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Passage 1: Joshua 16

(Jos 16:1) And the lot fell to the children of Ioseph from Iorden by Iericho vnto the water of Iericho Eastward, and to the wildernes that goeth vp from Iericho by the mount Beth-el:

(Notes Reference) And the lot of the (a) children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Bethel,

(a) That is, to Ephraim and his children: for Manasseh's portion follows.

(Jos 16:2) And goeth out from Beth-el to Luz, and runneth along vnto the borders of Archiataroth,

(Jos 16:3) And goeth down Westward to the coast of Iaphleti, vnto the coast of Beth-horon the nether, and to Gezer: and the endes thereof are at the Sea.

(Notes Reference) And goeth down westward to the coast of Japhleti, unto the coast of Bethhoron the nether, and to Gezer: and the goings out (b) thereof are at the sea.

(b) Of their inheritance.

(Jos 16:4) So the children of Ioseph, Manasseh and Ephraim tooke their inheritance.

(Notes Reference) So the children of Joseph, Manasseh and Ephraim, (c) took their inheritance.

(c) Severally, first Ephraim, and then Manasseh.

(Jos 16:5) Also the borders of the children of Ephraim according to their families, euen the borders of their inheritance on the Eastside were Atroth-addar, vnto Beth-horon the vpper.

(Jos 16:6) And this border goeth out to the Sea vnto Michmethah on the Northside, and this border returneth Eastward vnto Taanathshiloh, and passeth it on the Eastside vnto Ianohah,

(Jos 16:7) And goeth downe from Ianohah to Ataroth, and Naarath, and commeth to Iericho, and goeth out at Iorden.

(Notes Reference) And it went down from Janohah to Ataroth, and to Naarath, and came to Jericho, (d) and went out at Jordan.

(d) For so far the coasts reach.

(Jos 16:8) And this border goeth from Tappuah Westward vnto the riuer Kanah, and the endes thereof are at the Sea: this is the inheritance of the tribe of the children of Ephraim by their families.

(Jos 16:9) And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh: all the cities with their villages.

(Notes Reference) And the (e) separate cities for the children of Ephraim [were] among the inheritance of the children of Manasseh, all the cities with their villages.

(e) Because Ephraim's tribe was far greater than Manasseh, therefore he had more cities.

(Jos 16:10) And they cast not out the Canaanite that dwelt in Gezer, but the Canaanite dwelt among the Ephraimites vnto this day, and serued vnder tribute.

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Passage 2: Isaiah 22

(Isa 22:1) The burden of the valley of vision. What aileth thee nowe that thou art wholy gone vp vnto the house toppes?

(Notes Reference) The burden of the (a) valley of vision. What (b) aileth thee now, that thou hast wholly gone up to the housetops?

(a) Meaning, Judea, which was compassed about with mountains, and was called the valley of visions, because of the prophets, who were always there, whom they named Seers.

(b) He speaks to Jerusalem, whose inhabitants fled up to the housetops for fear of their enemies.

(Isa 22:2) Thou that art full of noise, a citie full of brute, a ioyous citie: thy slaine men shall not bee slaine with sworde, nor die in battell.

(Notes Reference) Thou that art full of (c) shoutings, a tumultuous city, a joyous city: thy slain [men are] not slain (d) with the sword, nor dead in battle.

(c) Which was wont to be full of people and joy.

(d) But for hunger.

(Isa 22:3) All thy princes shall flee together from the bowe: they shalbe bound: all that shall be found in thee, shall be bound together, which haue fled from farre.

(Notes Reference) All thy rulers have fled together, they are (e) bound by the archers: all that are found in thee are bound together, [who] have fled from (f) far.

(e) And led into captivity.

(f) Who have fled from other places to Jerusalem for comfort.

(Isa 22:4) Therefore said I, Turne away from me: I wil weepe bitterly: labour not to comfort mee for the destruction of the daughter of my people.

(Notes Reference) Therefore said I, Look away from me; I will weep (g) bitterly, labour not to comfort me, because of the plundering of the daughter of my people.

(g) He shows what is the duty of the godly, when God's plagues hang over the Church, and especially of the ministers, (Jer 9:1).

(Isa 22:5) For it is a day of trouble, and of ruine, and of perplexitie by the Lord God of hostes in the valley of vision, breaking downe the citie: and a crying vnto the mountaines.

(Notes Reference) For [it is] a day of trouble, and of treading down, and of perplexity by the Lord GOD of hosts in the valley of vision, breaking down the walls, and of (h) crying to the mountains.

