Read Scripture In A Year: June 3

(Jos 20:1) The Lord also spake vnto Ioshua, saying,

(Jos 20:2) Speake to the children of Israel, and say, Appoint you cities of refuge, whereof I spake vnto you by the hand of Moses,

(Jos 20:3) That the slaier that killeth any person by ignorance, and vnwittingly, may flee thither, and they shall be your refuge from the auenger of blood.

(Notes Reference) That the slayer that killeth [any] person (a) unawares [and] unwittingly may flee thither: and they shall be your refuge from the avenger of blood.

(a) At unawares and bearing him no grudge.

(Jos 20:4) And he that doeth flee vnto one of those cities, shall stand at the entring of the gate of the citie, and shall shewe his cause to the Elders of the citie: and they shall receiue him into the citie vnto them, and giue him a place, that hee may dwell with them.

(Jos 20:5) And if the auenger of blood pursue after him, they shall not deliuer the slaier into his hand because hee smote his neighbour ignorantly, neither hated he him before time:

(Notes Reference) And if the (b) avenger of blood pursue after him, then they shall not deliver the slayer up into his hand; because he smote his neighbour unwittingly, and hated him not beforetime.

(b) That is, the nearest kinsman of him that is slain.

(Jos 20:6) But hee shall dwell in that citie vntill hee stande before the Congregation in iudgement, or vntill the death of the hie Priest that shall be in those daies: then shall the slaier returne, and come vnto his owne citie, and vnto his owne house, euen vnto the citie from whence he fled.

(Notes Reference) And he shall dwell in that city, until he stand before the congregation for (c) judgment, [and] until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled.

(Jos 20:7) Then they appointed Kedesh in Galil in mount Naphtali, and Shechem in mount Ephraim, and Kiriath-arba, (which is Hebron) in the mountaine of Iudah.

(Jos 20:8) And on the other side Iorden toward Iericho Eastward, they appoynted Bezer in the wildernesse vpon the plaine, out of the tribe of Reuben, and Ramoth in Gilead, out of the tribe of Gad, and Golan in Bashan, out of the tribe of Manasseh.

(Notes Reference) And on the other side Jordan by Jericho eastward, they assigned Bezer in the wilderness upon the plain out of the tribe of Reuben, and Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the (d) tribe of Manasseh.

(d) Out of the half tribe of Manasseh beyond the Jordan.

(Jos 20:9) These were the cities appoynted for all the children of Israel, and for the stranger that soiourned among them, that whosoeuer killed any person ignorantly, might flee thither, and not die by the hande of the auenger of blood, vntill hee stoode before the Congregation.

(Notes Reference) These were the cities appointed for all the children of Israel, and for the stranger that sojourneth among them, that whosoever killeth [any] person at unawares might flee thither, and not die by the hand of the avenger of blood, until he stood before the (e) congregation.

(e) Before the Judges.

(Jos 21:1) Then came the principall fathers of the Leuites vnto Eleazar the Priest, and vnto Ioshua the sonne of Nun, and vnto the chiefe fathers of the tribes of the children of Israel,

(Jos 21:2) And spake vnto them at Shiloh in the land of Canaan, saying, The Lord commanded by the hande of Moses, to giue vs cities to dwell in, with the suburbes thereof for our cattell.

(Notes Reference) And they spake unto them at Shiloh in the land of Canaan, saying, The LORD commanded (a) by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle.

(a) By Moses, by whose ministry God showed his power.

(Jos 21:3) So the children of Israel gaue vnto the Leuites, out of their inheritance at the commandement of the Lord these cities with their suburbes.

(Jos 21:4) And the lot came out for the families of the Kohathites: and the children of Aaron ye Priest, which were of the Leuites, had by lot, out of the tribe of Iudah, and out of the tribe of Simeon, and out of the tribe of Beniamin thirteene cities.

(Notes Reference) And the lot came out for the families of the (b) Kohathites: and the children of Aaron the priest, [which were] of the Levites, had by lot out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, (c) thirteen cities.

(b) He means those that were priests: for some were but Levites.

