Passage 1: Genesis 25-26
(Gen 25:1) Nowe Abraham had taken him another wife called Keturah,
(Notes Reference) Then again Abraham (a) took a wife, and her name [was] Keturah.
(a) While Sarah was yet alive.
(Gen 25:2) Which bare him Zimran, and Iokshan, and Medan, and Midian, and Ishbak, and Shuah.
(Gen 25:3) And Iokshan begate Sheba, and Dedan: And the sonnes of Dedan were Asshurim, and Letushim, and Leummim.
(Gen 25:4) Also the sonnes of Midian were Ephah, and Epher, and Hanoch, and Abida, and Eldaah all these were the sonnes of Keturah.
(Gen 25:5) And Abraham gaue all his goods to Izhak,
(Gen 25:6) But vnto the sonnes of the concubines, which Abraham had, Abraham gaue giftes, and sent them away from Izhak his sonne (while he yet liued) Eastward to the East countrey.
(Notes Reference) But unto the (b) sons of the (c) concubines, which Abraham had, Abraham (d) gave gifts, and sent them away from Isaac his son, while he yet lived, eastward, unto the east country.
(b) For by virtue of God's word he not only had Isaac, but begat many more.
(c) See (Gen 22:24).
(d) To avoid the disputing that otherwise might have come because of the heritage.
(Gen 25:7) And this is the age of Abrahams life, which he liued, an hundreth seuentie and fiue yeere.
(Gen 25:8) Then Abraham yeelded the spirit, and died in a good age, an olde man, and of great yeeres, and was gathered to his people.
(Gen 25:9) And his sonnes, Izhak and Ishmael buryed him in the caue of Machpelah, in the fielde of Ephron sonne of Zohar the Hittite, before Mamre.
(Gen 25:10) Which fielde Abraham bought of the Hittites, where Abraham was buryed with Sarah his wife.
(Gen 25:11) And after the death of Abraham God blessed Izhak his sonne, and Izhak dwelt by Beer-lahai-roi.
(Gen 25:12) Nowe these are the generations of Ishmael Abrahams sonne, whome Hagar the Egyptian Sarahs handmayde bare vnto Abraham.
(Gen 25:13) And these are the names of the sonnes of Ishmael, name by name, according to their kinreds; the eldest sonne of Ishmael was Nebaioth, then Kedar, and Adbeel, and Mibsam,
(Gen 25:14) And Mishma, and Dumah, and Massa,
(Gen 25:15) Hadar, and Tema, Ietur, Naphish, and Kedemah.
(Gen 25:16) These are the sonnes of Ishmael, and these are their names, by their townes and by their castles: to wit, twelue princes of their nations.
(Gen 25:17) (And these are the yeeres of the life of Ishmael, an hundreth thirtie and seuen yeere, and he yeelded the spirit, and dyed, and was gathered vnto his people)
(Notes Reference) And these [are] the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his (f) people.
(f) Who dwelt among the Arabians, and were separate from the blessed seed.
(Gen 25:18) And they dwelt from Hauilah vnto Shur, that is towardes Egypt, as thou goest to Asshur. Ishmael dwelt in the presence of all his brethren.
(Notes Reference) And they dwelt from Havilah unto Shur, that [is] before Egypt, as thou goest toward Assyria: [and] he died (g) in the presence of all his brethren.
(g) He means that his lot fell to dwell among his brethren as the angel promised.
(Gen 25:19) Likewise these are the generations of Izhak Abrahams sonne Abraham begate Izhak,
(Gen 25:20) And Izhak was fourtie yeere olde, when he tooke Rebekah to wife, the daughter of Bethuel the Aramite of Padan Aram, and sister to Laban the Aramite.
(Gen 25:21) And Izhak prayed vuto the Lord for his wife, because she was barren: and the Lord was intreated of him, and Rebekah his wife conceiued,
(Gen 25:22) But the children stroue together within her: therefore shee sayde, Seeing it is so, why am I thus? wherefore she went to aske the Lord.
(Notes Reference) And the children struggled together within her; and she said, If [it be] so, why [am] I (h) thus? And she went (i) to enquire of the LORD.
(h) That is, with child, seeing one shall destroy another.
(i) For that is the only refuge in all our miseries.