(h) That is, the shout of the enemies whom God had appointed to destroy the city.

(Isa 22:6) And Elam bare the quiuer in a mans charet with horsemen, and Kir vncouered the shield.

(Notes Reference) And Elam (i) bore the quiver with chariots of men [and] horsemen, and Kir uncovered the shield.

(i) He reminds them how God delivered them once from Sennacherib, who brought the Persians and Syrians with him, that they might by returning to God avoid that great plague which they would suffer by Nebuchadnezzar.

(Isa 22:7) And thy chiefe valleis were full of charets, and the horsemen set themselues in aray against the gate.

(Isa 22:8) And hee discouered the couering of Iudah: and thou didest looke in that day to the armour of the house of the forest.

(Notes Reference) And he uncovered the (k) coverings of Judah, and thou didst look in that day to the armour of the house of the forest.

(k) The secret place where the armour was: that is, in the house of the forest, (1Ki 7:2).

(Isa 22:9) And ye haue seene the breaches of the citie of Dauid: for they were many, and ye gathered the waters of the lower poole.

(Notes Reference) Ye have seen also (l) the breaches of the city of David, that they are many: and ye gathered together the waters of the lower pool.

(l) You forfeited the ruinous places which were neglected in times of peace: meaning, the whole City, and the City of David, which was within the compass of the other.

(Isa 22:10) And yee nombred the houses of Ierusalem, and the houses haue yee broken downe to fortifie the wall,

(Notes Reference) And ye have numbered the houses (m) of Jerusalem, and the houses have ye broken down to fortify the wall.

(m) Either to pull down such as might hurt, or else to know what men they were able to make.

(Isa 22:11) And haue also made a ditche betweene the two walles, for the waters of the olde poole, and haue not looked vnto the maker thereof, neither had respect vnto him that formed it of olde.

(Notes Reference) Ye made also a ditch between the two walls for the (n) water of the old pool: but ye have not looked to (o) its maker, neither had respect to him that fashioned it long ago.

(n) To provide if need should be of water.

(o) To God who made Jerusalem: that is, they trusted more in these worldly means than in God.

(Isa 22:12) And in that day did the Lord God of hosts call vnto weeping and mourning, and to baldnes and girding with sackecloth.

(Isa 22:13) And beholde, ioy and gladnes, slaying oxen and killing sheepe, eating flesh, and drinking wine, eating and drinking: for to morowe we shall die.

(Notes Reference) And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us (p) eat and drink; for to morrow we shall die.

(p) Instead of repentance you were joyful and made great cheer, contemning the admonitions of the prophets saying Let us eat and drink for our prophets say that we will die tomorrow.

(Isa 22:14) And it was declared in ye eares of the Lord of hostes. Surely this iniquitie shall not be purged from you, til ye die, saith the Lord God of hostes.

(Isa 22:15) Thus sayeth the Lord God of hostes, Goe, get thee to that treasurer, to Shebna, the steward of the house, and say,

(Notes Reference) Thus saith the Lord GOD of hosts, Go, repair to this (q) treasurer, [even] to Shebna, who [is] over the house, [and say],

(q) Because the Hebrew word also signifies one who nourishes and cherishes, there are those of the scholars who think that this wicked man nourished a secret friendship with the Assyrians and Egyptians to betray the Church and to provide for himself against all dangers: in the mean season he packed craftily, and got of the best offices into his hand under Hezekiah, ever aspiring to the highest.

(Isa 22:16) What haste thou to doe here? and whome hast thou here? that thou shouldest here hewe thee out a sepulchre, as he that heweth out his sepulchre in an hie place, or that graueth an habitation for him selfe in a rocke?

(Notes Reference) What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre (r) here, [as] he that heweth him out a sepulchre on high, [and] that cut out an habitation (s) for himself in a rock?

(r) Meaning, that he was a stranger, and came up of nothing.

(s) While he thought to make his name immortal by his famous sepulchre, he died most miserably among the Assyrians.

(Isa 22:17) Beholde, the Lord wil carie thee away with a great captiuitie, and will surely couer thee.

(Isa 22:18) He wil surely rolle and turne thee like a bal in a large countrey: there shalt thou die, and there the charets of thy glory shalbe the shame of thy lordes house.

(Notes Reference) With violence he will surely turn and toss thee [like] a ball into a wide country: there shalt thou die, and there the chariots of thy glory [shall be] the (t) shame of thy lord's house.

(t) Signifying that whatever dignity the wicked attain to, at length it will turn to the shame of those princes by whom they are preferred.

