Passage 1: Genesis 34-35
(Gen 34:1) Then Dinah the daughter of Leah, which she bare vnto Iaakob, went out to see the daughters of that countrey.
(Notes Reference) And Dinah the daughter of Leah, which she bare unto Jacob, (a) went out to see the daughters of the land.
(a) This example teaches us that too much liberty is not to be given to youth.
(Gen 34:2) Whome when Shechem the sonne of Hamor the Hiuite lorde of that countrey sawe, hee tooke her, and lay with her, and defiled her.
(Gen 34:3) So his heart claue vnto Dinah the daughter of Iaakob: and he loued the maide, and spake kindely vnto the maide.
(Gen 34:4) Then said Shechem to his father Hamor, saying, Get me this maide to wife.
(Notes Reference) And Shechem spake unto his father Hamor, saying, (b) Get me this damsel to wife.
(b) This proves that the consent of parents is required in marriage, seeing that even the infidels observed it as a necessary thing.
(Gen 34:5) (Nowe Iaakob heard that he had defiled Dinah his daughter, and his sonnes were with his cattell in the fielde: therefore Iaakob helde his peace, vntill they were come.)
(Gen 34:6) Then Hamor the father of Shechem went out vnto Iaakob to commune with him.
(Gen 34:7) And whe the sonnes of Iaakob were come out of the fielde and heard it, it grieued the men, and they were very angry, because he had wrought villenie in Israel, in that he had lyen with Iaakobs daughter: which thing ought not to be done.
(Gen 34:8) And Hamor communed with them, saying, the soule of my sonne Shechem longeth for your daughter: giue her him to wife, I pray you.
(Gen 34:9) So make affinitie with vs: giue your daughters vnto vs, and take our daughters vnto you,
(Gen 34:10) And ye shall dwell with vs, and the lande shalbe before you: dwell, and doe your businesse in it, and haue your possessions therein.
(Gen 34:11) Shechem also said vnto her father and vnto her brethren, Let me finde fauour in your eyes, and I will giue whatsoeuer ye shall appoint me.
(Gen 34:12) Aske of me abundantly both dowrie and giftes, and I will giue as ye appoint me, so that ye giue me the maide to wife.
(Gen 34:13) Then the sonnes of Iaakob answered Shechem and Hamor his father, talking deceitfully, because he had defiled Dinah their sister,
(Gen 34:14) And they said vnto them, We can not do this thing, to giue our sister to an vncircumcised man: for that were a reproofe vnto vs.
(Notes Reference) And they said unto them, (c) We cannot do this thing, to give our sister to one that is uncircumcised; for that [were] a (d) reproach unto us:
(c) They used the holy ordinance of God a means to accomplish their wicked purpose.
(d) As it is abomination for those who are baptized to be joined to infidels.
(Gen 34:15) But in this will we consent vnto you, if ye will be as we are, that euery man childe among you be circumcised:
(Notes Reference) But in this will we consent unto you: If ye will be as we [be], that every male of you be (e) circumcised;
(e) Their fault is even greater since they made religion a disguise for their deceit.
(Gen 34:16) Then will we giue our daughters to you, and we will take your daughters to vs, and will dwell with you, and be one people.
(Gen 34:17) But if ye will not hearken vnto vs to be circumcised, then will we take our daughter and depart.
(Gen 34:18) Nowe their wordes pleased Hamor, and Shechem Hamors sonne.
(Gen 34:19) And the yong man deferd not to doe the thing because he loued Iaakobs daughter: he was also the most set by of all his fathers house.
(Gen 34:20) Then Hamor and Shechem his Sonne went vnto the gate of their citie, and communed with the men of their citie, saying,
(Notes Reference) And Hamor and Shechem his son came unto the (f) gate of their city, and communed with the men of their city, saying,
(f) For the people used to assemble there, and justice was administered.