(Jos 21:5) And the rest of the children of Kohath had by lot out of the families of the tribe of Ephraim, and out of the tribe of Dan, and out of the halfe tribe of Manasseh, tenne cities.

(Jos 21:6) Also the children of Gershon had by lot out of the families of the tribe of Issachar, and out of the tribe of Asher, and out of ye tribe of Naphtali, and out of the halfe tribe of Manasseh in Bashan, thirteene cities.

(Jos 21:7) The children of Merari according to their families had out of the tribe of Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, twelue cities.

(Jos 21:8) So the children of Israel gaue by lot vnto the Leuites these cities with their suburbes, as the Lord had commanded by the hand of Moses.

(Jos 21:9) And they gaue out of the tribe of the children of Iudah, and out of the tribe of the children of Simeo, these cities which are here named.

(Jos 21:10) And they were the childrens of Aaron being of the families of the Kohathites, and of the sonnes of Leui, (for theirs was the first lot)

(Notes Reference) Which the children of (d) Aaron, [being] of the families of the Kohathites, [who were] of the children of Levi, had: for theirs was the first lot.

(d) For Aaron came from Kohath, and therefore the priests office remained in that family.

(Jos 21:11) So they gaue them Kiriath-arba of the father of Anok (which is Hebron) in the mountaine of Iudah, with the suburbes of the same round about it.

(Jos 21:12) (But the lande of the citie, and the villages thereof, gaue they to Caleb the sonne of Iephunneh to be his possession)

(Jos 21:13) Thus they gaue to the children of Aaron the Priest, a citie of refuge for the slaier, euen Hebron with her suburbes, and Libnah with her suburbes,

(Notes Reference) Thus they gave to the (e) children of Aaron the priest Hebron with her suburbs, [to be] a city of refuge for the slayer; and Libnah with her suburbs,

(e) That is, the priest of the family of the Kohathites, of whom Aaron was chief.

(Jos 21:14) And Iattir with her suburbes, and Eshtemoa, and her suburbes,

(Jos 21:15) And Holon with her suburbes, and Debir with her suburbes,

(Jos 21:16) And Ain with her suburbes, and Iuttah with her suburbes, Beth-shemesh with her suburbes: nine cities out of those two tribes.

(Jos 21:17) And out of the tribe of Beniamin they gaue Gibeon with her suburbes, Geba with her suburbes,

(Notes Reference) And out of the tribe of Benjamin, Gibeon with her (f) suburbs, Geba with her suburbs,

(f) The suburbs were a thousand cubits from the wall of the cities round about, (Num 35:4).

(Jos 21:18) Anathoth with her suburbes, and Almon with her suburbes: foure cities.

(Jos 21:19) All the cities of the children of Aaron Priests, were thirteene cities with their suburbes.

(Jos 21:20) But to the families of the children of Kohath of the Leuites, which were the rest of the children of Kohath (for the cities of their lot were out of the tribe of Ephraim)

(Notes Reference) And the families of the children of Kohath, (g) the Levites which remained of the children of Kohath, even they had the cities of their lot out of the tribe of Ephraim.

(g) That were not priests.

(Jos 21:21) They gaue them the citie of refuge for the slaier, Shechem with her suburbes in mount Ephraim, and Gezer with her suburbes,

(Notes Reference) For they gave them (h) Shechem with her suburbs in mount Ephraim, [to be] a city of refuge for the slayer; and Gezer with her suburbs,

(h) Hebron and Shechem were the two cities of refuge under the Kohathites.

(Jos 21:22) And Kibzaim with her suburbs, and Bethhoron with her suburbes: foure cities.

(Jos 21:23) And out of the tribe of Dan, Eltekeh with her suburbes, Gibethon with her suburbes,

(Jos 21:24) Aiialon with her suburbes, Gath-rimmon with her suburbes: foure cities.

(Jos 21:25) And out of the halfe tribe of Manasseh, Tanach with her suburbes, and Gath-rimmon with her suburbes: two cities.

(Notes Reference) And out of the (i) half tribe of Manasseh, Tanach with her suburbs, and Gathrimmon with her suburbs; two cities.

