Read Scripture In A Year: December 2

Passage 1: Job 1-2

(Job 1:1) There was a man in the lande of Vz called Iob, and this man was an vpright and iust man, one that feared God, and eschewed euill.

(Notes Reference) There was a man in the land of (a) Uz, whose name [was] Job; and that man was perfect and (b) upright, and (c) one that feared God, and eschewed evil.

The Argument - In this history the example of patience is set before our eyes. This holy man Job was not only extremely afflicted in outward things and in his body, but also in his mind and conscience, by the sharp temptation of his wife and friends: who by their vehement words and subtle disputations brought him almost to despair. They set forth God as a sincere judge, and mortal enemy to him who had cast him off, therefore in vain he should seek him for help. These friends came to him under pretence of consolation, and yet they tormented him more than all his afflictions did. Even so, he constantly resisted them, and eventually succeeded. In this story we must note that Job maintains a good cause, but handles it badly. His adversaries have an evil matter, but they defend it craftily. Job held that God did not always punish men according to their sins, but that he had secret judgments, of which man knew not the cause, and therefore man could not reason against God in it, but he should be convicted. Moreover, he was assured that God had not rejected him, yet through his great torments and afflictions he speaks many inconveniences and shows himself as a desperate man in many things, and as one that would resist God, and this is his good cause which he handles well. Again the adversaries maintain with many good arguments that God punishes continually according to the trespass, grounding on God's providence, his justice and man's sins, yet their intention is evil; for they labour to bring Job into despair, and so they maintain an evil cause. Ezekiel commends Job as a just man, (Eze 14:14) and James sets out his patience for an example, (Jam 5:11).

(a) That is, of the country of Idumea, (Lam 4:21), or bordering on it: for the land was called by the name of Uz, the son of Dishan, the son of Seir (Gen 36:28).

(b) Since he was a Gentile and not a Jew and yet is pronounced upright and without hypocrisy, it declares that among the heathen God revealed himself.

(Job 1:2) And he had seue sonnes, and three daughters.

(Job 1:3) His substance also was seuen thousande sheepe, and three thousand camels, and fiue hundreth yoke of oxen, and fiue hundreth shee asses, and his family was very great, so that this man was the greatest of all the men of the East.

(Notes Reference) His (d) substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of (e) the east.

(d) His children and riches are declared, to commend his virtue in his prosperity and his patience and constancy when God took them from him.

(e) Meaning, the Arabians, Chaldeans, Idumeans etc.

(Job 1:4) And his sonnes went and banketted in their houses, euery one his day, and sent, and called their three sisters to eate and to drinke with them.

(Job 1:5) And when the dayes of their banketting were gone about, Iob sent, and sanctified them, and rose vp early in the morning, and offred burnt offrings according to the nomber of them all. For Iob thought, It may be that my sonnes haue sinned, and blasphemed God in their hearts: thus did Iob euery day.

(Notes Reference) And it was so, when the days of [their] feasting were gone about, that Job sent and (f) sanctified them, and rose up early in the morning, and (g) offered burnt offerings [according] to the number of them all: for Job said, It may be that my sons have sinned, and (h) cursed God in their hearts. Thus did Job (i) continually.

(f) That is, commanded them to be sanctified: meaning, that they should consider the faults that they had committed, and reconcile themselves for the same.

(g) That is, he offered for each of his children an offering of reconciliation, which declared his religion toward God, and the care that he had for his children.

(h) In Hebrew it is, "blessed God", which is sometimes taken for blaspheming and cursing, as it is here and in (1Ki 21:10, 1Ki 21:13).

(i) While the feast lasted.

(Job 1:6) Nowe on a day when the children of God came and stoode before the Lord, Satan came also among them.

(Notes Reference) Now there was a day when the (k) sons of God came to present themselves (l) before the LORD, and Satan (m) came also among them.

(k) Meaning the angels, who are called the sons of God because they are willing to execute his will.

(l) Because our infirmity cannot comprehend God in his majesty, he is set forth to us as a King, that our capacity may be able to understand that which is spoken of him.

(m) This declares that although Satan is an adversary to God, yet he is compelled to obey him, and do him all homage, without whose permission and appointment he can do nothing.

(Job 1:7) Then the Lord sayde vnto Satan, Whence commest thou? And Satan answered the Lord, saying, From compassing the earth to and from, and from walking in it.

(Notes Reference) And the LORD said unto Satan, Whence (n) comest thou? Then Satan answered the LORD, and said, (o) From going to and fro in the earth, and from walking up and down in it.

