Hebrews

ANNOTATIONS ON THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS

Transcribed by R. Andrew Myers and Joseph Weissman

The Argument

The apostle Paul – observing, that the Hebrews (at least a great and considerable part of them) were ready to fall from the faith of Christ into their former Judaism, by reason of those cruel persecutions which they suffered – hence took occasion to write this epistle unto them; wherein he labors to confirm them in that faith which they had received, and to stir them up to stand steadfast in it; and that by various arguments, as:: first, from the excellency of Christ’s nature, person, and offices; but chiefly of his priestly office above that of Aaron’s. Secondly, from the danger of apostasy. Thirdly, from the excellency and great power of faith. Fourthly, from the gracious effects and fruits of affliction. And then concludes the epistle with exhortations to diverse Christian duties, both general and particular. 

There is some controversy about the author of this epistle: some ascribing it to Barnabas, others to Clement of Rome, [and yet] others to Luke, but generally it is received that St. Paul was the author thereof. And it is observed that all the Greek copies, save one, bear this inscription: and generally, by a Hebrew, we are to understand the whole posterity of Abraham, by Isaac, who was the first (we read of) who was styled a Hebrew (Gen. 14:13). The cause wherefore that name was given unto him, you may see in the annotations upon Genesis 14:13. But more particularly in this place, we are to understand hereby those of the Hebrews, who having received the gospel, continued in Judea before their dispersion. 

CHAPTER 1

Verse 1. {God} That is, the Father; for when the name God is mentioned in the Scriptures, with relation unto the Son, thereby we are to understand God the Father. 

{at sundry times} Or, by, or, in sundry parts. The original word signifies those several parts or degrees wherewith the doctrine of the gospel was revealed unto the fathers; that it was not at once altogether revealed, but a little, and a little; now this, now that, as God in his wisdom saw most requisite. 

{divers} Thereby is meant those several and different kinds or sorts of revelation, whereby the word [of] God was revealed, as sometimes by angels, sometimes by visions in the day, sometimes by dreams in the night, etc. Sometimes more plainly, sometimes more obscurely (Num. 12:6).

{in time past} That is, both before and under the law. 

{by} Or, in. Both prepositions, both in the Hebrew and in the Greek, are promiscuously taken one for the other; yet this latter seems to be more emphatic in this place, intimating that God moved their hearts and tongues (Matt. 10:20; 2 Cor. 15:3; 1 Pet. 1:10-11, 21). A king speaks by, he does not speak in his ambassador; God does both.

V. 2. {In the last days} What we are to understand by the last times, we must gather from the subject matter or circumstances of the place. Sometimes it is taken for the day of judgment; as John 6:44. Sometimes near the end of the world, or the day of judgment; as 2 Tim. 3:2; 2 Pet. 3:3. Sometimes for the time of the gospel, which is called, the fullness of time (Eph. 1:10; Gal. 4:4, and so Isa. 2:2; Mic. 4:1; 1 Pet. 1:10). This is called the end of the world (chapter 9:26). Now, the time of the gospel is styled, the last times, because we are not to expect any other revelation after this time; or in opposition to the times before and under the law, which is called the old time (Matt. 5:21); or because our Lord Christ has now made all things new (2 Cor. 5:17; Acts 2:17). See notes on Gen. 49.1.

{spoken} That is, fully and plainly.

{by} See verse 1.

{Son} Deut. 18:15 compared with Acts 3:22 & 7:37; Matt. 17:5; John 1:18. That is, his natural Son, coessential, or of the same essence with the Father, called therefore the only begotten, John 1:14 & 3:16; for others are called the sons of God by grace and adoption (John 1:12; Rom. 8:14; Gal. 4:6).

{appointed heir} That is, ordained possessor, lord, and dispenser; which is not to be understood of that essential dominion or lordship which he had in common with the Father and the Holy Ghost, being God equal with them; but of that economical, dispensed, or delegated dominion or lordship, whereunto he was foreordained before the foundations of the world, being appointed the mediator of the New Testament, and wherein he was actually constituted and place, after that he had finished the work of man’s redemption (Ps. 89:27; Matt. 28:28; Luke 24:16; John 5:27; Acts 2:36, Rom. 14:9; Eph. 1:20, Phil. 2:9, 10, etc.; Rev. 4:11).

{all things} Whether they belong to this life, or the life to come: so that whatsoever we want we must seek in and through him, John 3:35 & 13:3.

{by whom} Prov. 8:17-30; John 1:3; 1 Cor. 8:7; Col. 1:16; Heb. 1:10. It is not as by an instrument or inferior cause, but by him, as by his eternal wisdom, and by way of a conjoined, cooperating and equal cause; so that by this particle by  is meant only the order of working; it is the Father by the Son, and not the inferiority of causes. 

{made} That is, created, as John 1:3; Col. 1:16.

{the worlds} That is, the world’s continuation through its several ages, and all things visible and invisible, measured by time, or whatsoever has any duration or succession (chapter 11:3, Neh. 9:6).

V. 3. {who being, etc.} Wisd. of Sol. 7:26; John 1:14; Phil. 2:6; Col. 1:15. 

{brightness} Or, sent forth light. The speech is metaphorical, taken or borrowed from a lightsome body, and the beams or splendor which it sends forth; God the Father being herein compared unto the lightsome body, God the Son unto the beam or splendor sent forth; and so are the words following, wherein God the Father is compared unto a seal, God the Son unto an impression resulting from the seal. Now the Son of God may be called the sent-forth light of his Father’s glory, and imprinted form of his essence or person; either in respect of his deity, and then thereby is signified, both the manner of his essential generation; viz. that it was eternal from his Father, as also his consubstantiality with the Father; that is, that he is of the same essence with him: or else in respect of his incarnation, or manifestation in the flesh, because in Christ manifested in the flesh the glory and majesty of God the Father shined forth, which otherwise was invisible, and could not be beholden. 

{express image} Or, imprinted form. See the former note.

{upholding} That is, continuing their natures and governing of them, Num. 11:14; Deut. 1:9.

{by the word} That is, by his powerful word, or by his words of power, by his mighty command, and according to his own will and pleasure (chapter 11:3).

{when} Or, after that. Here the apostle gives another reason why Christ was made head of all things (v.2), namely: because by himself he purged our sins. 

{by himself} That is, the sacrifice of himself; whereby is implied the super excellency of Christ’s sacrifice above all others. See chapter 9:12, 14, 26.

{purged} That is, taken away the guilt of sins, by making satisfaction unto the justice of God for them (chapter 9:21, 23; Eph. 5:16; Tit. 2:14; John 1:1, 7; 1 Pet. 1:2; Rev. 1:15).

{sat down} Herein the apostle alludes to the custom of kings, who place him at their right hand whom they put next in authority and power under them; so that hereby is denoted the supreme and high dignity, power and dominion, which Christ obtained when he ascended into heaven (chapter 12:2; Matt. 26:64; Rom. 8:34; Col. 3:1).

{of the Majesty} That is, of God the Father. See chapter 8:1.

V. 4. {Being} At this verse, St. Paul begins to confirm that which he had before spoken, touching the excellency of Christ’s person, by preferring him unto angels, and consequently unto all other creatures. 

{made} The original word does not only signify being made, but also simply being, John 1:15; Acts 7:38 – and not only so, but being declared or acknowledged (Rom. 3:4; James 1:12).

{inheritance} Christ has a double inheritance; one as the natural Son of God by eternal generation; another, as God and man, or as the mediator of the New Testament, both may be understood in this place: see verse 2. 

{more excellent} Eph. 1:21; Phil. 2:9. That is, more honorable and glorious titles and attributes, or greater honor, power, dominion, majesty and glory than the angels. 

V. 5. {Thou art my Son} The place of the psalmist, Psalm 2:7, in the literal sense, is to be understood of David, as the type, who after many troubles, was at length settled in his kingdom, which God had promised him; but in the mystical sense it is understood of Christ the truth. Now Christ may be said to be the Son of God, and to be begotten of him in a three-fold respect. First, of his eternal generation, see verse 2. Secondly, of his incarnation (Luke 1:35). Thirdly, of his resurrection, whereby he was begotten unto an eternal kingdom and priesthood. And of this we are to understand this place, as we may gather from Saint Paul’s exposition hereof (Acts 13:33). And it cannot be probably conceived, how David’s exaltation unto his kingdom, can be a type of Christ’s eternal generation. 

{I will be} This place is of the like nature with the former; in the literal sense it is meant of Solomon the type, but in the mystical, of Christ the truth: see 2 Sam. 7:14; 2 Chron. 22:10.

V. 6. {And again} Or, And when he brings his first begotten again; or, the second time. Whether we understand the place either of Christ’s coming, that is, in the flesh; or else of his second, that is, to judgment, it proves the truth intended, namely: that Christ is more excellent than the angels. 

{first-begotten} Rom. 3:29. So called, to denote his excellency above his brethren in nature, office, glory, dominion (Ex. 4:22; Ps. 89:27; Jer. 31); as also in that love wherewith God the Father loves him above all his brothers (Deut. 21:16; Mic. 6:7; Zech. 12:10).

{And let all} Ps. 97:7. And this was fulfilled, Luke 12:13, 14; Mark 1:13; Rev. 5:11, 12.

V. 7. {maketh} Ps. 104:4.

{Spirits} That is, as the winds: see the note following.

{as a flame} Or, as the lightning. By both which we are to understand their readiness to execute God’s will; for as the winds and lightning suddenly pass from one end of the earth to the other, so the angels presently fulfill God’s will (Matt. 6:10).

V. 8. {Thy throne} Ps. 45:6; Isa. 9:7. The psalm whence this is taken, is allegorical; see the notes thereon; expressing the spiritual marriage between Christ and his Church; and therefore here it is properly applied. 

V. 9. {Therefore} Rather for this end God did anoint you: for if we understand by anointing, Christ’s seating in his kingdom, or entering into his glory, the sense will be absurd, viz. You have administered your kingdom with justice, therefore God has seated you in your kingdom: He was first to be seated in his kingdom, before he could administer it with justice: So that by therefore, we are to understand the cause wherefore God did anoint him, and not the fruit or effect of Christ’s righteous government. 

{anointed} Qualified you with the gifts of his Spirit, for the administration of your kingdom: see Luke 4:18.

{oil} With his Spirit: compared to oil, because as oil strengthens the body, so the Spirit of God strengthens and rejoices the soul (1 Thess. 1:6). This anointing was when the Son of God assumed our human nature into the unity of his person; whereby the Spirit of God and all the graces of his Spirit were communicated unto his human nature, so far as it was capable of them. 

{above} Not by measure, but in fullness; that all others of his fullness might receive grace for grace (John 1:14 & 3:34; Col. 1:19).

{fellows} All men; because all men are his fellows in respect of our human nature which he assumed. Or, all those who have received the Spirit of God; or, all kings, priests, and prophets, because those in ancient time were wont to be anointed. Now our Lord Christ being a king, priest, and prophet, those in a special manner may be called his fellows.

V. 10. {And thou} Ps. 102:25; Isa. 34:4; verse 2.

V. 12. {And as a vesture shalt thou fold them up, and they shall be changed} Or we may read it thus; As a garment do you shake them, and they shall pass away. Or if we read it as fold, the words allude unto a tent, which when it is to be removed, is folded up.

V. 13. {Sit} Reign; as it is expounded in 1 Cor. 15:25.

V. 14. {Are they, etc.} Verse 7; 2 Kings 2:11 & 6:17; Ps. 34:7 & 91:11, etc.

{heirs} They are principally for the elect; and for their sake they are occupied about the wicked; as an angel destroyed the host of Sennacherib, 2 Kings 19:35; and Herod, Acts 12:23. 

CHAPTER 2

Verse 1. {Therefore} From the former doctrine touching Christ’s excellency and dignity above angels and all other creatures, Saint Paul infers this exhortation. The scope whereof is to stir up the Hebrews to stand fast in the faith which they had received. 

{heed} The more earnestly keep and obey: or more abundantly.

{let them slip} Greek: run out as leaking vessels.

{slip} In which words there is a metaphor, which some conceive to be taken from a lessing vessel: And the sense then is this; Take heed, that you suffer not the things which you have heard to slip out of your memories: to which is opposed, the hiding of the word in our hearts (Ps. 119:11; Luke 2:51). Others, from water poured upon the ground, which cannot be gathered up again (2 Sam. 14:14). And to this exposition, the context of the next verse seems to lead us. See Prov. 3:21.

V. 2. {word} That is, either the law given upon Mount Sinai (Deut. 33:2; Acts 7:53; Gal. 3:19). Or else all those revelations which God made unto the prophets by angels, or other messengers: see chapter 10:28-29.

{by angels} Which must not be understood of the law given by the ministry of angels, which some have gathered from those places: Acts 7:53; Gal. 3:19; for if we well weigh the words in the original, they imply not so much. Stephen says not, that they received the law by the ministry of angels, but among the orders or ranks of angels, by whom the fearful trumpet was sounded, and who were, (as it were) a heavenly army attending upon God at that present time, when he gave the law to the people: and in Gal. 3:19 it is among the angels, by the hand of a mediator: but hereby we are to understand here any doctrine or admonition whatsoever, which God sent to man by the ministry of angels under the Old Testament.

{steadfast} That is, was of such force and authority, that no man transgressed stubbornly and willingly, unpunished; see Deut. 32:35; 1 Cor. 10:6, 7, 8, 9, 10.

{a just} Condign punishment (Rom. 1:27). 

V. 3. {great salvation} That is, the knowledge (Luke 1:77), or the word (Acts 13:26), or the gospel of so great a salvation (Eph. 1:13), our eternal redemption and freedom from the bondage of sin, Satan, and death; called great, in comparison of all temporal and corporal deliverances. 

{began} Not that Christ delivered the doctrine of salvation imperfectly, and left it to be fully delivered by the apostles, but because he first preached it, and that fully and plainly, which before was but obscurely revealed: see chapter 1:1-2.

{unto us} That is, unto our times: or else St. Paul here joins himself with those Hebrews, who were called into the fellowship of the gospel, that thereby his exhortation might leave the deeper impression in those, unto whom he did write; see 1 Cor. 19:8, 19; 1 Pet. 4:3.

V. 4. {God also bearing} Mark 16:20. At this verse, St. Paul resumes the former comparison between Christ and the angels. 

{gifts} Greek: distributions; see Rom. 12:6; 1 Cor. 7:17 & 12:11; Eph. 4:8; because gifts of the Spirit were not given all unto one, but to several persons. 

V. 5. {the world to} The apostle following the translation of the Septuagint, Isa. 9:6, calls the church under the gospel, specially, after Christ’s resurrection and ascension, when he had entered upon his eternal kingdom, and priesthood, the world to come: first, in relation unto the church before and under the law: secondly, because of the restoration of all things by Christ begun already, 2 Cor. 5:17, and shall be finished hereafter at the general day of resurrection, which is called the time of restitution of all things, Acts 3:31; Eph. 1:10.