(i) Who dwelt in Canaan.

(Jos 21:26) All the cities for the other families of the children of Kohath were ten with their suburbes.

(Jos 21:27) Also vnto the children of Gershon of the families of the Leuites, they gaue out of the halfe tribe of Manasseh, the citie of refuge for the slaier, Golan in Bashan with her suburbes, and Beeshterah with her suburbes: two cities.

(Notes Reference) And unto the children of Gershon, of the families of the Levites, out of the [other] half tribe of Manasseh [they gave] (k) Golan in Bashan with her suburbs, [to be] a city of refuge for the slayer; and Beeshterah with her suburbs; two cities.

(k) Golan and Kedesh were the cities of refuge under the Gershonites.

(Jos 21:28) And out of the tribe of Issachar, Kishon with her suburbes, Dabereh with her suburbes,

(Jos 21:29) Iarmuth with her suburbes, En-gannim with her suburbes: foure cities.

(Jos 21:30) And out of the tribe of Asher, Mishal with her suburbes, Abdon with her suburbes,

(Jos 21:31) Helkah with her suburbs, and Rehob with her suburbes: foure cities.

(Jos 21:32) And out of the tribe of Naphtali, the citie of refuge for the slaier, Kedesh in Galil with her suburbes, and Hammoth-dor with her suburbes, and Kartan with her suburbes: three cities.

(Jos 21:33) Al the cities of the Gershonites according to their families, were thirteene cities with their suburbes.

(Jos 21:34) Also vnto the families of the children of Merari the rest of the Leuites, they gaue out of the tribe of Zebulun, Iokneam with her suburbs, and Kartah with her suburbes,

(Notes Reference) And unto the families of the children of Merari, the (l) rest of the Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and Kartah with her suburbs,

(l) They are here called the rest, because they are last numbered, and Merari was the younger brother, (Gen 46:11).

(Jos 21:35) Dimnah with her suburbes, Nahalal, with her suburbes: foure cities.

(Jos 21:36) And out of the tribe of Reuben, Bezer with her suburbs, and Iahazah with her suburbs,

(Notes Reference) And out of the tribe of Reuben, (m) Bezer with her suburbs, and Jahazah with her suburbs,

(m) Bezer and Ramoch were the cities of refuge under the Merarites and beyond Jordan, (Jos 20:8).

(Jos 21:37) Kedemoth with her suburbes, and Mephaath with her suburbes: foure cities.

(Jos 21:38) And out of the tribe of Gad they gaue for a citie of refuge for the slaier, Ramoth in Gilead with her suburbes, and Mahanaim with her suburbes,

(Jos 21:39) Heshbon with her suburbs, and Iazer with her suburbes: foure cities in all.

(Jos 21:40) So all the cities of the children of Merari according to their families (which were the rest of the families of the Leuites) were by their lot, twelue cities.

(Jos 21:41) And all the cities of the Leuites within the possession of the children of Israel, were eight and fourtie with their suburbes.

(Notes Reference) All the cities of the Levites (n) within the possession of the children of Israel [were] forty and eight cities with their suburbs.

(n) Thus according to Jacob's prophecy they were scattered throughout the country, which God used so that his people might be instructed in the true religion by them.

(Jos 21:42) These cities lay euery one seuerallie with their suburbes round about them: so were all these cities.

(Jos 21:43) So the Lord gaue vnto Israel all ye land, which hee had sworne to giue vnto their fathers: and they possessed it, and dwelt therein.

(Jos 21:44) Also the Lord gaue them rest rounde about according to all that hee had sworne vnto their fathers: and there stoode not a man of all their enemies before them: for the Lord deliuered all their enemies into their hand.

(Jos 21:45) There failed nothing of all the good things, which the Lord hath sayde vnto the house of Israel, but all came to passe.

Passage 2: Isaiah 26-27

(Isa 26:1) In that day shall this song be sung in the land of Iudah, We haue a strong citie: saluation shall God set for walles and bulwarkes.