(Gen 34:21) These men are peaceable with vs: and that they may dwell in the land, and doe their affaires therin (for behold, the land hath roume ynough for them) let vs take their daughters to wiues, and giue them our daughters.
(Notes Reference) These men [are] (g) peaceable with us; therefore let them dwell in the land, and trade therein; for the land, behold, [it is] large enough for them; let us take their daughters to us for wives, and let us give them our daughters.
(g) Thus many pretend to speak for a public profit, when in reality they are only speaking for their own private gain and convenience.
(Gen 34:22) Onely herein will the men consent vnto vs for to dwell with vs, and to be one people, if all the men children among vs be circumcised as they are circumcised.
(Gen 34:23) Shall not their flockes and their substance and all their cattell be ours? onely let vs consent herein vnto them, and they will dwell with vs.
(Notes Reference) [Shall] not (h) their cattle and their substance and every beast of theirs [be] ours? only let us consent unto them, and they will dwell with us.
(h) Thus they do not lack any form of perversion, who prefer their own convenience before the common good.
(Gen 34:24) And vnto Hamor, and Shechem his sonne hearkened all that went out of the gate of his citie: and all the men children were circumcised, euen all that went out of the gate of his citie.
(Gen 34:25) And on the thirde day (when they were sore) two of the sonnes of Iaakob, Simeon and Leui, Dinahs brethren tooke either of them his sworde and went into the citie boldly, and slue euery male.
(Notes Reference) And it came to pass on the third day, when they were sore, that two of the sons of Jacob, (i) Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city boldly, and slew (k) all the males.
(i) For they were the leaders of the company.
(k) The people are punished because of their wicked princes.
(Gen 34:26) They slewe also Hamor and Shechem his sonne with the edge of the sword, and tooke Dinah out of Shechems house, and went their way.
(Gen 34:27) Againe the other sonnes of Iaakob came vpon the dead, and spoyled the citie, because they had defiled their sister.
(Gen 34:28) They tooke their sheepe and their beeues, and their asses, and whatsoeuer was in the citie, and in the fieldes.
(Gen 34:29) Also they caryed away captiue and spoyled all their goods, and all their children and their wiues, and all that was in the houses.
(Gen 34:30) Then Iaakob said to Simeon and Leui, Ye haue troubled me, and made me stinke among the inhabitats of the land, aswell the Canaanites, as the Perizzites, and and I being few in nomber, they shall gather theselues together against me, and slay me, and so shall I, and my house be destroied.
(Gen 34:31) And they answered, Shoulde hee abuse our sister as a whore?
(Gen 35:1) Then God sayde to Iaakob, Arise, goe vp to Beth-el and dwell there, and make there an altar vnto God, that appeared vnto thee, when thou fleddest from Esau thy brother.
(Notes Reference) And (a) God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother.
(a) God is ever at hand to comfort his people in their troubles.
(Gen 35:2) Then saide Iaakob vnto his houshold and to all that were with him, Put away the strange gods that are among you, and clense your selues, and change your garments:
(Notes Reference) Then Jacob said unto his household, and to all that [were] with him, Put away the strange gods that [are] among you, and be (b) clean, and change your garments:
(b) That by this outward act they should show their inward repentance.
(Gen 35:3) For we will rise and goe vp to Beth-el, and I will make an altar there vnto God, which heard me in the day of my tribulation, and was with me in the way which I went.
(Gen 35:4) And they gaue vnto Iaakob all the strange gods, which were in their hands, and all their earings which were in their eares, and Iaakob hidde them vnder an oke, which was by Shechem.
(Notes Reference) And they gave unto Jacob all the strange gods which [were] in their hand, and [all their] (c) earrings which [were] in their ears; and Jacob hid them under the oak which [was] by Shechem.
(e) For in this was some sign of superstition, as in tablets and Agnus deis (a cake of wax, stamped with a lamb bearing a cross or flag, that has been blessed by the Pope).
