Notes on
Hebrews
From the Original 1599 Geneva Bible
Notes
Heb 1:1
1:1 God, who at {1} sundry times and in
divers manners spake in time past unto the fathers by the prophets,
The purpose of this epistle, is to show
that Jesus Christ the Son of God both God and man is that true eternal and
only Prophet, King and High Priest, that was shadowed by the figures of the
old law, and is now indeed exhibited of whom the whole Church ought to be
taught, governed and sanctified.
(1) The first part of the general
proposition of this epistle the son of God is indeed that prophet or
teacher, who has actually now performed that which God after a sort and in
shadows signified by his prophets, and has fully revealed his Father's will
to the world.
Heb 1:2
1:2 Hath in these {a} last days spoken
unto us by [his] {b} Son, {2} whom he hath appointed {c} heir of all things,
by whom also he made the {d} worlds;
(a) So that the former declaration
made by the prophets was not complete, and nothing must be added to this
latter.
(b) That one Son is God and man.
(2) The second part of the
same statement: The same Son is appointed by the Father to be our king and
Lord, by whom also he made all things: and in whom only he sets forth his
glory, yea and himself also to be under obligation to us, who upholds and
supports all things by his will and pleasure.
(c) Possessor and equal
partner of all things with the Father.
(d) That is, whatever has been at
any time, is, or shall be.
Heb 1:3
1:3 Who being the {e} brightness of
[his] glory, and the express image of his {f} person, and {g} upholding all
things by the word of his power, {3} when he had by himself purged our sins,
{h} sat down on the right hand of the Majesty on high;
(e) He in whom the glory and majesty
of the Father shines, who is otherwise infinite, and cannot be under
obligation.
(f) His Father's person.
(g) Sustains, defends and
cherishes.
(3) The third part of the same proposition: The same Son
executed the office of the High Priest in offering up himself, and is our
only and most mighty Mediator in heaven.
(h) This shows that the savour
of that his sacrifice is not only most acceptable to the Father, but also is
everlasting, and furthermore how far this High Priest surpasses all the
other high priests.
Heb 1:4
1:4 {4} Being made so much better than
the angels, as he hath by inheritance obtained a more excellent {i} name than
they.
(4) Before he comes to declare the
office of Christ, he sets forth the excellency of his person. First of all
he shows him to be man, and that in addition he is God also.
(i) Dignity
and honour.
Heb 1:5
1:5 {5} For unto which of the angels
said he at any time, Thou art my Son, {k} this day have I begotten thee? {6}
And again, I will be to him a Father, and he shall be to me a
Son?
(5) He proves and confirms the
dignity of Christ revealed in the flesh, by these six evident testimonies by
which it appears that he far surpasses all angels, so much so that he is
called both Son, and God in Heb 1:5,6,7,8,10,13 .
(k) The Father begat
the Son from everlasting, but that everlasting generation was revealed and
represented to the world in his time, and therefore he added this word
"Today"
(6) He proves and confirms the dignity of Christ revealed in the
flesh, by these six evident testimonies by which it appears that he far
surpasses all angels, so much so that he is called both Son, and God in Heb
1:5,6,7,8,10,13 .
Heb 1:6
1:6 {7} And {l} again, when he bringeth
in the firstbegotten into the world, he saith, And let all the angels of God
worship him.
(7) He proves and confirms the
dignity of Christ revealed in the flesh, by these six evident testimonies by
which it appears that he far surpasses all angels, so much so that he is
called both Son, and God in Heb 1:5,6,7,8,10,13 .
(l) The Lord was not
content to have spoken it once, but he repeats it in another place.
Heb 1:7
1:7 {8} And of the angels he saith, Who
maketh his angels {m} spirits, and his ministers a {n} flame of
fire.
(8) He proves and confirms the
dignity of Christ revealed in the flesh, by these six evident testimonies by
which it appears that he far surpasses all angels, so much so that he is
called both Son, and God in Heb 1:5,6,7,8,10,13 .
(m) Cherub, Ps 18:11
.
(n) Seraph, Isa 6:2 .
Heb 1:8
1:8 But unto the Son [he saith], Thy
{o} throne, O God, [is] for ever {p} and ever: a {q} sceptre of righteousness
[is] the sceptre of thy kingdom.
(o) The throne is proper for princes
and not for servants.
(p) For everlasting, for this repeating of the word
increases the significance of it beyond all measure.
(q) The government
of your kingdom is righteous.
Heb 1:9
1:9 Thou hast loved righteousness, and
hated {r} iniquity; therefore God, [even] thy God, hath {s} anointed thee with
the oil of gladness above thy {t} fellows.
(r) This type of speech in which the
Jews use contrasting phrases, has great force in it.
(s) In that, that
the word became flesh, by sending the Holy Spirit on him without
measure.
(t) For he is the head and we are his members.
Heb 1:10
1:10 {9} And, Thou, Lord, in the
beginning hast {u} laid the foundation of the earth; and the heavens are the
works of thine hands:
(9) He proves and confirms the
dignity of Christ revealed in the flesh, by these six evident testimonies by
which it appears that he far surpasses all angels, so much so that he is
called both Son, and God in Heb 1:5,6,7,8,10,13 .
(u) Made the earth firm
and sure.
Heb 1:13
1:13 {10} But to which of the angels
said he at any time, Sit on my right hand, until I make thine enemies thy
footstool?
(10) He proves and confirms the
dignity of Christ revealed in the flesh, by these six evident testimonies by
which it appears that he far surpasses all angels, so much so that he is
called both Son, and God in Heb 1:5,6,7,8,10,13 .
Heb 1:14
1:14 Are they not all {x} ministering
spirits, sent forth to minister for them who shall be heirs of
salvation?
(x) By that name by which we
commonly call princes messengers, he here calls the spirits.
Heb 2:1
2:1 Therefore {1} we ought to give the
more earnest heed to the things which {a} we have heard, lest at any time we
{b} should let [them] slip.
(1) Now pausing to show to what end
and purpose all these things were spoken, that is, to understand by the
excellency of Christ above all creatures, that his doctrine, majesty and
priesthood, is most perfect, he uses an exhortation taken from a
comparison.
(a) He makes himself a hearer.
(b) They are said to let
the word run out, who do not hold it securely and remember the word when
they have heard it.
Heb 2:2
2:2 For if the {c} word spoken by
angels was stedfast, and every transgression and disobedience received a just
recompence of reward;
(c) The Law which appointed
punishment for the offenders: and which Paul says was given by angels, Gal
3:19 and by Stephen also in, Ac 7:53 .
Heb 2:3
2:3 How shall we escape, if we neglect
so great salvation; {2} which at the first began to be spoken by the Lord, and
was confirmed unto us by {d} them that heard [him];
(2) If the neglect and disobedience
of the word spoken by angels was not left unpunished, much less will it be
tolerated if we neglect the gospel which the Lord of angels preached, and
was confirmed by the voice of the apostles, and with so many signs and
wonders from heaven, and especially with great and mighty working of the
Holy Spirit.
(d) By the apostles.
Heb 2:4
2:4 God also bearing [them] witness,
both with {e} signs and wonders, and with divers miracles, and gifts of the
Holy Ghost, according to his own will?
(e) This is the true purpose of
miracles. Now they are called signs, because they appear as one thing, and
represent another: and they are called wonders, because they represent some
strange and unaccustomed thing: and powers because they give us a glimpse of
God's mighty power.
Heb 2:5
2:5 {3} For unto the angels hath he not
put in subjection the {f} world to come, whereof we
speak.
(3) If it was an atrocious matter to
condemn the angels who are but servants, it is much more atrocious to
condemn that most mighty King of the restored world.
(f) The world to
come, of which Christ is Father, Isa 9:6 or the Church, which as a new
world, was to be gathered together by the gospel.
Heb 2:6
2:6 {4} But one in a certain place
testified, saying, {g} What is man, that thou art mindful of him? or the {h}
son of man, that thou visitest him?
(4) He shows that the use of this
kingly dignity exists in this, that men might not only in Christ recognise
the dignity which they have lost, but also might be through him advanced
above all things, which dignity of men David describes most
excellently.
(g) What is there in man that you should have such a great
regard for him, and do him that honour?
(h) He refers to all the citizens
of the heavenly kingdom as they are considered to be, before God gives them
the freedom of that city in Christ, man, and sons of man.
Heb 2:7
2:7 Thou {i} madest him a little lower
than the angels; thou crownedst him with {k} glory and honour, and didst set
him over the works of thy hands:
(i) This is the first honour of the
citizens of the world to come, that they are beside the angels.
(k) For
they will be greatly honoured when they partake of the kingdom. He speaks of
the thing that will be, as though it were already, because it is so
certain.
Heb 2:8
2:8 Thou hast put all things in
subjection under his feet. For in that he put all in subjection under him, he
left nothing [that is] not put under him. {5} But now we see not yet all
things put under him.
(5) An objection: But where is this
great rule and dominion?
Heb 2:9
2:9 {6} But we {l} see Jesus, who was
made a little {m} lower than the angels {7} for the {n} suffering of death,
crowned with glory and honour; that he by the grace of God should {o} taste
death for {8} every man.