(Notes Reference) In that day shall (a) this song be sung in the land of Judah; We have a strong city; (b) salvation will [God] appoint [for] walls and bulwarks.

(a) This song was made to comfort the faithful when their captivity would come, assuring them also of their deliverance, for which they should sing this song.

(b) God's protection and defence will be sufficient for us.

(Isa 26:2) Open ye the gates that the righteous nation, which keepeth the trueth, may enter in.

(Notes Reference) (c) Open ye the gates, that the righteous nation which keepeth the truth may enter in.

(Isa 26:3) By an assured purpose wilt thou preserue perfite peace, because they trusted in thee.

(Notes Reference) Thou wilt keep [him] in perfect peace, [whose] (d) mind [is] stayed [on thee]: because he trusteth in thee.

(d) You have decreed so, and your purpose cannot be changed.

(Isa 26:4) Trust in the Lord for euer: for in the Lord God is strength for euermore.

(Isa 26:5) For hee will bring downe them that dwell on hie: the hie citie he will abase: euen vnto the ground wil he cast it downe, and bring it vnto dust.

(Notes Reference) For he bringeth down them that dwell on high; (e) the lofty city, he layeth it low; he layeth it low, [even] to the ground; he bringeth it [even] to the dust.

(e) There is no power so high that it can hinder God, when he will deliver his.

(Isa 26:6) The foote shall treade it downe, euen the feete of the poore, and the steppes of the needie.

(Notes Reference) The foot shall tread it down, [even] the feet of the (f) poor, [and] the steps of the needy.

(f) God will set the poor afflicted over the power of the wicked.

(Isa 26:7) The way of the iust is righteousnesse: thou wilt make equall the righteous path of the iust.

(Isa 26:8) Also we, O Lord, haue waited for thee in the way of thy iudgemets: the desire of our soule is to thy Name, and to the remembrance of thee.

(Notes Reference) Yea, in the way of thy (g) judgments, O LORD, have we waited for thee; the desire of [our] soul [is] to thy name, and to the remembrance of thee.

(g) We have constantly abode in the adversities with which you had afflicted us.

(Isa 26:9) With my soule haue I desired thee in the night, and with my spirit within mee will I seeke thee in the morning: for seeing thy iudgements are in the earth, the inhabitants of the world shall learne righteousnesse.

(Notes Reference) With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments [are] in the earth, the inhabitants of the world will learn (h) righteousness.

(h) Meaning that by afflictions men will learn to fear God.

(Isa 26:10) Let mercie bee shewed to the wicked, yet hee will not learne righteousnesse: in the land of vprightnesse will he do wickedly, and will not beholde the maiestie of the Lord.

(Notes Reference) Let favour (i) be shown to the wicked, [yet] he will not learn righteousness: in the land of uprightness he will deal unjustly, and will not behold the majesty of the LORD.

(i) The wicked though God show them evident signs of his grace, will not be any better off.

(Isa 26:11) O Lord, they will not beholde thine hie hande: but they shall see it, and bee confounded with the zeale of the people, and the fire of thine enemies shall deuoure them.

(Notes Reference) LORD, [when] thy hand is lifted up, they will not see: [but] they shall see, and be ashamed for [their] (k) envy at the people; yea, the fire of thy (l) enemies shall devour them.

(k) Through envy and indignation against your people.

(l) The fire and vengeance with which you destroy your enemies.

(Isa 26:12) Lord, vnto vs thou wilt ordeine peace: for thou also hast wrought all our workes for vs.

(Isa 26:13) O Lord our God, other lords beside thee, haue ruled vs, but we will remember thee onely, and thy Name.

(Notes Reference) O LORD our God, [other] (m) lords beside thee have had dominion over us: [but] by thee only will we make mention of thy name.

(m) The Babylonians, who have not governed according to your word.

(Isa 26:14) The dead shall not liue, neither shall the dead arise, because thou hast visited and scattered them, and destroyed all their memorie.

(Notes Reference) [They are] (n) dead, they shall not live; [they are] deceased, they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.

(n) Meaning that the reprobate even in this life will have the beginning of everlasting death.