(Isa 22:19) And I wil driue thee from thy station, and out of thy dwelling will he destroy thee.

(Isa 22:20) And in that day will I call my seruant Eliakim the sonne of Hilkiah,

(Notes Reference) And it shall come to pass in that day, that I will (u) call my servant Eliakim the son of Hilkiah:

(u) To be steward again, out of which office he had been put, by the craft of Shebna.

(Isa 22:21) And with thy garments will I clothe him, and with thy girdle will I strengthen him: thy power also will I commit into his hande, and hee shalbe a father of the inhabitats of Ierusalem, and of the house of Iudah.

(Isa 22:22) And the key of the house of Dauid will I lay vpon his shoulder: so hee shall open, and no man shall shut: and he shall shut, and no man shall open.

(Notes Reference) And the (x) key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

(x) I will commit to him the full charge and government of the king's house.

(Isa 22:23) And I will fasten him as a naile in a sure place, and hee shall be for the throne of glorie to his fathers house.

(Notes Reference) And I will fasten him [as] a (y) nail in a sure place; and he shall be for a glorious throne to his father's house.

(y) I will establish him, and confirm him in his office, of this phrase read (Ezr 9:9).

(Isa 22:24) And they shall hang vpon him all the glorie of his fathers house, euen of the nephewes and posteritie all small vessels, from the vessels of the cuppes, euen to all the instruments of musike.

(Notes Reference) And they shall hang upon him all the glory of his father's house, the offspring and the issue, (z) all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.

(z) Meaning that both small and great who will come from Eliakim, will have praise and glory by his faithful officer.

(Isa 22:25) In that day, sayeth the Lord of hostes, shall the naile, that is fastned in the sure place, depart and shall be broken, and fall: and the burden, that was vpon it, shall bee cut off: for the Lord hath spoken it.

(Notes Reference) In that day, saith the LORD of hosts, shall the (a) nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that [was] upon it shall be cut off: for the LORD hath spoken [it].

(a) He means Shebna, who in man's judgment should never have fallen.

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Passage 3: Hebrews 1-2

(Heb 1:1) At sundry times and in diuers maners God spake in the olde time to our fathers by the Prophetes: in these last dayes hee hath spoken vnto vs by his Sonne,

(Notes Reference) God, who at (1) sundry times and in divers manners spake in time past unto the fathers by the prophets,

The purpose of this epistle, is to show that Jesus Christ the Son of God both God and man is that true eternal and only Prophet, King and High Priest, that was shadowed by the figures of the old law, and is now indeed exhibited of whom the whole Church ought to be taught, governed and sanctified.

(1) The first part of the general proposition of this epistle the son of God is indeed that prophet or teacher, who has actually now performed that which God after a sort and in shadows signified by his prophets, and has fully revealed his Father's will to the world.

(Heb 1:2) Whom he hath made heire of al things, by whome also he made the worldes,

(Notes Reference) Hath in these (a) last days spoken unto us by [his] (b) Son, (2) whom he hath appointed (c) heir of all things, by whom also he made the (d) worlds;

(a) So that the former declaration made by the prophets was not complete, and nothing must be added to this latter.

(b) That one Son is God and man. (2) The second part of the same statement: The same Son is appointed by the Father to be our king and Lord, by whom also he made all things: and in whom only he sets forth his glory, yea and himself also to be under obligation to us, who upholds and supports all things by his will and pleasure.

(c) Possessor and equal partner of all things with the Father.

(d) That is, whatever has been at any time, is, or shall be.

(Heb 1:3) Who being the brightnes of the glory, and the ingraued forme of his person, and bearing vp all things by his mightie worde, hath by himselfe purged our sinnes, and sitteth at the right hand of the Maiestie in the highest places,

(Notes Reference) Who being the (e) brightness of [his] glory, and the express image of his (f) person, and (g) upholding all things by the word of his power, (3) when he had by himself purged our sins, (h) sat down on the right hand of the Majesty on high;

(e) He in whom the glory and majesty of the Father shines, who is otherwise infinite, and cannot be under obligation.

(f) His Father's person.

(g) Sustains, defends and cherishes. (3) The third part of the same proposition: The same Son executed the office of the High Priest in offering up himself, and is our only and most mighty Mediator in heaven.

(h) This shows that the savour of that his sacrifice is not only most acceptable to the Father, but also is everlasting, and furthermore how far this High Priest surpasses all the other high priests.

(Heb 1:4) And is made so much more excellent then the Angels, in as much as hee hath obteined a more excellent Name then they.