(Gen 35:5) Then they went on their iourney, and the feare of God was vpon the cities that were roud about them: so that they did not follow after the sonnes of Iaakob.
(Notes Reference) And they journeyed: and the (d) terror of God was upon the cities that [were] round about them, and they did not pursue after the sons of Jacob.
(d) Thus, despite the inconvenience that came before, God delivered Jacob.
(Gen 35:6) So came Iaakob to Luz, which is in the land of Canaan: (the same is Beth-el) hee and all the people that was with him.
(Gen 35:7) And he built there an altar, and had called the place, The God of Beth-el, because that God appeared vnto him there, when he fled from his brother.
(Gen 35:8) Then Deborah Rebekahs nourse dyed, and was buried beneath Beth-el vnder an oke: and he called the name of it Allon Bachuth.
(Gen 35:9) Againe God appeared vnto Iaakob, after he came out of Padan Aram, and blessed him.
(Gen 35:10) Moreouer God said vnto him, Thy name is Iaakob: thy name shalbe no more called Iaakob, but Israel shalbe thy name: and hee called his name Israel.
(Gen 35:11) Againe God said vnto him, I am God all sufficient. growe, and multiplie. a nation and a multitude of nations shall spring of thee, and Kings shall come out of thy loynes.
(Gen 35:12) Also I will giue the lande, which I gaue to Abraham and Izhak, vnto thee: and vnto thy seede after thee will I giue that land.
(Gen 35:13) So God ascended from him in the place where he had talked with him.
(Notes Reference) And God (e) went up from him in the place where he talked with him.
(e) As God is said to descend, when he shows some sign of his presence: so he is said to ascend when a vision is ended.
(Gen 35:14) And Iaakob set vp a pillar in the place where he talked with him, a pillar of stone, and powred drinke offring thereon: also hee powred oyle thereon.
(Gen 35:15) And Iaakob called the name of the place, where God spake with him, Beth-el.
(Gen 35:16) Then they departed from Beth-el, and when there was about halfe a daies iourney of ground to come to Ephrath, Rahel trauailed, and in trauailing she was in perill.
(Notes Reference) And they journeyed from Bethel; and there was but a (f) little way to come to Ephrath: and Rachel travailed, and she had hard labour.
(f) The Hebrew word signifies as much ground as one can cover from resting point to resting point, which is taken for half a days journey.
(Gen 35:17) And whe she was in paines of her labour, the midwife saide vnto her, Feare not: for thou shalt haue this sonne also.
(Gen 35:18) Then as she was about to yeelde vp the Ghost (for she died) she called his name Ben-oni, but his father called him Beniamin.
(Gen 35:19) Thus died Rahel, and was buried in the way to Ephrath, which is Beth-lehem.
(Gen 35:20) And Iaakob set a pillar vpon her graue: This is the pillar of Rahels graue vnto this day.
(Notes Reference) And Jacob set a (g) pillar upon her grave: that [is] the pillar of Rachel's grave unto this day.
(g) The ancient fathers used this ceremony to testify their hope of the resurrection to come, which was not generally revealed.
(Gen 35:21) Then Israel went forwarde, and pitched his tent beyond Migdal-eder.
(Gen 35:22) Now, when Israel dwelt in that land, Reuben went, and lay with Bilhah his fathers concubine, and it came to Israels eare. And Iaakob had twelue sonnes.
(Notes Reference) And it came to pass, when Israel dwelt in that land, that Reuben went and (h) lay with Bilhah his father's concubine: and Israel heard [it]. Now the sons of Jacob were twelve:
(h) This teaches that the fathers were not chosen for their merits, but only by God's mercies, whose election was not changed by their faults.
(Gen 35:23) The sonnes of Leah: Reuben Iaakobs eldest sonne, and Simeon, and Leui, and Iudah, and Issachar, and Zebulun.
(Gen 35:24) The sonnes of Rahel: Ioseph and Beniamin.