(Isa 26:15) Thou hast increased the nation, O Lord: thou hast increased the nation: thou art made glorious: thou hast enlarged all the coastes of the earth.

(Notes Reference) Thou hast increased (o) the nation, O LORD, thou hast increased the nation: thou art glorified: thou hadst removed [it] far [to] all the ends of the earth.

(o) That is, the company of the faithful by the calling of the Gentiles.

(Isa 26:16) Lord, in trouble haue they visited thee: they powred out a prayer when thy chastening was vpon them.

(Notes Reference) LORD, in trouble have they (p) visited thee, they poured out a prayer [when] thy chastening [was] upon them.

(p) That is, the faithful by the rods were moved to pray to you for deliverance.

(Isa 26:17) Like as a woman with childe, that draweth neere to the trauaile, is in sorow, and cryeth in her paines, so haue we bene in thy sight, O Lord.

(Notes Reference) As a woman with child, [that] draweth near the time of her delivery, is in pain, [and] crieth out in her pangs; so have we been in thy (q) sight, O LORD.

(q) That is, in extreme sorrow.

(Isa 26:18) We haue coceiued, we haue borne in paine, as though we should haue brought forth winde: there was no helpe in the earth, neither did the inhabitants of the world fall.

(Notes Reference) We have been with child, we have been in pain, we have as it were brought forth (r) wind; we have not wrought any deliverance on the earth; neither have the inhabitants of (s) the world fallen.

(r) Our sorrows had no end, neither did we enjoy the comfort that we looked for.

(s) The wicked and men without religion were not destroyed.

(Isa 26:19) Thy dead men shall liue: euen with my body shall they rise. Awake, and sing, ye that dwel in dust: for thy dewe is as the dew of herbes, and the earth shall cast out the dead.

(Notes Reference) (t) Thy dead [men] shall live, [together with] my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy (u) dew [is as] the dew of herbs, and the earth shall cast out the dead.

(t) He comforts the faithful in their afflictions, showing them that even in death they will have life and that they would certainly rise to glory, the contrary would come to the wicked, as in (Isa 26:14).

(u) As herbs dead in winter flourish again by the rain in the springtime, so they who lie in the dust will rise up to joy, when they feel the dew of God's grace.

(Isa 26:20) Come, my people: enter thou into thy chambers, and shut thy doores after thee: hide thy selfe for a very litle while, vntill the indignation passe ouer.

(Notes Reference) Come, my people, (x) enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation shall be past.

(x) He exhorts the faithful to be patient in their afflictions and to wait on God's work.

(Isa 26:21) For lo, the Lord commeth out of his place, to visite the iniquitie of the inhabitants of the earth vpon them: and the earth shall disclose her blood, and shall no more hide her slaine.

(Notes Reference) For, behold, the LORD cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her (y) blood, and shall no more cover her slain.

(y) The earth will vomit and cast out the innocent blood, which it has drunk, that it may care for vengeance against the wicked.

(Isa 27:1) In that day the Lord with his sore and great and mightie sword shall visite Liuiathan, that pearcing serpent, euen Liuiathan, that crooked serpent, and he shall slay the dragon that is in the sea.

(Notes Reference) In that (a) day the LORD with his severe and great and strong (b) sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that [is] in the sea.

(a) At the time appointed.

(b) That is, by his mighty power, and by his word. He prophecies here of the destruction of Satan and his kingdom under the name of Liviashan, Assur, and Egypt.

(Isa 27:2) In that daye sing of the vineyarde of redde wine.

(Notes Reference) In that day sing ye to her, A vineyard (c) of red wine.

(c) Meaning, of the best wine, which this vineyard, that is, the Church would bring forth, as most agreeable to the Lord.

(Isa 27:3) I the Lord doe keepe it: I will water it euery moment: least any assaile it, I will keepe it night and day.

(Isa 27:4) Anger is not in mee: who would set the briers and the thornes against me in battel? I would go through them, I would burne them together.

(Notes Reference) Fury (d) [is] not in me: who would set the briers [and] thorns against me in battle? I would go through them, I would burn them together.