(6) The answer: this is already
fulfilled in Jesus Christ our head, who was temporarily for our sakes
inferior to the angels, being made man: but now is advanced into most high
glory.
(l) By his virtue and power which appears revealed in the
Church.
(m) Who abased himself for a time, and took the position of a
servant.
(7) He shows the cause of this subjection, that is, to taste
death for our sakes, that in so doing the part of a redeemer, he might not
only be our Prophet and King, but also our High Priest.
(n) That he might
die.
(o) Feel death.
(8) In this exists the force of the argument: for
we could not eventually be glorified with him, unless he was abased for us,
even for all the elect. By this event the apostle comes to the other part of
the declaration of Christ's person, in which he proved him to be God and
also man.
Heb 2:10
2:10 {9} For it became {p} him, for
whom [are] all things, and by whom [are] all things, {10} in bringing many
sons unto glory, {11} to make the {q} captain of their salvation perfect
through sufferings.
(9) He proves moreover by other
arguments why it suited the Son of God who is true God (as he proved a
little before) to become man nonetheless, subject to all miseries, with the
exception of sin.
(p) God.
(10) First of all because the Father, to
whose glory all these things are to be referred, purposed to bring many sons
to glory. How could he have men for his sons, unless his only begotten son
had become a brother to men?
(11) Secondly the Father determined to bring
those sons to glory, that is, out of that shame in which they existed
before. Therefore the son should not have been seen plainly to be made man,
unless he had been made like other men, that he might come to glory in the
same way, he would bring others: indeed rather, it suited him who was prince
of the salvation of others, to be consecrated above others through those
afflictions, Prophet, King, and Priest, which are the offices of that
government, for the salvation of others.
(q) The Chieftain who as he is
chiefest in dignity, so he is first begotten from the dead, among many
brethren.
Heb 2:11
2:11 {12} For both he that {r}
sanctifieth and they who are sanctified [are] all of {s} one: for which cause
he is not ashamed to call them brethren,
(12) The basis for both of the
former arguments, for we could not be sons through him, neither could he be
consecrated through afflictions, unless he had been made man like us. But
because this sonship depends not only on nature, for no man is accounted the
son of God, unless he is also a son of a man, he is also Christ's brother,
(which is by sanctification, that is, by becoming one with Christ, who
sanctifies us through faith) therefore the apostle makes mention of the
sanctifier, that is, of Christ, and of them that are sanctified, that is, of
all the elect, who Christ condescends to call brethren.
(r) He uses the
time to show us that we are still going on, and increasing in this
sanctification: and by sanctification he means our separation from the rest
of the world, our cleansing from sin, and our dedication wholly to God, all
which Christ alone works in us.
(s) One, of the same nature of
man.
Heb 2:12
2:12 {13} Saying, I will declare thy
name unto my brethren, in the midst of the church will I sing praise unto
thee.
(13) That which he taught before
about the incarnation of Christ, he applies to the prophetic office.
Heb 2:13
2:13 {14} And again, I will put my {t}
trust in him. And again, {u} Behold I and the children which God hath given
me.
(14) He applies the same to the
kingly power of Christ, in delivering his own from the power of the devil
and death.
(t) I will commit myself to him, and to his defence.
(u)
This Isaiah speaks of himself and his disciples but signifying by this all
ministers, as also his disciples signify the whole Church. Therefore seeing
Christ is the head of the prophets and ministers, these words are more
rightly confirmed by him, than by Isaiah.
Heb 2:14
2:14 Forasmuch then as the children are
{x} partakers of flesh and blood, he also himself likewise took part of the
same; that through death he might destroy him that had the {y} power of death,
that is, the {z} devil;
(x) Are made of flesh and blood,
which is a frail and delicate nature.
(y) The devil is said to have the
power of death, because he is the author of sin: and from sin comes death,
and because of this he daily urges us to sin.
(z) He speaks of him as of
a prince, placing over all his angels.
Heb 2:15
2:15 And deliver them who through fear
of {a} death were all their lifetime subject to bondage.
(a) By (death) you must understand
here, that death which is joined with the wrath of God, as it must be if it
is without Christ, and there can be nothing devised that is more
miserable.
Heb 2:16
2:16 {15} For verily he took not on
[him the {b} nature of] angels; but he took on [him] the {c} seed of
Abraham.
(15) He explains those words of
flesh and blood, showing that Christ is true man, and not by changing his
divine nature, but by taking on man's nature. He names Abraham, regarding
the promises made to Abraham in this behalf.
(b) The nature of
angels.
(c) The very nature of man.
Heb 2:17
2:17 {16} Wherefore in {d} all things
it behoved him to be made like unto [his] brethren, that he might be a {e}
merciful and {f} faithful high priest in things [pertaining] to God, to make
reconciliation for the sins of the people.
(16) He applies the same to the
priesthood, for which he would not have been suited, unless he had become
man, and like us in all things, sin being the exception.
(d) Not only
concerning nature, but qualities too.
(e) That he might be truly touched
with the feeling of our miseries.
(f) Doing his office sincerely.
Heb 2:18
2:18 For in that he himself hath
suffered being {g} tempted, he is able to succour them that are
tempted.
(g) Was tried and urged to
wickedness by the devil.
Heb 3:1
3:1 Wherefore, {1} holy brethren,
partakers of the heavenly calling, consider the {a} Apostle and High Priest of
our {b} profession, Christ Jesus;
(1) Having laid the foundation that
is to say, declared and proved both the natures of one Christ, he gives him
three offices, that is, the office of a Prophet, King and Priest, and
concerning the office of teaching, and governing, compares him with Moses
and Joshua from Heb 3:1-4:14 , and with Aaron concerning the priesthood. He
proposes that which he intends to speak of, with a grave exhortation, that
all our faith may be directed towards Christ, as the only everlasting
teacher, governor, and High Priest.
(a) The ambassador or messenger, as
in Ro 15:8 he is called the minister of circumcision.
(b) Of the doctrine
of the gospel which we profess.
Heb 3:2
3:2 {2} Who was faithful to him that
{c} appointed him, {3} as also Moses [was faithful] in all his
house.
(2) He confirms his exhortation with
two reasons, first of all because Christ Jesus was appointed as such by God:
secondly, because he thoroughly executed the offices that his Father
commanded him.
(c) Apostle and High Priest.
(3) Now he comes to the
comparison with Moses, and he makes them like one another other in this,
that they were both appointed rulers over God's house, and executed
faithfully their office: but he later shows that there is great
dissimilarity in the same comparison.
Heb 3:3
3:3 {4} For this [man] was counted
worthy of more glory than Moses, inasmuch as he who hath builded the house
hath more honour than the house.
(4) The first comparison: The
builder of the house is better than the house itself, therefore Christ is
better than Moses. The reason for the conclusion is this: because the
builder of the house is God, which cannot be attributed to Moses; and
therefore Moses was not the builder, but a part of the house: but Christ as
Lord and God, made the house.
Heb 3:5
3:5 And {5} Moses verily [was] faithful
in all his house, as a servant, for a testimony of those things which were to
be spoken after;
(5) Another comparison: Moses was a
faithful servant in this house, that is, in the Church, serving the Lord
that was to come, but Christ rules and governs his house as Lord.
Heb 3:6
3:6 But Christ as a son over his own
house; {6} whose {d} house are we, if we hold fast the {e} confidence and the
rejoicing of the hope firm unto the end.
(6) He applies the former doctrine
to his purpose, exhorting all men by the words of David to hear the Son
speak, and to give full credit to his words, seeing that otherwise they
cannot enter into that eternal rest.
(d) That is, Christ's.
(e) He
calls confidence the excellent effect of faith (by which we cry Abba, that
is, Father), and to confidence he adds hope.
Heb 3:7
3:7 Wherefore (as the Holy Ghost saith,
To day if ye {f} will hear his voice,
(f) So that God was to speak once
again after Moses.
Heb 3:8
3:8 Harden not your hearts, as in the
{g} provocation, in the day of temptation in the
wilderness:
(g) In the day that they troubled
the Lord, or struggled with him.
Heb 3:10
3:10 Wherefore I was grieved with that
generation, and said, They do alway {h} err in [their] heart; and they have
not known my ways.
(h) They are brutish and
angry.
Heb 3:12
3:12 {7} Take heed, brethren, lest
there be in any of you an evil heart of unbelief, in departing from the living
God.
(7) Now consider in the words of
David, he shows first by this word "today" that we must not ignore the
opportunity while we have it: for that word is not to be limited to David's
time, but it encompasses all the time in which God calls us.
Heb 3:13
3:13 But exhort one another daily, {i}
while it is called To day; lest any of you be hardened through the
deceitfulness of sin.
(i) While today lasts, that is to
say, so long as the gospel is offered to us.
Heb 3:14
3:14 {8} For we are made partakers of
Christ, if we hold the {k} beginning of our confidence stedfast unto the
end;
(8) Now he considers these words,
"If you hear his voice" showing that they are spoken and meant of the
hearing of faith, opposite which he places hardening through
unbelief.
(k) That beginning of trust and confidence: in the speech of
the Hebrews, he calls "beginning" that which is chiefest.
Heb 3:15
3:15 {l} While it is said, To day if ye
will hear his voice, harden not your hearts, as in the
provocation.