(Gen 25:23) And the Lord sayd to her, Two nations are in thy wombe, and two maner of people shalbe diuided out of thy bowels, and the one people shall be mightier then the other, and the elder shall serue the yonger.
(Gen 25:24) Therefore when her time of deliuerance was fulfilled, behold, twinnes were in her wombe.
(Gen 25:25) So he that came out first was red, and he was all ouer as a rough garment, and they called his name Esau.
(Gen 25:26) And afterward came his brother out, and his hande helde Esau by the heele: therefore his name was called Iaakob. Nowe Izhak was threescore yeere olde when Rebekah bare them.
(Gen 25:27) And the boyes grew, and Esau was a cunning hunter, and liued in the fields: but Iaakob was a plaine man, and dwelt in tentes.
(Gen 25:28) And Izhak loued Esau, for venison was his meate, but Rebekah loued Iaakob.
(Gen 25:29) Nowe Iaakob sod pottage, and Esau came from the fielde and was wearie.
(Gen 25:30) Then Esau sayd to Iaakob, Let me eate, I pray thee, of that pottage so red, for I am wearie. Therefore was his name called Edom.
(Gen 25:31) And Iaakob sayd, Sell me euen nowe thy birthright.
(Gen 25:32) And Esau sayd, Lo, I am almost dead, what is then this birthright to me?
(Notes Reference) And Esau said, Behold, I [am] at the point to die: and what (k) profit shall this birthright do to me?
(k) The reprobate do not value God's benefits unless they feel them presently, and therefore they prefer present pleasures.
(Gen 25:33) Iaakob then said, Sweare to me euen now. And he sware to him, and solde his birthright vnto Iaakob.
(Notes Reference) And Jacob said, Swear to me this day; and he sware unto him: and he (l) sold his birthright unto Jacob.
(l) Thus the wicked prefer their worldly conveniences over God's spiritual graces: but the children of God do the opposite.
(Gen 25:34) Then Iaakob gaue Esau bread and pottage of lentiles: and he did eate and drinke, and rose vp, and went his way: So Esau contemned his birthright.
(Gen 26:1) And there was a famine in the lande besides the first famine that was in the dayes of Abraham. Wherefore Izhak went to Abimelech King of the Philistims vnto Gerar.
(Notes Reference) And there was a famine in the (a) land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar.
(a) In the land of Canaan.
(Gen 26:2) For the Lord appeared vnto him, and sayde, Goe not downe into Egypt, but abide in the land which I shall shewe vnto thee.
(Notes Reference) And the LORD appeared unto him, and said, (b) Go not down into Egypt; dwell in the land which I shall tell thee of:
(b) God's providence always watches to direct the ways of his children.
(Gen 26:3) Dwell in this lande, and I will be with thee, and will blesse thee: for to thee, and to thy seede I will giue all these countreys: and I will performe the othe which I sware vnto Abraham thy father.
(Gen 26:4) Also I wil cause thy seede to multiply as the starres of heauen, and will giue vnto thy seede all these countreys: and in thy seede shall all the nations of the earth be blessed,
(Gen 26:5) Because that Abraham obeyed my voyce and kept mine ordinance, my commandements, my statutes, and my Lawes.
(Notes Reference) Because that Abraham (c) obeyed my voice, and kept my charge, my commandments, my statutes, and my laws.
(c) He commends Abraham's obedience, because Isaac should be even more ready to follow the same: for as God made this promise of his free mercy, so does the confirmation of it proceed from the same fountain.
(Gen 26:6) So Izhak dwelt in Gerar.
(Gen 26:7) And the men of the place asked him of his wife, and he sayd, She is my sister: for he feared to say, She is my wife, least, sayde he, the men of the place shoulde kill me, because of Rebekah: for she was beautifull to the eye.
(Notes Reference) And the men of the place asked [him] of his wife; and he said, She [is] my sister: (d) for he feared to say, [She is] my wife; lest, [said he], the men of the place should kill me for Rebekah; because she [was] fair to look upon.
(d) By which we see that fear and distrust is found in the most faithful.
(Gen 26:8) So after hee had bene there long time, Abimelech King of the Philistims looked out at a windowe, and loe, he sawe Izhak sporting with Rebekah his wife.
