gen 6:9) These are the generations of Noah. Noah was a iust and vpright man in his time: and Noah walked with God.
(Gen 6:10) And Noah begate three sonnes, Shem, Ham and Iapheth.
(Gen 6:11) The earth also was corrupt before God: for the earth was filled with crueltie.
(Notes Reference) The earth also was corrupt before God, and the earth was filled with (k) violence.
(k) Meaning, that all were given to the contempt of God, and oppression of their neighbours.
(Gen 6:12) Then God looked vpon the earth, and beholde, it was corrupt: for all flesh had corrupt his way vpon the earth.
(Gen 6:13) And God said vnto Noah, An ende of all flesh is come before me: for the earth is filled with crueltie through them: and beholde, I wil destroy them with the earth.
(Gen 6:14) Make thee an Arke of pine trees: thou shalt make cabines in the Arke, and shalt pitch it within and without with pitch.
(Gen 6:15) And thus shalt thou make it: The length of the Arke shalbe three hundreth cubites, the breadth of it fiftie cubites, and the height of it thirtie cubites.
(Gen 6:16) A windowe shalt thou make in the Arke, and in a cubite shalt thou finish it aboue, and the doore of the Arke shalt thou set in the side thereof: thou shalt make it with the lowe, seconde and third roume.
(Notes Reference) A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; [with] (1) lower, second, and third [stories] shalt thou make it.
(1) That is, of three heights.
(Gen 6:17) And I, beholde, I will bring a flood of waters vpon the earth to destroy all flesh, wherein is the breath of life vnder the heauen: all that is in the earth shall perish.
(Gen 6:18) But with thee will I establish my couenant, and thou shalt goe into the Arke, thou, and thy sonnes, and thy wife, and thy sonnes wiues with thee.
(Notes Reference) But with thee will I (m) establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee.
(m) So that in this great undertaking and mocking of the whole world, you may be confirmed so your faith does not fail.
(Gen 6:19) And of euery liuing thing, of all flesh two of euery sort shalt thou cause to come into the Arke, to keepe them aliue with thee: they shalbe male and female.
(Gen 6:20) Of the foules, after their kinde, and of the cattell after their kind, of euery creeping thing of the earth after his kinde, two of euery sort shall come vnto thee, that thou mayest keepe them aliue.
(Gen 6:21) And take thou with thee of all meate that is eaten: and thou shalt gather it to thee, that it may be meate for thee and for them.
(Gen 6:22) Noah therefore did according vnto all, that God commanded him: euen so did he.
(Notes Reference) Thus did Noah; according to all that God commanded him, (n) so did he.
(n) That is, he obeyed God's commandment in all points without adding or taking away.
Passage 2: Psalms 6-8
(Psa 6:1) To him that excelleth on Neginoth upon the eith tune. A Psalme of Dauid. O lord, rebuke me not in thine anger, neither chastise me in thy wrath.
(Notes Reference) "To the chief Musician on Neginoth upon Sheminith, A Psalm of David." O LORD, (a) rebuke me not in thine anger, neither chasten me in thy hot displeasure.
(a) Though I deserve destruction, yet let your mercy pity my frailty.
(Psa 6:2) Haue mercie vpon me, O Lord, for I am weake: O Lord heale me, for my bones are vexed.
(Notes Reference) Have mercy upon me, O LORD; for I [am] weak: O LORD, heal me; for my (b) bones are vexed.
(b) For my whole strength is abated.
(Psa 6:3) My soule is also sore troubled: but Lord how long wilt thou delay?
(Notes Reference) (c) My soul is also sore vexed: but thou, O LORD, how long?
(c) His conscience is also touched with the fear of God's judgment.
(Psa 6:4) Returne, O Lord: deliuer my soule: saue me for thy mercies sake.
(Psa 6:5) For in death there is no remembrance of thee: in the graue who shall prayse thee?
(Notes Reference) For in (d) death [there is] no remembrance of thee: in the grave who shall give thee thanks?
(d) He laments that opportunity should be taken from him to praise God in the congregation.
(Psa 6:6) I fainted in my mourning: I cause my bed euery night to swimme, and water my couch with my teares.
(Psa 6:7) Mine eye is dimmed for despight, and sunke in because of all mine enemies.
(Psa 6:8) Away from mee all ye workers of iniquitie: for the Lord hath heard the voyce of my weeping.
(Notes Reference) (e) Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
(e) God sends comfort and boldness in affliction, that we may triumph over our enemies.
(Psa 6:9) The Lord hath heard my petition: the Lord will receiue my prayer.