(l) So long as this voice sounds
out.
Heb 4:2
4:2 {1} For unto us was the gospel
preached, as well as unto them: but the word preached did not profit them, not
being {a} mixed with faith in them that heard [it].
(1) By these words "His voice" he
shows that David meant the preaching of Christ, who was then also preached,
for Moses and the prophets honoured no one else.
(a) He compares the
preaching of the gospel to drink, which being drunk, that is to say, heard,
profits nothing, unless it is mixed with faith.
Heb 4:3
4:3 {2} For we which have believed do
enter into rest, as he said, As I have sworn in my wrath, if they shall enter
into my rest: although the works were finished from the foundation of the
world.
(2) Lest any man should object, that
those words spoke refer to the land of Canaan and doctrine of Moses, and
therefore cannot applied to Christ and to eternal life, the apostle shows
that there are two types of rest spoken of in the scriptures: one being the
seventh day, in which God is said to have rested from all his works, the
other is said to be the rest into which Joshua led the people. This rest is
not the last rest to which we are called, proven through two reasons. David
long after, speaking to the people which were then placed in the land of
Canaan, uses these words "Today" and threatens them still that they will not
enter into the rest of God if they refuse the voice of God that sounded in
their ears. We must say that he meant another time than that of Moses, and
another rest than the land of Canaan. That rest is the everlasting rest, in
which we begin to live to God, after the race of this life ceases. God
rested the seventh day from his works, that is to say, from making the
world. Moreover the apostle signifies that the way to this rest, which Moses
and the land of Canaan, and all the order of the Law foreshadowed, is
revealed in the Gospel only.
Heb 4:8
4:8 For if {b} Jesus had given them
rest, then would he not afterward have spoken of another
day.
(b) He speaks of Joshua the son of
Nun: and as the land of Canaan was a figure of our true rest, so was Joshua
a figure of Christ.
Heb 4:10
4:10 {c} For he that is entered into
his rest, he also hath ceased from his own works, as God [did] from
his.
(c) As God rested the seventh day,
so must we rest from our works, that is, from those things that proceed from
our corrupt nature.
Heb 4:11
4:11 {3} Let us labour therefore to
enter into that rest, lest {d} any man fall after the same example of
unbelief.
(3) He returns to an
exhortation.
(d) Lest any man become a similar example of
infidelity.
Heb 4:12
4:12 {4} For the {e} word of God [is]
{f} quick, and powerful, and sharper than any twoedged sword, piercing even to
the dividing asunder of {g} soul and {h} spirit, and of the joints and marrow,
and [is] a discerner of the thoughts and intents of the
heart.
(4) An amplification taken from the
nature of the word of God, so powerful that it enters even to the deepest
and most inward and secret parts of the heart, fatally wounding the
stubborn, and openly reviving the believers.
(e) The doctrine of God
which is preached both in the law and in the gospel.
(f) He calls the
word of God living, because of the effect it has on those to whom it is
preached.
(g) He calls the seat of emotions "soul".
(h) By "spirit" he
means the mind.
Heb 4:13
4:13 Neither is there any creature that
is not manifest in {i} his sight: but all things [are] naked and opened unto
the eyes of him with whom we have to do.
Heb 4:14
4:14 {5} Seeing then that we have a
great high priest, that is passed into the heavens, Jesus the Son of God, let
us {k} hold fast [our] profession.
(5) Now he compares Christ's
priesthood with Aaron's, and declares even in the very beginning the
marvellous excellency of this priesthood, calling him the Son of God, and
placing him in the seat of God in heaven, plainly and openly contrasting him
with Aaron's priests, and the transitory tabernacle. He expands on these
comparisons in later passages.
(k) And let it not go out of our
hands.
Heb 4:15
4:15 {6} For we have not an high priest
which cannot be touched with the feeling of our infirmities; but was in all
points tempted like as [we are, yet] without sin.
(6) Lest he appear by the great
glory of our High Priest, to prevent us from going to him, he adds after,
that he is nonetheless our brother indeed, (as he proved before) and that he
counts all our miseries as his own, to call us boldly to him.
Heb 5:1
5:1 For {1} every high priest taken
from among men is ordained for men in things [pertaining] to God, {2} that he
may offer both {a} gifts and {b} sacrifices for sins:
(1) The first part of the first
comparison of Christ's high priesthood with Aaron's: Other high priests are
taken from among men, and are called after the order of men.
(2) The
first part of the second comparison: Others though weak, are made high
priests, to the end that feeling the same infirmity in themselves which is
in all the rest of the people, they should in their own and the peoples name
offer gifts and sacrifices, which are witnesses of common faith and
repentance.
(a) Offering of things without life.
(b) Beasts which were
killed, but especially in the sacrifices for sins and offences.
Heb 5:2
5:2 Who {c} can have compassion on the
ignorant, and {d} on them that are out of the way; for that he himself also is
{e} compassed with infirmity.
(c) Fit and meet.
(d) On them
that are sinful: for in the Hebrew tongue, under ignorance and error is
every sin meant, even that sin that is voluntary.
(e) He carries with him
a nature subject to the same inconveniences and vices.
Heb 5:4
5:4 {3} And no man taketh this honour
unto himself, but he that is called of God, as [was]
Aaron.
(3) The third comparison which is
complete: The others are called by God and so was Christ, but in another
order than Aaron. For Christ is called the Son, begotten by God and a Priest
for ever after the order of Melchizedek.
Heb 5:6
5:6 As he saith also in another
[place], Thou [art] a priest for ever after the {f} order of
Melchisedec.
(f) After the likeness or manner as
it is later declared.
Heb 5:7
5:7 {4} Who in the days of his flesh,
when he had offered up prayers and supplications with strong crying and tears
unto him that was able to {h} save him from death, and was heard in that he
feared;
(4) The other part of the second
comparison: Christ being exceedingly afflicted and exceedingly merciful did
not pray because of his sins, for he had none, but for his fear, and
obtained his request, and offered himself for all who are his.
(h) To
deliver him from death.
Heb 5:8
5:8 Though he were a Son, yet {i}
learned he obedience by the things which he suffered;
(i) He learned in deed what it is to
have a Father, whom a man must obey.
Heb 5:9
5:9 {5} And being made {k} perfect, he
became the author of eternal salvation unto all them that obey
him;
(5) The other part of the first
comparison: Christ was consecrated by God the Father as the author of our
salvation, and an High Priest for ever, and therefore he is a man, though
nonetheless he is far above all men.
(k) See Heb 2:10 .
Heb 5:11
5:11 {6} Of whom we have many things to
say, and hard to be uttered, seeing ye are dull of
hearing.
(6) A digression until he comes to
the beginning of the seventh chapter; Heb 5:11-6:20 : in which he partly
holds the Hebrews in the diligent consideration of those things which he has
said, and partly prepares them for the understanding of those things of
which he will speak.
Heb 5:12
5:12 {7} For when for the time ye ought
to be teachers, ye have need that one teach you again which [be] the first
principles of the oracles of God; and are become such as have need of milk,
and not of strong meat.
(7) An example of an apostolic
exhortation.
Heb 5:13
5:13 For every one that useth milk [is]
unskilful in the {l} word of righteousness: for he is a
babe.
(l) In the word that teaches
righteousness.
Heb 5:14
5:14 But strong meat belongeth to them
that are of full age, [even] those who by reason of use have their {m} senses
exercised to discern both good and evil.
(m) All their power by which they
understand and judge.
Heb 6:1
6:1 Therefore leaving the {a}
principles of the doctrine of Christ, let us go on unto perfection; {1} not
laying again the foundation of repentance from dead works, and of faith toward
God,
(a) The first principle of Christian
religion, which we call the catechism.
(1) Certain principles of a
catechism, which comprehend the sum of the doctrine of the gospel, were
given in few words and briefly to the poor and unlearned, that is, the
profession of repentance and faith in God. The articles of this doctrine
were required from those who were not yet members of the Church on the days
appointed for their baptism. Of those articles, two are by name recited: the
resurrection of the dead, and eternal judgment. (Ed.)
Heb 6:4
6:4 {2} For [it is] {b} impossible for
those who were once enlightened, and have {c} tasted of the heavenly gift, and
were made partakers of the Holy Ghost,
(2) He adds a vehemency to his
exhortation, and a sharp threatening of the certain destruction that will
come to them who fall away from God and his religion.
(b) He speaks of a
general backsliding and those who fall away from the faith completely, not
of sins committed through the weakness of a man against the first and the
second table of the law.
(c) We must note the force of this word, for it
is one thing to believe as Lydia did, whose heart God opened in Ac 16:13 and
another thing to have some taste.
Heb 6:6
6:6 If they shall fall away, to renew
them again unto repentance; seeing they {d} crucify to themselves the Son of
God afresh, and put [him] to an open shame.
(d) As men that hate Christ, and as
though they crucified him again, making a mockery of him to all the world,
to their own destruction, as Julian the Apostate or backslider did.
Heb 6:7
6:7 {3} For the earth which drinketh in
the rain that cometh oft upon it, and bringeth forth herbs meet for them by
whom it is dressed, receiveth blessing from God:
(3) He lays out the former
threatening with a comparison.