(n) This question is asked for our infirmity: for God knew where he had come from.

(o) In this is described the nature of Satan, which is always seeking his prey, (1Pe 5:8).

(Job 1:8) And the Lord saide vnto Satan, Hast thou not considered my seruant Iob, how none is like him in the earth? an vpright and iust man, one that feareth God, and escheweth euill?

(Job 1:9) Then Satan answered the Lord, and sayde, Doeth Iob feare God for nought?

(Notes Reference) Then Satan answered the LORD, and said, Doth Job fear God for (p) nought?

(p) He fears you not for your own sake, but for the blessing that he received from you.

(Job 1:10) Hast thou not made an hedge about him and about his house, and about all that he hath on euery side? thou hast blessed the worke of his hands, and his substance is increased in the land.

(Notes Reference) Hast not thou made (q) an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land.

(q) Meaning, the grace of God, which served Job as a rampart against all temptations.

(Job 1:11) But stretch out now thine hand and touch all that he hath, to see if he will not blaspheme thee to thy face.

(Notes Reference) But put forth thine hand now, and (r) touch all that he hath, and he will curse thee to (s) thy face.

(r) This signifies that Satan is not able to touch us, but it is God that must do it.

(s) Satan notes the vice to which men are commonly subjected, that is, to hide their rebellion and to be content with God in the time of prosperity which view is disclosed in the time of their adversity.

(Job 1:12) Then the Lord sayde vnto Satan, Lo, all that he hath is in thine hand: onely vpon himselfe shalt thou not stretch out thine hand. So Satan departed from the presence of the Lord.

(Notes Reference) And the LORD said unto Satan, Behold, all that he hath [is] in (t) thy power; only upon himself put not forth thine hand. So Satan went forth from the (u) presence of the LORD.

(t) God does not give Satan power over man to gratify him, but to declare that he has no power over man, but that which God gives him.

(u) That is, went to execute that which God had permitted him to do for else he can never go out of God's presence.

(Job 1:13) And on a day, when his sonnes and his daughters were eating and drinking wine in their eldest brothers house,

(Job 1:14) There came a messenger vnto Iob, and said, The oxen were plowing, and the asses feeding in their places,

(Job 1:15) And the Shabeans came violently, and tooke them: yea, they haue slayne the seruants with the edge of the sworde: but I onely am escaped alone to tell thee.

(Notes Reference) And the (x) Sabeans fell [upon them], and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee.

(x) That is, the Arabians.

(Job 1:16) And whiles he was yet speaking, another came, and sayde, The fire of God is fallen from the heauen, and hath burnt vp the sheepe and the seruants, and deuoured them: but I onely am escaped alone to tell thee.

(Notes Reference) While he [was] yet speaking, there came also another, and said, The (y) fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee.

(y) Which was also done by the craft of Satan, to tempt Job even more grievously, so he might see that not only men were his enemies, but that God made war against him.

(Job 1:17) And whiles he was yet speaking, another came, and sayd, The Caldeans set on three bands, and fell vpon the camels, and haue taken them, and haue slayne the seruantes with the edge of the sworde: but I onely am escaped alone to tell thee.

(Job 1:18) And whiles he was yet speaking, came an other, and sayd, Thy sonnes, and thy daughters were eating, and drinking wine in their eldest brothers house,

(Notes Reference) While he [was] yet speaking, there came also another, and said, Thy (z) sons and thy daughters [were] eating and drinking wine in their eldest brother's house:

(z) This last plague declares that when one plague is past which seems hard to bear, God can send us another far more grievous, to try his and teach them obedience.

(Job 1:19) And behold, there came a great wind from beyonde the wildernesse, and smote the foure corners of the house, which fel vpon the children, and they are dead, and I onely am escaped alone to tell thee.

(Job 1:20) Then Iob arose, and rent his garment, and shaued his head, and fel downe vpon the ground, and worshipped,

(Notes Reference) Then Job arose, and (a) rent his mantle, and shaved his head, and fell down upon the ground, and worshipped,

(a) Which came not from impatience, but declares that the children of God are not insensible like blocks, but that in their patience they feel affliction and grief of mind: yet they do not rebel against God as the wicked do.

(Job 1:21) And sayd, Naked came I out of my mothers wombe, and naked shall I returne thither: the Lord hath giuen, and the Lord hath taken it: blessed be the Name of the Lord.

(Notes Reference) And said, Naked came I out of my mother's womb, and naked shall I return (b) thither: the LORD gave, and the LORD hath taken away; (c) blessed be the name of the LORD.

