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Passage 1: 1 Samuel 29-30

(1Sa 29:1) So the Philistims were gathered together with all their armies in Aphek: and the Israelites pitched by the fountaine, which is in Izreel.

(1Sa 29:2) And the princes of the Philistims went foorth by hundreths and thousandes, but Dauid and his men came behinde with Achish.

(Notes Reference) And the lords of the Philistines passed on by (a) hundreds, and by thousands: but David and his men passed on in the rereward with Achish.

(a) According to their bands, or ensigns.

(1Sa 29:3) Then saide the princes of the Philistims, What doe these Ebrewes here? And Achish said vnto the princes of the Philistims, Is not this Dauid the seruant of Saul the King of Israel, who hath bene with me these dayes, or these yeeres, and I haue found nothing in him, since he dwelt with me vnto this day?

(Notes Reference) Then said the princes of the Philistines, What [do] these Hebrews [here]? And Achish said unto the princes of the Philistines, [Is] not this David, the servant of Saul the king of Israel, which hath been with me these days, (b) or these years, and I have found no fault in him since he fell [unto me] unto this day?

(b) Meaning, a long time, that is, four months and certain days, (1Sa 27:7).

(1Sa 29:4) But the princes of the Philistims were wroth with him, and the princes of the Philistims said vnto him, Sende this fellow backe, that he may goe againe to his place which thou hast appointed him, and let him not goe downe with vs to battell, least that in the battell he be an aduersarie to vs: for wherewith should he obteine the fauour of his master? shoulde it not be with the heades of these men?

(Notes Reference) And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? [should it] not [be] with the (c) heads of these men?

(c) Would not Saul receive him to favour, if he would betray us?

(1Sa 29:5) Is not this Dauid, of whome they sang in daunces, saying, Saul slewe his thousande, and Dauid his ten thousande?

(1Sa 29:6) Then Achish called Dauid, and said vnto him, As the Lord liueth, thou hast bene vpright and good in my sight, when thou wentest out and in with mee in the hoste, neither haue I founde euill with thee, since thou camest to me vnto this day, but the princes doe not fauour thee.

(Notes Reference) Then Achish called David, and said unto him, Surely, [as] the LORD liveth, thou hast been upright, and thy (d) going out and thy coming in with me in the host [is] good in my sight: for I have not found evil in thee since the day of thy coming unto me unto this day: nevertheless the lords favour thee not.

(d) That is, was conversant with me.

(1Sa 29:7) Wherefore nowe returne, and go in peace, that thou displease not the princes of the Philistims.

(1Sa 29:8) And Dauid said vnto Achish, But what haue I done? and what hast thou founde in thy seruant as long as I haue bene with thee vnto this day, that I may not goe and fight against the enemies of my lorde the King?

(Notes Reference) And David said unto Achish, But what have I done? and what hast thou found in thy servant so long as I have been with thee unto this day, that I may (e) not go fight against the enemies of my lord the king?

(e) This deception cannot be excused, for it grieved him to go against the people of God.

(1Sa 29:9) Achish then answered, and said to Dauid, I knowe thou pleasest mee, as an Angell of God: but the princes of the Philistims haue saide, Let him not goe vp with vs to battell.

(1Sa 29:10) Wherefore now rise vp earely in the morning with thy masters seruants that are come with thee: and when ye be vp earely, assoone as ye haue light, depart.

(Notes Reference) Wherefore now rise up early in the morning with thy (f) master's servants that are come with thee: and as soon as ye be up early in the morning, and have light, depart.

(f) With them that fled to thee from Saul.

(1Sa 29:11) So Dauid and his men rose vp earely to depart in the morning, and to returne into the lande of the Philistims: and the Philistims went vp to Izreel.

(1Sa 30:1) Bvt when Dauid and his men were come to Ziklag the thirde day, the Amalekites had inuaded vpon the South, euen vnto Ziklag, and had smitten Ziklag, and burnt it with fire,

(Notes Reference) And it came to pass, when David and his men were come to Ziklag on (a) the third day, that the Amalekites had invaded the south, and Ziklag, and (b) smitten Ziklag, and burned it with fire;

(a) After that he departed from Achish.

(b) That is, destroyed their city.

(1Sa 30:2) And had taken the women that were therein, prisoners, both small and great, and slewe not a man, but caryed them away, and went their wayes.

(1Sa 30:3) So Dauid and his men came to the city, and beholde, it was burnt with fire, and their wiues, and their sonnes, and their daughters were taken prisoners.