(Notes Reference) And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac [was] (e) sporting with Rebekah his wife.
(e) Or showing some familiar sign of love, by which it might be known that she was his wife.
(Gen 26:9) Then Abimelech called Izhak, and sayde, Loe, shee is of a suertie thy wife, and why saydest thou, She is my sister? To whom Izhak answered, Because I thought this, It may be that I shall dye for her.
(Gen 26:10) Then Abimelech said, Why hast thou done this vnto vs? one of the people had almost lien by thy wife, so shouldest thou haue brought sinne vpon vs.
(Notes Reference) And Abimelech said, What [is] this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought (f) guiltiness upon us.
(f) In all ages men were persuaded that God's vengeance would come on adulterers.
(Gen 26:11) Then Abimelech charged all his people, saying, He that toucheth this man, or his wife, shall die the death.
(Gen 26:12) Afterwarde Izhak sowed in that lande, and founde in the same yeere an hundreth folde by estimation: and so the Lord blessed him.
(Gen 26:13) And the man waxed mightie, and stil increased, till he was exceeding great,
(Gen 26:14) For he had flockes of sheepe, and heards of cattell, and a mightie housholde: therefore the Philistims had enuy at him.
(Notes Reference) For he had possession of flocks, and possession of herds, and great store of servants: and the Philistines (g) envied him.
(g) The malicious always envy the graces of God in others.
(Gen 26:15) In so much that the Philistims stopped and filled vp with earth all the welles, which his fathers seruantes digged in his father Abrahams time.
(Gen 26:16) Then Abimelech sayde vnto Izhak, Get thee from vs, for thou art mightier then wee a great deale.
(Gen 26:17) Therefore Izhak departed thence and pitched his tent in the valley of Gerar, and dwelt there.
(Notes Reference) And Isaac departed thence, and pitched his tent in the (k) valley of Gerar, and dwelt there.
(k) The Hebrew word signifies a flood, or valley, where water at any time runs.
(Gen 26:18) And Izhak returning, digged the welles of water, which they had digged in the dayes of Abraham his father: for the Philistims had stopped them after the death of Abraham, and hee gaue them the same names, which his father gaue them.
(Gen 26:19) Izhaks seruantes then digged in the valley, and found there a well of liuing water.
(Gen 26:20) But the herdmen of Gerar did striue with Izhaks herdmen, saying, The water is ours: therefore called he the name of the well Esek, because they were at strife with him.
(Gen 26:21) Afterwarde they digged another well, and stroue for that also, and he called the name of it Sitnah.
(Gen 26:22) Then he remoued thence, and digged an other well, for the which they stroue not: therefore called hee the name of it Rehoboth, and sayde, Because the Lord hath nowe made vs roome, we shall increase vpon the earth.
(Gen 26:23) So he went vp thence to Beer-sheba.
(Gen 26:24) And the Lord appeared vnto him the same night, and sayde, I am the God of Abraham thy father: feare not, for I am with thee, and wil blesse thee, and will multiplie thy seede for my seruant Abrahams sake.
(Notes Reference) And the LORD appeared unto him the same night, and said, I [am] the God (i) of Abraham thy father: fear not, for I [am] with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake.
(i) God assures Isaac against all fear by rehearsing the promise made to Abraham.
(Gen 26:25) Then he builte an altar there, and called vpon the Name of the Lord, and there spred his tent: where also Izhaks seruauntes digged a well.
(Notes Reference) And he builded an (x) altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well.
(x) To signify that he would serve no other God, but the God of his father Abraham.
(Gen 26:26) Then came Abimelech to him from Gerar, and Ahuzzath one of his friendes, and Phichol the captaine of his armie.
(Gen 26:27) To whom Izhak sayd, Wherefore come ye to me, seeing ye hate mee and haue put mee away from you?
(Gen 26:28) Who answered, Wee sawe certainely that the Lord was with thee, and wee thought thus, Let there be nowe an othe betweene vs, euen betweene vs and thee, and let vs make a couenant with thee.
(Gen 26:29) If thou shalt do vs no hurt, as we haue not touched thee, and as we haue done vnto thee nothing but good, and sent thee away in peace: thou nowe, the blessed of the Lord, doe this.