{spake} Hereof he had spoken (chapter 1:2-3, 13). 

V. 6. {What is man} Ps. 3:4. The words in the literal sense, are to be understood, both of the misery and baseness, as also of the prerogative and dignity of man in general, especially of the faithful: but in the mystical or prophetical sense, they are to be understood of the humiliation and exaltation of the man Christ Jesus, in whom they are most exactly and exquisitely fulfilled. 

V. 7. {little lower} Or, a little while inferior. The original, both in the Hebrew and the Greek signifies, both a little deal, as Gen. 18:4 & 24:17; John 6:7; and a little while, Gen. 30:30; Ex. 17:4; Lev. 25:52; Luke 22:58; Acts 5:34; and the place may be understood of both according to the two-fold sense observed in it: according to the literal or historical sense, or as these words speak of the baseness and dignity of man, we may understand them of a little deal, but according to the prophetical sense, as they speak of Christ, we may understand them a little while, and of a little deal. 

{Angels} In the original, it is [מְּעַט, מֵאֱלֹהִים – a phrase containing אֱלֹהִים], which is one of the names of God; and therefore some have translated it, a little lower than God. But because the original word is often attributed unto the angels, and magistrates, therefore the apostle properly alleges the place, for the proof of that, which he intended.

V. 8. {But now} All power was given unto Christ at his resurrection, Matt. 28:18; John 5:27; but yet he does not fully exercise this power: this is left to the judgment of the great day, when all his enemies shall be put under his feet: see chapter 1:13.

V. 9. {But we see} That is, by his resurrection, ascension, and those gifts of the Spirit, which he poured down upon his apostles and the whole church after his ascension, Acts 2:4; Eph. 4:8. See verse 4.

{for} That is, that he might suffer death: the Greek preposition sometimes implying the final cause: see Rom. 4:25. Or, in that he did die, which the angels do not: see Phil. 2:4.

{grace of God} John 3:16; Titus 2:11.

{taste} That is, die (Matt. 6:28; Mark 9:1; Luke 9:27). Or it may be understood of Christ dying without seeing corruption (Ps. 16:10; Acts 2:17 & 13:35). Or, Christ may be said but to taste of death, because he continued but a short time under the power thereof, it being impossible, that he should be holden of it (Acts 2:24).

{for every man} Rom. 5:18; 1 Tim. 2:6; 1 John 2:2.

V. 10. {For it} Here Saint Paul proceeds to show the reason, wherefore it became him, who was ordained to be the Prince and Captain of our salvation, to be man, and in our human nature to suffer death. 

{became} Whether the work of man’s redemption could have been wrought without the humiliation of the Son of God, is not determinable by men; but that it was the most admirable way, which wisdom, justice, and mercy could require, cannot be denied.

{for whom} Rom. 11:26; 2 Cor. 5:15.

{glory} So the eternal happiness of the Saints is often styled: see Rom. 8:18; 2 Cor. 4:17; Eph. 1:18.

{to make} That is, to consecrate unto his everlasting kingdom and priesthood. So the original word is used by the Septuagint in Ex. 29:10.

{Captain of their} Acts 3:15 & 5:31.

V. 11. {sanctifieth} By sanctify here, understand not only the renewing of our natures, but also our justification: see chapter 9:9 & 10:10; Eph. 5:26; by both of which, the Prince of our salvation brings sons unto glory. Or Christ’s consecrating us unto his Father (Rev. 1:6).

{of one} That is, of one mass or lump, or of the same nature. It is conceived by some that this rule is taken from the manner of sanctifying under the Old Testament, under which the high priest and those whom he sanctified, were of one and same nature; and so the firstlings and first fruits were of the same nature with the whole flock and crop, which was sanctified in them. 

{brethren} That is, to reckon himself amongst them as one of the same nature and condition; for in those texts afterwards alleged, he does not in express words call them brothers, but only implies it.

V. 12. {Saying} Namely: Ps. 22:22. Which though it is to be here understood of David as the type, yet it is likewise to be understood of Christ as of the truth; it being a continued relation of the story of Christ’s sufferings, and is more often alleged to that purpose by the evangelists, than any chapter in the Old Testament. 

V. 13. {I will put} Ps. 18:2 & 22:30. It is the duty of man, subject to misery and affliction, to put his trust in God, and therefore when Christ affirms of himself (I will put, etc.) thereby he implies his human nature subject to misery and affliction. 

{Behold} Isaiah was a type of Christ: hence that which he affirms of himself, is true of Christ. 

{children} Not only Isaiah himself was a type of Christ, but his children also were a figure of those whom Christ was to bring unto glory: see Isa. 8:18.

V. 14. {Forasmuch then, etc.} The apostle having showed before, that Christ was of the same nature with other men, comes at this verse to show the reason why it was so requisite.

{flesh and blood} Understand thereby man’s human nature subject to weakness, misery, and death. So Matt. 16:17; Gal. 1:16; Eph. 6:12. See chapter 5:7.

{took} That is, did assume into the unity of his person, or human nature, subject to the same common blameless infirmities. 

{that through death} 1 Cor. 15:54, 55.

{through} As it were by his own weapon. 

{him} That is, the power and kingdom of Satan, which stands in three things: First, in tempting man to sin. Secondly, in holding him under the bondage of sin. Thirdly, in accusing him to God for sin. Hence Christ may be said by death to destroy the devil, that is, the power of the devil, because by the merit and virtue of his death he took away both the reigning and condemning power of sin, Rom. 6:3, etc.; 1 John 3:8.

V. 15. {of death} That is, joined with the anger of God as it is without Christ, who has taken away its sting: see verse 14.

{bondage} And so could not take pleasure in anything, seeing death was always ready to surprise them. 

V. 16. {took} The original signifies to lay hold upon one that is flying away, or in danger. Answerable hereunto it may in this place signify Christ’s redeeming not the angels, but the seed of Abraham: that is, man, when he fled from him, Gen. 3:8; some understand it of Christ’s taking upon him our human nature. 

V. 17. {in all things} Sin excepted: see chapter 4:15. Hereby we are given to understand, that Christ was perfect man, consisting of a human body, and a human soul, subject to all the common infirmities and weaknesses of both; or all those infirmities, whether of body or soul, which imply neither pollution nor impotency in his sufferings. 

{behoved} See verse 10.

{a merciful} Chapter 4:15 & 5:2; that is, pitiful, ready to have compassion, and to help. 

{faithful} In executing God’s will for man’s redemption.

{to make} That is, by the sacrifice of himself, or merit of his passion: see chapter 1:3.

V. 18. {tempted} Both in body and soul, yet without sin; tempted [tested] by God in his agony, Luke 22:44, of the devil, Matt. 4:1, and by his instruments through his whole life.

CHAPTER 3

Verse 1. {Wherefore} At this verse the apostle prosecutes the exhortation begun (chapter 2:1), and continues it to the end of the fourth chapter. 

{Holy brethren} Such who are made holy by Jesus Christ, the Holy One of God, 1 Cor. 6:11, and he calls them brothers, not by merit, in respect of their carnal generation; but because they were all partakers of the same holy and precious faith now with him. 

{heavenly} That is, effectual calling, whereby they believed and obeyed the gospel of Christ. Called heavenly: First, in respect of the author, God, Phil. 3:14. Secondly, in respect of those things whereunto they were called to be partakers of, which were heavenly, 1 Thess. 2:12; 2 Thess. 2:14; 2 Tim. 1:9; 1 Pet. 2:9 & 3:9 & 5:10; 2 Pet. 1:3. Some understand thereby, that gospel, or the preaching thereof, which was the outward means of their calling. 

{consider} That is, diligently, attentively: ponder with all your heart and mind his dignity and excellency, that so you might adhere unto him, and obey him. 

{Apostle} That is, whom God has sent as his ambassador to make known his will unto you: see chap. 1:2.

{high} Whom God has ordained to make satisfaction for your sins: see chapter 1:3, and of whom the high priest under the law was a type. 

{profession} Whom we believe with our hearts, and whom we confess with our mouths, Rom. 10:10; or of the doctrine which we believe and ought to confess, chap. 4:14 and 10:13; 2 Cor. 9:13; 1 Tim. 6:12, 13.

V. 2. {faithful} That is, in discharging that office, which God has appointed to him for man’s redemption: so the original word is often used, as Matt. 24:45 and 25:21; Acts 16:15; 1 Cor. 4:2; Eph. 6:21; Col. 1:7; see chap. 2:17; 1 Pet. 1:20. 

{appointed} Or, made: see 1 Sam. 12:6; Acts 2:36. Now he is said to be made, not as if he were a creature made of God, but he is said to be made in respect of his office; made the apostle and high priest of our salvation. 

{Moses} Num. 12:7.

{house} That is, the church of God in his time, and wherein God did dwell. 

V. 3. {man was} 1 Cor. 15:21; 1 Tim. 2:5.

{Moses} As before he preferred Christ to the angels, so here unto Moses, showing both wherein they agreed, and wherein they differed; they agreed in that both were faithful in their office, verse 2; they differed: first, in that Christ was the builder of the church, whereas Moses was but a part thereof, verse 3, secondly, in that Moses governed the church but as a servant or steward; but Christ as a Son, whom his Father had made heir of all things, vv. 5, 6. 

V. 4. {some man} Or, some one. 

V. 5. {testimony} That is, to be a witness of those things which he should in the name of God report unto the people: or we may understand the place of those ceremonies and types of the Old Testament set forth by Moses, to be afterwards more plainly and fully declared by Christ and his apostles. 

V. 6. {own} Christ has a propriety in his church, and therefore he is ready to use all fidelity, mercy, and power, to govern and defend it. 

{house} Christ dwelling in our hearts by faith, Eph. 3:17 See 1 Cor. 3:16; 2 Cor. 6:6; 1 Pet. 2:5.

{confidence} That is, the profession of our faith with boldness, Acts 4:29, Rom. 10:10; Eph. 6:19; 1 Thess. 2:2. 

{rejoicing} That is, glorying in those things for which we hope, Col. 1:5; 1 Thess. 5:8; Tit. 1:2. Or, our hope, which makes us to rejoice, Rom. 5:2.

{unto the end} Matt. 4:13 and 10:22; Rev. 3:10.

V. 7. {wherefore} In as much as God’s wonders in Egypt, and in the wilderness, the conducting of his people into the land of Canaan, and their rebellious behavior in it, were true types or shadows of the like events in future times under the gospel, therefore the apostle upon good ground alleges this of the psalmist, not only as an exhortation applicable to his times, but also as a prophecy. 

{Holy Ghost} By David, Ps. 95:7. See 2 Sam. 23:2; Acts 1:16; 2 Pet. 1:21.

[today} Ps. 95:7. The place being understood as a prophecy: by today, we are here to understand the time of the gospel, called the accepted time and day of salvation, 2 Cor. 6:2. Or, understand thereby the present time, whensoever salvation is offered. 

{if} Or, when; as Gen. 38:9; Ex. 20:25 & 22:25; Lev. 2:14; Num. 36:4; Judg. 20:30; Matt. 5:23. 

V. 8. {Harden} Condemn not his voice, but believe it, cleave fast and be obedient unto it, Zech. 7:11, 12; Acts 7:51; where resisting is opposed unto it. 

{provocation} That is, the day of provocation: whereby understand not only that special time mentioned, Ex. 17:2, etc.; Num. 20:1, etc.; and Deut. 6:16; but the whole space, wherein they tempted God in the wilderness: see Ps. 78:1, etc.

V. 9. {When} Greek: where. 

{tempted} When they tempted me, by calling into question my presence, power, and providence, Ps. 78:20. 

{me} That is, Christ, 1 Cor. 10:9.

{proved} Out of unbelief, notwithstanding they had experience of my power and presence with them. 

{and saw} Or, notwithstanding they saw. 

{forty years} See Ps. 95:9. 

V. 10. {grieved} That is, was grievously offended. I abhorred. 

{known} That is, not seriously considered the course of my providence, and the ways of my commandments. 

V. 11. {So I sware} Num. 14:23.

{they shall not enter} Gr. if they shall enter. But that particle is often negative; see Ps. 89:33. If I lie unto David; I will not lie unto him: It is observed, that an oath usually implies an imprecation, which for the most part is concealed: see 1 Sam. 14:44; 1 Kings 20:10. 

{rest} Literally it was understood of the land of Canaan, which was a type of the eternal rest of the faithful in heaven (chapter 4:9); but inasmuch as the land of Canaan was a type of heaven, therefore we are further to understand it of the exclusion of unbelievers out of heaven. 

V. 12. {Take heed} Here the apostle begins to comment upon, or expound the former passage of the psalmist. 

{unbelief} Whereby is implied, that infidelity is the original and fountain of all disobedience. 

V. 13. {exhort} Whereby it is accepted time, or day of salvation, or while the Lord does afford you opportunity and means of grace, Ps. 32:6; Isa. 55:6.

{deceitfulness} Eph. 4:22.

V. 14. {For we} This verse should be with parentheses. 

{of Christ} And all spiritual blessings. 

{if we hold} Col. 1:23. 

{of our confidence} The original signifies a foundation, or prop which upholds the building: hence faith is denoted thereby, because it is the foundation of all spiritual graces, and prop which upholds Christians in this vale of tears, Jude 1:20. Or by it we may understand expectation: it being by faith that we certainly expect things hoped for (chap. 11:1; Ps. 39:7). 

{unto the end} See verse 6.

V. 15. This verse coheres with [is united with] the 13th verse. 

{while} Or, even as it is said. 

V. 17. {carcases} Num. 14:29; Jude 1:5.

V. 18. {sware} Num. 14:30; Deut. 1:25.

V. 19. {So we see} Ps. 106.24, 25, 26, 27.

{unbelief} That is, because they did not trust upon God’s promises, but murmured against him in the wilderness. 

CHAPTER 4

Verse 1. {Therefore} Our apostle having in the former chapter exhorted the Hebrews to take heed, lest they entered not into that rest formerly mentioned, renews his exhortation at this verse; and then proceeds to a further amplification of that rest. 

{any of you} Chapter 12:15.

{seem} That is, should come short: so Luke 8:18 compared with Luke 19:26 & Matt. 25:29; 1 Cor. 11:16.

{come here} As those who run in a race, and yet come not to the goal, and so receive not the prize, 1 Cor. 9;24; or, come late, as the foolish virgins, Matt. 23:10.

V. 2. {the word preached} Gr. the word of hearing; for faith comes by hearing, Rom. 10:17.

{not being mixed with faith in} Or, because it is not received by faith. That is, not being joined or accompanied with faith. It is thought that herein the apostle alludes unto a potion not well mingled, which rather hurts than does any good. 

V. 3. {rest} That is, that spiritual and eternal rest, whereof David speaks, Ps. 95:11, which is begun in this life in the joy of the Holy Ghost, and in the peace of a good conscience, and shall be perfected hereafter in the joys of heaven. 

{said} Not in express terms, but by necessary consequence; for where God swears, that unbelievers shall not enter into his rest, there he does implicitly promise, that believers shall enter thereunto. 