(Notes Reference) So David and his men came to the city, and, behold, [it was] burned with fire; and their (c) wives, and their sons, and their daughters, were taken captives.

(c) For those only remained in the city, when the men were gone to war.

(1Sa 30:4) Then Dauid and the people that was with him, lift vp their voyces and wept, vntill they could weepe no more.

(1Sa 30:5) Dauids two wiues were taken prisoners also, Ahinoam the Izreelite, and Abigail the wife of Nabal the Carmelite.

(1Sa 30:6) And Dauid was in great sorowe: for the people entended to stone him, because the heartes of all the people were vexed euery man for his sonnes and for his daughters: but Dauid comforted him selfe in the Lord his God.

(Notes Reference) And David was greatly distressed; for the people (d) spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the LORD his God.

(d) Thus we see that in trouble and adversity we do not consider God's providence, but like raging beasts forget both our own duty and contemn God's appointment over us.

(1Sa 30:7) And Dauid saide to Abiathar the Priest Ahimelechs sonne, I pray thee, bring me the Ephod. And Abiathar brought the Ephod to Dauid.

(1Sa 30:8) Then Dauid asked counsell at the Lord, saying, Shall I follow after this companie? shall I ouertake them? And he answered him, Followe: for thou shalt surely ouertake them, and recouer all.

(Notes Reference) And David enquired at the LORD, saying, Shall I pursue after this troop? shall I overtake them? And he answered him, Pursue: for thou shalt surely overtake [them], and without fail (e) recover [all].

(e) Though God seem to leave us for a time, yet if we trust in him, we will be sure to find comfort.

(1Sa 30:9) So Dauid and the sixe hundreth men that were with him, went, and came to the riuer Besor, where a part of them abode:

(1Sa 30:10) But Dauid and foure hundreth men followed (for two hundreth abode behinde, being too wearie to goe ouer the riuer Besor)

(1Sa 30:11) And they found an Egyptian in the fielde, and brought him to Dauid, and gaue him bread and he did eat, and they gaue him water to drinke.

(Notes Reference) And they found an Egyptian in the field, and brought him to David, and gave him (f) bread, and he did eat; and they made him drink water;

(f) God by his providence both provides for the needs of the poor stranger, and made him a guide to David to accomplish his enterprise.

(1Sa 30:12) Also they gaue him a fewe figges, and two clusters of raisins: and when he had eaten, his spirite came againe to him: for he had eaten no bread, nor drunke any water in three dayes, and three nightes.

(1Sa 30:13) And Dauid saide vnto him, To whome belongest thou? and whence art thou? And he saide, I am a yong man of Egypt, and seruant to an Amalekite: and my master left me three dayes agoe, because I fell sicke.

(1Sa 30:14) We roued vpon the South of Chereth, and vpon the coast belonging to Iudah, and vpon the South of Caleb, and we burnt Ziklag with fire.

(1Sa 30:15) And Dauid saide vnto him, Canst thou bring me to this companie? And he said, Sweare vnto me by God, that thou wilt neither kill me, nor deliuer me into the handes of my master, and I will bring thee to this companie.

(Notes Reference) And David said to him, Canst thou bring me down to this company? And he said, (g) Swear unto me by God, that thou wilt neither kill me, nor deliver me into the hands of my master, and I will bring thee down to this company.

(g) For others were in all ages held in most reverence, even among the heathen.

(1Sa 30:16) And when he had brought him thither, beholde, they lay scattered abroade vpon all the earth, eating and drinking, and dauncing, because of all the great pray that they had taken out of the lande of the Philistims, and out of the land of Iudah.

(Notes Reference) And when he had brought him down, behold, [they were]

spread abroad upon all the earth, (h) eating and drinking, and dancing, because of all the great spoil that they had taken out of the land of the Philistines, and out of the land of Judah.

(h) The wicked in their pomp and pleasures do not consider the judgment of God, which is then at hand to smite them.

(1Sa 30:17) And Dauid smote them from the twilight, euen vnto the euening of the next morowe, so that there escaped not a man of them, saue foure hundreth yong men, which rode vpon camels, and fled.

(Notes Reference) And David smote them from the twilight even unto the evening (i) of the next day: and there escaped not a man of them, save four hundred young men, which rode upon camels, and fled.

(i) Some read, and to the morrow of the two evenings, that is, three days.

(1Sa 30:18) And Dauid recouered all that the Amalekites had taken: also Dauid rescued his two wiues.