(d) Therefore he will destroy the kingdom of Satan, because he loves his Church for his own mercies sake, and cannot be angry with it, but wishes that he may pour his anger on the wicked infidels, whom he means by briers and thorns.

(Isa 27:5) Or will he feele my strength, that he may make peace with me, and be at one with me?

(Notes Reference) Or let him (e) take hold of my strength, [that] he may make peace with me; [and] he shall make peace with me.

(e) He marvels that Israel will not come by gentleness, unless God make them to feel his rods, and so bring them to him.

(Isa 27:6) Hereafter, Iaakob shall take roote: Israel shall florish and growe, and the world shall be filled with fruite.

(Notes Reference) (f) He shall cause them that descend from Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit.

(f) Though I afflict and diminish my people for a time, yet will the root spring again and bring forth in great abundance.

(Isa 27:7) Hath hee smitten him as hee smote those that smote him? or is hee slaine according to the slaughter of them that were slaine by him?

(Notes Reference) Hath he smitten (g) him, as he smote those that smote him? [or] is he slain according to the slaughter of them that are slain by him?

(g) He shows that God punishes his in mercy, and his enemies in justice.

(Isa 27:8) In measure in the branches thereof wilt thou contende with it, when he bloweth with his rough winde in the day of the East winde.

(Notes Reference) In (h) measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.

(h) That is, you will not destroy the root of your Church, though the branches of it seem to perish by the sharp wind of affliction.

(Isa 27:9) By this therefore shall the iniquitie of Iaakob be purged, and this is all the fruit, the taking away of his sinne: whe he shall make all the stones of the altars, as chalke stones broken in pieces, that the groues and images may not stand vp.

(Notes Reference) By this therefore shall the iniquity of Jacob be purged; and this [is] all the (i) fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten asunder, the idols and images shall not stand up.

(i) He shows that there is no true repentance nor full reconciliation to God, till the heart is purged from all idolatry and the monuments of it are destroyed.

(Isa 27:10) Yet the defenced citie shalbe desolate, and the habitation shalbe forsaken, and left like a wildernes. There shall the calfe feede, and there shall he lie, and consume the branches thereof.

(Notes Reference) Yet the (k) fortified city [shall be] desolate, [and] the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume its branches.

(k) Not withstanding his favour that he will show them later, yet Jerusalem will be destroyed, and grass for cattle will grow in it.

(Isa 27:11) When the boughes of it are drie, they shalbe broken: the women come, and set them on fire: for it is a people of none vnderstading: therefore hee that made them, shall not haue compassion of them, and he that formed them, shall haue no mercie on them.

(Notes Reference) When its boughs are withered, they shall be broken off: the (l) women come, [and] set them on fire: for it [is] a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.

(l) God will not have need of mighty enemies: for the very women will do it to their great shame.

(Isa 27:12) And in that day shall the Lord thresh from the chanell of the Riuer vnto the riuer of Egypt, and ye shalbe gathered, one by one, O children of Israel.

(Notes Reference) And it shall come to pass in that day, [that] the LORD shall gather from the channel of the (m) river to the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel.

(m) He will destroy all from the Euphrates to the Nile: for some fled toward Egypt, thinking to have escaped.

(Isa 27:13) In that day also shall the great trumpet be blowen, and they shall come, which perished in the land of Asshur: and they that were chased into the lande of Egypt, and they shall worship the Lord in the holy Mount at Ierusalem.

(Notes Reference) And it shall come to pass in that day, [that] the great trumpet shall be (n) blown, and they shall come who were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the LORD on the holy mount at Jerusalem.

(n) In the time of Cyrus, by whom they would be delivered: but this was chiefly accomplished under Christ.

Passage 3: Hebrews 10

(Heb 10:1) For the Law hauing the shadowe of good things to come, and not the very image of the things, can neuer with those sacrifices, which they offer yeere by yeere continually, sanctifie the commers thereunto.

(Notes Reference) For (1) the law having a shadow of good things to (a) come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

(1) He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?

(a) Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.