(Notes Reference) (l) That thou wilt do us no hurt, as we have not touched thee, and as we have done unto thee nothing but good, and have sent thee away in peace: thou [art] now the blessed of the LORD.
(l) The Hebrews in swearing begin commonly with "If" and understand the rest, that is, that God will punish him who breaks the oath: here the wicked show that they are afraid lest that happen to them which they would do to others.
(Gen 26:30) Then hee made them a feast, and they dyd eate and drinke.
(Gen 26:31) And they rose vp betimes in the morning, and sware one to another: then Izhak let them go, and they departed from him in peace.
(Gen 26:32) And that same day Izhaks seruantes came and tolde him of a well, which they had digged, and said vnto him, We haue found water.
(Gen 26:33) So hee called it Shibah: therefore the name of the citie is called Beer-sheba vnto this day.
(Gen 26:34) Nowe when Esau was fourtie yeere olde, he tooke to wife Iudith, the daughter of Beeri an Hittite, and Bashemath the daughter of Elon an Hittite also.
(Gen 26:35) And they were a griefe of minde to Izhak and to Rebekah.
Passage 2: Psalms 31
(Psa 31:1) To him that excelleth. A Psalme of David. In thee, O Lord, haue I put my trust: let mee neuer be confounded: deliuer me in thy righteousnesse.
(Notes Reference) "To the chief Musician, A Psalm of David." In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy (a) righteousness.
(a) For then God declares himself just, when he preserves his as he has promised.
(Psa 31:2) Bowe downe thine eare to me: make haste to deliuer mee: be vnto me a stronge rocke, and an house of defence to saue me.
(Psa 31:3) For thou art my rocke and my fortresse: therefore for thy Names sake direct mee and guide me.
(Psa 31:4) Drawe mee out of the nette, that they haue layde priuilie for mee: for thou art my strength.
(Notes Reference) Pull me out of the (b) net that they have laid privily for me: for thou [art] my strength.
(b) Preserve me from the crafty counsels and subtle practise of my enemies.
(Psa 31:5) Into thine hand I commend my spirit: for thou hast redeemed me, O Lord God of trueth.
(Notes Reference) Into thine (c) hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
(c) He desires God not only to take care of him in this life, but that his soul may be saved after this life.
(Psa 31:6) I haue hated them that giue them selues to deceitfull vanities: for I trust in the Lord.
(Notes Reference) I have hated them that regard lying vanities: but I (d) trust in the LORD.
(d) This affection should be in all God's children to hate whatever is not grounded on a sure trust in God, as deceitful and vain.
(Psa 31:7) I wil be glad and reioyce in thy mercie: for thou hast seene my trouble: thou hast knowen my soule in aduersities,
(Psa 31:8) And thou hast not shut me vp in the hand of the enemie, but hast set my feete at large.
(Notes Reference) And hast not shut me up into the hand of the enemy: thou hast set my feet in a (e) large room.
(e) Largeness signifies comfort, as straitness, sorrow and peril.
(Psa 31:9) Haue mercie vpon mee, O Lord: for I am in trouble: mine eye, my soule and my bellie are consumed with griefe.
(Notes Reference) Have mercy upon me, O LORD, for I am in trouble: mine (f) eye is consumed with grief, [yea], my soul and my belly.
(f) Meaning, that his sorrow and torment had continued a great while.
(Psa 31:10) For my life is wasted with heauinesse, and my yeeres with mourning: my strength faileth for my paine, and my bones are consumed.
(Psa 31:11) I was a reproch among all mine enemies, but specially among my neighbours: and a feare to mine acquaintance, who seeing me in the streete, fled from me.
(Notes Reference) I was a (g) reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
(g) My enemies had drawn all men to their part against me, even my chief friends.
(Psa 31:12) I am forgotten, as a dead man out of minde: I am like a broken vessell.
(Psa 31:13) For I haue heard the rayling of great men: feare was on euery side, while they conspired together against mee, and consulted to take my life.
(Notes Reference) For I have heard the slander of (i) many: fear [was] on every side: while they took counsel together against me, they devised to take away my life.
(i) They who were in authority condemned me as a wicked doer.
(Psa 31:14) But I trusted in thee, O Lord: I said, Thou art my God.