(1Sa 30:19) And they lacked nothing, small or great, sonne or daughter, or of the spoyle of all that they had taken away: Dauid recouered them all.

(1Sa 30:20) Dauid also tooke all the sheepe, and the oxen, and they draue them before his cattell, and said, This is Dauids pray.

(Notes Reference) And David took all the flocks and the herds, [which] they drave before those [other] cattle, and said, This [is] David's (k) spoil.

(k) Which the Amalekites had taken from others, and David from them, besides the goods of Ziklag.

(1Sa 30:21) And Dauid came to the two hundreth men that were too wearie for to follow Dauid: whome they had made also to abide at the riuer Besor: and they came to meete Dauid, and to meete the people that were with him: so when Dauid came neere to the people, hee saluted them.

(1Sa 30:22) Then answered all the euill and wicked of the men that went with Dauid, and saide, Because they went not with vs, therefore will wee giue them none of the pray that wee haue recouered, saue to euery man his wife and his children: therefore let them carie them away and depart.

(Notes Reference) Then answered all the wicked men and [men] of Belial, of those that went with David, and said, Because they went not with us, we will not give them [ought] of the spoil that we have recovered, save to every man his (l) wife and his children, that they may lead [them] away, and depart.

(l) Under these are understood the cattle and goods, which belonged to every man.

(1Sa 30:23) Then saide Dauid, Yee shall not doe so, my brethren, with that which the Lord hath giuen vs, who hath preserued vs, and deliuered the companie that came against vs, into our handes.

(1Sa 30:24) For who will obey you in this matter? but as his part is that goeth downe to the battel, so shall his part be, that tarieth by the stuffe: they shall part alike.

(1Sa 30:25) So from that day forward hee made it a statute and a lawe in Israel, vntill this day.

(Notes Reference) (m) And it was [so] from that day forward, that he made it a statute and an ordinance for Israel unto this day.

(m) Some refer these words to David, that he alleged an old custom and law, as if it were written, it is both now, and ever has been.

(1Sa 30:26) When Dauid therefore came to Ziklag, he sent of the pray vnto the Elders of Iudah and to his friends, saying, See there is a blessing for you of the spoyle of the enemies of the Lord.

(1Sa 30:27) Hee sent to them of Beth-el, and to them of South Ramoth, and to them of Iattir,

(1Sa 30:28) And to them of Aroer, and to them of Siphmoth, and to them of Eshtemoa,

(1Sa 30:29) And to them of Rachal, and to them of the cities of the Ierahmeelites, and to them of the cities of the Kenites,

(1Sa 30:30) And to them of Hormah, and to them of Chor-ashan, and to them of Athach,

(1Sa 30:31) And to them of Hebron, and to all the places where Dauid and his men had hanted.

(Notes Reference) And to [them] which [were] in Hebron, and (n) to all the places where David himself and his men were wont to haunt.

(n) Showing himself mindful of their benefits towards him.

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Passage 2: Jeremiah 5

(u) But for his mercies sake, he will reserve himself a residue to be his Church, and to praise him in earth, (Jer 5:18).

(Jer 4:28) Therefore shall the earth mourne, and the heauens aboue shall be darkened, because I haue pronounced it: I haue thought it, and will not repent, neither will I turne backe from it.

(Jer 4:29) The whole citie shall flee, for the noyse of the horsemen and bowemen: they shall goe into thickets, and clime vp vpon the rockes: euery citie shall be forsaken, and not a man dwell therein.

(Jer 4:30) And when thou shalt be destroyed, what wilt thou doe? Though thou clothest thy selfe with skarlet, though thou deckest thee with ornaments of golde, though thou paintest thy face with colours, yet shalt thou trimme thy selfe in vaine: for thy louers will abhorre thee and seeke thy life.

(Notes Reference) And [when] thou [art] laid waste, what wilt thou do? Though thou (x) clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou enlarge thy eyes with painting, in vain shalt thou make thyself fair; [thy] lovers will despise thee, they will seek thy life.

(x) Neither your ceremonies nor rich gifts will deliver you.

(Jer 4:31) For I haue heard a noyse as of a woman trauailing, or as one labouring of her first child, euen the voyce of the daughter Zion that sigheth and stretcheth out her handes: woe is me nowe: for my soule fainteth because of the murtherers.

(Notes Reference) For I have heard a voice as of a woman in travail, [and] the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, [that] bewaileth herself, [that] spreadeth her hands, [saying], (y) Woe [is] me now! for my soul is wearied because of murderers.