(Gen 35:25) And the sonnes of Bilhah Rahels maide: Dan and Naphtali.
(Gen 35:26) And the sonnes of Zilpah Leahs maide: Gad and Asher. These are the sonnes of Iaakob, which were borne him in Padan Aram.
(Gen 35:27) Then Iaakob came vnto Izhak his father to Mamre a citie of Arbah: this is Hebron, where Abraham and Izhak were strangers.
(Gen 35:28) And the daies of Izhak were an hundreth and fourescore yeeres.
(Gen 35:29) And Izhak gaue vp the ghost and died, and was gathered vnto his people, being olde and full of daies: and his sonnes Esau and Iaakob buried him.
Passage 2: Psalms 37
(Psa 37:1) A Psalme of David. Fret not thy selfe because of the wicked men, neither be enuious for the euill doers.
(Notes Reference) "[A Psalm] of David." Fret not (a) thyself because of evildoers, neither be thou envious against the workers of iniquity.
(a) He admonishes us neither to vex ourselves for the prosperous estate of the wicked, or to desire to be like them to make our estate better.
(Psa 37:2) For they shall soone bee cut downe like grasse, and shall wither as the greene herbe.
(Notes Reference) For they shall soon be (b) cut down like the grass, and wither as the green herb.
(b) For God's judgment cuts down their state in a moment.
(Psa 37:3) Trust thou in the Lord and do good: dwell in the land, and thou shalt be fed assuredly.
(Notes Reference) (c) Trust in the LORD, and do good; [so] shalt thou dwell in the land, and verily thou shalt be fed.
(c) To trust in God and do according to his will are sure signs that his providence will never fail us.
(Psa 37:4) And delite thy selfe in the Lord, and hee shall giue thee thine hearts desire.
(Psa 37:5) Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe.
(Notes Reference) (d) Commit thy way unto the LORD; trust also in him; and he shall bring [it] to pass.
(d) Do not be led by your own wisdom, but obey God and he will finish his work in you.
(Psa 37:6) And he shall bring foorth thy righteousnes as the light, and thy iudgement as the noone day.
(Notes Reference) And he shall bring forth thy righteousness as the light, and thy (e) judgment as the noonday.
(e) As the hope of daylight causes us not to be offended with the darkness of the night so ought we patiently to trust that God will clear our cause and restore us to our right.
(Psa 37:7) Waite patiently vpon the Lord and hope in him: fret not thy selfe for him which prospereth in his way: nor for the man that bringeth his enterprises to passe.
(Notes Reference) Rest in the LORD, and wait patiently for him: fret not thyself because of him (f) who prospereth in his way, because of the man who bringeth wicked devices to pass.
(f) When God allows the wicked to prosper, it seems to the flesh that he favours their doings, (Job 21:7).
(Psa 37:8) Cease from anger, and leaue off wrath: fret not thy selfe also to doe euill.
(Notes Reference) Cease from anger, and forsake wrath: (g) fret not thyself in any wise to do evil.
(g) Meaning, unless he moderates his affection, he will be led to do as they do.
(Psa 37:9) For euill doers shalbe cut off, and they that wait vpon the Lord, they shall inherite the land.
(Psa 37:10) Therefore yet a litle while, and the wicked shall not appeare, and thou shalt looke after his place, and he shall not be found.
(Notes Reference) (h) For yet a little while, and the wicked [shall] not [be]: yea, thou shalt diligently consider his place, and it [shall] not [be].
(y) He corrects the impatience of our nature, which cannot abide till the fulness of God's time is come.
(Psa 37:11) But meeke men shall possesse the earth, and shall haue their delite in the multitude of peace.
(Psa 37:12) The wicked practiseth against the iust, and gnasheth his teeth against him.
(Notes Reference) (i) The wicked plotteth against the just, and gnasheth upon him with his teeth.