(b) That is, into the belly of the earth, which is the mother of all.

(Job 1:22) In all this did not Iob sinne, nor charge God foolishly.

(Notes Reference) In all this Job sinned not, nor charged God (d) foolishly.

(d) But declared that God did all things according to justice and equity.

(Job 2:1) And on a day the children of God came and stood before the Lord, and Satan came also among them, and stoode before the Lord.

(Notes Reference) Again there was a day when the (a) sons of God came to present themselves before the LORD, and (b) Satan came also among them to present himself before the LORD.

(a) That is, the angels, (Job 1:6).

(b) Read (Job 1:6).

(Job 2:2) Then the Lord sayde vnto Satan, Whence commest thou? And Satan answered the Lord, and sayd, From compassing the earth to and from, and from walking in it.

(Job 2:3) And the Lord sayd vnto Satan, Hast thou not considered my seruant Iob, how none is like him in the earth? an vpright and iust man, one that feareth God, and escheweth euill? for yet he continueth in his vprightnesse, although thou mouedst me against him, to destroy him without cause.

(Notes Reference) And the LORD said unto Satan, Hast thou considered my servant Job, that [there is] none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, (c) although thou movedst me against (d) him, to destroy him without cause.

(d) That is, when you had nothing against him, or when you were not able to bring your purpose to pass.

(Job 2:4) And Satan answered the Lord, and sayde, Skin for skin, and all that euer a man hath, will he giue for his life.

(Notes Reference) And Satan answered the LORD, and said, (e) Skin for skin, yea, all that a man hath will he give for his life.

(e) By this he means that a man's own skin is dearer to him than another man's.

(Job 2:5) But stretch now out thine hand, and touch his bones and his flesh, to see if he will not blaspheme thee to thy face.

(Notes Reference) But put forth thine hand now, and touch his (f) bone and his flesh, and he will curse thee to thy face.

(f) Meaning, his own person.

(Job 2:6) Then the Lord said vnto Satan, Lo, he is in thine hand, but saue his life.

(Notes Reference) And the LORD said unto Satan, Behold, he [is] in thine hand; but save (g) his life.

(g) Thus Satan can go no further in punishing than God has limited him.

(Job 2:7) So Satan departed from the presence of the Lord, and smote Iob with sore boyles, from the sole of his foote vnto his crowne.

(Notes Reference) So went Satan forth from the presence of the LORD, and smote Job with sore (h) boils from the sole of his foot unto his crown.

(h) This sore was most vehement, with which God also plagued the Egyptians, (Exo 9:9) and threatened to punish rebellious people, (Deu 28:27) so that this temptation was most grievous: for if Job had measured God's favour by the vehemency of his disease, he might have thought that God had cast him off.

(Job 2:8) And he tooke a potsharde to scrape him, and he sate downe among the ashes.

(Notes Reference) And he took him a (i) potsherd to scrape himself withal; and he sat down among the ashes.

(i) As destitute of all other help and means and wonderfully afflicted with the sorrow of his disease.

(Job 2:9) Then said his wife vnto him, Doest thou continue yet in thine vprightnes? Blaspheme God, and dye.

(Notes Reference) Then said his (k) wife unto him, Dost thou (l) still retain thine integrity? (m) curse God, and die.

(k) Satan uses the same instrument against Job, as he did against Adam.

(l) Meaning, what do you gain from serving God, seeing he thus plagues you, as though he were your enemy? This is the most grievous temptation for the faithful, when their faith is assailed, and when Satan goes about to persuade them that they trust in God in vain.

(m) For death was appointed to the blasphemer and so she meant that he would quickly be rid of his pain.

(Job 2:10) But he said vnto her, Thou speakest like a foolish woman: what? shall we receiue good at the hande of God, and not receiue euill? In all this did not Iob sinne with his lippes.

(Notes Reference) But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not (n) receive evil? In all this did not Job sin with his (o) lips.

(n) That is, to be patient in adversity as we rejoice when he sends prosperity, and so to acknowledge him to be both merciful and just.

(o) He so bridled his desires that his tongue through impatience did not murmur against God.

(Job 2:11) Nowe when Iobs three friends heard of all this euill that was come vpon him, they came euery one from his owne place, to wit, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they were agreed together to come to lament with him, and to comfort him.

(Notes Reference) Now when Job's three (p) friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.