Heb 6:9
6:9 {4} But, beloved, we are persuaded
better things of you, and things that accompany salvation, though we thus
speak.
(4) He moderates and calms all that
sharpness, expecting better things of those to whom he writes.
Heb 6:10
6:10 {5} For God [is] not unrighteous
to forget your work and labour of love, which ye have shewed toward his name,
in that ye have ministered to the saints, and do
minister.
(5) He praises them for their
charity, by this encouraging them to go forward, and to hold out to the
end.
Heb 6:12
6:12 {6} That ye be not slothful, but
followers of them who through faith and patience inherit the
promises.
(6) He shows in these verses that
they need to go forward constantly, for their own good: that is, of charity,
and patience; and lest any man should object and say that these things are
impossible to do, he asks them to consider the examples of their ancestors
and to follow them.
Heb 6:13
6:13 {7} For when God made promise to
Abraham, because he could swear by no greater, he sware by
himself,
(7) Another encouragement, to push
them onward because the hope of the inheritance is certain, if we continue
to the end, for God has not only promised it, but also promised it with an
oath.
Heb 6:14
6:14 Saying, Surely {e} blessing I will
bless thee, and multiplying I will multiply thee.
(e) I will heap many benefits on
you.
Heb 6:17
6:17 Wherein God, willing more {f}
abundantly to shew unto the heirs of promise the immutability of his counsel,
confirmed [it] by an oath:
(f) More than was needed, were it
not for the wickedness of men who do not believe God, even though he
swears.
Heb 6:19
6:19 {8} Which [hope] we have as an
anchor of the soul, both sure and stedfast, and which entereth into that
within the veil;
(8) He compares hope to an anchor
because in the same way that an anchor when cast into the bottom of the sea
secures the whole ship, so hope also enters even into the very secret places
of heaven. He makes mention of the sanctuary, alluding to the old tabernacle
and by this returns to the comparison of the priesthood of Christ with the
Levitical priesthood.
Heb 6:20
6:20 {9} Whither the forerunner is for
us entered, [even] Jesus, made an high priest for ever after the order of
Melchisedec.
(9) He repeats David's words, in
which all those comparisons that he mentioned before are signified, as he
declares in all the next chapter.
Heb 7:1
7:1 For this {1} Melchisedec, king of
Salem, priest of the most high God, who met Abraham returning from the
slaughter of the kings, and {a} blessed him;
(1) Declaring those words,
"According to the order of Melchizedek" upon which the comparison of the
priesthood of Christ with the Levitical priesthood rests: first, Melchizedek
himself is considered to be the type of Christ and these are the points of
that comparison. Melchizedek was a king and a priest, as is Christ alone. He
was a king of peace and righteousness as is Christ alone.
(a) With a
solemn and priestly blessing.
Heb 7:3
7:3 {2} Without father, without mother,
without descent, having neither beginning of days, nor end of life; but made
like unto the Son of God; abideth a priest continually.
(2) Another type: Melchizedek is set
before us to be considered as one without beginning and without ending, for
neither his father, mother, ancestors, or his death are written of. Such a
one is indeed the Son of God, that is, an everlasting Priest: as he is God,
begotten without mother, and man, conceived without father.
Heb 7:4
7:4 {3} Now consider how great this man
[was], unto whom even the patriarch Abraham gave the tenth of the
spoils.
(3) Another figure: Melchizedek in
his priesthood was above Abraham for he took tithes from him, and blessed
him as a priest. Such a one indeed is Christ, on whom depends even Abraham's
sanctification and all the believers, and whom all men should worship and
reverence as the author of all.
Heb 7:5
7:5 And verily they that are of the
sons of Levi, who receive the office of the priesthood, have a commandment to
take tithes of the people according to the law, that is, of their brethren,
though they {b} come out of the loins of Abraham:
(b) Were begotten by Abraham.
Heb 7:7
7:7 And {c} without all contradiction
the less is blessed of the better.
(c) He speaks of the public blessing
which the priests used.
Heb 7:9
7:9 {4} And as I may so say, Levi also,
who receiveth tithes, payed tithes in Abraham.
(4) A twofold amplification: The
first, that Melchizedek took the tithes as one immortal (that is, in respect
that he is the figure of Christ, for his death is not mentioned, and David
sets him forth as an everlasting Priest) but the Levitical priests, took
tithes as mortal men, for they succeed one another: the second, that Levi
himself, though yet in Abraham, was tithed by Melchizedek. Therefore the
priesthood of Melchizedek (that is, Christ's, who is pronounced to be an
everlasting Priest according to this order) is more excellent than the
Levitical priesthood.
Heb 7:11
7:11 {5} If therefore {d} perfection
were by the Levitical priesthood, (for under it the people received the law,)
what further need [was there] that another priest should rise after the order
of Melchisedec, and not be called after the order of
Aaron?
(5) The third treatise of this
Epistle, in which after he has proved Christ to be a King, Prophet and a
Priest, he now handles distinctly the condition and excellency of all these
offices, showing that all these were shadows, but in Christ they are true
and perfect. He begins with the priesthood that the former treatise ended
with, that by this means all the parts of the debate may better hold
together. First of all he proves that the Levitical priesthood was imperfect
because another priest is promised later according to an other order, that
is, of another rule and fashion.
(d) If the priesthood of Levi could have
made any man perfect.
Heb 7:12
7:12 {6} For the priesthood being
changed, there is made of necessity a change also of the {e}
law.
(6) He shows how by the institution
of the new priesthood, not only the imperfection of the priesthood of Levi
was declared, but also that it was changed for this: for these two cannot
stand together, because the first appointment of the tribe of Levi shut out
the tribe of Judah and made it inferior to Levi: and this latter passage
places the priesthood in the tribe of Judah.
(e) Of the institution of
Aaron.
Heb 7:13
7:13 For he of whom these things are
spoken pertaineth to another tribe, of which no man {f} gave attendance at the
altar.
(f) Had anything to do with the
altar.
Heb 7:15
7:15 {7} And it is yet far more
evident: for that after the similitude of Melchisedec there ariseth another
priest,
(7) Lest any man object, the
priesthood was indeed translated from Levi to Judah. Nonetheless the same
still remains, he both considers and explains those words of David "for
ever, according to the order of Melchizedek" by which also a different
institution of priesthood is understood.
Heb 7:16
7:16 {8} Who is made, not after the {g}
law of a carnal commandment, but after the power of an endless
life.
(8) He proves the diversity and
excellency of the institution of Melchizedek's priesthood, by this that the
priesthood of the law rested on an outward and bodily anointing: but the
sacrifice of Melchizedek is set out to be everlasting and more
spiritual.
(g) Not after the ordination, which commands frail ad
temporary things, as was done in Aaron's consecration, and all of that whole
priesthood.
Heb 7:18
7:18 {9} For there is verily a
disannulling of the {h} commandment going before for the weakness and
unprofitableness thereof.
(9) Again, that no man object that
the last priesthood was added to make a perfect one by joining them both
together, he proves that the first was made void by the later as
unprofitable, by the nature of them both. For how could those material and
transitory things sanctify us, either by themselves, or by being joined with
another?
(h) The ceremonial law.
Heb 7:20
7:20 {10} And inasmuch as not without
an oath [he was made priest]:
(10) Another argument, by which he
proves that the priesthood of Christ is better than the priesthood of Levi,
because his was established with an oath, but theirs was not so.
Heb 7:23
7:23 {11} And they truly were many
priests, because they were not suffered to continue by reason of
death:
(11) Another argument for the same
purpose. The Levitical priests (as mortal men) could not be everlasting, but
Christ, as he is everlasting, so has he also an everlasting priesthood,
making most effectual intercession for them who come to God by him.
Heb 7:24
7:24 But this [man], because he
continueth ever, hath an {i} unchangeable priesthood.
(i) Which cannot pass away.
Heb 7:25
7:25 Wherefore he is {k} able also to
save them to the uttermost that come unto God by him, seeing he ever liveth to
make intercession for them.
(k) He is fit and sufficient.
Heb 7:26
7:26 {12} For such an high priest
became us, [who is] holy, harmless, undefiled, separate from sinners, and made
higher than the heavens;
(12) Another argument: There are
required in an high priest innocency and perfect pureness, which may
separate him from sinners, for whom he offers. The Levitical high priests
are not found to be such, for they offer first for their own sins: but only
Christ is such a one, and therefore the only true High Priest.
Heb 7:27
7:27 Who needeth not daily, as those
high priests, to offer up sacrifice, first for his own sins, and then for the
people's: {13} for {l} this he did {m} once, when he offered up
himself.
(13) Another argument, which
nonetheless he handles afterward: The Levitical priests offered sacrifice
after sacrifice, first for themselves, and then for the people. Christ
offered not for himself, but for others, not sacrifices, but himself, not
repeatedly, but once. This should not seem strange, he says, for they are
weak, but this man is consecrated as an everlasting Priest, and that by an
oath.
(l) That sacrifice which he offered.
(m) It was done so that it
need not be repeated or offered again any more.
Heb 7:28
7:28 For the law maketh men high
priests which have infirmity; but the {n} word of the oath, {14} which {o} was
since the law, [maketh] the Son, who is consecrated for
evermore.
(n) The commandment of God which was
bound with an oath.