(Heb 10:2) For would they not then haue ceased to haue bene offered, because that the offerers once purged, should haue had no more conscience of sinnes?

(Heb 10:3) But in those sacrifices there is a remembrance againe of sinnes euery yeere.

(Heb 10:4) For it is vnpossible that the blood of bulles and goates should take away sinnes.

(Heb 10:5) Wherefore when he commeth into the world, he saith, Sacrifice and offring thou wouldest not: but a body hast thou ordeined me.

(Notes Reference) (2) Wherefore when he (b) cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a (c) body hast thou prepared me:

(2) A conclusion following those things that went before, and encompassing also the other sacrifices. Seeing that the sacrifices of the law could not do it, therefore Christ speaking of himself as of our High Priest manifested in the flesh, witnesses plainly that God rests not in the sacrifices, but in the obedience of his Son our High Priest, in whose obedience he offered up himself once to his Father for us.

(b) The Son of God is said to come into the world, when he was made man.

(c) It is word for word in the Hebrew text, "You have pierced my ears through" that is, "you have made me obedient and willing to hear".

(Heb 10:6) In burnt offerings, and sinne offrings thou hast had no pleasure.

(Heb 10:7) Then I sayd, Lo, I come (In the beginning of the booke it is written of me) that I should doe thy will, O God.

(Heb 10:8) Aboue, when he sayd, Sacrifice and offring, and burnt offrings, and sinne offrings thou wouldest not haue, neither hadst pleasure therein (which are offered by the Lawe)

(Heb 10:9) Then sayd he, Lo, I come to doe thy wil, O God, he taketh away the first, that he may stablish the second.

(Notes Reference) Then said he, Lo, I come to do thy will, O God. He taketh away the (d) first, that he may establish the second.

(d) That is, the sacrifices, to establish the second, that is, the will of God.

(Heb 10:10) By the which wil we are sanctified, euen by the offring of the body of Iesus Christ once made.

(Heb 10:11) And euery Priest standeth dayly ministring, and oft times offreth one maner of offring, which can neuer take away sinnes:

(Notes Reference) (3) And every priest standeth (e) daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

(3) A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.

(e) At the altar.

(Heb 10:12) But this man after he had offered one sacrifice for sinnes, sitteth for euer at the right hand of God,

(Heb 10:13) And from hencefoorth tarieth, till his enemies be made his footestoole.

(Notes Reference) (4) From henceforth expecting till his enemies be made his footstool.

(4) He prevents a private objection, that is, that yet nonetheless we are subject to sin and death, to which the apostle answers, that the full effect of Christ's power has not yet shown itself, but shall eventually appear when he will at once put to flight all his enemies, with whom we still struggle.

(Heb 10:14) For with one offering hath he consecrated for euer them that are sanctified.

(Heb 10:15) For the holy Ghost also beareth vs record: for after that he had sayd before,

(Notes Reference) (5) [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,

(5) Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.

(Heb 10:16) This is the Testament that I will make vnto them after those dayes, sayth the Lord, I wil put my Lawes in their heart, and in their mindes I will write them.

(Heb 10:17) And their sinnes and iniquities will I remember no more.

(Notes Reference) And their sins and iniquities will I remember (f) no more.

(f) Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?

(Heb 10:18) Nowe where remission of these things is, there is no more offering for sinne.

(Notes Reference) Now where remission of these [is, there is] no more offering for (g) sin.

(g) He said well, for sin: for there remains another offering, that is, of thanksgiving.

(Heb 10:19) Seeing therefore, brethren, that by the blood of Iesus we may be bolde to enter into the Holy place,

(Notes Reference) (6) Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

(6) The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.

(Heb 10:20) By the newe and liuing way, which hee hath prepared for vs, through the vaile, that is, his flesh:

(Notes Reference) By a new and living way, which he hath consecrated for us, through the veil, that is to say, his (h) flesh;

(h) So Christ's flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.

(Heb 10:21) And seeing we haue an hie Priest, which is ouer the house of God,

(Heb 10:22) Let vs drawe neere with a true heart in assurance of faith, our hearts being pure from an euill conscience,

(Notes Reference) (7) Let us draw near with a (i) true heart in full assurance of faith, having our (k) hearts sprinkled from an evil conscience, and our bodies washed with (l) pure water.