(Psa 6:10) All mine enemies shall be confounded and sore vexed: they shall be turned backe, and put to shame suddenly.
(Notes Reference) Let all mine enemies be ashamed and sore vexed: let them return [and] be ashamed (f) suddenly.
(f) When the wicked think the godly will perish, God delivers them suddenly, and destroys their enemies.
(Psa 7:1) Shigaion of Dauid, which he sang unto the Lord, concerning the wordes of Chush the sonne of Iemini. O Lord my God, in thee I put my trust: saue me from all that persecute me, and deliuer me,
(Psa 7:2) Least he deuoure my soule like a lion, and teare it in pieces, while there is none to helpe.
(Notes Reference) Lest (a) he tear my soul like a lion, rending [it] in pieces, while [there is] none to deliver.
(a) He desires God to deliver him from the rage of cruel Saul.
(Psa 7:3) O Lord my God, if I haue done this thing, if there be any wickednes in mine handes,
(Notes Reference) O LORD my God, if I have done (b) this; if there be iniquity in my hands;
(b) With which Cush charges me.
(Psa 7:4) If I haue rewarded euill vnto him that had peace with mee, (yea I haue deliuered him that vexed me without cause)
(Notes Reference) (c) If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)
(c) If I did not reverence Saul for affinities sake, and preserved his life, (1Sa 26:8-9).
(Psa 7:5) Then let the enemie persecute my soule and take it: yea, let him treade my life downe vpon the earth, and lay mine honour in the dust. Selah.
(Notes Reference) Let the enemy persecute my soul, and take [it]; yea, let him tread down my life upon the earth, and lay mine (d) honour in the dust. Selah.
(d) Let me not only die, but be dishonoured forever.
(Psa 7:6) Arise, O Lord, in thy wrath, and lift vp thy selfe against the rage of mine enemies, and awake for mee according to the iudgement that thou hast appointed.
(Notes Reference) Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me [to] the (e) judgment [that] thou hast commanded.
(e) In promising me the kingdom.
(Psa 7:7) So shall the Congregation of the people compasse thee about: for their sakes therefore returne on hie.
(Notes Reference) So shall the congregation of the people compass thee about: for their sakes therefore (f) return thou on high.
(f) Not only for mine, but for your Church's sake declare your power.
(Psa 7:8) The Lord shall iudge the people: Iudge thou me, O Lord, according to my righteousnesse, and according to mine innocencie, that is in mee.
(Notes Reference) The LORD shall judge the people: judge me, O LORD, according to my (g) righteousness, and according to mine integrity [that is] in me.
(g) As concerning my behaviour towards Saul and my enemies.
(Psa 7:9) Oh let the malice of the wicked come to an ende: but guide thou the iust: for the righteous God trieth the hearts and reines.
(Notes Reference) Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the (h) hearts and reins.
(h) Though they pretend a just cause against me, yet God will judge their hypocrisy.
(Psa 7:10) My defence is in God, who preserueth the vpright in heart.
(Psa 7:11) God iudgeth the righteous, and him that contemneth God euery day.
(Notes Reference) God judgeth the righteous, and God is angry [with the wicked] (i) every day.
(i) He continually calls the wicked to repentance by some sign of his judgments.
(Psa 7:12) Except he turne, he hath whet his sword: he hath bent his bowe and made it readie.
(Notes Reference) If (k) he turn not, he will whet his sword; he hath bent his bow, and made it ready.
(k) Unless Saul changes his mind, I will die, for he has both the men and weapons to destroy me. Thus considering his great danger, he magnifies God's grace.
(Psa 7:13) Hee hath also prepared him deadly weapons: hee will ordeine his arrowes for them that persecute me.
(Psa 7:14) Beholde, hee shall trauaile with wickednes: for he hath conceiued mischiefe, but he shall bring foorth a lye.
(Psa 7:15) Hee hath made a pitte and digged it, and is fallen into the pit that he made.
(Psa 7:16) His mischiefe shall returne vpon his owne head, and his crueltie shall fall vpon his owne pate.
(Psa 7:17) I wil praise the Lord according to his righteousnes, and will sing praise to the Name of the Lord most high.
(Notes Reference) I will praise the LORD according to his (l) righteousness: and will sing praise to the name of the LORD most high.
(l) In faithfully keeping his promise to me.
(Psa 8:1) To him that excelleth on Gittith. A Psalme of Dauid. O Lord our Lord, how excellent is thy Name in all the worlde! which hast set thy glory aboue the heauens.
(Psa 8:2) Out of the mouth of babes and suckelings hast thou ordeined strength, because of thine enemies, that thou mightest still the enemie and the auenger.