{As I have sworn} Ps. 95:11.

{although} At this clause the apostle begins to show, what that rest was whereof the psalmist spoke, Ps. 95, and of which he had exhorted them not to come short, verse 1, viz. not the rest of the seventh day, spoken of, Gen. 2:2, which he shows to verse 7, neither that rest whereunto Joshua brought the children of Israel, that is, their rest in the land of Canaan; this from the seventh verse to the tenth; but of another rest, whereof the former were but types and shadows, which the psalmist chiefly intends. 

V. 4. {And God did rest} Gen. 2:2; Ex. 20:11.

{works} That is, of creation, not of continual preservation; or, making of the world then.

V. 6. {Seeing} Because the psalmist speaks of a rest, which was to be long after that rest in Canaan, even four hundred years: hence the apostle infers in this and the two following verses, that the psalmist intends another rest than that corporal and civil rest. 

{it was first preached} Or, the gospel was first preached.

V. 8. {Jesus} That is, Joshua. 

V. 9. {There} Seeing that the psalmist cannot be understood only of the two former rests, hence the apostle concludes, that there remains another kind of rest; now what that rest is, he shows in the verse following.

{rest to the people of God} Or, keeping of sabbath.

V. 10. {own works} From those afflictions and sorrows, which he suffers in this life, Rev. 14:13 & 21:4; thereby the apostle intends the happiness of the saints in heaven, where all tears shall be wiped from their eyes, Isa. 25:8; Rev. 7:17, and whereof we receive the firstfruits and pledge, even in this life: see verse 3.

{Labor} That is, diligently, or with all our might; or let us study and use our best endeavor, Luke 13:24.

{unbelief} Or, disobedience.

V. 12. {Word of God} Some understand it of the word written or spoken, and of the great power thereof; where of Saint Paul speaks, 1 Cor. 14:24. But with more probability, if we observe both the antecedents and the consequences of the place, we may understand it of Christ, who is called the Word, John 1:1; Rev. 19:13; because he was to reveal the counsel and will of God his Father, unto his people: but it is likewise applicable unto the word written or preached. 

{quick} living. Whereby he is opposed to the idols of the heathen, who had eyes and saw not, and ears and heard not, etc.; but Christ the Word of God is living, beholding all the thoughts and actions of men, that so he might give to every man according to his deeds.

{powerful} He is not only omniscient, but also full of power, to execute his wrath upon those that are disobedient.

{sharper} By this similitude is likewise expressed the omniscience of Christ, unto whom nothing is secret, no not the thoughts and intentions of our hearts: a two-edged sword easily enters, it makes way for itself.

V. 13. {opened} As it were anatomized and cleft asunder; so that he sees every turning and winding of our hearts. 

{with whom} That is, say some, unto whom we must give an account, Rom. 2:16 & 14:10, but it ought rather to be translated, of whom is our speech; or, of whom we speak: so the Greek preposition is often used. See chap. 1:7; Luke 20:19; Rom. 10:21.

V. 14. {great high} Chap. 3:1. Who both knows the deepest and most secret thoughts and intentions of our hearts, and is likewise able to punish us for them. 

{passed into the heavens} Chap. 7:26 & 12:24, whereby Christ is preferred unto the Levitical high priests, who entered only into the holy of holies. 

{hold fast} Chap. 10:23, that is, steadfastly without wavering, cleave and adhere to the doctrine of Christ, which we profess, and not suffer ourselves to be drawn from it by any temptations or persecutions, chap. 10:23.

V. 15. {For we have not} Chap. 2:17, 18 [Heb. 2:17, 18].

{infirmities} Both of body and soul; he means not only the miseries of this life, but likewise all those afflictions whereby we are usually tempted into sin, and tried.

{tempted} See chap. 2:17; Luke 22:58.

{without sin} 1 Pet. 2:22.

V. 16. {therefore} Knowing that we have such a high priest, who is both able and willing to succor us when we are tempted.

{come} By faithful and fervent prayer.

{boldly} Or, freely: chap. 10:19; Eph. 2:28.

{throne} That is, God reconciled unto us in Christ, typified by God’s sitting between the cherubims upon the mercy-seat, Ex. 25:22.

{to help in time of need} Gr. for seasonable help. When God, in his infinite wisdom, shall see it most needful.

CHAPTER 5

Verse 1. {For} At this chapter the apostle makes a further declaration of Christ’s priesthood, comparing it unto, and preferring it before, the legal priesthood. Our apostle – having shown that Christ was a great and merciful high priest (chap 2:17) – first shows what was required in the high priest for his qualification unto his office; and then shows how both of these were fulfilled in Christ. 

{high} He says high priest, not every messenger sent from God, for sometimes angels were sent as his messengers. But herein God manifests his wisdom in sending unto us, not only his Son, clothed with our human infirmities; but also men subject to the same sinful infirmities, that they might better have compassion on us. 

{from} And so was Christ: see chap. 2:11, 14, 16.

{ordained} Chap. 8:3.

{for men} That is, for their good, namely: that they might teach them, pray for and bless them, and in their behalf offer gifts and sacrifices: see chap. 2:17.

{things pertaining to God} See chap. 2:17.

{for sins} To make satisfaction for sins: not that the Levitical sacrifices did of themselves take away sin, but here that is attributed to those sacrifices as types and shadows, which properly and only agrees unto that our sacrifice of Christ, who was the truth and body of those sacrifices. 

V. 2. {can} Or, can reasonably bear with. Or, can prudently consider, Ps. 41:1. Who being a man subject to infirmity like unto them, is qualified with meekness, gentleness, and meet moderation to have compassion. See Gal. 6:1.

{with infirmity} Chap. 7:28, that is, not only afflictions and temptations, as chap. 4:15; but also sin itself, as appears by the verse following.

V. 3. {And} Or, for which also.

{for himself} Chap. 7:27. Wherein appears the excellency of Christ’s sacrifice above that of Aaron’s, because he needed not offer for himself, being without sin (chap. 7:27). See Lev. 14:3.

V. 4. {And no man} 2 Chron. 26:18.

{taketh} That is, ought to take. Verbs active, in the phrase of scripture, sometimes import, not the act itself, but duty or office, as Gen. 20:9; Lev. 4:2, 13; Ps. 32:8. Uzziah, though a king, must not take the priest’s office upon him, 2 Chron. 26:16.

{as was Aaron} Ex. 28:1; 1 Chron. 23:13.

V. 5. {Christ} John 8:54.

{be} That is, called him to his honor, who said, You, etc.

{Thou} Ps. 2:7; chap. 1:5.

V. 6. {Thou} Ps. 110:4. See chap. 7:1, etc.

{forever} The priesthood of Christ is unchangeable, chap. 7:24, and therefore more excellent than that of Aaron; and herein stands our comfort, that when we sin, we have an advocate with the Father, Christ Jesus our great high priest, making intercession for us, 1 John 2:1.

{order} Chap. 7:14.

V. 7. {in the days of his flesh} That is, of his humiliation, while he was subject to our common, human, yet blameless, infirmities. The word flesh often imports weakness in the scripture: see chap. 2:14; Ps. 78:39; Isa. 31:3.

{strong} He means that most earnest prayer which Christ uttered in the garden, when he sweat drops of blood, Matt. 26:36; Mark 14:33, Luke 22:44.

{unto him} Mark 14:36.

{was heard} Ps. 34:4. That is, delivered, as Ps. 22:21.

{in that he feared} Or, for his piety. Or, from his pious fear. From that which he so piously and mightily feared, viz. that cup of anguish, those unknown pains which he suffered in his agony, when the whole power of darkness set upon him, from this he was delivered, Luke 22:43; John 12:27. Or, in respect of his pious fear, Isa. 11:2.

V. 8. {learned} That is, by experience.

{obedience} That is, passive, patiently to submit his will unto his Father’s.

V. 9. {perfect} Or, consecrated. See chap. 2:10.

{obey him} Isa. 55:3.

V. 10. {called} That is, appointed or publicly declared, namely: at or by his resurrection. 

V. 11. {Of whom} The apostle from this verse to the thirteenth of the next chapter makes a digression, wherein he gives them a sharp, though a moderate, reproof for their negligence in laboring for knowledge, that so he might make them the more attentive to that which he should speaks afterwards. 

{to be uttered} Or, to be expounded.

V. 12. {time} Considering how long you have enjoyed the means of knowledge.

{ye have need that one teach you again} Or, you need to be taught again yourselves.

{principles} It is an allusion unto children, who are first taught their letters before they can be taught to spell or to read perfectly; herein their great negligence is taxed, inasmuch as yet they were to learn their catechism; the ABC as it were of the doctrine of Christ. 

{milk} 1 Cor. 3:2. What the apostle called the first principles, here he calls milk, alluding again unto children, who are fed with milk, food easy of digestion, and not with strong meat. 

{strong} That is, a more full and ample institution in the mysteries of the gospel, which is called the speaking of the wisdom of God in a mystery, 1 Cor. 2:7. See Eph. 3:4 & 6:16; Col. 2:2.

V. 13. {in unskillful} Gr. has no experience.

{righteousness} Which teaches the righteousness both of justification and sanctification, or a righteous word, Ps. 19:7; Prov. 8:6, etc.

{babe} 1 Cor. 14:20; Eph. 4:14.

V. 14. {of full age} Or, perfect. Not absolutely, but in comparison of those whom he compares to babes, v. 13.

{of use} Or, of a habit, or perfection. Or, habit attained by hearing, reading, and meditating on the word. 

{senses} Their faculties of understanding and judgment: for words of sense often import faculties of the understanding part, and that both in general, as Luke 9:45 compared with Luke 18:34; Phil. 1:9; as also in particular, as Gen. 42:1 and 2:31 & 11:7; Ps. 34:8; 1 Pet. 2:3.

{to discern} 1 Cor. 2:13, 15. For the good and refusing that which is evil. 

CHAPTER 6

Verse 1. {Therefore leaving} Not that we are to neglect the first principles of religion, but to labor for a greater measure of knowledge, 2 Pet. 3:18. It is as if he had said, Seeing it is a shame always to be babes, let us as men grown, seek after stronger meat. 

{leaving} Not casting them forever behind our backs, suffering them to slip quite out of our memories; but not staying only upon these, let us go forward, as good travelers, in our Christian race. 

{the principles of the doctrine of Christ} Or, the word of the beginning of Christ. The first principles of Christian religion are here compared unto the foundation of a building, on which the more perfect knowledge of the mysteries of Christ were to be built. 

{let us go on} Let us be carried on; or, let forward: see chap. 2:3.

{unto perfection} Col. 3:16.

{of} These (as is thought) were the six principles of the apostle’s catechism.

{dead works} Chap. 9:14. That is, sin; so called, first because they make a man liable unto death (Rom. 6:16, 21, 23, and 7:5; James 1:15). Secondly, because they proceed from men, by nature spiritually dead (Eph. 2:1).

V. 2. {baptisms} Or, baptizings. The plural number for the singular; as sacrifices, for sacrifice (chap. 8:22, 23). Some give this reason for it, viz. because in those times many baptisms were administered at once, there being set days appointed for it. Others conceive that the apostle following the Hebrew phrase, alludes unto the several washings under the law. 

{laying} Which is usually called confirmation, which stood, first, in examining those who had been baptized, what progress they had made in the doctrine of Christianity; secondly, in praying for them, that God would continue them in the faith, and give them more grace, strengthening them by his Holy Spirit. Now when the chief pastor or pastors of the church prayed for them, they laid their hands upon them; whence the apostolical constitution was called the laying on of hands; so Augustine, On Faith and Works, chap. 11, and so most of the Fathers, with one consent. Or, understand thereby a ceremony used in the ordination of ministers. 

V. 3. {If God permit} 1 Cor. 4:19; James 4:15.

V. 4. {For it is impossible} Chap. 10:26. The apostle observing that the Hebrews were ready to revolt from the Christian faith into Judaism, and by little and little to fall into the unpardonable sin, which here he describes, labors to keep them from both: First, by manifesting the danger of such a relapse (vv. 4-9). Secondly, by assuring them of a happy success, if they did continue in that faith and course of life which they had begun (vv. 9-13). 

{impossible} In respect of God’s wisdom and justice, giving them up unto an impenitent heart. 

{those} Here is a description of the equality of those persons, unto whom the sin against the Holy Ghost is chiefly incident, or most peculiar. 

{enlightened} With the knowledge of the truth: see chap. 10:26.

{heavenly gift} Some understand hereby some peace and tranquility of conscience, arising out of a hope that their sins were pardoned; others understand it of faith, which is the gift of God, Eph. 2:8. Some understand it of Christ, John 4:10 and 6:32. 

{Holy Ghost} That is, of the gifts of the Holy Ghost, mentioned in chap. 2:4.

V. 5. {tasted} Have found sweetness in the word of God, as Herod, Mark 6:20, and those who are compared to stony ground, Mark 4:16.

{powers} The joys of heaven; as Balaam, Num. 23:10.

V. 6. {If} Or, After. 

{fall away} That is, by universal apostasy in Judaism or Paganism, maliciously and despitefully condemning, persecuting, or opposing the faith of Christ, of whose truth they are convinced in their consciences by the Holy Ghost. 

{crucify} So much as in them lies; and if Christ were upon the earth again, they would be as malicious enemies unto him, as ever any were. 

V. 7. {For the earth, etc.} He illustrates the former commination by a similitude taken from the earth; as the earth painfully  tilled, and plentifully watered with rain from heaven, is good for nothing but to be burnt, if instead of good fruit it brings forth thorns and thistles: so those who have been plentifully watered with many sweet showers of the word of God, and enriched with diverse excellent graces, are good for nothing but to burn in hellfire forever more. See Isa. 55:10, 11.

V. 9. {But beloved} To moderate and sweeten his former harshness, here he shows his good opinion which he had of the Hebrews, and to comfort them, by giving them assurance of God’s mercy in rewarding them, if they continued steadfast in their profession. See chap. 10:39.

{accompany} Or, which have salvation. We are persuaded, that you are in the number of those who shall be saved, or, accompany the things near unto salvation. 

V. 10. {unrighteous} That is, unfaithful or inconstant, so as to forget his promises of rewarding: see 2 Thess. 1:6; 1 John 1:9. It is but foolish, which popish writers here conclude for the merit of good works. It is just with God so to do, not in regard of man’s merits, but of his own promise. 

[labour} 1 Thess. 1:3, because they manifested their love with much danger, and through many discouragements. 

{toward} For his name’s sake; or out of love and obedience unto God, and not for carnal respects. 

V. 11. {desire} It is as if the apostle had said; as you have begun well, so we desire that you would persevere unto the end. 

{full assurance} That is, that your faith and hope may be without anxiety and doubting. 

{unto the end} Chap. 3:6, 14 [Heb. 3:6, 14}.

V. 12. {slothful} That is, negligent and careless to grow in faith, and to bring forth the fruits thereof. See chap. 5:11, 12. The contrary whereunto was Saint Paul’s pressing hard towards the prize of the high calling in Christ Jesus, Phil. 3:13, 14.