(14) Another argument taken by the time: Former
things are taken away by the later.
(o) Exhibited.
Heb 8:1
8:1 Now {1} of the things which we have
spoken [this is] the sum: We have such an high priest, who is set on the right
hand of the throne of the Majesty in the heavens;
(1) He briefly repeats that to which
all these things are to be referred, that is, that we have another High
Priest than those Levitical high priests, even such a one as sits at the
right hand of the Most High God in heaven.
Heb 8:2
8:2 {2} A minister of the {a}
sanctuary, {3} and of the {b} true tabernacle, which the Lord pitched, and not
man.
(2) They of Levi were high priests
in an earthly sanctuary, but Christ is in the heavenly.
(a) Of
heaven.
(3) They of Levi exercised their priesthood in a frail
tabernacle, but Christ bears about with him another tabernacle, that is, his
body, which God himself made everlasting, as shall later be declared in Heb
9:11 .
(b) Of his body.
Heb 8:3
8:3 {4} For every high priest is
ordained to offer gifts and sacrifices: wherefore [it is] of necessity that
this man have somewhat also to offer.
(4) He brings a reason why it must
be that Christ should have a body (which he calls a tabernacle which the
Lord built, and not man) that is, that he might have that to offer: for
otherwise he could not be an High Priest. The body is both the tabernacle
and the sacrifice.
Heb 8:4
8:4 {5} For if he were on earth, he
should not be a priest, seeing that there are priests that offer gifts
according to the law:
(5) He gives a reason why he said
that our High Priest is in the heavenly sanctuary, and not in the earthly:
because, says he, if he were now on the earth, he could not minister in the
earthly sanctuary, seeing there are still Levitical priests who are
appointed for him, that is to say, to be patterns of that perfect example.
To what purpose should the patterns serve, when the true and original
example is present?
Heb 8:6
8:6 {6} But now hath he obtained a more
excellent ministry, by how much also he is the mediator of a better covenant,
which was established upon better promises.
(6) He enters into the comparison of
the old and transitory Testament or covenant, being but for a time, of which
the Levitical priests were mediators, with the new, the everlasting Mediator
of which is Christ, to show that this is not only better than that in all
respects, but also that that was made void by this.
Heb 8:7
8:7 {7} For if that first [covenant]
had been faultless, then should no place have been sought for the
second.
(7) He proves by the testimony of
Jeremiah that there is a second Testament or covenant, and therefore that
the first was not perfect.
Heb 8:8
8:8 For finding fault with them, he
saith, Behold, the days come, saith the Lord, when I will make a new covenant
with the {c} house of Israel and with the house of
Judah:
(c) He calls it a house, as it were
one family of the whole kingdom: for while the kingdom of David was divided
into two sections, the Prophet would have us understand that through the new
Testament they shall be joined together again in one.
Heb 8:13
8:13 {8} In that he saith, A new
[covenant], he hath made the first old. Now that which decayeth and waxeth old
[is] ready to vanish away.
(8) The conclusion: Therefore by the
later and the new, the first and old is taken away, for it could not be
called new, if it did not differ from the old. Again, that same is at length
taken away, which is subject to corruption, and therefore imperfect.
Heb 9:1
9:1 Then verily {1} the first
[covenant] had also ordinances of divine service, and a {a} worldly
sanctuary.
(1) A division of the first
tabernacle which he calls worldly, that is to say, transitory, and earthly,
into two parts, that is, into the holy places, and the Holiest of
all.
(a) An earthy and a fleeting.
Heb 9:3
9:3 And after {b} the second veil, the
tabernacle which is called the {c} Holiest of all;
(b) He calls it the second veil, not
because there were two veils, but because it was behind the sanctuary or the
first tabernacle.
(c) The holiest sanctuary.
Heb 9:5
9:5 And over it the cherubims of glory
shadowing the {d} mercyseat; of which we cannot now speak
particularly.
(d) The Hebrews call the cover of
the ark of the covenant the mercy seat, which both the Greeks and we do
also.
Heb 9:6
9:6 {2} Now when these things were thus
ordained, the priests went always into the first tabernacle, accomplishing the
service [of God].
(2) Now he comes to the sacrifices
which he divides into those daily sacrifices and that yearly and solemn
sacrifice with which the high priest only but once every year entering into
the Holiest of all with blood, offered for himself and the people.
Heb 9:7
9:7 But into the second [went] the high
priest alone once every year, not without blood, which he offered for himself,
and [for] the {e} errors of the people:
(e) For the sins, see Heb 5:2
.
Heb 9:8
9:8 {3} The Holy Ghost this signifying,
that the way into the holiest of all was not yet made manifest, while as the
first tabernacle was yet standing:
(3) Of that yearly rite and the
ceremony, he gathers that the way into heaven was not opened by such
sacrifices, which was shadowed by the Holiest of all. For why did only the
high priest enter in, excluding all others, to offer sacrifices there both
for himself and for others, and after, shut the Holiest of all again?
Heb 9:9
9:9 {4} Which [was] a figure {f} for
the time then present, in which were offered both gifts and sacrifices, that
could not make him that did the service perfect, as pertaining to the
conscience;
(4) An objection: If the way to
heaven was not opened by those sacrifices (that is to say, if the
worshippers were not purged by them) why then were those ceremonies used?
That is, that men might be called back to that spiritual example, that is to
say, to Christ who would correct all those things at his coming.
(f) For
that time that that figure had to last.
Heb 9:10
9:10 {5} [Which stood] only in meats
and drinks, and divers washings, and carnal ordinances, {g} imposed [on them]
until the time of reformation.
(5) Another reason why they could
not clear the conscience of the worshipper is because they were outward and
carnal or material things.
(g) For they were as you would say, a burden,
from which Christ delivered us.
Heb 9:11
9:11 {6} But Christ being come an high
priest of good things to come, {7} by a {h} greater and more perfect
tabernacle, not made with hands, that is to say, not of this
building;
(6) Now he enters into the
declaration of the types, and first of all comparing the Levitical high
priest with Christ, (that is to say, the figure with the thing itself) he
attributes to Christ the administration of good things to come, that is,
everlasting, which those carnal things had respect to.
(7) Another
comparison of the first corrupt tabernacle with the latter, (that is to say,
with the human nature of Christ) which is the true incorruptible temple of
God, into which the Son of God entered, as the Levitical high priests into
the other which was frail and transitory.
(h) By a more excellent and
better.
Heb 9:12
9:12 {8} Neither by the blood of {i}
goats and calves, but by his own blood he entered in once into the holy place,
having obtained eternal redemption [for us].
(8) Another comparison of the blood
of the sacrifices with Christ, the Levitical high priests entering by their
holy places into the sanctuary, offered corruptible blood for one year only:
but Christ entering into that holy body of his, entered by it into heaven
itself, offering his own most pure blood for an everlasting redemption: for
Christ is both the High Priest, Tabernacle, Sacrifices and Offerings
themselves, indeed all those both truly and for ever.
(i) For in this
yearly sacrifice of reconciliation, there were two kinds of sacrifices, the
one a goat, the other a heifer, or calf.
Heb 9:13
9:13 {9} For if the blood of bulls and
of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to
the {k} purifying of the flesh:
(9) If the outward sprinkling of
blood and ashes of beasts was a true and effectual sign of purifying and
cleansing, how much more shall the thing itself and the truth being present
which in times past was shadowed by those external sacraments do it? That is
to say, his blood, which is man's blood and also the blood of the Son of
God, and therefore has an everlasting power of purifying and
cleansing.
(k) He considers the signs separately, being separate from the
thing itself.
Heb 9:14
9:14 How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot to God,
purge your conscience from {l} dead works to serve the living
God?
(l) From sins which proceed from
death, and bring forth nothing but death.
Heb 9:15
9:15 {10} And for this cause he is the
mediator of the new testament, that by means of death, for the redemption of
the transgressions [that were] under the first testament, they which are
called might receive the promise of eternal inheritance.
(10) The conclusion of the former
argument: therefore seeing the blood of beasts did not purge sins, the new
Testament which was promised before, to which those outward things had
respect, is now indeed established by the power by which all transgressions
might be taken away, and heaven indeed opened to us. It follows that Christ
shed his blood also for the fathers, for he was foreshadowed by these old
ceremonies, otherwise, unless they served to represent him, they were not at
all profitable. Therefore this Testament is called the latter, not
concerning the power of it, (that is to say, remission of sins) but in
respect of that time in which the thing itself was finished, that is to say,
in which Christ was exhibited to the world, and fulfilled all things
necessary for our salvation.
Heb 9:16
9:16 {11} For where a testament [is],
there must also of necessity be the death of the
testator.
(11) A reason why the testament must
be established by the death of the Mediator, because this testament has the
condition of a testament or gift, which is made effective by death, and
therefore that it might be effective, it must be that he that made the
Testament, should die.
Heb 9:18
9:18 {12} Whereupon neither the first
[testament] was dedicated without blood.
(12) There must be a proportion
between those things which purify and those which are purified: Under the
law all those figures were earthly, the tabernacle, the book, the vessels,
the sacrifices, although they were the signs of heavenly things. Therefore
it was required that all those should be purified with some matter and
ceremony of the same nature, that is, with the blood of beasts, with water,
wool, hyssop. But under Christ all things are heavenly, a heavenly
tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and
heaven itself is set open before us for an eternal home. Therefore all these
things are sanctified in a similar way, that is, with the everlasting
offering of the quickening blood of Christ.