(i) The godly are assured that the power and craft of the wicked will not prevail against them, but fall on their own necks and therefore should patiently abide God's time, and in the meanwhile bewail their sins, and offer up their tears as a sacrifice of their obedience.
(Psa 37:13) But the Lord shall laugh him to scorne: for he seeth, that his day is comming.
(Psa 37:14) The wicked haue drawen their sworde, and haue bent their bowe, to cast downe the poore and needie, and to slay such as be of vpright conuersation.
(Psa 37:15) But their sword shall enter into their owne heart, and their bowes shalbe broken.
(Psa 37:16) A small thing vnto the iust man is better, then great riches to the wicked and mightie.
(Notes Reference) (k) A little that a righteous man hath [is] better than the riches of many wicked.
(k) For they are daily fed as with manna from heaven and have sufficient, while the wicked never have enough, but always hunger.
(Psa 37:17) For the armes of the wicked shall be broken: but the Lord vpholdeth the iust men.
(Psa 37:18) The Lord knoweth the dayes of vpright men, and their inheritance shall bee perpetuall.
(Notes Reference) The LORD (l) knoweth the days of the upright: and their inheritance shall be for ever.
(l) God knows what dangers hang over his, and by what means to deliver them.
(Psa 37:19) They shall not be confounded in the perilous time, and in the daies of famine they shall haue ynough.
(Notes Reference) They shall not be ashamed in the evil time: and in the days of famine they shall (m) be satisfied.
(m) For God will give them contented minds, and that which will be necessary.
(Psa 37:20) But the wicked shall perish, and the enemies of the Lord shall be consumed as the fatte of lambes: euen with the smoke shall they consume away.
(Notes Reference) But the wicked shall perish, and the enemies of the LORD [shall be] as the (n) fat of lambs: they shall consume; into smoke shall they consume away.
(n) They will vanish away suddenly for they are fed for the day of slaughter.
(Psa 37:21) The wicked boroweth and payeth not againe. but the righteous is mercifull, and giueth.
(Notes Reference) The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and (o) giveth.
(o) God so furnishes him with high blessings, that he is able to help others.
(Psa 37:22) For such as be blessed of God, shall inherite the lande, and they that be cursed of him, shalbe cut off.
(Psa 37:23) The pathes of man are directed by the Lord: for he loueth his way.
(Notes Reference) (p) The steps of a [good] man are ordered by the LORD: and he delighteth in his way.
(p) God prospers the faithful because they walk in his ways with an upright conscience.
(Psa 37:24) Though he fall, hee shall not be cast off: for the Lord putteth vnder his hand.
(Notes Reference) Though he (q) fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand.
(q) When God exercises his faith with various temptations.
(Psa 37:25) I haue beene yong, and am olde: yet I sawe neuer the righteous forsaken, nor his seede begging bread.
(Notes Reference) I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his (r) seed begging bread.
(r) Though the just man die, yet God's blessings are extended to his posterity and though God suffer some just man to lack temporal benefits, yet he recompenses him with spiritual treasures.
(Psa 37:26) But hee is euer mercifull and lendeth, and his seede enioyeth the blessing.
(Psa 37:27) Flee from euill and doe good, and dwell for euer.
(Psa 37:28) For the Lord loueth iudgement, and forsaketh not his Saintes: they shall be preserued for euermore: but the seede of the wicked shall be cut off.
(Psa 37:29) The righteous men shall inherit the lande, and dwell therein for euer.
(Notes Reference) The righteous shall inherit the land, and dwell therein (s) for ever.
(s) They will continually be preserved under God's wings, and have at least inward rest.
(Psa 37:30) The mouth of the righteous will speake of wisedome, and his tongue will talke of iudgement.
(Notes Reference) The (t) mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
(t) These three points are required from the faithful, that their talk is godly, that God's law is in their heart, and that their life is upright.
(Psa 37:31) For the Lawe of his God is in his heart, and his steppes shall not slide.