(p) Who were men of authority, wise and learned, and as the Septuagint writes, kings, and came to comfort him, but when they saw how he was visited, they conceived an evil opinion of him, as though he was a hypocrite and so justly plagued by God for his sins.

(Job 2:12) So when they lift vp their eyes a farre off, they knewe him not: therefore they lift vp their voyces and wept, and euery one of them rent his garment, and sprinkled dust vpon their heads toward the heauen.

(Notes Reference) And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled (q) dust upon their heads toward heaven.

(q) This was also a ceremony which they used in those countries as the renting of their clothes in sign of sorrow etc.

(Job 2:13) So they sate by him vpon the ground seuen dayes, and seuen nights, and none spake a worde vnto him: for they sawe, that the griefe was very great.

(Notes Reference) So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that [his] grief was very (r) great.

(r) And therefore thought that he would not have listened to their counsel.

Passage 2: Jonah 2-3

(Jon 2:1) Then Ionah prayed vnto the Lord his God out of the fishes belly,

(Notes Reference) Then Jonah prayed unto the LORD his God (a) out of the fish's belly,

(a) Being now swallowed up by death, and seeing no remedy to escape, his faith broke out to the Lord, knowing that out of this very hell he was able to deliver him.

(Jon 2:2) And said, I cryed in mine affliction vnto the Lord, and he heard me: out of the bellie of hell cryed I, and thou heardest my voyce.

(Notes Reference) And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly (b) of hell cried I, [and] thou heardest my voice.

(b) For he was now in the fishes belly as in a grave or place of darkness.

(Jon 2:3) For thou haddest cast me into the bottome in the middes of the sea, and the floods compassed me about: all thy surges, and all thy waues passed ouer me.

(Jon 2:4) Then I saide, I am cast away out of thy sight: yet will I looke againe towarde thine holy Temple.

(Notes Reference) Then I said, I am (c) cast out of thy sight; yet I will look again toward thy holy temple.

(c) This declared what his prayer was, and how he laboured between hope and despair, considering the neglect of his vocation, and God's judgments for it: but yet in the end faith gained the victory.

(Jon 2:5) The waters compassed me about vnto the soule: the depth closed me rounde about, and the weedes were wrapt about mine head.

(Jon 2:6) I went downe to the bottome of the moutaines: the earth with her barres was about me for euer, yet hast thou brought vp my life from the pit, O Lord my God.

(Notes Reference) I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my (d) life from corruption, O LORD my God.

(d) You have delivered me from the belly of the fish and all these dangers, as it were raising me from death to life.

(Jon 2:7) When my soule fainted within me, I remembred the Lord: and my prayer came vnto thee, into thine holy Temple.

(Jon 2:8) They that waite vpon lying vanities, forsake their owne mercie.

(Notes Reference) They that observe lying (e) vanities forsake their own (f) mercy.

(e) Those that depend upon anything except on God alone.

(f) They refuse their own felicity, and that goodness which they would otherwise receive from God.

(Jon 2:9) But I will sacrifice vnto thee with the voice of thankesgiuing, and will pay that that I haue vowed: saluation is of the Lord.

(Jon 2:10) And the Lord spake vnto the fish, and it cast out Ionah vpon the dry lande.

(Jon 3:1) And the worde of the Lord came vnto Ionah the seconde time, saying,

(Notes Reference) And the word of the LORD came unto (a) Jonah the second time, saying,

(a) This is a great declaration of God's mercy, that he receives him again, and sends him forth as his Prophet, who had before shown such great weakness.

(Jon 3:2) Arise, goe vnto Nineueh that great citie, and preach vnto it the preaching, which I bid thee.

(Jon 3:3) So Ionah arose and went to Nineueh according to ye word of the Lord: now Nineueh was a great and excellent citie of three dayes iourney.

(Notes Reference) So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding (b) great city of three days' journey.

(b) See Jon 1:2

(Jon 3:4) And Ionah began to enter into the citie a dayes iourney, and he cryed, and said, Yet fourtie dayes, and Nineueh shalbe ouerthrowen.

(Notes Reference) And Jonah began to enter into the city a day's (c) journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.

(Jon 3:5) So the people of Nineueh beleeued God, and proclaimed a fast, and put on sackcloth from ye greatest of the euen to the least of them.

(Notes Reference) So the people of Nineveh (d) believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.

(d) For he declared that he was a Prophet sent to them from God, to make known his judgments against them.

(Jon 3:6) For worde came vnto the King of Nineueh, and he rose from his throne, and he layed his robe from him, and couered him with sackecloth, and sate in ashes.