(Notes Reference) (4) Being made so much better than the angels, as he hath by inheritance obtained a more excellent (i) name than they.

(4) Before he comes to declare the office of Christ, he sets forth the excellency of his person. First of all he shows him to be man, and that in addition he is God also.

(i) Dignity and honour.

(Heb 1:5) For vnto which of the Angels saide he at any time, Thou art my Sonne, this day begate I thee? and againe, I will be his Father, and he shalbe my Sonne?

(Notes Reference) (5) For unto which of the angels said he at any time, Thou art my Son, (k) this day have I begotten thee? (6) And again, I will be to him a Father, and he shall be to me a Son?

(5) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(k) The Father begat the Son from everlasting, but that everlasting generation was revealed and represented to the world in his time, and therefore he added this word "Today" (6) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(Heb 1:6) And againe, when he bringeth in his first begotten Sonne into the worlde, hee saith, And let all the Angels of God worship him.

(Notes Reference) (7) And (l) again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

(7) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(l) The Lord was not content to have spoken it once, but he repeats it in another place.

(Heb 1:7) And of the Angels he saith, He maketh the spirites his messengers, and his ministers a flame of fire.

(Notes Reference) (8) And of the angels he saith, Who maketh his angels (m) spirits, and his ministers a (n) flame of fire.

(8) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(m) Cherub, (Psa 18:11).

(n) Seraph, (Isa 6:2).

(Heb 1:8) But vnto the Sonne he saith, O God, thy throne is for euer and euer: the scepter of thy kingdome is a scepter of righteousnes.

(Notes Reference) But unto the Son [he saith], Thy (o) throne, O God, [is] for ever (p) and ever: a (q) sceptre of righteousness [is] the sceptre of thy kingdom.

(o) The throne is proper for princes and not for servants.

(p) For everlasting, for this repeating of the word increases the significance of it beyond all measure.

(q) The government of your kingdom is righteous.

(Heb 1:9) Thou hast loued righteousnes and hated iniquitie. Wherefore God, eue thy God, hath anointed thee with the oyle of gladnes aboue thy fellowes.

(Notes Reference) Thou hast loved righteousness, and hated (r) iniquity; therefore God, [even] thy God, hath (s) anointed thee with the oil of gladness above thy (t) fellows.

(r) This type of speech in which the Jews use contrasting phrases, has great force in it.

(s) In that, that the word became flesh, by sending the Holy Spirit on him without measure.

(t) For he is the head and we are his members.

(Heb 1:10) And, Thou, Lord, in the beginning hast established the earth, and the heauens are the workes of thine handes.

(Notes Reference) (9) And, Thou, Lord, in the beginning hast (u) laid the foundation of the earth; and the heavens are the works of thine hands:

(9) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(u) Made the earth firm and sure.

(Heb 1:11) They shall perish, but thou doest remaine: and they all shall waxe olde as doeth a garment.

(Heb 1:12) And as a vesture shalt thou folde them vp, and they shall be changed: but thou art the same, and thy yeeres shall not faile.

(Heb 1:13) Vnto which also of the Angels saide he at any time, Sit at my right hand, til I make thine enemies thy footestoole?

(Notes Reference) (10) But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?

(10) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in (Heb 1:5-8, Heb 1:10, Heb 1:13).

(Heb 1:14) Are they not al ministring spirits, sent forth to minister, for their sakes which shalbe heires of saluation?

(Notes Reference) Are they not all (x) ministering spirits, sent forth to minister for them who shall be heirs of salvation?

(x) By that name by which we commonly call princes messengers, he here calls the spirits.

(Heb 2:1) Wherefore wee ought diligently to giue heede to the thinges which wee haue heard, lest at any time we runne out.

(Notes Reference) Therefore (1) we ought to give the more earnest heed to the things which (a) we have heard, lest at any time we (b) should let [them] slip.

(1) Now pausing to show to what end and purpose all these things were spoken, that is, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and priesthood, is most perfect, he uses an exhortation taken from a comparison.

(a) He makes himself a hearer.

(b) They are said to let the word run out, who do not hold it securely and remember the word when they have heard it.

(Heb 2:2) For if the worde spoken by Angels was stedfast, and euery transgression, and disobedience receiued a iust recompence of reward,

(Notes Reference) For if the (c) word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;

(c) The Law which appointed punishment for the offenders: and which Paul says was given by angels, (Gal 3:19) and by Stephen also in, (Act 7:53).