{patience} Chap. 10:36; James 5:7.

V. 13. {For when} The apostle proves by the example of Abraham the father of the faithful, what he had testified of all their faithful forefathers in the precedent verse; and he makes choice to instance Abraham, because the substance of that promise made unto him, was made also to all his children according to promise; that is, to all the faithful, Rom. 9:8; or because the Jews boasted exceedingly of him, John 8:33. 

{he sware} Gen. 22:16, 17. 

V. 14. {blessing} See Gen. 22:17.

V. 15. {promise} That is, the thing promised, viz. the abundant multiplication of his seed, the possession of the land of Canaan, and his eternal happiness in heaven; which though he obtained not while he was alive, yet is said to have obtained, because in the appointed time they were performed unto him, though dead. See chap. 11:39.

V. 16. {For men} From the use of an oath amongst men the apostle infers the reason why God sometimes confirms his promises by an oath, viz. To declare the immutability of the thing promised. 

V. 17. {Wherein} In the which thing, or in the which oath, or for the which cause. 

{more abundantly} The thing promised by a bare promise, may be reversed in respect of some change in the person, to whom the promise is made, without any change in God; but a thing promised by oath shall be immutable: so that an oath added unto a promise, implies the immutability of the thing promised. See 1 Sam. 2:30.

{shew} To make a lively and more evident demonstration of the immutability of his counsel. 

{confirmed it by an oath} Gr. interposed himself by an oath. 

V. 18. {immutable} That is, his promise and oath. 

V. 19. {Which hope} Rom. 8:25.

{anchor} Whereby the soul in time of trouble, lays hold upon Christ the rock of our salvation. 

{veil} That is, heaven, whereof the holy of holiest was a type or shadow, chap. 9:24. 

V. 20. {forerunner} That is, Christ, so called, because he is ascended into heaven, to prepare mansions for us, John 14:2, 3.

{made} Here the apostle resumes the matter which he had left off, chap. 15:11 [I think Heb. 5:11 is meant] viz. to show that Christ was a priest after the order of Melchizedek, and therein the excellency both of his person and priesthood. 

CHAPTER 7

Verse 1. {For this Melchizedek} Gen. 14:18, etc., the apostle having before (chap. 5:6, 10 and chap. 6:20)  affirmed, that Christ was a priest after the order of Melchizedek, here gives a historical description of him, that so it might the better appear wherein he was a type of Christ, and by consequence wherein the priesthood of Christ was better than that of Aaron. 

{king} Herein Melchizedek was a type of Christ, because he was both a king and priest. 

{Salem} Some are of the opinion that this Salem, is that place which is called Sichem, Gen. 33:18, and that it is that Salem, mentioned John 3:23, a place near unto Jordan; but it is most probable, that it was that place which afterwards was called Jerusalem; for Salem and Sion was all one, Ps. 76:2; now Sion is Jerusalem: see the notes on Gen. 14:18, etc.

{priest} Some have translated, Gen. 14:18, prince of the most high God, because cohen signifies a prince as well as a priest (2 Sam. 8:18), but because we read of none ever called the prince of the most high God, and because Paul here, and the Septuagint translates there ἱερεὺς, which always signifies a priest, not a prince; therefore it is not probable, that it is to be read, prince of the most high God. 

{Most High God} Ps. 78:56; Dan. 3:26 and 5:18. That is, in essence and glory above all creatures; so God is often called, in opposition to the false gods of the heathen. 

{blessed him} Num. 6:23; 1 Chron. 23:13. Not only by way of request, but with a solemn and priestly blessing; and herein he was a type of Christ, in whom it was promised, that all the nations of the earth should be blessed (Gen. 22:18), and who now sitting at the right hand of God, blesses us with the blessings of this life, and the life to come. 

V. 2. {gave a tenth} And seeing our Lord remains forever a priest after the order of Melchizedek, why should not tithes belong unto him, and in him those who in his stead exhort us to be reconciled unto his Father? 2 Cor. 1:20.

{peace} Herein a type of Christ, who has reconciled us unto God, Rom. 5:1.

V. 3. {without} So described, because neither his father, mother, descent, birth, or death are registered; in whose omission he was made a type both of the eternity of Christ’s person, and of his priesthood: not that our savior Christ was without {the} Father, etc., for these we find recorded; but because that which was chiefly intended by the description of Melchizedek, does most absolutely, and perfectly agree unto Christ, and that was the eternity of his person, and of his priesthood. 

{without descent} Gr. without pedigree.

{made} Or, transformed and turned out of his proper shape and likeness, that he might be like unto the Son of God.

V. 4. {unto whom} By two circumstances the apostle gathers the preeminence of Melchizedek above Abraham: first, because Abraham paid tithes unto him, vv. 4-5. Secondly, because Melchizedek blessed Abraham, vv. 6-7.

{patriarch} That is, chief of fathers, Num. 18:19; Deut. 8:1; John 14:4.

{spoils} Or, of the best things; not that Abraham made choice of the best things, and of them gave the tenth part only; for it is said, verse 2, that he gave a tenth of all; but that he made choice of the best things to pay the tenth part of the whole, as it was afterwards ordained, Num. 18:12.

V. 5. {they that} Num. 18:21, 26.

{to take tithes} Or, to tithe.

V. 6. {descent} Or, pedigree. That is, neither from Abraham nor from Levi. 

{blessed} See verse 1.

{promises} Gal. 1:6.

V. 7. {the less} The original is of the neuter gender, but put by an analogy for the masculine, as Eph. 1:10.

{blessed} That is, by way of priestly office; but otherwise by way of common charity, the less[er] did bless the greater. 

V. 8. {here} That is, under the Levitical law. 

{there} viz. Gen. 4:20. 

{liveth} Because his death is not recorded.

{so far} Or, to speak in a word, or briefly. 

V. 11. {If therefore} Inasmuch as God promised to raise up a priest after another order than that of Aaron, and whose priesthood should excel that of Aaron; hence is inferred the imperfection and abrogation both of the legal priesthood, and of that covenant which was established or ratified upon it. 

{perfection} That is, if the Levitical priesthood could have justified, sanctified, and so consequently brought unto salvation. 

{for} This clause is inserted to show the mutual relation between the Levitical priesthood and the old covenant. 

{under it the people receive of the law} Or, upon it the law was ratified unto the people. 

{law} Old covenant. 

V. 12. {changed} Or, translated.

{change} Or, translation.

{law} That is, of the old covenant, which was established or ratified upon it, verse 11.

V. 14. {Juda} Rev. 5:5.

V. 16. {Who is made} That is, consecrated unto his priesthood. 

{after the law} That is, not as those legal priests were, by outward purification and sanctification, consisting in outward anointings, washings, offerings, and the like; which served only for the sanctifying of the person from legal pollutions: see chap. 9:13.

{power} That is, of God, or the anointing of the Holy Ghost; which was to continue upon him, and to qualify and enable him to be an everlasting priest, who should always live to make intercession for us, and communicate unto us the merit and power of his sacrifice, which he once offered for us unto everlasting life, Rom. 6:9; Rev. 1:8.

V. 17. {Thou art} Ps. 110:4.

V. 18. {commandment} That is, of the covenant. 

{weakness} Gal. 4:9. viz. to justify, sanctify, and bring unto salvation by reason of the flesh, Rom. 8:3, that is, of us men who are not able to fulfill the law by reason of that corruption, which dwells in our flesh, Acts 15:10; Gal. 3:21; and note here that S. Paul speaks of the old covenant, as understood by the Jews; viz. of fulfilling the law: for otherwise the covenant was a perfect covenant, for those times, or the nonage of God’s people, though not so perfectly revealed, as in the time of the gospel. 

V. 19. {law} That is, old covenant; as verses 11, 12.

{perfect} See verse 18. 

{but the bringing in} Or, but it was the bringing in.

{bringing} The Greek word signifies the superinduction, or the bringing in of one thing after another. 

{better hope} That is, the new covenant, called a better hope, because it being a covenant of grace and mercy, works in us sure hope and confidence. 

{did} Or, does make perfect through Christ (upon whose priesthood it is established) that which was impossible unto the law: see verse 18. 

V. 20. {And in as much} It is as if the apostle had said: It must needs be a great thing, and of singular weight and importance which God almighty ratifies with an oath. 

V. 21. {without an oath} Or, without swearing of an oath.

{The Lord sware} Ps. 110:4.

V. 22. {better testament} The same he proves again from the mortality of the legal priests, and the immortality of Christ; whence he concludes, that he has an unchangeable priesthood, verse 24.

V. 24. {unchangeable priesthood} Or, which passes not from another. 

V. 25. {to the uttermost} Or, evermore. That is, fully, perfectly, or to the end; so that no part of our salvation must be sought, either in ourselves, or in any other. The original word signifies all manner of perfection.

{come} That is, by a true and lively faith. 

{intercession} Romans 8:34; 1 John 2:1.

V. 26. {For such} Here is another prerogative of Christ, consequently of his priesthood; they [are] sinners, but he [is] holy.

{higher} Chapter 4:14.

V. 27. [those high priests} Lev. 9:7 and 16:6; Heb. 5:3.

{once} Chap. 10:10.

V. 28. {infirmity} Chap. 5:2.

{word of the oath} That is, the prophecy or promise of God by the psalmist confirmed by an oath. 

{consecrated} Gr. perfected: chap. 1:3.

CHAPTER 8 

Verse 1. {Right hand} Chap. 1:3.

V. 2. {of the sanctuary} Or, of holy things. Not of the corporal, but of that which was shadowed by it: what that is, is expressed in the words following.

{sanctuary} Which some interpret of the sancti, but generally in this epistle, by the original word [Greek}, we are to understand the heavens, as we may plainly gather from chap. 9:11.

{and} That is, which is: Or, that is of the true tabernacle.

{true tabernacle} Chap. 9:11; that is, of his own body or human nature, whereof the corporal tabernacle was a type: hence Saint John says, That the word tabernacled with us, John 1:14, speaking of his being in our flesh. Or his taking upon our human nature (chap. 7:27 and chap. 9:14). See John 2:19; Col. 2:9.

{the Lord pitched} It being conceived of the Holy Ghost, and was not erected by the hand of man; or not conceived by the concurrence of the man: see chap. 9:11.

V. 3. {For every} Here is a reason given of that which was said in the former verse, taken from the analogy between the shadow and the substance, or type and truth: the legal priests had something to offer; so Christ was to have something, and that was his own body: see v. 7.

{gifts and sacrifices} Chap. 5:1 and 9:9.

V. 4. {For if} In this and the next verse there are reasons given why Christ could not be a priest upon earth: First, because the earthly priests were ordained by the law to offer only earthly and carnal sacrifices; but there were no such sacrifices required of the priest according to the order of Melchizedek (Psalm 110:4). Secondly, the legal priesthood and the sacrifices administered by it, were shadows of heavenly things, namely: of the priesthood of Christ and his sacrifice: whence it evidently follows, that his priesthood was to be a heavenly priesthood, and his sacrifice to be a heavenly sacrifice (verse 5).

{he should not be, etc.} Namely: having fulfilled and accomplished all things required of him, as a priest upon earth: and therefore his ministry would have ended, but now he was to fulfill also that which remains of his priestly office in heaven, in the holy of holies. 

{there are priests} Or, they are priests.

{according to the law} Here is another reason given, why our Lord Christ ought not to be a priest upon earth, viz. Such an once, who should according to the law, administer the priesthood upon earth: the substance whereof is this; because God under the law ordained no priest, but those of the tribe of Levi, and no offerings or sacrifices, but ceremonial, whereof Christ was not ordained or constituted a minister, but of that which was prefigured by them, as is set down in the words following.

V. 5. {Who serve} The whole earthly tabernacle, with the priesthood, sacrifices and ceremonies appertaining to it, were types and shadows of Christ, and of heavenly things to be obtained through him. 

{shadow} Chap. 10:1; Col. 2:17. Here our apostles descends to the description of the Levitical priests, and of their office, which consisted first in the manner of their service. Secondly, in the matter of their service: for the manner, their service was but a shadow of the true sacrifice, and for the matter thereof, it consisted of corporal things.

{for, See} Ex. 25:40; Acts 7:44.

{pattern} That is, copy, example, according to which a thing is done, or built. 

V. 6. {ministry} That is, priesthood.

{by how} Because the priesthood must be answerable unto the covenant.

{mediator} Chap. 7:22 and 9:15 and 12:24; 1 Tim. 2:5.

{a better covenant} Or, testament: chap. 7:22, so called from the manner of the confirmation thereof, viz. by the death of Christ. 

{better promises} First, because they depend upon faith, Rom. 4:13, 16; Gal. 3:16, 17. Secondly, because God had promised to pour out a greater measure of his spirit under the new, than he did under the old covenant, Isa. 44:3; John 2:28; Acts 2:16; Gal. 3:2.

V. 7. {faultless} That is, without imperfection. See chap. 7:18.

V. 8. {Behold} Jer. 31:31-34. Though the apostle does not keep himself to the words of the prophet, yet he retains his matter: see notes on Jer. 31:31-35.

{house of Israel, etc.} Under which terms, we are to understand all the faithful, not only the Jew, but also the Gentile, who was to be engrafted into the true olive tree: see Rom. 11:17, etc.

V. 9. {with their fathers} In the wilderness, by the hand of Moses, Ex. 20:1.

{took them by the hand} As a tender compassionate father, to guide his weak child.

{regarded not} Or, loathed. In the prophet it is, should I have continued a husband unto them? But the sense is the same.

V. 10. {put my laws} Gr. give.

V. 13. {old} That is, dismantled, or abrogated; not actually, but by way of prediction, viz. when the new covenant should be established.

CHAPTER 9

Verse 1. {covenant} Not tabernacle, though several Greek copies have it so: for it is not probable that the apostle should say that the tabernacle had a tabernacle. 

{ordinances} Or, ceremonies. 

{worldly} That is, earthly and corporal, it being here opposed to the heavenly and spiritual tabernacle.

V. 2. {For} What the apostle called the worldly or earthly tabernacle or sanctuary, here he further describes, with the principle furniture thereof; dividing it into two parts, making as it were two tabernacles of one: whereof the first was a type of Christ’s human nature (chap. 8:2), the second of heaven, verse 12.

{the first} Ex. 40:4. He describes not the court of the people, because it did not make to his purpose; neither does he describe the temple made by Solomon, but the tabernacle made by Moses. 

{the sanctuary} Or, holy. 

V. 3. {second} Called so, to distinguish it from the veil through which they entered into the first tabernacle: see Ex. 26:31, 36. 

V. 4. {golden censer} It is probable that hereby is meant, either that particular censer, which the high priest carried into the holy of holies, once in the year, Lev. 16:12. Or else the golden altar of incense, described Ex. 30:1, etc., which though it was not within the holy of holiest, yet the holy of holiest may be said to have it, because it was made for the service thereof; being placed before the veil of the holy of holies; that so the incense burnt thereon, might cloud the holy of holiest. The original word signifies any utensil, wherein, or whereon, incense might be burnt; and it may be called golden, because it was overlaid with gold: see Ex. 4:5 and Lev. 4:11.