(Notes Reference) Out of the mouth (a) of babes and sucklings hast thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger.
(a) Though the wicked would hide God's praises, yet the very babes are sufficient witnesses of the same.
(Psa 8:3) When I beholde thine heauens, euen the workes of thy fingers, the moone and the starres which thou hast ordeined,
(Psa 8:4) What is man, say I, that thou art mindefull of him? and the sonne of man, that thou visitest him?
(Notes Reference) What is (b) man, that thou art mindful of him? and the son of man, that thou visitest him?
(b) It was sufficient for him to have set forth his glory by the heavens, though he had not come so low as to man who is but dust.
(Psa 8:5) For thou hast made him a little lower then God, and crowned him with glory and worship.
(Notes Reference) For thou hast made him a little lower than the (c) angels, and hast crowned him with glory and honour.
(c) Concerning his first creation.
(Psa 8:6) Thou hast made him to haue dominion in the workes of thine hands: thou hast put all things vnder his feete:
(Psa 8:7) All sheepe and oxen: yea, and the beastes of the fielde:
(Notes Reference) All (d) sheep and oxen, yea, and the beasts of the field;
(d) By the temporal gifts of man's creation, he is led to consider the benefits which he has by his regeneration through Christ.
(Psa 8:8) The foules of the ayre, and the fish of the sea, and that which passeth through the paths of the seas.
(Psa 8:9) O Lord our Lord, howe excellent is thy Name in all the world!
Passage 3: Matthew 5
(Mat 5:1) And when he sawe the multitude, he went vp into a mountaine: and when he was set, his disciples came to him.
(Mat 5:2) And he opened his mouth and taught them, saying,
(Notes Reference) (1) And he opened his mouth, and taught them, saying,
(1) Christ teaches that the greatest joy and happiness is not in the conveniences and pleasures of this life, but is laid up in heaven for those who willingly rest in the good will and pleasure of God, and endeavour to profit all men, although they are cruelly vexed and troubled by those of the world, because they will not adapt themselves to their ways.
(Mat 5:3) Blessed are the poore in spirit, for theirs is the kingdome of heauen.
(Notes Reference) Blessed [are] the (a) poor in (b) spirit: for theirs is the kingdom of heaven.
(a) Under the name of poverty are meant all the miseries, that are joined with poverty.
(b) Whose minds and spirits are brought under control, and tamed, and obey God.
(Mat 5:4) Blessed are they that mourne: for they shall be comforted.
(Mat 5:5) Blessed are the meeke: for they shall inherite the earth.
(Mat 5:6) Blessed are they which hunger and thirst for righteousnes: for they shalbe filled.
(Mat 5:7) Blessed are the mercifull: for they shall obteine mercie.
(Mat 5:8) Blessed are the pure in heart: for they shall see God.
(Notes Reference) Blessed [are] the (c) pure in heart: for they shall see God.
(c) Fitly is this word "pure" joined with the heart, for as a bright and shining resemblance or image may be seen plainly in a clear and pure looking glass, even so does the face (as it were) of the everlasting God, shine forth, and clearly appear in a pure heart.
(Mat 5:9) Blessed are the peace makers: for they shall be called the children of God.
(Mat 5:10) Blessed are they which suffer persecution for righteousnes sake: for theirs is the kingdome of heauen.
(Mat 5:11) Blessed shall ye be when men reuile you, and persecute you, and say all maner of euill against you for my sake, falsely.
(Mat 5:12) Reioyce and be glad, for great is your reward in heauen: for so persecuted they the Prophets which were before you.
(Mat 5:13) Ye are the salt of the earth: but if the salt haue lost his sauour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be troden vnder foote of men.
(Notes Reference) Ye (2) are the salt of the (d) earth: but if the salt have lost his savour, wherewith shall it be (e) salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
(2) The ministers of the word especially (unless they will be the most cowardly of all) must lead others both by word and deed to this greatest joy and happiness.
(d) Your doctrine must be very sound and good, for if it is not so, it will be not regarded and cast away as a thing unsavoury and vain.
(e) What will you have to salt with? And so are fools in the Latin tongue called "saltless", as you would say, men that have no salt or savour and taste in them.
(Mat 5:14) Ye are the light of the world. A citie that is set on an hill, cannot be hid.
(Notes Reference) Ye are the (f) light of the world. A city that is set on an hill cannot be hid.
(f) You shine and give light by being made partakers of the true light.
(Mat 5:15) Neither doe men light a candel, and put it vnder a bushel, but on a candlesticke, and it giueth light vnto all that are in the house.