(Notes Reference) But I trusted in thee, O LORD: I said, (k) Thou [art] my God.
(k) I had this testimony of conscience, that you would defend my innocence.
(Psa 31:15) My times are in thine hande: deliuer mee from the hande of mine enemies, and from them that persecute me.
(Notes Reference) My (l) times [are] in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
(l) Whatever changes come, you govern them by your providence.
(Psa 31:16) Make thy face to shine vpon thy seruant, and saue me through thy mercie.
(Psa 31:17) Let me not be confounded, O Lord: for I haue called vpon thee: let the wicked bee put to confusion, and to silence in the graue.
(Notes Reference) Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, [and] let them be (m) silent in the grave.
(m) Let death destroy them to the intent that they may hurt no more.
(Psa 31:18) Let the lying lips be made dumme, which cruelly, proudly and spitefully speake against the righteous.
(Psa 31:19) Howe great is thy goodnesse, which thou hast layde vp for them, that feare thee! and done to them, that trust in thee, euen before the sonnes of men!
(Notes Reference) [Oh] how great [is] thy goodness, which thou (n) hast laid up for them that fear thee; [which] thou hast wrought for them that trust in thee before the sons of men!
(n) The treasures of God's mercy are always laid up in store for his children, even at all times they do not enjoy them.
(Psa 31:20) Thou doest hide them priuily in thy presence from the pride of men: thou keepest them secretly in thy Tabernacle from the strife of tongues.
(Notes Reference) Thou shalt hide them in the (o) secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
(o) That is, in a place where they will have your comfort, and be hid safely from the enemies pride.
(Psa 31:21) Blessed be the Lord: for hee hath shewed his marueilous kindenesse toward me in a strong citie.
(Notes Reference) Blessed [be] the LORD: for he hath shewed me his marvellous kindness in a (p) strong city.
(p) Meaning, there was no city strong enough to preserve him, as the defence of God's favour.
(Psa 31:22) Though I said in mine haste, I am cast out of thy sight, yet thou heardest the voyce of my prayer, when I cryed vnto thee.
(Notes Reference) For I said in my (q) haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
(q) And so by my rashness and infidelity deserved to have been forsaken.
(Psa 31:23) Loue ye the Lord all his Saintes: for the Lord preserueth the faithfull, and rewardeth abundantly the proud doer.
(Psa 31:24) All ye that trust in the Lord, be strong, and he shall establish your heart.
(Notes Reference) Be of good courage, and he shall (r) strengthen your heart, all ye that hope in the LORD.
(r) Be constant in your calling, and God will confirm you with heavenly strength.
Passage 3: Matthew 16
(Mat 16:1) Then came the Pharises and Sadduces, and did tempt him, desiring him to shew them a signe from heauen.
(Notes Reference) The (1) Pharisees also with the Sadducees came, and (a) tempting desired him that he would shew them a sign from heaven.
(1) The wicked who otherwise disagree with one another, agree well together against Christ, but do what they can, Christ is victorious, and triumphs over them.
(a) To see whether he could do that which they desired, but their purpose was useless for they thought to find something in him by it, in which case they might have just occasion to reprehend him: or else distrust and curiosity moved them to do so, for by such means also is God said to be tempted, that is to say, provoked to anger, as though men would strive with him.
(Mat 16:2) But he answered, and said vnto them, When it is euening, ye say, Faire wether: for ye skie is red.
(Mat 16:3) And in the morning ye say, To day shall be a tempest: for the skie is red and lowring. O hypocrites, ye can discerne the face of the skie, and can ye not discerne the signes of the times?
(Notes Reference) And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the (b) face of the sky; but can ye not [discern] the signs of the times?
(b) The outward show and countenance, as it were, of all things, is called in the Hebrew language, a face.
(Mat 16:4) The wicked generation, and adulterous seeketh a signe, but there shall no signe be giuen it, but that signe of the Prophet Ionas: so hee left them, and departed.
(Notes Reference) A wicked and adulterous generation seeketh after a sign;
and there shall no sign be given unto it, but (c) the sign of the prophet Jonas. And he left them, and departed.
(c) The article shows how notable the sign is.
(Mat 16:5) And when his disciples were come to the other side, they had forgotten to take bread with them.