(Jon 3:7) And he proclaimed and said through Nineueh, (by the counsell of ye king and his nobles) saying, Let neither man, nor beast, bullock nor sheep taste any thing, neither feed nor drinke water.

(Notes Reference) And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor (e) beast, herd nor flock, taste any thing: let them not feed, nor drink water:

(e) Not that the dumb beasts had sinned or could repent, but that by their example man might be astonished, considering that for his sin the anger of God hung over all creatures.

(Jon 3:8) But let man and beast put on sackecloth, and crie mightily vnto God: yea, let euery man turne from his euill way, and from the wickednesse that is in their handes.

(Notes Reference) But let man and beast be covered with sackcloth, and (f) cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that [is] in their hands.

(f) He exhorted that the men should earnestly call to God for mercy.

(Jon 3:9) Who can tell if God will turne, and repent and turne away from his fierce wrath, that we perish not?

(Notes Reference) (g) Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?

(g) For partly from the threatening of the prophet, and partly from his own conscience, he doubted whether God would show them mercy.

(Jon 3:10) And God sawe their workes that they turned from their euill wayes: and God repented of the euill that he had said that he woulde doe vnto them, and he did it not.

(Notes Reference) And God saw their (h) works, that they turned from their evil way; and (i) God repented of the evil, that he had said that he would do unto them; and he did [it] not.

(h) That is, the fruits of their repentance, which proceeded from faith, which God had planted by the ministry of his Prophet.

(i) See Jer 18:8

Passage 3: Hebrews 8-9

(Heb 8:1) Nowe of the things which we haue spoken, this is the summe, that wee haue such an hie Priest, that sitteth at the right hand of the throne of the Maiestie in heauens,

(Notes Reference) Now (1) of the things which we have spoken [this is] the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;

(1) He briefly repeats that to which all these things are to be referred, that is, that we have another High Priest than those Levitical high priests, even such a one as sits at the right hand of the Most High God in heaven.

(Heb 8:2) And is a minister of the Sanctuarie, and of that true Tabernacle which the Lord pight, and not man.

(Notes Reference) (2) A minister of the (a) sanctuary, (3) and of the (b) true tabernacle, which the Lord pitched, and not man.

(2) They of Levi were high priests in an earthly sanctuary, but Christ is in the heavenly.

(a) Of heaven. (3) They of Levi exercised their priesthood in a frail tabernacle, but Christ bears about with him another tabernacle, that is, his body, which God himself made everlasting, as shall later be declared in (Heb 9:11).

(b) Of his body.

(Heb 8:3) For euery high Priest is ordeined to offer both giftes and sacrifices: wherefore it was of necessitie, that this man shoulde haue somewhat also to offer.

(Notes Reference) (4) For every high priest is ordained to offer gifts and sacrifices: wherefore [it is] of necessity that this man have somewhat also to offer.

(4) He brings a reason why it must be that Christ should have a body (which he calls a tabernacle which the Lord built, and not man) that is, that he might have that to offer: for otherwise he could not be an High Priest. The body is both the tabernacle and the sacrifice.

(Heb 8:4) For he were not a Priest, if he were on the earth, seeing there are Priestes that according to the Lawe offer giftes,

(Notes Reference) (5) For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:

(5) He gives a reason why he said that our High Priest is in the heavenly sanctuary, and not in the earthly: because, says he, if he were now on the earth, he could not minister in the earthly sanctuary, seeing there are still Levitical priests who are appointed for him, that is to say, to be patterns of that perfect example. To what purpose should the patterns serve, when the true and original example is present?

(Heb 8:5) Who serue vnto the paterne and shadowe of heauenly things, as Moses was warned by God, whe he was about to finish the Tabernacle. See, saide hee, that thou make all thinges according to the paterne, shewed to thee in the mount.

(Heb 8:6) But nowe our hie Priest hath obteined a more excellent office, in as much as he is the Mediatour of a better Testament, which is established vpon better promises.

(Notes Reference) (6) But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

(6) He enters into the comparison of the old and transitory Testament or covenant, being but for a time, of which the Levitical priests were mediators, with the new, the everlasting Mediator of which is Christ, to show that this is not only better than that in all respects, but also that that was made void by this.

(Heb 8:7) For if that first Testament had bene vnblameable, no place should haue bene sought for the second.

(Notes Reference) (7) For if that first [covenant] had been faultless, then should no place have been sought for the second.

(7) He proves by the testimony of Jeremiah that there is a second Testament or covenant, and therefore that the first was not perfect.