{wherein} Both the Greek preposition and the Hebrew answerable unto it, signify not only in or within, but also, near unto, or before: see John 5:13; Judg. 18:12; Jer. 13:5; Luke 9:31. Hence not only the tables of the covenant, but likewise the golden pot which had the manna, and Aaron’s rod that budded, are said here to be in the ark, notwithstanding the tables of the covenant were only within it, 1 Kings 8:9; 2 Chron. 5:10; because we have no answerable preposition in the English, to signify the latitude and extent of the original. Some refer (within) to tabernacle, verse 3, and it is true, that sometimes the relative has relation unto the more remote antecedent: see John 8:44. 

{the golden pot} Ex. 16:3.

{Aaron’s rod} Num. 17:10.

{the tables of the covenant} Deut. 10:5; 1 Kings 8:9; 2 Chron. 5:10.

V. 5. {over it the} Ex. 25:22.

{cherubims} These were figures or representations of angels, inclining their faces one towards the other, and touching one another with their wings, Ex. 25:18. The use of these was to cover, or over-shadow, the mercy seat with their wings, Ex. 2:20. And from this seat God used to speak unto MOses, Ex. 25:22; Num. 7:89; which may be applied unto Christ, whose mediation was signified by the mercy seat: whence it is said, that he is a propitiation or covering mercy seat, Rom. 3:25; 1 John 2:2 and 4:10; because by his obedience all our unrighteousness is covered. 

V. 7. {once every year} Ex. 30:10; Lev. 16:2. The tenth day of every month, or day of reconciliation; as Lev. 16:18, etc., whereby was signified the perfection of Christ’s sacrifice once for all, verse 28.

{errors} That is, all sorts of sins, because all sorts of sins arise from some error in judgment (chap. 5:3 and 7:29; Luke 16:16). 

V. 8. {away} That is, the sacrifice was not yet offered, by virtue whereof the faithful had free access unto God into heaven: not that the faithful were not in heaven before Christ’s ascension; but to show by whom, or by virtue of whose blood they entered (chap. 10:19, 20).

V. 9. {which} Or, which parable was for. That is, which similitude or type of the high priest, of the tabernacle, and of the furniture and service thereof. 

{for the} That is, of the nonage or minority of the church. 

{in which} Or, according to which. That is, according to which time of the nonage or minority of the church, God fitted his public worship. For the people of the Jews being a gross people, and much addicted to idolatry, it seemed good unto the wisdom of God, to exercise them with a more gross and bodily worship, that so he might keep them from it, see Gal. 4:1-3.

{gifts and sacrifices} Chap. 5:1 and 8:3. By gifts and sacrifices, we are to understand the whole service of the tabernacle, whereof the apostle makes mention of some particulars in the verses following: thus incense is called an offering, Num. 16:15 compared with Num. 16:17, and the ephah of fine flour, used at the consecration of Aaron and his sons, a meat-offering, Lev. 6:20. 

{that could not} That is, they could not in themselves be separated from their spiritual significations – they could neither satisfy the conscience that sin was pardoned, nor that reconciliation [had been] obtained with God, because the conscience could not have found satisfaction how God’s justice should be satisfied by those offerings (chap. 10:4), or sanctify or purify the conscience, they being corporal, and so could not reach unto it.

{him} Or, the worshiper (chap. 10:2).

{perfect} Chap. 7:19 and 10:1.

V. 10. {imposed} Or, being imposed, or which were imposed, only understand it of the gifts and sacrifices mentioned in the former verse. 

{and carnal ordinances} Or, rites, or ceremonies, or justifications of the flesh. Or, and in such like carnal ordinances. The apostle summing up that in general, whereof he had made mention in some particulars before. Called carnal ordinances, or justifications of the flesh, because they did sanctify only to the purifying of the flesh, verse 13, that is, freeing those who used them from legal pollutions and irregularities: see 2 Chron. 30:19; John 11:55. 

{time of, etc.} That is, of Christ’s coming, who should and did reform the carnal rites, or ceremonies and services of the law, by fulfilling them; exhibiting the truth and those spiritual blessings typified and signified by them; and by instituting a more simple and spiritual worship. That is that which is meant, when God promises to create new heavens, and a new earth, Isa. 65:17, and when S. Paul says, All things are made new, 2 Cor. 5:17.

V. 11. {But, etc.} Here follows the explication and application of the former type: and the comparison is chiefly made between the remedy appointed for sins, merely ceremonial, that is, legal pollutions and irregularities, which was the blood of bulls and goats, etc., and the remedy of those sins, which in their own nature poison the soul; and this is only the blood of Jesus Christ. 

{an high priest} Or, for to be a high priest. 

{good, etc.} Chap. 10:1. That is, of all those spiritual mercies and benefits which were purchased by his blood: as justification, sanctification, adoption, and everlasting salvation. 

{greater, etc.} That is, of his own body. See chap. 8:2.

{made, etc.} As the legal tabernacle was. See more on chap. 8:2.

V. 12. {blood, etc.} Eph. 1:7; Col. 1:14; Rom. 3:24, 25. Wherewith the high priest entered the holy of holiest, Lev. 16:3.

{once} See chap. 7:27.

{holy place} That is, heaven, whereof the holy of holiest was a type. 

{having, etc.} First. 

{eternal} Isa. 51:6.

V. 13. {the blood} Lev. 16:14.

{the ashes} Num. 19:17, etc.

{unclean} The Greek signifies common, but in the scriptures, especially of the New Testament, it signifies unclean. See Mark 7:15 and 15:11; Acts 10:14. It is meant here of such who were made unclean: that is, disenabled to enter into the temple, through legal pollutions; as by touching the dead, etc. 

{sanctifieth} See verse 10. 

V. 14. {blood, etc.} 1 Pet. 1:19. Applied by faith. See Acts 15:9 and 26:18. 

{eternal} That is, Godhead (Acts 20:28; Rom. 1:4; 1 Pet. 3:18); implying thereby, that the sacrifice of Christ’s death had its value and virtue both to satisfy and sanctify from his deity. 

{spot} Or, fault. Typified by the spotless sacrifices commanded to be offered under the law, Ex. 12:5; Num. 19:2 and 28:3; Rom. 3:25; 1 Pet. 1:19. 

{purge, etc.} 1 John 1:9. Both in respect of justification and sanctification. 

{dead, etc.} See Heb. 6:1.

{serve, etc.} Luke 1:74. Implying that no service is acceptable to God unto salvation, unless the conscience be first purified by the blood of Jesus Christ. See 1 Pet. 2:5.

V. 15. {And for} Or, And so, or, so then. 

{mediator} Chap. 8:6 and chap. 12:24. 

{that by the means of death} Or, to the end that. Gr. death being made.

{transgressions that were under the first testament} Rom. 3:5. It is not the meaning of the apostle, that sins committed under the Old Testament were not pardoned before Christ died, but that they were pardoned only by virtue of Christ’s death, who was the Lamb slain from the beginning of the world, Rev. 13:8.

{called} That is, effectually, or those who have believed. 

{eternal, etc.} Called eternal redemption, verse 12.

V. 16. {is} That is, in force. 

{by the death} Or, be brought in. 

V. 17. [after men are dead} Or, after the dead; or, till they are dead. 

{testator liveth} In whose power it was to alter it. 

V. 18. {dedicated} Or, purified; that is, ratified, or confirmed. 

V. 19. {precepts} The conditions of that first covenant: see chap. 7:11; Eph. 2:15.

{calves} So the apostle calls the younger bullocks, by reason of the nearness of their age unto calves. 

{goats} There is express mention made only of bullocks, Ex. 24:5, but by the sacrifice of bullocks, as of the principal, we are to understand the sacrifices of all other beasts. 

{with water, etc.} There is no express mention made of these particulars, Ex. 24;8. Whence some conceive, that Saint Paul had them either by tradition, or revelation; but it is more probable, that he gathered it from the usual custom of sprinkling blood under the law, which was with water, scarlet-wool, and hyssop: see Lev. 14:6; Num. 19:6, 18; Ps. 51:7.

{scarlet} Or, purple. 

{book} We read not that the book was sprinkled: it seems therefore that the book was upon the altar, and so sprinkled with it: this book was not the two tables of stone, for these God made, but some other short sum of the first covenant which Moses himself did write: see Ex. 24:4. Some are of the opinion that thereby are meant the 20th, 21st, and 23rd chapters of Exodus. 

{people} That is, the twelve pillars which represented the twelve tribes: see Ex. 24:4.

V. 20. {This is the blood} Ex. 24:8.

{enjoined unto you} Or, has ordained concerning you, Heb. 1:7.

V. 21. {Moreover} Though not at the same time, for then the tabernacle was not made: see Ex. 25, etc.

{tabernacle} We read that God commanded the altar, and all the vessels to be anointed with oil by Moses, Ex. 24:8, etc., and accordingly they were anointed by him, Lev. 8:10, but we nowhere read expressly, as some are of the opinion, that he either was commanded, or did sprinkle the tabernacle and the furniture with blood. It is supposed therefore by some, that Saint Paul gathered thus much from Ex. 29:12; Lev. 8:15 and 16:14; where there is mention made of sprinkling with blood the altar and mercy seat, etc., where, by the principal part, we may understand the whole tabernacle and all the furniture thereof. Or it may be thus much is plainly expressed, Lev. 16:16. Josephus reports, Antiquities of the Jews 3:9, that the whole tabernacle was sprinkled. 

V. 22. {almost} Some refer (almost) to all things, because we read that some things were cleansed by fire and water, Num. 31:22. Others refer it unto purged; that is, from their legal impurities, and make the sense this; All things are by the law almost purged, though not altogether by blood; because sometimes other things were required: these are of the opinion, that in all cleansings there was the use of blood. And so the words following (and without, etc.) they conceive are to be understood, otherwise there will seem to be a contradiction between (almost) in the first clause, and (without) in the second. Or maybe the former part of this verse may be understood of things whereof some might be cleansed without blood, and the second part of persons which could not. 

V. 23. {patterns} Called figures, verse 24, and shadows, chap. 10:1. See chap. 8:2.

{heavenly things} Some understand thereby Christ himself, and those spiritual blessings, which the faithful obtain through faith in him. For Christ himself was consecrated, or made perfect through sufferings (chap. 2:10). Others understand thereby the church under the gospel, and those spiritual graces whereof the members are made partakers therein. The church under the gospel being called the heavenly Jerusalem (chap. 12:22), and those graces being called spiritual blessings in heavenly places (Eph. 1:3). Others understand thereby heaven itself, wherein Christ entered, verse 24. 

{sacrifices} The singular number for the plural, which is frequent in the scriptures. Or maybe the apostle styles the one sacrifice of Christ (sacrifices) because it was answerable unto all the legal sacrifices, and far beyond them. 

V. 24. {hands} Verse 11. 

{heaven} Chap. 4:14.

{to appear} 1 John 2:1; chap. 7:25; Rom. 8:24; answerable to the high priest’s entrance into the holy of holiest once a year, to make atonement for the people, Ex. 30:10. 

V. 25. {often} Verse 28; chap. 7:27.

{every year} Verse 7.

{others} That is, not with his own, but with the blood of beasts. 

V. 26. {For} That is, had Christ offered himself often, then he should have suffered often: for without suffering, no propitiatory sacrifice. Where is then the sacrifice of the mass? 

{in the end of the world} Chap. 1:2; 1 Cor. 10:11; Gal. 4:4; Eph. 1:10.

{appeared} Or, made manifest, 1 Tim. 3:16; 1 John 3:8.

{to put away sin} That is, to abolish or make void the guilt or obligation of sin, whereby it binds over unbelievers unto condemnation; so that unto believers, sin is of no force to accuse or condemn them, or to shut them out of heaven. 

{himself} Chap. 1:3.

V. 27. {appointed} Job. 30:23; Ps. 89:48; Eccl. 6:6.

{once} That is, according to the common or ordinary course of nature, although there be some extraordinary examples. 

{judgment} Understand it of every man’s particular judgment presently upon his death. 

V. 28. {So} Or, even so, Christ being once offered to bear the sins of many, shall appear or be seen the second time without sin unto salvation, to all those who expect him. 

{Christ was} 1 Pet. 3:18.

{bear} Or, carry up the sins of many upon the cross, there to make satisfaction for them, by the sacrifice of himself, 1 Pet. 2:24. Or, take up sin; that is, the guilt of our sin upon himself. 

{many} Matt. 26:27; Rom. 5:19.

{look} Phil. 3:10; 1 Thess. 1:10; 2 Tim. 4:8; Tit. 2:13.

{second} Opposed to his first appearance, viz. In the flesh, verse 26, when he came with the guilt and burden of our sins upon him. 

{without sin} That is, without the guilt or sacrifice of sin, having made full satisfaction for it, by his own sacrifice of himself upon the cross. 

{unto salvation} Some refer this unto (look for him).

{salvation} That is, both of soul and body in heaven, chap. 5:9; 1 Pet. 1:19.

CHAPTER 10

Verse 1. {law} That is, the old covenant. So the word law is taken, chap. 7:12 and 19.

{shadow} Some are of the opinion that here Saint Paul alludes to the custom of painters, who first make a rough draft, and then out of it a perfect and lively picture. These make the sense this, namely: that the old covenant did contain only dark resemblances and types of heavenly things, no lively representations of them; this being reserved unto the time of the gospel, wherein Christ and all spiritual blessings in him are clearly and plainly manifested. Others are of the opinion that Saint Paul alludes unto the shadow of a body, and these make this the sense of the words, namely: that  the old covenant had only types, wherein Christ and heavenly things through him, were darkly represented, not the substance and truth of the things themselves. This is the more probable opinion: see Col. 2:17. 

{of good} Chap. 9:11.

{image} That is, the substance or truth. See the former note, and 2 Cor. 2:4; Col. 1:15; Phil. 2:6.

{perfect} Verse 4. That is, as touching the conscience: see chap. 9:9.

V. 2. {For} Or, otherwise they would have, etc. Whether this clause be read with or without an interrogation, the sense will be the same: the scope of the apostle being to show the weakness and insufficiency of the legal sacrifices to purge the conscience from the guilt of sin, from their often repetition. 

{because} Verse 18. 

{worshipers} Chap. 9:9.

{once} That is, if they had been once purged from the guilt of their sins. 

{conscience} Should not have their conscience any longer under the burden or guilt of those sins.

V. 3. {remembrance} Viz. when Aaron and his successors laid both their hands, in the name of the people, upon the head of the scapegoat, confessing their sins, and sending him into the wilderness; by this sign discharging them, and laying all the burden of their sins upon the beast, which was a figure of Christ, who bare our sins upon the cross, Heb. 9:28.

{sins} That is, the same sins. For upon the day of propitiation there was confession of, and reconciliation for, the sins of the whole year. 