(y) As the prophets were moved to pity the destruction of their people, so they declared it to the people to move them to repentance, (Isa 22:4; Jer 9:1).

(Jer 5:1) Run to and from by the streetes of Ierusalem, and beholde nowe, and knowe, and inquire in the open places thereof, if ye can finde a man, or if there be any that executeth iudgement, and seeketh the trueth, and I will spare it.

(Notes Reference) Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in its broad places, if ye can find a man, if there is [any] that executeth judgment, that seeketh the truth; and I will pardon (a) it.

(a) That is, the city.

(Jer 5:2) For though they say, The Lord liueth, yet doe they sweare falsely.

(Notes Reference) And though they say, The (b) LORD liveth; surely they swear falsely.

(b) Though they pretend religion and holiness, yet all is but hypocrisy: for under this kind of swearing is contained the true religion.

(Jer 5:3) O Lord, are not thine eyes vpon the trueth? thou hast striken them, but they haue not sorowed: thou hast consumed them, but they haue refused to receiue correction: they haue made their faces harder then a stone, and haue refused to returne.

(Notes Reference) O LORD, [are] not thy eyes upon the (c) truth? thou hast (d) stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.

(c) Do you not love uprightness and faithful dealing?

(d) You have often punished them, but all is in vain, (Isa 9:13).

(Jer 5:4) Therefore I saide, Surely they are poore, they are foolish, for they know not the way of the Lord, nor the iudgement of their God.

(Jer 5:5) I will get me vnto the great men, and will speake vnto them: for they haue knowen the way of the Lord, and the iudgement of their God: but these haue altogether broken the yoke, and burst the bondes.

(Notes Reference) I will go to the (e) great men, and will speak to them; for they have known the way of the LORD, [and] the judgment of their God: but these have altogether broken the yoke, [and] burst the bonds.

(e) He speaks this to the reproach of them who would govern and teach others, and yet are farther out of the way than the simple people.

(Jer 5:6) Wherefore a lyon out of the forest shall slay them, and a wolfe of the wildernesse shall destroy them: a leopard shall watch ouer their cities: euery one that goeth out thence, shall be torne in pieces, because their trespasses are many, and their rebellions are increased.

(Notes Reference) Wherefore a (f) lion from the forest shall slay them, [and] a wolf of the evenings shall spoil them, a leopard shall watch over their cities: every one that goeth out from there shall be torn in pieces: because their transgressions are many, [and] their backslidings are increased.

(f) Meaning, Nebuchadnezzar and his army.

(Jer 5:7) Howe should I spare thee for this? thy children haue forsaken me, and sworne by them that are no gods: though I fed them to the full, yet they committed adulterie, and assembled them selues by companies in the harlots houses.

(Notes Reference) How shall I pardon thee for this? thy children have forsaken me, and (g) sworn by [them that are] no gods: when I had fed them to the full, then they committed adultery, and assembled themselves by troops in the harlots' houses.

(g) He shows that to swear by anything other than by God is to forsake him.

(Jer 5:8) They rose vp in the morning like fed horses: for euery man neyed after his neighbours wife.

(Jer 5:9) Shall I not visite for these things, saith the Lord? Shall not my soule be auenged on such a nation as this?

(Jer 5:10) Clime vp vpon their walles, and destroy them, but make not a full ende: take away their batilments, for they are not the Lords.

(Notes Reference) (h) Go ye up upon her walls, and destroy; but make not a full end: (i) take away her battlements; for they [are] not the LORD'S.

(h) He commands the Babylonians and enemies to destroy them.

(i) Read (Jer 4:27).

(Jer 5:11) For the house of Israel, and the house of Iudah haue grieuously trespassed against me, saith the Lord.

(Jer 5:12) They haue denied the Lord, and saide, It is not he, neither shall the plague come vpon vs, neither shall we see sworde nor famine.

(Notes Reference) They have (k) lied about the LORD, and said, [It is] not he; neither shall evil come upon us; neither shall we see sword nor famine:

(k) Because they gave no credit to the words of his prophets, as in (Isa 28:15).

(Jer 5:13) And the Prophetes shall be as winde, and the worde is not in them: thus shall it come vnto them.

(Notes Reference) And the prophets shall become (l) wind, and the word [is] (m) not in them: thus shall it be done to them.

(l) Their words will be of no effect, but vain.

(m) They are not sent from the Lord, and therefore that which they threaten to us will come on them.