(7) A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.

(i) With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.

(k) This is it which the Lord says, Be ye holy, for I am holy.

(l) With the grace of the Holy Spirit.

(Heb 10:23) And washed in our bodies with pure water, let vs keepe the profession of our hope, without wauering, (for he is faithfull that promised)

(Heb 10:24) And let vs consider one another, to prouoke vnto loue, and to good workes,

(Heb 10:25) Not forsaking the fellowship that we haue among our selues, as the maner of some is: but let vs exhort one another, and that so much the more, because ye see that the day draweth neere.

(Notes Reference) Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: (8) and so much the more, as ye see the day approaching.

(8) Having mentioned the last coming of Christ, he stirs up the godly to the meditation of a holy life, and cites the faithless fallers from God to the fearful judgment seat of the Judge, because they wickedly rejected him in whom only salvation consists.

(Heb 10:26) For if we sinne willingly after that we haue receiued and acknowledged that trueth, there remaineth no more sacrifice for sinnes,

(Notes Reference) For if we sin (m) wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

(m) Without any cause or occasion, or show of occasion.

(Heb 10:27) But a fearefull looking for of iudgement, and violent fire, which shall deuoure the aduersaries.

(Notes Reference) But a certain fearful looking for of judgment and fiery indignation, which shall devour the (n) adversaries.

(n) For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.

(Heb 10:28) He that despiseth Moses Law, dieth without mercy vnder two, or three witnesses:

(Notes Reference) (9) He that despised Moses' law died without mercy under two or three witnesses:

(9) If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?

(Heb 10:29) Of howe much sorer punishment suppose ye shall hee be worthy, which treadeth vnder foote the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherewith he was sanctified, and doeth despite the Spirit of grace?

(Heb 10:30) For we know him that hath sayd, Vengeance belongeth vnto mee: I will recompense, saith the Lord. And againe, The Lord shall iudge his people.

(Notes Reference) (10) For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall (o) judge his people.

(10) The reason of all these things is, because God is a revenger of those who despise him: otherwise he could not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.

(o) Rule or govern.

(Heb 10:31) It is a fearefull thing to fall into the hands of the liuing God.

(Heb 10:32) Nowe call to remembrance the dayes that are passed, in the which, after ye had receiued light, ye endured a great fight in afflictions,

(Notes Reference) (11) But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

(11) As he terrified the fallers away from God, so does he now comfort them that are constant and stand firm, setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.

(Heb 10:33) Partly while yee were made a gazing stocke both by reproches and afflictions, and partly while ye became companions of them which were so tossed to and from.

(Notes Reference) Partly, whilst ye were made a (p) gazingstock both by reproaches and afflictions; and partly, whilst ye became (q) companions of them that were so used.

(p) You were brought forth to be shamed.

(q) In taking their miseries, to be your miseries.

(Heb 10:34) For both ye sorowed with mee for my bonds, and suffered with ioy the spoyling of your goods, knowing in your selues howe that ye haue in heauen a better, and an enduring substance.

(Notes Reference) For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring (r) substance.

(r) Goods and riches.

(Heb 10:35) Cast not away therefore your confidence which hath great recompense of reward.

(Heb 10:36) For ye haue neede of patience, that after ye haue done the will of God, ye might receiue the promise.

(Heb 10:37) For yet a very litle while, and hee that shall come, will come, and will not tary.

(Notes Reference) For yet a (s) little while, and he that shall come will come, and will not tarry.

(s) He will come within this very little while.

(Heb 10:38) Nowe the iust shall liue by faith: but if any withdrawe himselfe, my soule shall haue no pleasure in him.

(Notes Reference) (12) Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.

(12) He commends the excellency of a sure faith by the effect, because it is the only way to life, which sentence he sets forth and amplifies by contrast.

(Heb 10:39) But we are not they which withdrawe our selues vnto perdition, but follow faith vnto the conseruation of the soule.