(Psa 37:32) The wicked watcheth the righteous, and seeketh to slay him.
(Psa 37:33) But the Lord wil not leaue him in his hand, nor condemne him, when he is iudged.
(Notes Reference) The LORD will not leave him in his hand, nor condemn him when he is (u) judged.
(u) For though it is sometimes so expedient both for God's glory and their salvation, yet he will approve their cause and avenge their wrong.
(Psa 37:34) Waite thou on the Lord, and keepe his way, and he shall exalt thee, that thou shalt inherite the lande: when the wicked men shall perish, thou shalt see.
(Psa 37:35) I haue seene the wicked strong, and spreading himselfe like a greene bay tree.
(Psa 37:36) Yet he passed away, and loe, he was gone, and I sought him, but he could not be founde.
(Notes Reference) Yet he (x) passed away, and, lo, he [was] not: yea, I sought him, but he could not be found.
(x) So that the prosperity of the wicked is but as a cloud, which vanishes away in a moment.
(Psa 37:37) Marke the vpright man, and beholde the iust: for the end of that man is peace.
(Notes Reference) (y) Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
(y) He exhorts the faithful to mark diligently the examples both of God's mercies, and also of his judgments.
(Psa 37:38) But the transgressours shall be destroyed together, and the ende of the wicked shall bee cut off.
(Psa 37:39) But the saluation of the righteous men shalbe of the Lord: he shalbe their strength in the time of trouble.
(Notes Reference) But the (z) salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble.
(z) He shows that the patient hope of the godly is never in vain, but in the end has good success, though for a time God proves them by various temptations.
(Psa 37:40) For the Lord shall helpe them, and deliuer them: he shall deliuer them from the wicked, and shall saue them, because they trust in him.
Passage 3: Matthew 22
(Mat 22:1) Then Iesus answered, and spake vnto them againe in parables, saying,
(Notes Reference) And (1) Jesus answered and spake unto them again by parables, and said,
(1) Not all of the whole company of those that are called by the voice of the gospel are the true Church before God: for the most part of them would rather follow the conveniences of this life: and some persecute very cruelly those that call them: but they are the true Church who obey when they are called, such as for the most part are those whom the world despises.
(Mat 22:2) The kingdome of heauen is like vnto a certaine King which maried his sonne,
(Mat 22:3) And sent foorth his seruants, to call them that were bidde to the wedding, but they woulde not come.
(Mat 22:4) Againe hee sent foorth other seruants, saying. Tell them which are bidden, Beholde, I haue prepared my dinner: mine oxen and my fatlings are killed, and all thinges are readie: come vnto the mariage.
(Notes Reference) Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] (a) killed, and all things [are] ready: come unto the marriage.
(a) The word used here is commonly used in sacrifices, and is by translation used for other feasts also: For feasts and banquets usually began with sacrifices.
(Mat 22:5) But they made light of it, and went their wayes, one to his farme, and another about his marchandise.
(Mat 22:6) And the remnant tooke his seruants, and intreated them sharpely, and slewe them.
(Mat 22:7) But when the King heard it, he was wroth, and sent foorth his warriers, and destroyed those murtherers, and burnt vp their citie.
(Notes Reference) (2) But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.
(2) A dreadful destruction of those that condemn Christ.
(Mat 22:8) Then saide hee to his seruants, Truely the wedding is prepared: but they which were bidden, were not worthy.
(Notes Reference) Then saith he to his servants, The (b) wedding is ready, but they which were bidden were not worthy.
(b) The marriage feast.
(Mat 22:9) Go ye therefore out into the high wayes, and as many as ye finde, bid them to the mariage.
(Notes Reference) (3) Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.
(3) God first calls us when we think nothing of it.
(Mat 22:10) So those seruantes went out into the hie wayes, and gathered together all that euer they found, both good and bad: so the wedding was furnished with ghestes.
(Notes Reference) So those servants went out into the highways, and gathered together all as many as they found, both (c) bad and good: and the wedding was furnished with guests.