(Jer 5:14) Wherefore thus saith the Lord God of hostes, Because ye speake such wordes, beholde, I will put my wordes into thy mouth, like a fire, and this people shall be as wood, and it shall deuoure them.

(Notes Reference) Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in (n) thy mouth fire, and this people wood, and it shall devour them.

(n) Meaning, Jeremiah.

(Jer 5:15) Loe, I will bring a nation vpon you from farre, O house of Israel, saith the Lord, which is a mightie nation, and an ancient nation, a nation whose language thou knowest not, neither vnderstandest what they say.

(Notes Reference) Lo, I will bring a nation upon you (o) from far, O house of Israel, saith the LORD: it [is] a mighty nation, it [is] an ancient nation, a nation whose language thou knowest not, neither understandest what they say.

(o) That is, the Babylonians and Chaldeans.

(Jer 5:16) Whose quiuer is as an open sepulchre: they are all very strong.

(Notes Reference) Their quiver [is] as an (p) open sepulchre, they [are] all mighty men.

(p) Who will kill many with their arrows.

(Jer 5:17) And they shall eate thine haruest and thy bread: they shall deuoure thy sonnes and thy daughters: they shall eate vp thy sheepe and thy bullocks: they shall eate thy vines and thy figge trees: they shall destroy with the sworde thy fenced cities, wherein thou didest trust.

(Jer 5:18) Neuerthelesse at those dayes, sayth the Lord, I will not make a full ende of you.

(Notes Reference) Nevertheless in those days, saith the LORD, I will not make a full end with (q) you.

(q) Here the Lord declares his unspeakable favour toward his Church, as in (Jer 4:27).

(Jer 5:19) And when ye shall say, Wherefore doeth the Lord our God doe these things vnto vs? then shalt thou answere them, Like as ye haue forsaken me and serued strange gods in your land, so shall ye serue strangers in a land that is not yours.

(Notes Reference) And it shall come to pass, when ye shall say, Why doeth the LORD our God all these [things] to us? then shalt (r) thou answer them, As ye have forsaken me, and served foreign gods in your land, so shall ye serve strangers in a land [that is] not yours.

(r) Meaning, the prophet Jeremiah.

(Jer 5:20) Declare this in the house of Iaakob, and publish it in Iudah, saying,

(Jer 5:21) Heare nowe this, O foolish people, and without vnderstanding, which haue eyes and see not, which haue eares and heare not.

(Jer 5:22) Feare ye not me, saith the Lord? or will ye not be afraide at my presence, which haue placed the sand for the bounds of the sea by the perpetuall decree that it cannot passe it, and though the waues thereof rage, yet can they not preuaile, though they roare, yet can they not passe ouer it?

(Jer 5:23) But this people hath an vnfaithfull and rebellious heart: they are departed and gone.

(Jer 5:24) For they say not in their heart, Let vs nowe feare the Lord our God, that giueth raine both early and late in due season: hee reserueth vnto vs the appointed weekes of the haruest.

(Jer 5:25) Yet your iniquities haue turned away these things, and your sinnes haue hindred good things from you.

(Notes Reference) Your (s) iniquities have turned away these [things], and your sins have withheld good [things] from you.

(s) If there is any stay, that we receive not God's blessings in abundance, we must consider that it is for our own iniquities, (Isa 59:1-2).

(Jer 5:26) For among my people are founde wicked persons, that lay waite as hee that setteth snares: they haue made a pit, to catch men.

(Jer 5:27) As a cage is full of birdes, so are their houses full of deceite: thereby they are become great and waxen riche.

(Jer 5:28) They are waxen fat and shining: they doe ouerpasse the deedes of the wicked: they execute no iudgement, no not the iudgement of the fatherlesse: yet they prosper, though they execute no iudgement for the poore.

(Notes Reference) They have become fat, they shine: yea, they exceed the deeds of the wicked: they judge not the cause, the cause of the fatherless, yet they (t) prosper; and the right of the needy do they not judge.

(t) They feel not the plague of God for it.

(Jer 5:29) Shall I not visite for these things, sayth the Lord? or shall not my soule be auenged on such a nation as this?

(Jer 5:30) An horrible and filthie thing is committed in the land.

(Jer 5:31) The Prophets prophesie lies, and ye Priests receiue giftes in their handes, and my people delite therein. What will ye then doe in the ende thereof?

(Notes Reference) The (u) prophets prophesy falsely, and the priests bear rule by their means; and my people love [to have it] so: and what will ye do in its end?

(u) Meaning that there could be nothing but disorder, where the ministers were wicked and corrupt.

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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).