V. 4. {take away sins} Verse 1; chap. 9:9.

V. 5. {when} That is, the Son of God being to come, Matt. 11:3, or foretelling of his coming. 

{into the world} John 16:28 and 18:37; 1 Tim. 1:5. Understand it of his being made flesh, John 1:14, or being man tested in the flesh, 1 Tim. 3:16.

{faith} By David who was a type of him, and unto whom this passage agrees, though not in that exactness as it does unto Christ. 

{sacrifice} Ps. 40:6, etc. Though Saint Paul keeps not himself unto the express words of the psalmist, yet he retains the substance and matter of them. 

{body} Heb. mine ear have you opened; or, digged open. It is a proverbial manner of speech, whereby there is implied the qualifying, or fitting, a man unto obedience in service: the ear, or opening of the ear, being an emblem, or symbol, or a metaphorical sign of obedience: see Isa. 50:5; Job 33:16. Now Saint Paul following the translation of the Septuagint, and being directed by the Spirit of God, expounds this of God’s sanctifying and fitting a body unto Christ, wherein he was obedient even unto the shameful death of the cross. 

{has thou prepared me} Or, you have fitted me.

V. 6. {sacrifices for sin} Rom. 8:3.

V. 7. {Lo, I} John 4:34, 5:30 and 6:38.

{volume} Luke 24:37, 44; John 1:45 and 5:46. See the note Ps. 40:7.

V. 8. {by the law} Or, according to the law. 

V. 9. {first} That is, the legal sacrifices. 

{second} That is, the one sacrifice of Christ. 

V. 10. {will} That is, of the Father, who appointed his Son to take our nature, and therein by death to make satisfaction for our sins. Or of the Son in his willing obedience unto his Father. 

{sanctified} That is, freed from the guilt of our sins, and consecrated to God’s service. 

{once} Chap. 7:27 and 9:26; 1 Pet. 3:18.

V. 11. {take away} Verse 4.

V. 12. {man} 1 Tim. 2:5.

{for ever} Chap. 1:3. Some refer it to (sacrifice), others to (sat). 

V. 13. {till his enemies} Ps. 110:1; 1 Cor. 15:25; chap. 1:13.

V. 14. {perfected} That is, as concerning the remission of their sins having by his own suffering paid the full price for the pardon of them. 

{sanctified} See verse 10. 

V. 15. {Holy Ghost} Chap. 9:8; Mark 12:36; Acts 1:16 and 28:25; 2 Pet. 1:21.

V. 16. {This is the covenant, etc.} Or, This is the covenant that I will make with them: then follows, After those days, says the Lord, I will put, etc.

{I will put} Which we are not so to understand, as if God had not put his laws in the hearts of his children, and written them in their minds, under the law; but of a more plentiful measure of his grace under the gospel: in which respect, Joel 2:28, it is promised, that God will pour out of his Spirit upon all flesh under the gospel: see Isa. 44:8; Acts 2:17. 

V. 18. {Now where, etc.} See verse 2. 

V. 19. {Having} Here the apostle resumes again the exhortation which he had begun in chapter 2:1, and further presses in chapters 3-5.

{therefore} That is, the pardon of sin being purchased, sins only excluding from heaven. 

{boldness} Or, liberty; or, freedom. 

{holiest} Chap. 9:8, 12. That is, heaven, whereof the holy of holiest was a type. 

{by} Through the merit of the, etc.

V. 20. {new} Which the apostle opposes unto the old way, either by the blood of beasts, wherewith the high priest entered into the holy of holiest once in the year; or by the material veil; or unto both. 

{living} That is, the everlasting way which shall never fail (John 4:10, 6:51 and 7:38), and which shall bring unto eternal life. 

{way} John 14:6.

{consecrated} Or, new made. It is not improbable, that herein Saint Paul does allude unto the custom of those, who in a snow or like case beat or tread out the way for those that are to follow after. It is by virtue of Christ’s resurrection and ascension, that all true believers shall enter into heaven. Hence he is called the first-fruits of those who sleep, 1 Cor. 15:20.

{veil} The veil was a type of Christ’s human nature, wherewith his divine nature was hid and obscured, and through which he entered into heaven: even as the veil of the temple did hide the holy of holiest, and as the high priest through it did enter therein. 

{flesh} Human nature, Ps. 16:9 and 27:2; John 1:14; called flesh, because of the infirmities and weaknesses thereof, Ps. 78:39, and whereby his divine nature was veiled and covered over; even as the ark of the covenant, the mercy seat, and the most holy place were by the veil. 

V. 21. {high priest} Chap. 2:17, 3:1 and 4:14.

{house} Chap. 3:6, that is, the church of the faithful (Eph. 1:22; 1 Pet. 2:5 and 4:17).

V. 22. {drew near} That is, with an upright and sincere heart, without hypocrisy, Ps. 51:6, and with a constant heart without drawing back, verse 38; Luke 16:11; John 6:32. Hereunto is opposed an evil heart of unbelief, chap. 3:12. See Matt. 15:8. 

{full assurance} That is, with a steadfast faith, without wavering and doubting, verse 23; James 1:6. Some are of the opinion that here and in other places there is an allusion unto ships under full sail: and then the translation may be this; namely: with the full sail of faith. Faith is that grace, whereby we either do or may approach unto God, with full assurance of acceptance. Thus the righteousness of faith, Rom. 4:13, is called the righteousness through faith, or by faith, Rom. 9:38 and 10:6; Phil. 3:9. See chap. 6:11; Col. 2:2; 1 Thess. 1:5; Luke 1:1; Rom. 14:5.

{having} Or, being sprinkled in, or, as touching our hearts. 

{sprinkled} By the blood of Christ, chap. 12:24; 1 Pet. 1:2.

{hearts} That is, our souls; the heart being the chief seat of the soul. 

{evil conscience} That is, from the accusation of an evil conscience. So long as our consciences are under the guilt of sin, we cannot draw near unto God with confidence of acceptation in any duty: see chap. 9:14.

{having} Or, being washed in, or as touching our bodies. 

{bodies} Both soul and body are named; because every sin is either of the soul or body: see 2 Cor. 7:1.

{washed} See Acts 22:16; 1 Cor. 6:11.

{pure water} Ezek. 26:25. That is, with the blood of Christ, whereof the legal washings were a type: see Rev. 1:5 and 7:14. Some are of [the] opinion, that here Saint Paul has relation unto the sacrament of baptism; as John 3:5; Titus 3:5.

V. 23. {hold fast} See chap. 4:14.

{profession} Chap. 3:1.

{faith} Gr. hope.

{faithful that hath promised} Deut. 17:9 and 32:4; 1 Cor. 1:9 and 10:13; 1 Thess. 5:24; 2 Thess. 3:3; chap. 6:10 and 11:11.

V. 24. {consider} That is, let us take care of our watch over one another, prudently observing one another’s dispositions, gifts, graces, and defaults, that we may the better fit ourselves to do good, each one of us to another, and to receive good each one of another. 

V. 25. {Not forsaking} Here is propounded one means or help, whereby they might incite one another to good works (Rom. 1:12). 

{assembling} That is, the public congregation of the faithful, wherein the word of God is taught, the sacraments administered, and common prayer and thanksgiving made, unto which God has promised a blessing (Matt. 18:20). See Ps. 27:4 and 123:1.

{manner} Either out of fear, or negligence, or pride, or self-conceit and singularity, or out of [whatever other baseless reason].

{exhort} Chap. 3:13; Luke 19:17; Eph. 5:11. Whereby understand not only exhortation properly so called, but also admonition, consolation, reproof, example, and the like. It may be a metaphor taken from a sharpening tool (Deut. 6:7; Prov. 27:17). 

{and so much} Rom. 13:11.

{see} That is, by plain and evident foretold tokens, and signs of the times: see Matt. 24:33.

{day} Some understand it of the second or last coming of our savior Christ, or of his coming to judgment; whereof see 2 Pet. 3:9, etc.; but it is not improbable that here we are to understand it of the time of the utter destruction of Jerusalem, and the temple; at which time there should be so great an affliction that by reason thereof, many should fall from the faith: see Mark 13:19. 

V. 26. {For if we sin wilfully} See chap. 6:4.

{wilfully} The apostle does not speak here of all kind of wilful sin, or falling away: but only of that which our Lord Christ calls blasphemy against the Holy Ghost (Matt. 12:3), and which Saint John calls a sin unto death (1 John 5:16).

{remains} Inasmuch as such wilfully reject and scorn the only sacrifice of the New Testament; viz. the Lord Jesus, and all his merit: see Num. 15:30, 31. 

{no more sacrifice for sin} Forasmuch as those who wilfully reject and scorn the only sacrifice of the New Testament, viz. the Lord Jesus and all his merits. Some conceive that Saint Paul alludes to Num. 15:30, 31, where in like manner, according to the tenor of the law, there was no atonement left, for those who should sin presumptuously: because thereby he reproached the Lord. 

V. 27. {looking} Whereas the godly with comfort and joy expect the appearance of Christ: see chap. 9:28. 

{devour} Chap. 5:8. 

{adversaries} Luke 19:17. Those who against the conviction of their consciences, wilfully resist and persecute the gospel. See chap. 6:4. 

V. 28. {despised Moses} Num. 15:30, 31.

{under two or three witnesses} Deut. 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1; 1 Tim. 5:19.

V. 29. {Of how much} Chap. 2:3 and 12:2.

{trodden} In treading his truth under their feet, by a malicious resisting and persecuting thereof, they do as it were tread Christ himself under their feet; or thereby they show such a spiteful mind against him, that they would (if it were possible) pull him out of heaven, and trample him under their feet. For that which we reject and forsake, that we hold as impure, and unholy in God’s worship. 

{blood} Matt. 26:28; Luke 22:20. That is, the blood of Christ, whereby the new covenant was ratified and confirmed: see chap. 9:10, etc.

{sanctified} By which their sins were pardoned, in regard of that meritorious sufficient satisfaction purchased by it: see verses 10 and 14. 

{unholy} Greek: common, Mark 7:2; Acts 10:15. They make no more account of the blood of Christ, than of the blood of some malefactor, or of a brute beast. 

{despite} That is, by a wilful and malicious resisting the work of the Holy Ghost, testifying and convincing them of, and sealing unto them the truth of the gospel: see Acts 6:10 and 7:51, 54. 

{Spirit of grace} That is, author of grace, Rom. 15:16; 1 Cor. 12:8; Gal. 5:22; Eph. 5:9. Or, gracious Spirit, that is, which God of his free grace and mercy bestows on his people. 

V. 30. {know} And therefore our condemnation shall be the greater, if knowing how just God is in revenging all impiety, we wilfully sin against him, Luke 12:47; John 15:22. 

{Vengeance belongeth unto me} Deut. 32:35; Rom. 22:19; Ps. 94:1.

{The Lord} Deut. 32:36; Ps. 50:4.

V. 31. {hands} 2 Sam. 24:14.

{living God} Chap. 3:12 and 9:14; Job 37:22. 

V. 32. {But} Inasmuch as these converted Hebrews had stood it out steadfastly against manifold afflictions, even at their first entertaining of the gospel; hence the apostle infers, that therefore it did the much more become them now to stand to that faith, which they had so long professed: see Gal. 3:4. 

{illuminated} Converted to the faith of Christ, Acts 26:18; Eph. 3:9.

{fight} Or, wrestlings of afflictions, whereby Satan fought to overthrow your faith: the apostle alludes to the custom of wrestlers, who seek to trip up one another; this wrestling was by faith (chap. 11:36; 1 Tim. 6:12; 2 Tim. 4:7). 

V. 33. {gazingstock} Or, placed, or shown upon theaters or stages. Understand it either metaphorically, as it were so handled; or properly, for it was the custom of the heathen to set Christians upon theaters or stages, to be scorned and laughed at: see 1 Cor. 4:9.

{companions} Having a fellow-feeling of their miseries, and so assisting them to their ability (chap. 13:13), as also adjoining themselves unto them, being not discouraged by their afflictions (2 Tim. 1:16; Phil. 1:7).

V. 34. {joyfully} Acts 5:41 and 21:13; James 1:2.

{knowing} 2 Cor. 5:1.

{enduring} Chap. 11:31; Matt. 6:20; John 6:27.

V. 35. {confidence} Or, cheerfulness. Your cheerful profession springing forth out of the cheerful confidence of your faith and hope. 

{recompense} Chap. 11:26 and 12:2; 1 Cor. 15:58.

V. 36. {need} Considering those great afflictions, which yet you might endure. 

{promise} The thing promised, that is, heaven and the joys thereof. 

V. 37. {yet a little while} Hab. 2:3, 4; Luke 18:8; 2 Pet. 3:2, etc.

{a little while} Which words may seem to be taken from the prophet Habakkuk, which our apostle does not cite here word by [for] word, but relates only the sense of them, and so applies them to his present purpose. 

{shall come} The messiah, or Christ, Matt. 11:9; Rev. 1:4.

V. 38. {Now} Here the apostle from the prophet Habakkuk, directs them to that grace, whereby they might be enabled to stand steadfast in the faith, in the sad and discouraging times of affliction. See Eph. 6:16.

{the just} Rom. 1:17; Gal. 3:11.

{but} Here is a transposition and change of the words, yet without any alteration of the sense. It is by pride they trust not in God, but in themselves, and so by unbelief withdraw themselves from God, and such who do have not upright hearts, and in these God has no pleasure. 

{draw back} From their faith and patient expectation, by falling away and denying Christ and his truth. 

V. 39. {But} See chap. 6:9. Hereby he mitigates his precedent threatening, viz. that he has not such apprehension of them: see chap. 6:9.

{we} See chap. 2:3.

{saving} John 3:16; 1 Pet. 5:9.

CHAPTER 11

Verse 1. {substance} Or, ground, or confidence, or expectation. See chap. 3:14. This verse some have translated thus; Now faith is the expectation of that which is hoped for, and the hope of things which are not seen. 

{hoped for} Because faith assents not only to the promises of God as true, but likewise as good, and that above all, which the world can yield unto us. 

{evidence} Or, conviction, John 16:8. That is, whereby the soul of a believer is assured of the certain truth of those things which appear not unto sense, because it rests itself upon the immutable truth of God’s word, and the infiniteness of his power. 

{not seen} That is, of such things which are not, neither can be, comprehended by sight or natural reason. 

{seen} Verse 7; 2 Cor. 5:7.

V. 2. {by it} That is, by the efficacy and power of their faith, enabling them to suffer and to obey, and to work miracles and great exploits. 

{good report} Verse 39. 

V. 3. {understand} That is, according to all the particular circumstances of the creation, though something thereof may be known by the light of reason, 2 Pet. 3:5; Rom. 1:20.

{the worlds} Gen. 1:1; see chap. 1:2.

{the world} Ps. 33:6, 9; 2 Pet. 3:5.

{appear} But out of nothing.