(Mat 5:16) Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen.
(Mat 5:17) Think not that I am come to destroy the Lawe, or the Prophets. I am not come to destroy them, but to fulfill them.
(Notes Reference) (3) Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but (g) to fulfil.
(3) Christ did not come to bring any new way of righteousness and salvation into the world, but indeed to fulfil that which was shadowed by the figures of the Law, by delivering men through grace from the curse of the Law: and moreover to teach the true use of obedience which the Law appointed, and to engrave in our hearts the power for obedience.
(g) That the prophecies may be accomplished.
(Mat 5:18) For truely I say vnto you, Till heauen, and earth perish, one iote or one title of the Law shall not scape, till all things be fulfilled.
(Mat 5:19) Whosoeuer therefore shall breake one of these least commandements, and teach men so, he shall be called the least in the kingdome of heauen: but whosoeuer shall obserue and teach them, the same shall be called great in the kingdome of heauen.
(Notes Reference) (4) Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the (h) least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.
(4) He begins with the true expounding of the Law, and sets it against the old (but yet false) teachings of the scribes: He is in no way abolishing the least commandment of his Father.
(h) He shall have no place in the Church.
(Mat 5:20) For I say vnto you, except your righteousnes exceede the righteousnes of the Scribes and Pharises, ye shall not enter into the kingdome of heauen.
(Mat 5:21) Ye haue heard that it was sayd vnto them of the olde time, Thou shalt not kill: for whosoeuer killeth shalbe culpable of iudgement.
(Notes Reference) (5) Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
(5) The true meaning of the first commandment.
(Mat 5:22) But I say vnto you, whosoeuer is angry with his brother vnaduisedly, shalbe culpable of iudgment. And whosoeuer sayth vnto his brother, Raca, shalbe worthy to be punished by the Councill. And whosoeuer shall say, Foole, shalbe worthy to be punished with hell fire.
(Notes Reference) But I say unto you, That whosoever is angry with his brother without a cause shall be (i) in danger (k) of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the (l) council: but whosoever shall say, Thou fool, shall be in danger of (m) hell (n) fire.
(i) He speaks of the judgment of God, and of the difference of sins, and therefore applies his words to the form of civil judgments which were then used.
(k) Of that judgment which was ruled by three men, who had the hearing and deciding of money matters, and such other small causes.
(l) By that judgment which stood of 23 judges, who had the hearing and deciding of weighty affairs, as the matter of a whole tribe or of a high priest, or of a false prophet.
(m) Whereas we read here "hell", it is in the text itself "Gehenna", which is one Hebrew word made out of two, and is as if to say "as the Valley of Hinnom", which the Hebrews called Topheth: it was a place where the Israelites cruelly sacrificed their children to false gods, whereupon it was taken for a place appointed to torment the reprobates in (Jer 7:31).
(n) The Jews used four kinds of punishments, before their government was taken away by Herod: hanging, beheading, stoning, and burning. It is burning that Christ meant, because burning was the greatest punishment; therefore by making mention of a judgment, a council, and a fire, he shows that some sins are worse than others are, but yet they are all such that we must give account for them, and will be punished for them.
(Mat 5:23) If then thou bring thy gift to the altar, and there remembrest that thy brother hath ought against thee,
(Notes Reference) (6) Therefore if thou bring thy gift to the (o) altar, and there rememberest that thy brother hath ought against thee;
(6) The covetous Pharisees taught that God was appeased by the sacrifices appointed in the law, which they themselves devoured. But Christ on the contrary side denies that God accepts any man's offering, unless he makes satisfaction to his brother whom he has offended: and says moreover, that these stubborn and stiff-necked despisers of their brethren will never escape the wrath and curse of God before they have made full satisfaction to their brethren.
(o) He applies all this speech to the state of his time, when there was then an altar standing in Jerusalem, and therefore they are very foolish that gather from this that we must build altars and use sacrifices: but they are bigger fools who consider this to be purgatory, which is spoken of as peace making and atonement one with another.
(Mat 5:24) Leaue there thine offring before the altar, and goe thy way: first be reconciled to thy brother, and then come and offer thy gift.
(Mat 5:25) Agree with thine aduersarie quickly, whiles thou art in the way with him, lest thine aduersarie deliuer thee to the Iudge, and the Iudge deliuer thee to ye sergeant, and thou be cast into prison.
(Notes Reference) (p) Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
(p) Remove all cause for enmity.
(Mat 5:26) Verely I say vnto thee, thou shalt not come out thence, till thou hast payed the vtmost farthing.