(Heb 8:8) For in rebuking them he saith, Beholde, the dayes will come, saith the Lord, when I shall make with the house of Israel, and with the house of Iuda a newe Testament:

(Notes Reference) For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the (c) house of Israel and with the house of Judah:

(c) He calls it a house, as it were one family of the whole kingdom: for while the kingdom of David was divided into two sections, the Prophet would have us understand that through the new Testament they shall be joined together again in one.

(Heb 8:9) Not like the Testament that I made with their fathers, in the day that I tooke them by the hand, to leade them out of the land of Egypt: for they continued not in my Testament, and I regarded them not, saith the Lord.

(Heb 8:10) For this is the Testament that I will make with the house of Israel, After those dayes, saith the Lord, I will put my Lawes in their minde, and in their heart I will write them, and I wil be their God, and they shalbe my people,

(Heb 8:11) And they shall not teache euery man his neighbour and euery man his brother, saying, Know the Lord: for all shall knowe me, from the least of them to the greatest of them.

(Heb 8:12) For I will bee mercifull to their vnrighteousnes, and I wil remember their sinnes and their iniquities no more.

(Heb 8:13) In that he saith a new Testament, he hath abrogate the olde: nowe that which is disanulled and waxed olde, is ready to vanish away.

(Notes Reference) (8) In that he saith, A new [covenant], he hath made the first old. Now that which decayeth and waxeth old [is] ready to vanish away.

(8) The conclusion: Therefore by the later and the new, the first and old is taken away, for it could not be called new, if it did not differ from the old. Again, that same is at length taken away, which is subject to corruption, and therefore imperfect.

(Heb 9:1) Then the first Testament had also ordinances of religion, and a worldly Sanctuarie.

(Notes Reference) Then verily (1) the first [covenant] had also ordinances of divine service, and a (a) worldly sanctuary.

(1) A division of the first tabernacle which he calls worldly, that is to say, transitory, and earthly, into two parts, that is, into the holy places, and the Holiest of all.

(a) An earthy and a fleeting.

(Heb 9:2) For the first Tabernacle was made, wherein was the candlesticke, and the table, and the shewebread, which Tabernacle is called the Holy places.

(Heb 9:3) And after the seconde vaile was the Tabernacle, which is called the Holiest of all,

(Notes Reference) And after (b) the second veil, the tabernacle which is called the (c) Holiest of all;

(b) He calls it the second veil, not because there were two veils, but because it was behind the sanctuary or the first tabernacle.

(Heb 9:4) Which had the golden censer, and the Arke of the Testament ouerlayde rounde about with golde, wherein the golden pot, which had Manna, was, and Aarons rod that had budded, and the tables of the Testament.

(Heb 9:5) And ouer the Arke were the glorious Cherubims, shadowing the mercie seat: of which things we will not nowe speake particularly.

(Notes Reference) And over it the cherubims of glory shadowing the (d) mercyseat; of which we cannot now speak particularly.

(d) The Hebrews call the cover of the ark of the covenant the mercy seat, which both the Greeks and we do also.

(Heb 9:6) Nowe when these things were thus ordeined, the Priestes went alwayes into the first Tabernacle, and accomplished the seruice.

(Notes Reference) (2) Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service [of God].

(2) Now he comes to the sacrifices which he divides into those daily sacrifices and that yearly and solemn sacrifice with which the high priest only but once every year entering into the Holiest of all with blood, offered for himself and the people.

(Heb 9:7) But into the second went the hie Priest alone, once euery yere, not without blood which hee offered for himselfe, and for the ignorances of the people.

(Notes Reference) But into the second [went] the high priest alone once every year, not without blood, which he offered for himself, and [for] the (e) errors of the people:

(e) For the sins, see (Heb 5:2).

(Heb 9:8) Whereby the holy Ghost this signified, that the way into ye Holiest of all was not yet opened, while as yet the first tabernacle was standing,

(Notes Reference) (3) The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

(3) Of that yearly rite and the ceremony, he gathers that the way into heaven was not opened by such sacrifices, which was shadowed by the Holiest of all. For why did only the high priest enter in, excluding all others, to offer sacrifices there both for himself and for others, and after, shut the Holiest of all again?

(Heb 9:9) Which was a figure for that present time, wherein were offred gifts and sacrifices that could not make holy, concerning the conscience, him that did the seruice,

(Notes Reference) (4) Which [was] a figure (f) for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

(4) An objection: If the way to heaven was not opened by those sacrifices (that is to say, if the worshippers were not purged by them) why then were those ceremonies used? That is, that men might be called back to that spiritual example, that is to say, to Christ who would correct all those things at his coming.