Heb 9:19
9:19 For when Moses had spoken every
precept to all the people {m} according to the law, he took the blood of
calves and of goats, with water, and scarlet wool, and hyssop, and {n}
sprinkled both the book, and all the people,
(m) As the Lord had
commanded.
(n) He used to sprinkle.
Heb 9:23
9:23 [It was] therefore necessary that
the {o} patterns of things in the heavens should be purified with these; but
the heavenly things themselves with better sacrifices than
these.
(o) The counterparts of heavenly
things were earthly, and therefore they were to be set forth with earthly
things, as with the blood of beasts, wool and hyssop. But under Christ all
things are heavenly, and therefore they could not be sanctified with the
offering of his living blood.
Heb 9:24
9:24 {13} For Christ is not entered
into the holy places made with hands, [which are] the figures of the true; but
into heaven itself, now to appear in the presence of God for
us:
(13) Another twofold comparison: the
Levitical high priest entered into the sanctuary, which was made indeed by
the commandment of God, but yet with men's hands, that it might be a pattern
of another more excellent, that is, of the heavenly place, but Christ
entered into heaven itself. Again he appeared before the ark, but Christ
before God the Father himself.
Heb 9:25
9:25 {14} Nor yet that he should offer
himself often, as the high priest entereth into the holy place every year with
blood of others;
(14) Another double comparison: the
Levitical high priest offered other blood, but Christ offered his own: he
every year once repeated his offering: Christ offering himself but once,
abolished sin altogether, both of the former ages and of the ages to
come.
Heb 9:26
9:26 {15} For then must he often have
suffered since the foundation of the world: but now once in the {p} end of the
world hath he appeared to put away {q} sin by the sacrifice of
himself.
(15) An argument to prove that
Christ's offering should not be repeated: seeing that sins were to be purged
from the beginning of the world, and it is proved that sins cannot be
purged, but by the blood of Christ: he would have needed to have died
repeatedly, since the beginning of the world. But a man can die only once:
therefore Christ's sacrifice which was once done in the later days, neither
could nor can be repeated. Seeing that it is so, surely the power of it
extends both to sins that were before, and to sins that are after his
coming.
(p) In the later days.
(q) That whole root of sin.
Heb 9:27
9:27 And as it is appointed unto men
{r} once to die, but after this the judgment:
(r) He speaks of the natural state
and condition of man: For though Lazarus and certain others died twice, that
was no usual thing, but extraordinary: and as for them that shall be
changed, their changing is a kind of death. See Geneva "1Co 15:51"
Heb 9:28
9:28 So Christ was once offered to bear
the sins of {s} many; {16} and unto them that look for him shall he appear the
second time without sin unto salvation.
(s) Thus the general promise is
restrained to the elect only: and we have to seek the testimony of our
election, not in the secret counsel of God, but in the effects that our
faith works, and so we must climb up from the lowest step to the highest,
there to find such comfort as is most certain, and shall never be
moved.
(16) Shortly by the way he sets Christ as Judge, partly to terrify
those who are not trusting in the only sacrifice of Christ once made, and
partly to keep the faithful in their duty, so that they will not go
back.
Heb 10:1
10:1 For {1} the law having a shadow of
good things to {a} come, [and] not the very image of the things, can never
with those sacrifices which they offered year by year continually make the
comers thereunto perfect.
(1) He prevents a private objection.
Why then were those sacrifices offered? The apostle answers, first
concerning the yearly sacrifice which was the solemnest of all, in which (he
says) there was made every year a remembrance again of all former sins.
Therefore that sacrifice had no power to sanctify: for to what purpose
should those sins which are purged be repeated again, and why should new
sins come to be repeated every year, if those sacrifices abolished
sin?
(a) Of things which are everlasting, which were promised to the
fathers, and exhibited in Christ.
Heb 10:5
10:5 {2} Wherefore when he {b} cometh
into the world, he saith, Sacrifice and offering thou wouldest not, but a {c}
body hast thou prepared me:
(2) A conclusion following those
things that went before, and encompassing also the other sacrifices. Seeing
that the sacrifices of the law could not do it, therefore Christ speaking of
himself as of our High Priest manifested in the flesh, witnesses plainly
that God rests not in the sacrifices, but in the obedience of his Son our
High Priest, in whose obedience he offered up himself once to his Father for
us.
(b) The Son of God is said to come into the world, when he was made
man.
(c) It is word for word in the Hebrew text, "You have pierced my
ears through" that is, "you have made me obedient and willing to
hear".
Heb 10:9
10:9 Then said he, Lo, I come to do thy
will, O God. He taketh away the {d} first, that he may establish the
second.
(d) That is, the sacrifices, to
establish the second, that is, the will of God.
Heb 10:11
10:11 {3} And every priest standeth {e}
daily ministering and offering oftentimes the same sacrifices, which can never
take away sins:
(3) A conclusion, with the other
part of the comparison: The Levitical high priest repeats the same
sacrifices daily in his sanctuary: upon which it follows that neither those
sacrifices, nor those offerings, nor those high priests could take away
sins. But Christ having offered one sacrifice once for the sins of all men,
and having sanctified his own for ever, sits at the right hand of the
Father, having all power in his hands.
(e) At the altar.
Heb 10:13
10:13 {4} From henceforth expecting
till his enemies be made his footstool.
(4) He prevents a private objection,
that is, that yet nonetheless we are subject to sin and death, to which the
apostle answers, that the full effect of Christ's power has not yet shown
itself, but shall eventually appear when he will at once put to flight all
his enemies, with whom we still struggle.
Heb 10:15
10:15 {5} [Whereof] the Holy Ghost also
is a witness to us: for after that he had said before,
(5) Although there remains in us
relics of sin, yet the work of our sanctification which is to be perfected,
hangs on the same sacrifice which never shall be repeated: and that the
apostle proves by referring again to the testimony of Jeremiah, thus: Sin is
taken away by the new testament, seeing the Lord says that it shall come to
pass, that according to the form of it, he will no more remember our sins:
Therefore we need now no purging sacrifice to take away that which is
already taken away, but we must rather take pains, that we may now through
faith be partakers of that sacrifice.
Heb 10:17
10:17 And their sins and iniquities
will I remember {f} no more.
(f) Why then, where is the fire of
purgatory, and that popish distinction of the fault, and the
punishment?
Heb 10:18
10:18 Now where remission of these [is,
there is] no more offering for {g} sin.
(g) He said well, for sin: for there
remains another offering, that is, of thanksgiving.
Heb 10:19
10:19 {6} Having therefore, brethren,
boldness to enter into the holiest by the blood of
Jesus,
(6) The sum of the former treatise:
We are not shut out from the holy place, as the fathers were, but we have an
entrance into the true holy place (that is, into heaven) seeing that we are
purged with the blood, not of beasts, but of Jesus. Neither as in times
past, does the High Priest shut us out by setting the veil against us, but
through the veil, which is his flesh, he has brought us into heaven itself,
so that we have now truly an High Priest who is over the house of
God.
Heb 10:20
10:20 By a new and living way, which he
hath consecrated for us, through the veil, that is to say, his {h}
flesh;
(h) So Christ's flesh shows us the
Godhead as if it were under a veil, For otherwise we could not stand the
brightness of it.
Heb 10:22
10:22 {7} Let us draw near with a {i}
true heart in full assurance of faith, having our {k} hearts sprinkled from an
evil conscience, and our bodies washed with {l} pure
water.
(7) A most grave exhortation, in
which he shows how the sacrifice of Christ may be applied to us: that is, by
faith which also he describes by the consequence, that is, by sanctification
of the Spirit, which causes us to hope in God, and to procure by all means
possible one another's salvation, through the love that is in us one towards
another.
(i) With no double and counterfeit heart, but with such a heart
as is truly and indeed given to God.
(k) This is it which the Lord says,
Be ye holy, for I am holy.
(l) With the grace of the Holy Spirit.
Heb 10:25
10:25 Not forsaking the assembling of
ourselves together, as the manner of some [is]; but exhorting [one another]:
{8} and so much the more, as ye see the day approaching.
(8) Having mentioned the last coming
of Christ, he stirs up the godly to the meditation of a holy life, and cites
the faithless fallers from God to the fearful judgment seat of the Judge,
because they wickedly rejected him in whom only salvation consists.
Heb 10:26
10:26 For if we sin {m} wilfully after
that we have received the knowledge of the truth, there remaineth no more
sacrifice for sins,
(m) Without any cause or occasion,
or show of occasion.
Heb 10:27
10:27 But a certain fearful looking for
of judgment and fiery indignation, which shall devour the {n}
adversaries.
(n) For it is another matter to sin
through the frailty of man's nature, and another thing to proclaim war on
God as on an enemy.
Heb 10:28
10:28 {9} He that despised Moses' law
died without mercy under two or three witnesses:
(9) If the breach of the law of
Moses was punished by death, how much more worthy of death is it to fall
away from Christ?
Heb 10:30
10:30 {10} For we know him that hath
said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And
again, The Lord shall {o} judge his people.