(Notes Reference) (2) And when his disciples were come to the other side, they had forgotten to take bread.
(2) False teachers must be taken warning of.
(Mat 16:6) Then Iesus said vnto them, Take heede and beware of the leauen of the Pharises and Sadduces.
(Mat 16:7) And they reasoned among themselues, saying, It is because we haue brought no bread.
(Mat 16:8) But Iesus knowing it, saide vnto them, O ye of litle faith, why reason you thus among your selues, because ye haue brought no bread?
(Notes Reference) [Which] when Jesus (d) perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?
(d) Not by others, but by virtue of his divinity.
(Mat 16:9) Doe ye not yet perceiue, neither remember the fiue loaues, when there were fiue thousand men, and how many baskets tooke ye vp?
(Notes Reference) Do ye not yet understand, neither remember the (e) five loaves of the five thousand, and how many baskets ye took up?
(e) That five thousand men were filled with so many loaves?
(Mat 16:10) Neither the seuen loaues when there were foure thousande men, and howe many baskets tooke ye vp?
(Mat 16:11) Why perceiue ye not that I said not vnto you concerning bread, that ye shoulde beware of the leauen of the Pharises and Sadduces?
(Notes Reference) How is it that ye do not (f) understand that I (g) spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?
(f) A demand or question joined with wonder.
(g) "Spake" for commanded.
(Mat 16:12) Then vnderstood they that he had not said that they should beware of the leauen of bread, but of the doctrine of the Pharises, and Sadduces.
(Mat 16:13) Nowe when Iesus came into the coastes of Cesarea Philippi, hee asked his disciples, saying, Whome doe men say that I, the sonne of man am?
(Notes Reference) (3) When Jesus came into the coasts of (h) Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?
(3) There are many judgments and opinions of Christ, nevertheless he is known by his followers alone.
(h) There were two Caesareas, the one called Stratonis upon the Mediterranean Sea, which Herod built extravagantly in the honour of Octavius; Josephus lib. 15. The other was Caesarea Philippi, which Herod the great the Tetrarch's son by Cleopatra, built in the honour of Tiberius at the foot of Lebanon; Josephus lib. 15.
(Mat 16:14) And they said, Some say, Iohn Baptist: and some, Elias: and others, Ieremias, or one of the Prophets.
(Notes Reference) And they said, Some [say that thou art] (i) John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.
(i) As Herod thought.
(Mat 16:15) He said vnto them, But whome say ye that I am?
(Mat 16:16) Then Simon Peter answered, and said, Thou art that Christ, the Sonne of the liuing God.
(Mat 16:17) And Iesus answered, and saide to him, Blessed art thou, Simon, the sonne of Ionas: for flesh and blood hath not reueiled it vnto thee, but my Father which is in heauen.
(Notes Reference) (4) And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for (k) flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.
(4) Faith is of grace, not of nature.
(k) By this kind of speech is meant man's natural procreation upon the earth, the one who was made, not being destroyed, but deformed through sin: So then this is the meaning: this was not revealed to you by any understanding of man, but God showed it to you from heaven.
(Mat 16:18) And I say also vnto thee, that thou art Peter, and vpon this rocke I will builde my Church: and ye gates of hell shall not ouercome it.
(Notes Reference) (5) And I say also unto thee, That thou art (l) Peter, and upon this rock I will build my church; and the (m) gates of hell shall not prevail against it.
(5) That is true faith, which confesses Christ, the virtue of which is invincible.
(l) Christ spoke in the Syrian tongue, and therefore did not use this discourse to distinguish between Petros, which signifies Peter, and Petra, which signifies a rock, but in both places used the word Cephas: but his meaning is what is written in Greek, in which the different word endings distinguish between Peter, who is a piece of the building, and Christ the Petra, that is, the rock and foundation: or else he named him Peter because of the confession of his faith, which is the Church's as well as his, as the old fathers witness, for so says Theophylact. That confession which you have made, shall be the foundation of the believers.
(m) The enemies of the Church are compared to a strong kingdom, and therefore by "gates" are meant cities which are made strong with wise preparation and fortifications, and this is the meaning: whatever Satan can do by cunning or strength. So does Paul, calling them strongholds; (2Co 10:4).