(c) The general calling offers the gospel to all men: but those who enter in have their life examined.
(Mat 22:11) Then the King came in, to see the ghestes, and sawe there a man which had not on a wedding garment.
(Notes Reference) (4) And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
(4) In the small number which come at the calling, there are some castaways who do not confirm their faith with newness of life.
(Mat 22:12) And he sayd vnto him, Friend, how camest thou in hither, and hast not on a wedding garment? And he was speachlesse.
(Notes Reference) And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was (d) speechless.
(d) Literally, "haltered", that is to say, he held his peace, as though he had a bridle or a halter around his neck.
(Mat 22:13) Then sayd the King to the seruants, Binde him hand and foote: take him away, and cast him into vtter darkenes: there shalbe weeping and gnashing of teeth.
(Notes Reference) Then said the king to the (e) servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.
(e) To those that served the guests.
(Mat 22:14) For many are called, but fewe chosen.
(Mat 22:15) Then went the Pharises and tooke counsell how they might tangle him in talke.
(Notes Reference) (f) Then went the Pharisees, and took counsel how they might entangle him in [his] talk.
(f) Snare him in his words or talk. The Greek word is derived from snares which hunters lay.
(Mat 22:16) And they sent vnto him their disciples with the Herodians, saying, Master, we knowe that thou art true, and teachest the way of God truely, neither carest for any man: for thou considerest not the person of men.
(Notes Reference) And they sent out unto him their disciples with the (g) Herodians, saying, Master, we know that thou art true, and teachest the way of God (h) in truth, neither carest thou for any [man]: for thou regardest not the (i) person of men.
(g) Those who with Herod made a new religion, composed of both heathen and Jewish religion.
(h) Truly and sincerely.
(i) You are not moved with any appearance and outward show.
(Mat 22:17) Tell vs therefore, how thinkest thou? Is it lawfull to giue tribute vnto Cesar, or not?
(Notes Reference) (5) Tell us therefore, What thinkest thou? Is it lawful to give (k) tribute unto Caesar, or not?
(5) The Christians must obey their magistrates, even though they are wicked and extortioners, but only in as much as is in agreement with the commandments of God, and only in as much as his honour is not diminished.
(k) The word that is used here signifies a valuing and rating of men's substance, according to the proportion of which they payed tribute in those provinces which were subject to tribute, and it is here taken for the tribute itself.
(Mat 22:18) But Iesus perceiued their wickednes, and sayd, Why tempt ye me, ye hypocrites?
(Mat 22:19) Shewe me the tribute money. And they brought him a peny.
(Notes Reference) Shew me the tribute money. And they brought unto him a (l) penny.
(l) Before (Mat 17:24) there is mention made of a didrachma, and here of a penny, whereas a didrachma is more by the seventh part then a penny: so that there seems to be an inconsistency in these two places: but they may easily be reconciled in this way: The penny was paid to the Romans for tribute, according to the proportion they were rated at, and the drachma was payed by everyone to the Temple, which also the Romans took to themselves when they had subdued India.
(Mat 22:20) And he sayde vnto them, Whose is this image and superscription?
(Mat 22:21) They sayd vnto him, Cesars. Then sayd he vnto them, Giue therefore to Cesar, the things which are Cesars, and giue vnto God, those things which are Gods.
(Mat 22:22) And when they heard it, they marueiled, and left him, and went their way.
(Mat 22:23) The same day the Sadduces came to him (which say that there is no resurrection) and asked him,
(Notes Reference) (6) The same day came to him the Sadducees, which say that there is no resurrection, and asked him,
(6) Christ affirms the resurrection of the flesh, as opposed to the Sadducees.
(Mat 22:24) Saying, Master, Moses sayd, If a man die, hauing no children, his brother shall marie his wife by the right of alliance, and raise vp seede vnto his brother.