V. 4. {Abel} Gen. 4:4. 1. Cain had the more worthy name. Cain, i.e., acquisition. Abel, vanity or weeping. 2. He had the worthiest trade: he was a husbandman, and bread is the staff of life. Abel, a shepherd. 3. He was the first-born: yet Abel is preferred before him, because he was found faithful. 

{more excellent} Gr. fuller sacrifices, not in respect of the substance of the sacrifice, but of his affection. 

{obtained witness} Verse 2.

{testifying} That is, of the acceptance of his gifts, either by fire from heaven, Lev. 9:24; 1 Kings 18:38; 1 Chron. 21:26; or by some like token: see Gen. 4:4.

{yet speaketh} Or, is yet spoken of. Some understand it of his blood crying for vengeance, chap. 12:24; Gen. 4:10. Others more probably of his example, whereby he yet preaches unto the world for imitation. 

V. 5. {Enoch} Gen. 5:24; Wisd. of Sol. 4:10; Ecclus. 44:16 and 49:14.

{translated} Or, taken away: the manner how, is not determinable by man. Thus Elijah was afterward translated, 2 Kings 2:11. See likewise 1 Cor. 15:51; and 1 Thess. 4:17.

{testimony} Either in that it is said, that he walked with God, whence it may be inferred, that he pleased God; or else because God did by some more than ordinary means testify so much of him, as he did of Abel’s sacrifice, verse 4. 

V. 6. {without faith} Because faith is that grace which unites us unto Christ, 2 Cor. 13:5; Eph. 3:17; in whom God is well pleased with us, Eph. 1:6; 2 Pet. 1:17; Mark 3:17. 

{cometh} That is, for refuge in this life, and salvation in the life to come. 

{rewarder} Not out of merit, but mercy, Rom. 4:4.

V. 7. {Noah} Gen. 6:13.

{seen} Verse 1.

{moved with fear} Or, being wary, or piously fearing: chap. 5:7.

{by the which} That is, by building of which ark through faith and obedience unto God, he witnessed against the disobedient and ungodly (1 Pet. 3:20; 2 Pet. 2:5) of the old world, to the great condemnation of their infidelity. 

V. 8. {Abraham} Gen. 12:4.

{be} That is, in his posterity. 

{obeyed} Forsaking his country, his kindred and father’s house (Gen. 12:1), which might seem to be against reason, in that he left a certainty for an uncertainty. 

{not knowing} For God did not at first tell him of the place whither he should go, for the greater trial of his faith (Gen. 12:1), but when he was come into Canaan, then he told him that that was the place (Gen. 12:7).

V. 9. {sojourned} Gen. 17:7 and 23:4.

{strange} For there he was constrained either to buy, or hire, or borrow both a place for his dwelling, Gen. 14:13, as also for the burial of his dead, Gen. 23:4, etc.

{tabernacles} Gen. 12:7.

V. 10. {foundations} That is, a firm and enduring city, which the apostle opposes to the tents wherein Abraham dwelled, which had no foundations, but were moveable; hereby is meant heaven, wherein is immutable happiness, Ps. 16:11; 2 Cor. 5:1; 1 Pet. 1:4. 

V. 11. {Through faith} Though weak, for the laughter at the promise of a son improbable, Gen. 18:2.

{Sara} Gen. 17:19 and 21:2.

{herself} Though barren, Gen. 11:30.

{to conceive} Or, for a foundation of seed, that is, for a foundation to retain seed. It is an allusion unto a building, where the foundation is laid. 

{when she was} Gr. beyond the fit time of age, she being ninety years old before she conceived, Gen. 17:17.

{faithful} Chap. 10:23.

{dead} Rom. 4:19.

{stars} Gen. 15:5 and 22:17.

V. 13. {all} Understand it of Abraham, Sara, Isaac, and Jacob, unto whom the three following verses properly and directly agree. 

{in faith} Gr. according to faith: that is, persevering in the faith. 

{promises} That is, the land of Canaan which was promised, and which was a type of heaven. 

{saw [seen]} As Abraham did the day of Christ, John 8:56.

{afar} For Abraham’s posterity had not the possession of the land of Canaan till above four hundred years after, Gen. 15:13.

{embraced} Laid hold on them. It may be an allusion to the custom of saluting one another by embracing, or laying hold of each other. Some are of [the] opinion that the apostle alludes to the custom of mariners, who when they see land, joyfully salute it, though afar off. 

{confessed} Gen. 23:4 and 47:9; 1 Chron. 29:15; Ps. 39:12 and 119.19.

V. 16. {But now} That is, seeing that they did not return when they might, hereby they manifestly declared that they desired a better.

{heavenly} 2 Cor. 5:1.

{ashamed} That is, accounted it a honor to be called their God, because by their faith they gave glory unto God, thereby acknowledging his power and faithfulness; or, in a special manner to be called their God, though he were the God of the whole world, Gen. 24:3.

{called} Gen. 26:24; Ex. 3, 6, 15 and 4:5.

{prepared} Matt. 27:34; 1 Cor. 2:9.

V. 17. {Abraham} Gen. 22:9.

{tried} Ps. 11:5.

{offered} James 2:21. That is, in disposition and full purpose and willingness of mind, which God accepts for the deed, 2 Cor. 8:12.

{and he that he received the promises} Or, even he who had received the promises, offered his only begotten, of whom, etc.

{begotten son} Of Sara his lawful wife; or his only begotten then in his house, for Hagar and her son were cast out, Gen. 21:14.

V. 18. {Of whom} Or, to. So the Greek preposition is used, chap. 1:7 and 4:13.

{That in Isaac} Gen. 21:12; Rom. 9:7.

V. 19. {Accounting} Or, Reasoning.

{in a figure} Gr. parable; or after a sort. Which is to be understood of Isaac’s issuing from the dead body of Abraham and Sara’s dead womb, Rom. 4:19; or of his nearness unto death, when his father was about to sacrifice him (Gen. 22:10).

V. 20. {Isaac blessed} Gen. 27:27, 39.

V. 21. {blessed} Gen. 48:15.

{both} Greek: Every one of the sons of Joseph, which were but two when Jacob came into Egypt (Gen. 47:5).

{worshipped} Gen. 47:31.

{staff} See Gen. 47:31.

V. 22. {Joseph} Gen. 50:24, 25.

{made mention} Or, remembered. Or, put his brethren into remembrance.

{commandment} So did Jacob his father, Gen. 47:30, both thereby evidently manifesting their faith touching that promise, Gen. 15:13, as also giving a pledge and token thereof. 

V. 23. {By faith} Grounded (as it is very probable) on some particular revelation; or on his general providence.

{Moses} Ex. 2:2; Acts 7:20.

{proper child} Or, goodly, or very fair child, or comely.

{not afraid} That is, not so much as others. 

{commandment} Ex. 1:16.

V. 24. {Moses} Ex. 21:11.

{daughter} And so consequently (as is probable) to be the next king of Egypt. 

V. 25. {pleasures of sin} Or, sinful pleasures.

{season} Luke 12:19, etc.

V. 26. {of Christ} Or, for Christ (chap. 13:13; 1 Cor. 1:5; Gal. 6:17). It is manifest hence, that Christ was before he was born of the virgin: see likewise 1 Cor. 10:9; John 8:58.

{respect} Ezek. 10:34-35; chap. 12:2.

V. 27. {endured} That is, patiently and courageously persevered through faith (Acts 2:42; Eph. 6:18). Some conceive that herein the apostle alludes to hounds, who will never give over till they have gotten the game.

{seeing} Ps. 16:8.

{invisible} Col. 1:15; 1 Tim. 1:17.

{he kept} Ex. 12:21, etc. Or, celebrated, Matt. 26:18; Luke 22:19.

{touch} That is, hurt: see Gen. 16:11; John 9:19; Ruth 2:9; Job 5:19; Ps. 105:15.

V. 29. {they passed} Ex. 14:22.

V. 30. {the walls} Josh. 6:20.

V. 31. {the harlot} John 6:23; James 2:25.

{that believed not} Or, that were disobedient.

{she had received} Josh. 2:1.

V. 32. {time} a hyperbolical speech, like that of John 21:25.

{Gideon} Judg. 6:11.

{Barak} Judg. 4:6.

{Sampson} Judg. 13:24.

{Jephthae} Judg. 11:1. Though a bastard, yet is here numbered among the faithful; whence it is evident, that bastards were not excluded from heaven by that, Deut. 23:2.

{David} 1 Sam. 15:13.

{Samuel} 1 Sam. 1:20.

V. 33. {subdued} Judges chapters 4, 6, 11, 15-16; 2 Sam. 2:6 & 3:1.

{righteousness} That is, that which was right in the sight of God.

{promises} That is, the benefit and accomplishment of those particular promises, which were made unto them. 

{stopped the mouths of the lions} Judg. 14:5; 1 Sam. 17:34; Dan. 6:22. 

V. 34. {Quenched} Dan. 3:25.

{weakness} 2 Kings 20:7.

V. 35. {Women} 1 Kings 17:22; 2 Kings 4:35.

{tortured} 2 Mac. 7:7. By grievous threatenings and tortures. 

{that they} See verse 26.

{better resurrection} Chap. 10:34.

V. 36. {trial of cruel mockings} chap. 10:32; 1 Pet. 1:7. Or suffered mockings.

V. 38. {worthy} Notwithstanding they were hated and persecuted by all (Matt. 24:9); and accounted the filth and scouring of the world (1 Cor. 4:13).

V. 39. {good report} Verse 2.

{promise} That is, Christ, and the happy and glorious estate of the church under him. 

V. 40. {having} According to the counsel of his will, whereby he disposes of times and seasons, Acts 1:7.

{provided} Or, foreseen; or, ordained.

{better} That is, a better condition and far greater privileges for us under the gospel, in that he has now sent his Son in the flesh, and made him the mediator of a better covenant (chap. 7:22 and 8:6), under which the doctrine of salvation is more manifestly revealed (Col. 1:16; 2 Tim. 1:9, 10), and the gifts of the Spirit more plentifully poured out (Acts 2:16).

{they} Who were under the law or first covenant. 

{should not be, etc.} That is, made partakers of that better condition without us or before us. Some understand it of that perfection whereof all the faithful shall be made partakers, as well in body as in soul, at the resurrection of the just. Others do understand it of their happiness in heaven; but this would contradict that, which is said concerning Enoch, namely, and that which is said of their hope in verse 16, and Christ’s own promise in Matthew 5:12, and diverse other places of Scripture. Nay, it would contradict the time, when S. Paul was writing this epistle, and therefore the believing forefathers are in heaven. And therefore it is more probable, that it is to be understood of Christ’s coming in the flesh, and touching the accomplishment of the state of the church under the gospel or New Testament. 

CHAPTER 12

Verse 1. {Wherefore} By which particle, the apostle shows the reason why he had recited the example of the saints in the chapter going before, viz. that we should follow them, in running the race set before us: for if they so willingly kept the faith, we should do much more so, God having provided better things for us.

{seeing we also are compassed about with so great a cloud of witnesses} Gr. having such a cloud of witnesses compassing us about. 

{cloud} i.e., Multitude. See Jer. 4:13; Ezek. 38:9. Some of [the] opinion, that here the apostle alludes to that cloud whereby the children of Israel were guided, Ex. 13:21, viz. That as the cloud guided the Israelites from Egypt to the land of Canaan, so this company of the faithful may direct all the right way from the kingdom of darkness to the spiritual Canaan, the kingdom of heaven. 

{let us lay aside} Greek: laying aside, or putting off; as Eph. 4:22. It is an allusion unto the custom of those who – being [set] to run a race – put off and cast away all things burdensome and troublesome. The same word is used in James 1:21.

{weight} That is, all worldly contents, so far as they are a burden unto us and to hinder us in our journey to heaven, Matt. 5:29. Secondly, all manner of sin, and especially pride and conceit of self-sufficiency (Romans 10:3).

{easily} Entangles or wraps about: it is a borrowed speech taken from a net or a long garment. Some understand it of original sin; others, of sin in general. 

{and let us} Greek: let us.

{with patience} Greek: by patience. Our race is long, and full of rubs and difficulties, and therefore there is great need of patience, lest we faint and give over our course. 

{race that is set before us} 1 Cor. 9:24; Gal. 5:7; 2 Tim. 4:7.

V. 2. {Looking} The original word signifies an averting or drawing away of the eye from one object to another. In our Christian race, we must take off our minds from everything which might divert and discourage us, and we must fix them upon Christ for our imitation. 

{Jesus} Before and above all others: for otherwise it is not amiss to look upon other mens’ example for our imitation; which Saint Paul intends by bringing in that cloud of witnesses, chap. 11, but above all others, we must cast our eyes upon Christ, who is the prime leader of our faith, and the only accomplisher of it. 

{author} Or, beginner, or, Captain; as Acts 5:13, 15; Heb 2:10.

{joy} Namely: which by his suffering, he was not only to attain unto himself; but likewise to make others partakers thereof (Luke 24:26; 1 Pet. 1:11).

{the shame} Put upon him by sinners, both in his life and in his death, as is declared in the verse following. 

{is set down} Namely: after that he had overcome all difficulties by constancy and patience, for an example unto us, of the like happy issue. 

{right hand} Chap. 1:3 and 8:1; Phil. 2:9, etc.

V. 3. {consider} Seriously and diligently. 

{contradiction} Thereby understand all that Christ suffered from man in the days of his flesh or humiliation. 

{of sinners} Whom he could have confounded with the least blast of his mouth. 

{lest ye be wearied and faint in your minds} Or, lest fainting in your minds, you be wearied.

{wearied} Rev. 2:3. Or, remiss and slack in the Christian race. 

{faint} Verse 5; Gal. 6:9.

V. 4. {Ye have not} Though you have suffered much, chap. 10:32, etc; yet you have not resisted unto death, as your Captain did: or, maybe herein the apostle alludes to those heathenish conflicts and combats which seldom were determined without blood, or wherein it was a shame to yield before blood was drawn. 

{striving} With all our might and main, as combaters [combatants] and wrestlers were wont to do. 

{sin} Or, sinners: as Ps. 49:5 and 119.133.

V. 5. {And ye have, etc.} Or, you may read it by way of interrogation; And have you forgotten, etc. 

{the exhortation} Or, that consolatory exhortation. 

{which} Wherein God discourses or reasons with you, as with children. 

{My son} Job 5:17; Prov. 3:11. See the notes on Prov. 11:12.

V. 6. {whom the Lord} Rev. 3:19.

V. 7. {If ye endure} That is, patiently, then thereby you may know that God corrects you in mercy, for your good, as a father does his sons: or, if you be chastened, which may seem to be the scope of the place, by that which follows, verse 8. 

V. 8. {all} That are sons, verse 7. 

V. 9. {Furthermore} Or, what? Seeing we have had the fathers of our bodies chastisers, and have reverenced them, how much rather ought we to be, etc.

{flesh} That is, bodies (Rom. 2:28; 1 Cor. 5:5; Eph. 6:5; 1 Pet. 4:6). 