(f) For that time that that figure had to last.

(Heb 9:10) Which only stood in meates and drinkes, and diuers washings, and carnal rites, which were inioyned, vntill the time of reformation.

(Notes Reference) (5) [Which stood] only in meats and drinks, and divers washings, and carnal ordinances, (g) imposed [on them] until the time of reformation.

(5) Another reason why they could not clear the conscience of the worshipper is because they were outward and carnal or material things.

(g) For they were as you would say, a burden, from which Christ delivered us.

(Heb 9:11) But Christ being come an high Priest of good things to come, by a greater and a more perfect Tabernacle, not made with handes, that is, not of this building,

(Notes Reference) (6) But Christ being come an high priest of good things to come, (7) by a (h) greater and more perfect tabernacle, not made with hands, that is to say, not of this building;

(6) Now he enters into the declaration of the types, and first of all comparing the Levitical high priest with Christ, (that is to say, the figure with the thing itself) he attributes to Christ the administration of good things to come, that is, everlasting, which those carnal things had respect to. (7) Another comparison of the first corrupt tabernacle with the latter, (that is to say, with the human nature of Christ) which is the true incorruptible temple of God, into which the Son of God entered, as the Levitical high priests into the other which was frail and transitory.

(h) By a more excellent and better.

(Heb 9:12) Neither by the blood of goates and calues: but by his owne blood entred he in once vnto the holy place, and obteined eternall redemption for vs.

(Notes Reference) (8) Neither by the blood of (i) goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption [for us].

(8) Another comparison of the blood of the sacrifices with Christ, the Levitical high priests entering by their holy places into the sanctuary, offered corruptible blood for one year only: but Christ entering into that holy body of his, entered by it into heaven itself, offering his own most pure blood for an everlasting redemption: for Christ is both the High Priest, Tabernacle, Sacrifices and Offerings themselves, indeed all those both truly and for ever.

(i) For in this yearly sacrifice of reconciliation, there were two kinds of sacrifices, the one a goat, the other a heifer, or calf.

(Heb 9:13) For if the blood of bulles and of goates, and the ashes of an heifer, sprinkling them that are vncleane, sanctifieth as touching the purifying of the flesh,

(Notes Reference) (9) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the (k) purifying of the flesh:

(9) If the outward sprinkling of blood and ashes of beasts was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present which in times past was shadowed by those external sacraments do it? That is to say, his blood, which is man's blood and also the blood of the Son of God, and therefore has an everlasting power of purifying and cleansing.

(k) He considers the signs separately, being separate from the thing itself.

(Heb 9:14) How much more shall the blood of Christ which through the eternall Spirit offered himselfe without fault to God, purge your conscience from dead workes, to serue the liuing God?

(Notes Reference) How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from (l) dead works to serve the living God?

(l) From sins which proceed from death, and bring forth nothing but death.

(Heb 9:15) And for this cause is he the Mediatour of the newe Testament, that through death which was for the redemption of the transgressions that were in the former Testament, they which were called, might receiue the promise of eternall inheritance.

(Notes Reference) (10) And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions [that were] under the first testament, they which are called might receive the promise of eternal inheritance.

(10) The conclusion of the former argument: therefore seeing the blood of beasts did not purge sins, the new Testament which was promised before, to which those outward things had respect, is now indeed established by the power by which all transgressions might be taken away, and heaven indeed opened to us. It follows that Christ shed his blood also for the fathers, for he was foreshadowed by these old ceremonies, otherwise, unless they served to represent him, they were not at all profitable. Therefore this Testament is called the latter, not concerning the power of it, (that is to say, remission of sins) but in respect of that time in which the thing itself was finished, that is to say, in which Christ was exhibited to the world, and fulfilled all things necessary for our salvation.

(Heb 9:16) For where a Testament is, there must be the death of him that made the Testament.

(Notes Reference) (11) For where a testament [is], there must also of necessity be the death of the testator.

(11) A reason why the testament must be established by the death of the Mediator, because this testament has the condition of a testament or gift, which is made effective by death, and therefore that it might be effective, it must be that he that made the Testament, should die.

(Heb 9:17) For the Testament is confirmed when men are dead: for it is yet of no force as long as he that made it, is aliue.

(Heb 9:18) Wherefore neither was the first ordeined without blood.

(Notes Reference) (12) Whereupon neither the first [testament] was dedicated without blood.