(10) The reason of all these things
is, because God is a revenger of those who despise him: otherwise he could
not rightly govern his Church. Now there is nothing more horrible then the
wrath of the living God.
(o) Rule or govern.
Heb 10:32
10:32 {11} But call to remembrance the
former days, in which, after ye were illuminated, ye endured a great fight of
afflictions;
(11) As he terrified the fallers
away from God, so does he now comfort them that are constant and stand firm,
setting before them the success of their former fights, so stirring them up
to a sure hope of a full and ready victory.
Heb 10:33
10:33 Partly, whilst ye were made a {p}
gazingstock both by reproaches and afflictions; and partly, whilst ye became
{q} companions of them that were so used.
(p) You were brought forth to be
shamed.
(q) In taking their miseries, to be your miseries.
Heb 10:34
10:34 For ye had compassion of me in my
bonds, and took joyfully the spoiling of your goods, knowing in yourselves
that ye have in heaven a better and an enduring {r}
substance.
Heb 10:37
10:37 For yet a {s} little while, and
he that shall come will come, and will not tarry.
(s) He will come within this very
little while.
Heb 10:38
10:38 {12} Now the just shall live by
faith: but if [any man] draw back, my soul shall have no pleasure in
him.
(12) He commends the excellency of a
sure faith by the effect, because it is the only way to life, which sentence
he sets forth and amplifies by contrast.
Heb 11:1
11:1 Now {1} faith is the substance of
things hoped for, the evidence of things not seen.
(1) An excellent description of
faith by the effects, because it represents things which are but yet in
hope, and sets as it were before our eyes things that are invisible.
Heb 11:2
11:2 {2} For by it the {a} elders
obtained a good report.
(2) He shows that the fathers ought
to be accounted of by this virtue.
(a) That is, those fathers from whom
we came: and whose authority and example ought to move us very much.
Heb 11:3
11:3 {3} Through faith we understand
that the worlds were framed by the word of God, so that things which are {b}
seen were not made of things which do appear.
(3) He shows the property of faith,
by setting before us most cautious examples of those who from the beginning
of the world excelled in the Church.
(b) So that the world which we see,
was not made from any matter that appeared or was before, but from
nothing.
Heb 11:4
11:4 {4} By faith Abel offered unto God
a more excellent sacrifice than Cain, by which he obtained witness that he was
righteous, God testifying of his gifts: and by it he being dead yet
speaketh.
Heb 11:5
11:5 {5} By faith Enoch was translated
that he should not {c} see death; and was not found, because God had
translated him: for before his translation he had this testimony, that he
pleased God.
(5) Enoch.
(c) That he should not
die.
Heb 11:6
11:6 But without faith [it is]
impossible to please [him]: for he that cometh to God must believe that he is,
and [that] he is a {d} rewarder of them that diligently seek
him.
(d) This reward is not referred to
our merits, but to the free promise, as Paul teaches in Abraham the father
of all the faithful, Ro 4:4 .
Heb 11:7
11:7 {6} By faith Noah, being warned of
God of things not seen as yet, moved with fear, prepared an ark to the saving
of his house; by the which he condemned the world, and became heir of the
righteousness which is by faith.
Heb 11:8
11:8 {7} By faith Abraham, when he was
called to go out into a place which he should after receive for an
inheritance, obeyed; and he went out, not knowing whither he
went.
Heb 11:10
11:10 For he looked for a city which
hath {e} foundations, whose builder and maker [is] God.
(e) This foundation is contrasted
with their tabernacle.
Heb 11:12
11:12 Therefore sprang there even of
one, and him as good as {f} dead, [so many] as the stars of the sky in
multitude, and as the sand which is by the sea shore
innumerable.
(f) As unlikely to bear children, as
if he had been dead.
Heb 11:13
11:13 These all died in {g} faith, not
having received the {h} promises, but having seen them afar off, and were
persuaded of [them], and {i} embraced [them], and confessed that they were
strangers and pilgrims on the earth.
(g) In faith, which they had while
they lived, and followed, them even to their grave.
(h) This is the
figure metonymy, for the things promised.
(i) For the patriarchs were
given to profess their religion by building an altar and calling on the name
of the Lord when they received the promises.
Heb 11:17
11:17 By faith Abraham, when he was {k}
tried, offered up Isaac: and he that had received the {l} promises offered up
his only begotten [son],
(k) Tried by the Lord.
(l)
Although the promises of life were made in that only begotten son Isaac, yet
he appointed him to die; and so against hope he believed in hope.
Heb 11:19
11:19 Accounting that God [was] able to
raise [him] up, even from the dead; from {m} whence also he received him in
{n} a figure.
(m) From which death.
(n) For
there was not the true and very death of Isaac, but as it were the death, by
means of which he seemed also to have risen again.
Heb 11:20
11:20 {8} By faith Isaac blessed Jacob
and Esau concerning things to come.
Heb 11:21
11:21 {9} By faith Jacob, when he was a
dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top
of his staff.
Heb 11:22
11:22 {10} By faith Joseph, when he
died, made mention of the departing of the children of Israel; and gave
commandment concerning his bones.
Heb 11:23
11:23 {11} By faith Moses, when he was
born, was hid three months of his parents, because they saw [he was] a proper
child; and they were not {o} afraid of the king's
commandment.
Heb 11:25
11:25 Choosing rather to suffer
affliction with the people of God, than to enjoy the {p} pleasures of sin for
a season;
(p) Such pleasures as he could not
enjoy, unless he provoked God's wrath against him.
Heb 11:29
11:29 {12} By faith they passed through
the Red sea as by dry [land]: which the Egyptians assaying to do were
drowned.
Heb 11:30
11:30 {13} By faith the walls of
Jericho fell down, after they were compassed about seven
days.
Heb 11:31
11:31 {14} By faith the {q} harlot
Rahab perished not with them that believed not, when she had received the {r}
spies with peace.
(14) Rahab.
(q) A notable example
of God's goodness.
(r) Courteously and friendly, so that not only did she
not hurt them, but also kept them safe.
Heb 11:32
11:32 {15} And what shall I more say?
for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson,
and [of] Jephthae; [of] David also, and Samuel, and [of] the
prophets:
(15) Gideon, Barak and other judges
and prophets.
Heb 11:33
11:33 Who through faith subdued
kingdoms, wrought righteousness, obtained {s} promises, stopped the mouths of
lions,
(s) The fruit of the
promises.
Heb 11:35
11:35 {t} Women received their dead
raised to life again: and others were {u} tortured, not accepting deliverance;
that they might obtain a better resurrection:
(t) He seems to mean the story of
that woman of Sarepta, whose son Elijah raised again from the dead, and the
Shunammite, whose son Elisha restored to his mother.
(u) He means that
perfection which Antiochus wrought.
Heb 11:37
11:37 They were stoned, they were sawn
asunder, were tempted, were slain with the sword: they wandered about in {x}
sheepskins and goatskins; being destitute, afflicted,
tormented;
(x) In vile and rough clothing, so
were the saints brought to extreme poverty, and constrained to live like
beasts in the wilderness.
Heb 11:39
11:39 {16} And these all, having
obtained a good report through faith, received {y} not the
promise:
(16) An amplification taken from the
circumstance of the time: their faith is so much the more to be marvelled
at, by how much the promises of things to come were more dark, yet at length
were indeed exhibited to us, so that their faith and ours is as one, as is
also their consecration and ours.
(y) But saw Christ afar off.
Heb 11:40
11:40 God having provided some better
thing for us, that they {z} without us should not be made
perfect.
(z) For their salvation depended on
Christ, who was exhibited in our days.
Heb 12:1
12:1 Wherefore seeing we also are
compassed about with so great a cloud of witnesses, {1} let us lay aside every
weight, and the sin which {a} doth so easily beset [us], and let us run with
patience the race that is set before us,
(1) An applying of the former
examples, by which we ought to be stirred up to run the whole race, casting
away all hindrances and impediments.
(a) For sin besieges us on all
sides, so that we cannot escape.
Heb 12:2
12:2 {2} {b} Looking unto Jesus the
author and finisher of [our] faith; who for the {c} joy that was set before
him endured the cross, despising the shame, and is set down at the right hand
of the throne of God.
(2) He sets before us, as the mark
of this race, Jesus himself our captain, who willingly overcame all the
roughness of the same way.
(b) As it were upon the mark of our
faith.
(c) While he had every type of blessedness in his hand and power,
yet suffered willingly the shame of the cross.
Heb 12:3
12:3 {3} For consider him that endured
such contradiction of sinners against himself, lest ye be wearied and faint in
your minds.
(3) An amplification, taken from the
circumstance of the person and the things themselves, which he compares
between themselves: for how great is Jesus in comparison of us, and how far
more grievous things did he suffer than we?
Heb 12:4
12:4 {4} Ye have not yet resisted unto
blood, striving against sin.
(4) He takes an argument from the
profit which comes to us by God's chastisements, unless we are at fault.
First of all because sin, or that rebellious wickedness of our flesh, is by
this means tamed.