(Notes Reference) Verily I say unto thee, Thou shalt by no means come out thence, till thou hast (q) paid the uttermost farthing.
(q) You will be dealt with in this manner, to the utmost extremity.
(Mat 5:27) Ye haue heard that it was sayd to them of olde time, Thou shalt not commit adulterie.
(Notes Reference) (7) Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
(7) He is taken for an adulterer before God, whoever he is, that covets a woman: and therefore we must keep our eyes chaste, and all the members we have, yea and we must avoid all opportunities that might move us to evil, no matter what it costs us.
(Mat 5:28) But I say vnto you, that whosoeuer looketh on a woman to lust after her, hath committed adulterie with her already in his heart.
(Mat 5:29) Wherefore if thy right eye cause thee to offend, plucke it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell.
(Notes Reference) And if thy (r) right eye (s) offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.
(r) He names the right eye and the right hand, because the parts of the right side of our bodies are the chiefest, and the most ready to commit any wickedness.
(s) Literally, do cause you to offend: for sins are stumbling blocks as it were, that is to say, rocks which we are cast upon.
(Mat 5:30) Also if thy right hand make thee to offend, cut it off, and cast it from thee: for better it is for thee that one of thy members perish, then that thy whole body should be cast into hell.
(Mat 5:31) It hath bene sayd also, Whosoeuer shall put away his wife, let him giue her a bill of diuorcement.
(Mat 5:32) But I say vnto you, whosoeuer shall put away his wife (except it be for fornication) causeth her to commit adulterie: and whosoeuer shall marrie her that is diuorced, committeth adulterie.
(Mat 5:33) Againe, ye haue heard that it was sayd to them of old time, Thou shalt not forsweare thy selfe, but shalt performe thine othes to the Lord.
(Notes Reference) (8) Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
(8) The meaning of the third commandment against the perverse opinion and judgment of the scribes, who excused by oaths or indirect forms of swearing.
(Mat 5:34) But I say vnto you, Sweare not at all, neither by heauen, for it is the throne of God:
(Mat 5:35) Nor yet by the earth: for it is his footestoole: neither by Hierusalem: for it is the citie of the great King.
(Mat 5:36) Neither shalt thou sweare by thine head, because thou canst not make one heare white or blacke.
(Mat 5:37) But let your communication be Yea, yea: Nay, nay. For whatsoeuer is more then these, commeth of euill.
(Notes Reference) But let your communication be, (t) Yea, yea; Nay, nay: for whatsoever is more than these cometh of (u) evil.
(t) Whatever you affirm, affirm it alone, and whatever you deny, deny it alone without any more words.
(u) From an evil conscience, or from the devil.
(Mat 5:38) Ye haue heard that it hath bene sayd, An eye for an eye, and a tooth for a tooth.
(Notes Reference) (9) Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:
(9) He shows that contrary to the doctrine of the scribes, that the sum of the second table must be so understood, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies.
(Mat 5:39) But I say vnto you, Resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.
(Mat 5:40) And if any man wil sue thee at the law, and take away thy coate, let him haue thy cloke also.
(Mat 5:41) And whosoeuer will compell thee to goe a mile, goe with him twaine.
(Mat 5:42) Giue to him that asketh, and from him that would borowe of thee, turne not away.
(Mat 5:43) Ye haue heard that it hath bin said, Thou shalt loue thy neighbour, and hate your enemie.
(Mat 5:44) But I say vnto you, Loue your enemies: blesse them that curse you: doe good to them that hate you, and pray for them which hurt you, and persecute you,
(Mat 5:45) That ye may be the children of your father that is in heauen: for he maketh his sunne to arise on the euill, and the good, and sendeth raine on the iust, and vniust.
(Notes Reference) (10) That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
(10) A double reason: the one is taken of the relatives, The children must be like their father: the other is taken of comparisons, The children of God must be better than the children of this world.
(Mat 5:46) For if ye loue them, which loue you, what rewarde shall you haue? Doe not the Publicanes euen the same?
(Mat 5:47) And if ye be friendly to your brethren onely, what singular thing doe ye? doe not euen the Publicanes likewise?
(Notes Reference) And if ye salute your brethren only, what do ye more [than others]? do not even the (x) publicans so?
(x) They that were the toll masters, and had the oversight of tributes and customs: this was a type of man that the Jews hated to death, both because they served the Romans in those offices (whose heavy bondage they could not overthrow) and also because these toll masters were for the most part given to covetousness.
(Mat 5:48) Ye shall therefore be perfit, as your Father which is in heauen, is perfite.