(12) There must be a proportion between those things which purify and those which are purified: Under the law all those figures were earthly, the tabernacle, the book, the vessels, the sacrifices, although they were the signs of heavenly things. Therefore it was required that all those should be purified with some matter and ceremony of the same nature, that is, with the blood of beasts, with water, wool, hyssop. But under Christ all things are heavenly, a heavenly tabernacle, heavenly sacrifice, heavenly people, heavenly doctrine, and heaven itself is set open before us for an eternal home. Therefore all these things are sanctified in a similar way, that is, with the everlasting offering of the quickening blood of Christ.

(Heb 9:19) For when Moses had spoken euery precept to the people, according to the Law, he tooke the blood of calues and of goates, with water and purple wooll and hyssope, and sprinckled both the booke, and all the people,

(Notes Reference) For when Moses had spoken every precept to all the people (m) according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and (n) sprinkled both the book, and all the people,

(m) As the Lord had commanded.

(n) He used to sprinkle.

(Heb 9:20) Saying, This is the blood of the Testament, which God hath appointed vnto you.

(Heb 9:21) Moreouer, he sprinkled likewise the Tabernacle with blood also, and all the ministring vessels.

(Heb 9:22) And almost all things are by the Law purged with blood, and without sheading of blood is no remission.

(Heb 9:23) It was then necessary, that the similitudes of heauenly things should be purified with such things: but the heauenly things them selues are purified with better sacrifices then are these.

(Notes Reference) [It was] therefore necessary that the (o) patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

(o) The counterparts of heavenly things were earthly, and therefore they were to be set forth with earthly things, as with the blood of beasts, wool and hyssop. But under Christ all things are heavenly, and therefore they could not be sanctified with the offering of his living blood.

(Heb 9:24) For Christ is not entred into ye holy places that are made with hands, which are similitudes of ye true Sanctuarie: but is entred into very heauen, to appeare now in ye sight of God for vs,

(Notes Reference) (13) For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

(13) Another twofold comparison: the Levitical high priest entered into the sanctuary, which was made indeed by the commandment of God, but yet with men's hands, that it might be a pattern of another more excellent, that is, of the heavenly place, but Christ entered into heaven itself. Again he appeared before the ark, but Christ before God the Father himself.

(Heb 9:25) Not that he should offer himselfe often, as the hie Priest entred into the Holy place euery yeere with other blood,

(Notes Reference) (14) Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;

(14) Another double comparison: the Levitical high priest offered other blood, but Christ offered his own: he every year once repeated his offering: Christ offering himself but once, abolished sin altogether, both of the former ages and of the ages to come.

(Heb 9:26) (For then must he haue often suffred since the foundation of the world) but now in the end of the world hath he bene made manifest, once to put away sinne by the sacrifice of him selfe.

(Notes Reference) (15) For then must he often have suffered since the foundation of the world: but now once in the (p) end of the world hath he appeared to put away (q) sin by the sacrifice of himself.

(15) An argument to prove that Christ's offering should not be repeated: seeing that sins were to be purged from the beginning of the world, and it is proved that sins cannot be purged, but by the blood of Christ: he would have needed to have died repeatedly, since the beginning of the world. But a man can die only once: therefore Christ's sacrifice which was once done in the later days, neither could nor can be repeated. Seeing that it is so, surely the power of it extends both to sins that were before, and to sins that are after his coming.

(p) In the later days.

(q) That whole root of sin.

(Heb 9:27) And as it is appointed vnto men that they shall once die, and after that commeth the iudgement:

(Notes Reference) And as it is appointed unto men (r) once to die, but after this the judgment:

(r) He speaks of the natural state and condition of man: For though Lazarus and certain others died twice, that was no usual thing, but extraordinary: and as for them that shall be changed, their changing is a kind of death. See 1Co 15:51

(Heb 9:28) So Christ was once offered to take away the sinnes of many, and vnto them that looke for him, shall he appeare the second time without sinne vnto saluation.

(Notes Reference) So Christ was once offered to bear the sins of (s) many; (16) and unto them that look for him shall he appear the second time without sin unto salvation.

(s) Thus the general promise is restrained to the elect only: and we have to seek the testimony of our election, not in the secret counsel of God, but in the effects that our faith works, and so we must climb up from the lowest step to the highest, there to find such comfort as is most certain, and shall never be moved.

(16) Shortly by the way he sets Christ as Judge, partly to terrify those who are not trusting in the only sacrifice of Christ once made, and partly to keep the faithful in their duty, so that they will not go back.