Heb 12:5
12:5 {5} And ye have forgotten the
exhortation which speaketh unto you as unto children, My son, despise not thou
the chastening of the Lord, nor faint when thou art rebuked of
him:
(5) Secondly, because they are
testimonies of his fatherly good will towards us, in that they show
themselves to be illegitimate, if they cannot abide to be chastened by
God.
Heb 12:9
12:9 {6} Furthermore we have had
fathers of our flesh which corrected [us], and we gave [them] reverence: shall
we not much rather be in subjection unto the Father of spirits, and
live?
(6) Thirdly, if all men yield this
right to fathers, to whom next after God we owe this life, that they may
rightfully correct their children, shall we not be much more subject to our
Father, who is the author of spiritual and everlasting life?
Heb 12:10
12:10 {7} For they verily for a few
days chastened [us] after their own pleasure; but he for [our] profit, that
[we] might be partakers of his holiness.
(7) An amplification of the same
argument: Those fathers have corrected us after their fancy, for some frail
and temporary good: but God chastens and instructs us for our singular good
to make us partakers of his holiness: which although our senses do not
presently perceive it, yet the end of the matter proves it.
Heb 12:12
12:12 {8} Wherefore lift up the hands
which {d} hang down, and the feeble knees;
(8) The conclusion: we must go
forward courageously and keep always a right course and (as far forth as we
may) without any staggering or stumbling.
(d) The description of a man
that is out of heart and completely discouraged.
Heb 12:13
12:13 And make {e} straight paths for
your feet, lest that which is lame be turned out of the way; but let it rather
be healed.
(e) Keep a right course, and so,
that you show examples of good life for others to follow.
Heb 12:14
12:14 {9} Follow peace with all [men],
and holiness, without which no man shall see the Lord:
(9) We must live in peace and
holiness with all men.
Heb 12:15
12:15 {10} Looking diligently lest any
man fail of the grace of God; lest any {f} root of bitterness springing up
trouble [you], and thereby many be defiled;
(10) We must study to edify one
another both in doctrine and example of life.
(f) That no heresy, or
backsliding be an offence.
Heb 12:16
12:16 {11} Lest there [be] any
fornicator, or profane person, as Esau, who for one morsel of meat sold his
birthright.
(11) We must shun immorality, and a
profane mind, that is, such a mind as does not give God his due honour,
which wickedness, how severely God will at length punish, the horrible
example of Esau teaches us.
Heb 12:17
12:17 For ye know how that afterward,
when he would have inherited the blessing, he was rejected: for he found no
{g} place of repentance, though he sought it carefully with
tears.
(g) There was no room left for his
repentance: and it appears by the effects, what his repentance really was,
for when he left his father's presence, he threatened to kill his
brother.
Heb 12:18
12:18 {12} For ye are not come unto the
mount that might be {h} touched, and that burned with fire, nor unto
blackness, and darkness, and tempest,
(12) Now he applies the same
exhortation to the prophetic and kingly office of Christ compared with
Moses, after this sort. If the majesty of the law was so great, how great do
you think the glory of Christ and the gospel is? This comparison he declares
also particularly.
(h) Which might be touched with hands, which was of a
gross and earthly matter.
Heb 12:21
12:21 And so terrible was the {i}
sight, [that] Moses said, I exceedingly fear and quake:)
(i) The shape and form which he saw,
which was no counterfeit and forged shape, but a true one.
Heb 12:23
12:23 To the general assembly and
church of the firstborn, which are written in heaven, and to God the Judge of
all, and to the spirits of just men made {k} perfect,
(k) So he calls them that are taken
up to heaven, although one part of them sleeps in the earth.
Heb 12:25
12:25 {13} See that ye refuse not him
that speaketh. For if they escaped not who refused him that spake on earth,
much more [shall not] we [escape], if we turn away from him that [speaketh]
from heaven:
(13) The applying of the former
comparison: If it were not lawful to condemn his word which was spoken on
the earth, how much less his voice which is from heaven?
Heb 12:26
12:26 {14} Whose voice then shook the
earth: but now he hath promised, saying, {l} Yet once more I shake not the
earth only, but also heaven.
(14) He compares the steadfast
majesty of the gospel, with which the whole world was shaken, and even the
very frame of heaven was astonished, with the small and vanishing sound of
the governance by the law.
(l) It appears evidently in this that the
prophet speaks of the calling of the Gentiles, that these words must refer
to the kingdom of Christ.
Heb 12:28
12:28 {15} Wherefore we receiving a
kingdom which cannot be moved, let us have grace, whereby we may serve God
acceptably with {m} reverence and godly {n} fear:
(15) A general exhortation to live
reverently and religiously under the most happy subjection of so mighty a
King, who as he blesses his most mightily, so does he most severely revenge
the rebellious. This is the sum of a Christian life, respecting the first
table of the law.
(m) By reverence is meant that honest modesty which
keeps them in their duties.
(n) Religious and godly fear.
Heb 13:1
13:1 Let {1} brotherly love
continue.
(1) He comes to the second table of
the law, the sum of which is charity, especially toward strangers and such
as are afflicted.
Heb 13:3
13:3 Remember them that are in bonds,
as bound with them; [and] them which suffer adversity, as {a} being yourselves
also in the body.
(a) Be so touched, as if their
misery were yours.
Heb 13:4
13:4 {2} Marriage [is] honourable in
all, and the bed undefiled: but whoremongers and adulterers God will
judge.
(2) He commends chaste matrimony in
all sorts of men, and threatens utter destruction from God against
whoremongers and adulterers.
Heb 13:5
13:5 {3} [Let your] conversation [be]
without covetousness; [and be] content with such things as ye have: for {b} he
hath said, I will never leave thee, nor forsake thee.
(3) Covetousness is condemned,
against which is set a contented mind with that which the Lord has
given.
(b) Even the Lord himself.
Heb 13:6
13:6 So that we may boldly say, The
Lord [is] my helper, and I will not fear what {c} man shall do unto
me.
(c) He contrasts man with
God.
Heb 13:7
13:7 {4} Remember them which have the
rule over you, who have spoken unto you the word of God: whose faith follow,
considering the end of [their] conversation.
(4) We have to set before us the
examples of valiant captains, whom we ought diligently to follow.
Heb 13:8
13:8 {5} Jesus Christ the same
yesterday, and to day, and for ever.
(5) He repeats the sum of the
doctrine, that is, the only ground of all precepts of conduct, and that is
this: That we ought to quiet and content ourselves in Christ only: for there
has never been any man saved without the knowledge of him, neither is there
today, nor shall there be ever.
Heb 13:9
13:9 Be not carried about with divers
and strange doctrines. {6} For [it is] a good thing that the heart be
established with grace; not with {d} meats, which have not profited them that
have been {e} occupied therein.
(6) He speaks to those who mixed an
external worship and especially the difference of meats with the gospel
which he clearly condemns as repugnant to the benefit of Christ.
(d) By
this one form which concerns the difference of clean and unclean meat, we
have to understand all the ceremonial worship.
(e) Who observed the
difference of them superstitiously.
Heb 13:10
13:10 {7} We have an {f} altar, whereof
they have no right to eat which {g} serve the
tabernacle.
(7) He refutes their error by an apt
and fit comparison. They who in times past served the Tabernacle, did not
eat of the sacrifices whose blood was brought for sin into the holy place by
the high priest. Moreover these sacrifices represented Christ our offering.
Therefore they cannot be partakers of him if they serve the tabernacle, that
is, stand in the service of the law: but let us not be ashamed to follow him
out of Jerusalem, from which he was cast out and suffered for in this also
Christ, who is the truth, answers that type in that he suffered outside the
gate.
(f) By the altar, he means the offerings.
(g) Of which they
cannot be partakers, who stubbornly retain the rites of the law.
Heb 13:13
13:13 {8} Let us go forth therefore
unto him without the camp, bearing his reproach.
(8) He goes on further in this
comparison, and shows that this also signified to us, that the godly
followers of Christ must go out of the world bearing his cross.
Heb 13:15
13:15 {9} By him therefore let us offer
the sacrifice of praise to God continually, that is, the fruit of [our] lips
giving thanks to his name.
(9) Now that those physical
sacrifices are taken away, he teaches us that the true sacrifices of
confession remain, which consist partly in giving thanks, and partly in
liberality, with which sacrifices indeed God is now delighted.
Heb 13:17
13:17 {10} Obey them that have the rule
over you, and submit yourselves: for they watch for your souls, as they that
must give account, that they may do it with joy, and not with grief: for that
[is] unprofitable for you.
(10) We must obey the warnings and
admonitions of our ministers and elders, who watch for the salvation of the
souls that are committed to them.
Heb 13:18
13:18 {11} Pray for us: for we trust we
have a good conscience, in all things willing to live
honestly.
(11) The last part of this epistle,
in which he commends his ministry to the Hebrews, and wishes them
steadfastness and increase of graces from the Lord: and excuses himself in
that he has used but few words to comfort them having spent the epistle in
disputing: and salutes certain brethren in a familiar and friendly
manner.
Heb 13:21
13:21 Make you {h} perfect in every
good work to do his will, {i} working in you that which is wellpleasing in his
sight, through Jesus Christ; to whom [be] glory for ever and ever.
Amen.
(h) Make you fit or suitable.
(i)
From this comes that saying of the fathers, that God crowns his work in
us.
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