(Mat 16:19) And I will giue vnto thee the keyes of the kingdome of heauen, and whatsoeuer thou shalt binde vpon earth, shalbe bound in heauen: and whatsoeuer thou shalt loose on earth, shall be loosed in heauen.
(Notes Reference) (6) And I will give unto thee the (n) keys of the kingdom of heaven: and whatsoever thou shalt (o) bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.
(6) The authority of the Church is from God.
(n) A metaphor taken from stewards who carry the keys: and here is set forth the power of the ministers of the word, as (Isa 22:22) says, and that power is common to all ministers, as (Mat 18:18) says, and therefore the ministry of the gospel may rightly be called the key of the kingdom of heaven.
(o) They are bound whose sins are retained; heaven is shut against them, because they do not receive Christ by faith: on the other hand, how happy are they to whom heaven is open, who embrace Christ and are delivered by him, and become fellow heirs with him!
(Mat 16:20) Then hee charged his disciples, that they should tell no man that he was Iesus that Christ.
(Notes Reference) (7) Then charged he his disciples that they should tell no man that he was Jesus the Christ.
(7) Men must first learn, and then teach.
(Mat 16:21) From that time foorth Iesus beganne to shewe vnto his disciples, that he must goe vnto Hierusalem, and suffer many thinges of the Elders, and of the hie Priestes, and Scribes, and be slaine, and be raised againe the thirde day.
(Notes Reference) (8) From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the (p) elders and chief priests and scribes, and be killed, and be raised again the third day.
(8) The minds of men are at this time to be prepared and made ready against the stumbling block of persecution.
(p) It was a name of dignity and not of age: and it is used for those who were the judges, whom the Hebrews call the Sanhedrin.
(Mat 16:22) Then Peter tooke him aside, and began to rebuke him, saying, Master, pitie thy selfe: this shall not be vnto thee.
(Notes Reference) Then Peter (q) took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.
(q) Took him by the hand and led him aside, as they used to do, which meant to talk familiarly with one.
(Mat 16:23) Then he turned backe, and said vnto Peter, Get thee behinde me, Satan: thou art an offence vnto me, because thou vnderstandest not the thinges that are of God, but the thinges that are of men.
(Notes Reference) (9) But he turned, and said unto Peter, Get thee behind me, (r) Satan: thou art an offence unto me: for thou (s) savourest not the things that be of God, but those that be of men.
(9) Against a preposterous zeal.
(r) The Hebrews call him Satan, that is to say an adversary, whom the Greeks call diabolos, that is to say, slanderer, or tempter: but it is spoken of them, that either of malice, as Judas, (Joh 6:70), or of lightness and pride resist the will of God.
(s) By this word we are taught that Peter sinned through a false persuasion of himself.
(Mat 16:24) Iesus then saide to his disciples, If any man will follow me, let him forsake himselfe: and take vp his crosse, and follow me.
(Notes Reference) (10) Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself, and take up his cross, and follow me.
(10) No men do more harm to themselves, than they that love themselves more than God.
(Mat 16:25) For whosoeuer will saue his life, shall lose it: and whosoeuer shall lose his life for my sake, shall finde it.
(Notes Reference) For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall (t) find it.
(t) Shall gain himself: And this is his meaning, they that deny Christ to save themselves, not only not gain that which they look for, but also lose the thing they would have kept, that is, themselves, which is the greatest loss of all: but as for them that doubt not to die for Christ, it goes well with them otherwise.
(Mat 16:26) For what shall it profite a man though he should winne the whole worlde, if hee lose his owne soule? or what shall a man giue for recompence of his soule?
(Mat 16:27) For the Sonne of man shall come in the glory of his Father with his Angels, and then shall he giue to euery man according to his deedes.
(Notes Reference) For the Son of man shall come (u) in the glory of his Father with his angels; and then he shall reward every man according to his works.
(u) Like a King, as (Mat 6:29).
(Mat 16:28) Verely I say vnto you, there bee some of them that stande here, which shall not taste of death, till they haue seene the Sonne of man come in his kingdome.
(Notes Reference) Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his (x) kingdom.
(x) By his kingdom is understood the glory of his ascension, and what follows after that, (Eph 4:10), or the preaching of the gospel, (Mar 9:1).