Hebrews
From the Original 1599 Geneva Bible Notes
1
| 2 |
3 |
4 |
5 |
6 |
7 |
8 |
9 |
10 |
11 |
12 |
13
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.
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.
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,
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.
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.
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.
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.
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.
Heb 5:13
5:13 For every one that useth
milk [is] unskilful in the {l} word of righteousness: for he is a babe.
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.
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:
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.
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:
Heb 7:7
7:7 And {c} without all
contradiction the less is blessed of the better.
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.
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.
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.
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,
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.
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.
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.
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,
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:
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.
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.