(Notes Reference) Saying, Master, Moses said, If a man die, having no (m) children, his brother shall marry his wife, and raise up seed unto his brother.
(m) Daughters are also included by this word "children", but even though they were part of his family and bore his name, the man who had only daughters was in the same position as the man who had no children at all; this is because daughters were not at this time able to carry on the family name. Therefore, by "children" here, we should understand it to be referring to "sons".
(Mat 22:25) Nowe there were with vs seuen brethren, and the first maried a wife, and deceased: and hauing none yssue, left his wife vnto his brother.
(Mat 22:26) Likewise also the second, and the third, vnto the seuenth.
(Mat 22:27) And last of all the woman died also.
(Mat 22:28) Therefore in the resurrection, whose wife shall she be of the seuen? for all had her.
(Mat 22:29) Then Iesus answered, and sayd vnto them, Ye are deceiued, not knowing the Scriptures, nor the power of God.
(Mat 22:30) For in the resurrection they neither marie wiues, nor wiues are bestowed in mariage, but are as the Angels of God in heauen.
(Notes Reference) For in the resurrection they neither marry, nor are given in marriage, but are as the (n) angels of God in heaven.
(n) He does not say that they will be without bodies, for then they would not be men any more; but, they will be as angels, for they will neither marry nor be married.
(Mat 22:31) And concerning the resurrection of the dead, haue ye not read what is spoken vuto you of God, saying,
(Mat 22:32) I am the God of Abraham, and the God of Isaac, and the God of Iacob? God is not the God of the dead, but of the liuing.
(Mat 22:33) And when the multitude heard it, they were astonied at his doctrine.
(Mat 22:34) But when the Pharises had heard, that he had put the Sadduces to silence, they assembled together.
(Notes Reference) (7) But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.
(7) The gospel does not abolish the precepts of the law, but rather it confirms them.
(Mat 22:35) And one of them, which was an expounder of the Lawe, asked him a question, tempting him, and saying,
(Notes Reference) Then (o) one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,
(o) A scribe, so it says in (Mar 12:28). To understand what a scribe is, See Mat 2:4
(Mat 22:36) Master, which is ye great commandement in the Lawe?
(Mat 22:37) Iesus sayd to him, Thou shalt loue the Lord thy God with all thine heart, with all thy soule, and with all thy minde.
(Notes Reference) Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy (p) soul, and with all thy mind.
(p) The Hebrew text in (Deu 6:5) reads, "with thine heart, soul, and strength"; and in (Mar 12:30) and (Luk 10:27) we read, "with soul, heart, strength and thought."
(Mat 22:38) This is the first and the great commandement.
(Mat 22:39) And the second is like vnto this, Thou shalt loue thy neighbour as thy selfe.
(Notes Reference) And the second [is] like unto it, Thou shalt love thy (q) neighbour as thyself.
(q) Another man.
(Mat 22:40) On these two commandements hangeth the whole Lawe, and the Prophets.
(Mat 22:41) While the Pharises were gathered together, Iesus asked them,
(Notes Reference) (8) While the Pharisees were gathered together, Jesus asked them,
(8) Christ manifestly proves that he is David's son, according to the flesh, but otherwise David's Lord, and very God.
(Mat 22:42) Saying, What thinke ye of Christ? whose sonne is he? They sayd vnto him, Dauids.
(Notes Reference) Saying, What think ye of Christ? (r) whose son is he? They say unto him, [The Son] of David.
(r) Of whose stock or family: for the Hebrews call a man's posterity "sons".
(Mat 22:43) He sayd vnto them, How then doeth Dauid in spirit call him Lord, saying,
(Mat 22:44) The Lord sayd to my Lord, Sit at my right hand, till I make thine enemies thy footestoole?
(Mat 22:45) If then Dauid call him Lord, howe is he his sonne?
(Mat 22:46) And none could answere him a worde, neither durst any from that day foorth aske him any moe questions.