{spirits} Souls (Num. 16:22 and 27:16; Eccl. 12:9; Isa. 57:16; Zech. 12:1; 2 Cor. 7:1; 1 Pet. 4:6). God is more especially styled the Father of our spirits, because our souls are immediately created by him. 

{live} The life of grace here, verse 10, and the life of glory hereafter (Acts 14:21) – affliction fitting and preparing for both. 

V. 10. {few days} For a short time; that is, in the days or time of our childhood. 

{pleasure} Or, as it seemed good to them; or, judgment, which often is corrupt, whereby many times they do more hurt than good. 

{be partakers} Or, partake. 

{holiness} See verse 9. 

V. 11. {chastening} Greek παιδεία; which word does properly signify that which is used for the correction and amendment of children. 

{seemeth} Or, is. See chap. 4:1.

{joyous} Gr. of joy, 1 Pet. 1:6.

{grievous} Gr. of griefs.

{yieldeth} By training, disciplining, and fitting a man to a holy life, which brings peace of conscience, passing all understanding, Ps. 119:67, 71.

V. 12. {lift} Isa. 35:3; Job 4:43: Take heart and courage, faint not, or give not over, because of the sharpness of your afflictions: or, maybe here, as verse 4, the apostle alludes to those combats of the heathen, wherein it was a token of yielding, when a man hung down his hands: or, to those who run in a race, following the former similitude, verse 1. Or, maybe to both; lift up your hands to fight, and your feet to run. 

V. 13. {straight} Or, even. That is, walk seemly, or keep a right course (Prov. 4:26, 27).

V. 14. {Follow peace} Rom. 12:18; Ps. 34:14.

{holiness} 2 Cor. 7:1.

{see the Lord} Matt. 5:8.

V. 15. {lest} Chap. 6:4 and 10:26.

{fail} Or, fall from; or, come short: see chap. 4:1; Rom. 3:23.

{grace} That is, free favor and mercy of God, offered in the gospel, 2 Cor. 6:1; Tit. 2:11; or the doctrine of grace in the gospel. 

{root} Understand thereby either a corrupt and evil heart, which will send forth the bitter fruits of sin, chap. 3:12. Or, any apostatizing or backsliding person, who by his example may trouble and cause many to fall, Deut. 29:18.

{defiled} 1 Cor. 5:6; Gal. 5:9.

V. 16. {profane} That is, impure person, or rather a despiser of, or trampler upon holy things; as upon Christ, and those benefits which are offered through him, chap. 10:29.

{as Esau} Who in despising his birthright, which he sold at so low a rate, became a type of such, who despised Christ, of whom the first-born were a type. 

{who} Gen. 25:33. 

{one morsel} Or, one meal’s meat. 

{sold} Or, gave away.

{birth-right} Or, the right and privilege of his being first-born.

V. 17. {when} Gen. 27:38.

{place of repentance} Or, way to change his mind. 

V. 18. {For ye} The apostle further presses on the Hebrews the exhortation begun in verse 12 from the excellency of their condition who are under the gospel, or New Covenant, above others who were under the law or Old Covenant. Those ordinances in giving and receiving the law, being so terrible, so that the people could not bear that which commanded, showed the nature and use of the law, viz. that it was killing letter, working wrath, Rom. 4:15, contrary to the gospel given upon mount Zion. The same argument or motive, in substance S. Paul had used, Rom. 5:18. 

{the mount} Ex. 19:12, 18, 19. That is, Sinai, whereon the law was given. 

{burned} By this terrible manner of giving the law, we are given to understand the slavish, servile, and tearful condition of those who were under it. 

V. 19. {voice} Understand thereby, either that terrible manner, wherewith the law was given; or the law itself, the rigor whereof, they were not able to bear. See Ex. 20:18, 19; Rom. 8:3.

{intreated} Ex. 20:19; Deut. 5:5 and 18:16.

V. 20. {And if so} Ex. 19:13.

V. 21. {Moses said} Some conceive that this may be gathered from Ex. 19:14. Others, that the apostle had it either by tradition, as those names of Jannes and Jambres (2 Tim. 3:8), and the prophecy of Enoch (Jude 1:14), or else by divine revelation, as Moses had the history of the creation, and of other things, before his own time. 

V. 23. {mount Sion} Gal. 4:26. That is, to the church under the gospel, whereof Mount Zion was a type (Ps. 14:7 and 50:20; Isa. 2:3); and where the gospel was first proclaimed without that terror wherewith the law was delivered (Isa. 2:3).

{unto the city of the living God, the heavenly Jerusalem} Or, unto the heavenly Jerusalem, which is the city, etc.

{heavenly} So called, first, because it comes from heaven, through God’s effectual calling, Rev. 3:12 and 21:2, 10. Secondly, because it shall ascend unto heaven, Col. 3:4.

{angels} Who are both a part of the church generally considered, and also guardians and ministers thereof, chap. 1:14; Ps. 34:7.

V. 23. {To the general} Some understand this clause by way of explication or amplification, as if the apostle hereby intended further to explain and amplify the last clause of the former verse: but more probably hereby we are to understand the church of the elect styled the first-born, because of those special prerogatives which they enjoyed above those who are only outwardly called, and only make an outward profession of the gospel: even as the first-born under the law had some special prerogatives. 

{written in heaven} Or, enrolled, Luke 10:20.

{judge of all} Rom. 2:6, 16 and 14:10.

{just men} The elect here on earth may be said to be gathered to those departed, because they make but one church, whereof one part is on earth, the other in heaven. 

{made perfect} That is, according to their souls, not bodies. 

V. 24. {mediator} Chap. 8:6 and 9:15.

{covenant} Or, testament.

{the blood of} 1 Pet. 1:2. That is, the blood of Jesus Christ sprinkled, as the word of hearing is the word heard (chap. 4:2). See 1 Pet. 1:2. And this is added because Christ by his blood confirmed the New Covenant, etc.

{better} Christ’s blood cries for mercy and pardon, whereas Abel’s cried for vengeance, Gen. 4:10.

V. 25. {See that} Chap. 2:2 and 10:28.

{him that spake on earth} Or, from the earth; that is, Moses. 

{from heaven} That is, Christ, who came from heaven, John 3:13.

V. 26. {then shook} At the giving of the law, Ex. 19:18.

{Yet once} Hag. 2:6, 7. The Hebrew particle signifies both once and a little while, and the place of the prophet may be understood of both; yet the apostle makes use only of the first, in the next verse, because that only was to his purpose. 

{shake} Which was fulfilled in those prodigies and signs which appeared upon the earth, and in the heavens, before, and at our Savior’s coming in the flesh, to proclaim and confirm the gospel. Some understand it of Christ’s second coming, that is, to judgment, whereof Saint Peter speaks, 2 Pet. 3:10; but it is plain, that the prophet speaks of shaking the earth and the heavens which should be while the second temple stood; for it is said, that the desire of all nations, that is, the Messiah, should come and fill the second temple with glory: see Hag. 2:6, 7.

V. 27. {once} From this word [once] the apostle infers the removing of the law, or Old Covenant, given by Moses, and the immutability and unchangeableness of the gospel, or New Covenant. 

{are shaken} Or, may be shaken.

V. 28. {kingdom} That is, the gospel, often called the kingdom of God. See Matt. 13:11, 24, 31; Mark 1:15 and 15:13; Rom. 14:17.

{moved} That is, altered or changed, Luke 1:33.

{let us have grace} Or, let us hold fast.

{grace} See verse 15.

V. 29. {our God is a consuming fire} Chap. 10:31; Deut. 4:24 and 9:3; Ps. 50:3.

CHAPTER 13

Verse 1. {Brotherly} Rom. 12:10; Eph. 4:2; 2 Pet. 1:7. The apostle speaks not of that love which should be between natural brethren and kinsfolk, though this is required, but of that which should be between those who profess themselves to be brethren through faith in Christ, chap. 2:11; Col. 1:2.

{continue} Firmly, and steadfastly. 

V. 2. {Be not forgetful} Rom. 12:13; 1 Pet. 4:9.

{some have entertained angels} Gen. 18:3 and 19:2.

V. 3. {Remember them} 2 Cor. 11:29.

{suffer adversity} Or, evil entreated. Or suppose yourselves to be the same, who are afflicted.

{in the body} That is, as members of the same body, 1 Cor. 12:25, etc. Or, as being yet living, and so subject to the same afflictions. 

V. 4. {and the bed} That is, with the bed, or so that the bed be undefiled, as the words following imply. 

{adulteress} Mal. 3:5.

{judge} That is, punish (Gen. 15:14; 1 Sam. 2:25; 2 Chron. 20:12). Even if the magistrate is negligent in punishing them, yet God will judge them. And God will judge them in sundry kinds of ways, i.e., in this life: (1) His judgments upon their souls, which are translated from God unto the devil: wine and adultery take away the heart (Hos. 4:11). (2) Upon their bodies, filling them with loathsome diseases. (3) Upon their goods. The sin of adultery has brought many a rich man to beggary (Prov. 29:3); the prodigal child quickly wasted his goods on harlots. (4) On their good names: they are odious unto all men. 

V. 5. {covetousness} Luke 12:15; Col. 3:5.

{content} Luke 3:14; 1 Tim. 1:6, 8.

{I will never} Deut. 31:8; John 1:5; 1 Kings 8:57; Gen. 28:15. Which promise was made unto Joshua: and hence it appears, that particular promises may be generally applied, when the thing promised appertains [belongs] unto all. See Rom. 15:4.

V. 6. {The Lord is} Ps. 56:4, 11 and 118:6.

V. 7. {have the rule} Or, are the guides. Verses 17, 24.

{faith} That is, cleave steadfastly unto that faith, which they professed. 

{follow} Chap. 6:12; Phil. 3:17.

{considering} Or, often considering. How patiently they suffered in defense thereof. 

{end} See James 5:11.

V. 8. {Jesus Christ is the same} Rev. 1:8; Phil. 1:12, etc.; Ps. 102:17. Same, that is, unchangeable in his essence, promises and doctrine. 

V. 9. {carried} That is, as the waves of the sea, or as the clouds of the air are now this way, now that, by the winds, Eph. 4:14; Jude 1:12; but be constant in that faith which you have received, Col. 2:7.

{divers} Sometimes with this, sometimes with that doctrine. 

{strange} Different and disagreeing unto that faith which you once received, Judge 1:3.

{grace} That is, either with the doctrine of grace, or else with those graces which are wrought in the soul by the preaching of the word or doctrine of grace: as faith, love, etc.

{meats} Rom. 14:17. That is, with a legal observance, or choice of meats: whereby we may understand by a synecdoche all the legal ceremonies. 

{walk} That is, who addict, or tie themselves unto it. Or, who superstitiously use them. 

V. 10. {altar} Understand hereby Christ’s divine nature, whereby his flesh or human nature was sanctified and qualified, to be a sufficient sacrifice to make atonement for the sins of the whole world; and this was typified by the legal altar which sanctified the gifts that were offered upon it (Matt. 23:19). Or Christ may be called our altar, because we must offer up our prayers and thanksgivings unto God by him. See verse 15; Rev. 6:9 and 8:3. Or, understand by altar, the sacrifice offered upon it; that is, the flesh or human nature of Christ, which is the true food of the soul (John 6).

{eat} That is, to be partakers of. See 1 Cor. 10:16-18.

{serve} Which still stubbornly observe the Levitical ceremonies. Such cut themselves off from the communion of Christ, Gal. 5:3.

V. 11. {For} Here is a reason given of that which went before in verse 10, and it stands thus: even as those who served the tabernacle, might not eat of those beasts, which were burnt without [outside] the camp or tents: so those who now cleave to the tabernacle, cannot be partakers of Christ. This is further illustrated in verse 13, where the apostle shows that those beasts were a type of Christ, and the place of their burning, a type of the place of Christ’s suffering.

{the bodies of those beasts} See Lev. 4:11, 12 and 6:30 and 16:27.

{sanctuary} Viz. into the holy of holiest, on the day of atonement, Lev. 23:17.

{without the camp} Gr. tent. And after that they were seated in Canaan, and the temple was in Jerusalem, they carried them out of the city. The camp, during their pilgrimage, being a type or pattern of Jerusalem.

V. 12. {Wherefore} See verse 11.

{sanctified the people with his own blood} 1 John 1:7; Rev. 1:5.

V. 13. {Let us} Here is a further accommodation or application of the former type. 

{go forth} Understand the place, either of our forsaking the legal ceremonies, which were administered within the camp, cleaving steadfastly to Christ and his doctrine; or of our forsaking the world in our affections, viz. of our denying ourselves, and taking up Christ’s cross and following him. This last may serve to be implied by the words following. 

{camp} Gr. tent. See verse 11.

{his reproach} See chap. 11:26; 2 Cor. 1:5; Col. 1:24.

V. 14. {For here we have no continuing city} See chap. 11:16; Mic. 2:10; Heb. 11:10.

V. 15. {By him} See verse 10; Eph. 5:20; 1 Pet. 2:5.

{the fruit of our lips} Hos. 14:2.

{giving thanks to} Gr. confessing to.

V. 16. {with such sacrifices} Matt. 25:34; Phil. 4:18.

{well pleased} Through Christ. See verse 10.

V. 17. {Obey them} 1 Thess. 5:12.

{have the rule over you} Or, guide. Or, your leaders. See verse 7.

V. 18. {conscience} Acts 24:16.

V. 20. {Now the God of peace} With this prayer, the apostle, according to his custom, concludes this epistle, and calls God, a God of peace; as also Rom. 15:33 and 16:20; 2 Cor. 13:11; and that in respect of the gospel of peace, whereby there is proclaimed peace betwixt [between] God and man, and the same also really communicated unto us, Rom. 5:1.

{great shepherd} So called, not only because he delivered his sheep in an extraordinary manner; but also because he is the Shepherd of all other shepherds, John 10:11; 1 Pet. 5:4.

{through the blood} Gr. in; i.e., whereby the new, and consequently, the everlasting covenant is confirmed and established, chap. 9:12.

{everlasting covenant} Which shall never be altered, as the former was, and consequently, whose virtue and power abides forever. 

V. 21. {make you perfect} Or, prepare and fit you for every good work, i.e., accomplish that in you, which as yet may be wanting; as the Greek word καταρτίσαι implies properly. 

{through Jesus Christ} It may have relation either working, or to well-pleasing. See verse 10.

{working in you} Greek: making in you, viz. by his Holy Spirit (Phil. 2:13).

{to whom be glory} Namely: to Christ Jesus. This phrase is never attributed in the word of God, but unto the true everlasting God. 

V. 22. {suffer the word} The apostle speaks this to qualify the seeming boldness of some exhortations sprinkled here and there in this epistle, especially in the sixth and tenth chapters. 

V. 23. Hence it is certain, that the subscription of this epistle is suppositious, because what need should there be of certifying that Timothy was set at liberty, if so be that this epistle was sent by him? 

{written from Italy} Doubtless this subscription was added by some ignorant person, because we find it expressly said that Timothy was not yet come unto him, verse 23.