(Heb 2:3) How shall we escape, if we neglect so great saluation, which at the first began to be preached by the Lord, and afterward was confirmed vnto vs by them that heard him,

(Notes Reference) How shall we escape, if we neglect so great salvation; (2) which at the first began to be spoken by the Lord, and was confirmed unto us by (d) them that heard [him];

(2) If the neglect and disobedience of the word spoken by angels was not left unpunished, much less will it be tolerated if we neglect the gospel which the Lord of angels preached, and was confirmed by the voice of the apostles, and with so many signs and wonders from heaven, and especially with great and mighty working of the Holy Spirit.

(d) By the apostles.

(Heb 2:4) God bearing witnes thereto, both with signes and wonders, and with diuers miracles, and gifts of the holy Ghost, according to his owne will?

(Notes Reference) God also bearing [them] witness, both with (e) signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

(e) This is the true purpose of miracles. Now they are called signs, because they appear as one thing, and represent another: and they are called wonders, because they represent some strange and unaccustomed thing: and powers because they give us a glimpse of God's mighty power.

(Heb 2:5) For he hath not put in subiection vnto the Angels the world to come, whereof we speake.

(Notes Reference) (3) For unto the angels hath he not put in subjection the (f) world to come, whereof we speak.

(3) If it was an atrocious matter to condemn the angels who are but servants, it is much more atrocious to condemn that most mighty King of the restored world.

(f) The world to come, of which Christ is Father, (Isa 9:6) or the Church, which as a new world, was to be gathered together by the gospel.

(Heb 2:6) But one in a certaine place witnessed, saying, What is man, that thou shouldest bee mindefull of him? or the sonne of man, that thou wouldest consider him?

(Notes Reference) (4) But one in a certain place testified, saying, (g) What is man, that thou art mindful of him? or the (h) son of man, that thou visitest him?

(4) He shows that the use of this kingly dignity exists in this, that men might not only in Christ recognise the dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describes most excellently.

(g) What is there in man that you should have such a great regard for him, and do him that honour?

(h) He refers to all the citizens of the heavenly kingdom as they are considered to be, before God gives them the freedom of that city in Christ, man, and sons of man.

(Heb 2:7) Thou madest him a litle inferiour to ye Angels: thou crownedst him with glory and honour, and hast set him aboue the workes of thine hands.

(Notes Reference) Thou (i) madest him a little lower than the angels; thou crownedst him with (k) glory and honour, and didst set him over the works of thy hands:

(i) This is the first honour of the citizens of the world to come, that they are beside the angels.

(k) For they will be greatly honoured when they partake of the kingdom. He speaks of the thing that will be, as though it were already, because it is so certain.

(Heb 2:8) Thou hast put all things in subiection vnder his feete. And in that he hath put all things in subiection vnder him, he left nothing that should not be subiect vnto him. But we yet see not all things subdued vnto him,

(Notes Reference) Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing [that is] not put under him. (5) But now we see not yet all things put under him.

(5) An objection: But where is this great rule and dominion?

(Heb 2:9) But we see Iesus crowned with glory and honour, which was made litle inferiour to the Angels, through the suffering of death, that by Gods grace he might taste death for all men.

(Notes Reference) (6) But we (l) see Jesus, who was made a little (m) lower than the angels (7) for the (n) suffering of death, crowned with glory and honour; that he by the grace of God should (o) taste death for (8) every man.

(6) The answer: this is already fulfilled in Jesus Christ our head, who was temporarily for our sakes inferior to the angels, being made man: but now is advanced into most high glory.

(l) By his virtue and power which appears revealed in the Church.

(m) Who abased himself for a time, and took the position of a servant. (7) He shows the cause of this subjection, that is, to taste death for our sakes, that in so doing the part of a redeemer, he might not only be our Prophet and King, but also our High Priest.

(n) That he might die.

(o) Feel death. (8) In this exists the force of the argument: for we could not eventually be glorified with him, unless he was abased for us, even for all the elect. By this event the apostle comes to the other part of the declaration of Christ's person, in which he proved him to be God and also man.

(Heb 2:10) For it became him, for whome are all these thinges, and by whome are all these things, seeing that hee brought many children vnto glory, that he should consecrate the Prince of their saluation through afflictions.

(Notes Reference) (9) For it became (p) him, for whom [are] all things, and by whom [are] all things, (10) in bringing many sons unto glory, (11) to make the (q) captain of their salvation perfect through sufferings.

(9) He proves moreover by other arguments why it suited the Son of God who is true God (as he proved a little before) to become man nonetheless, subject to all miseries, with the exception of sin.

(p) God.

(10) First of all because the Father, to whose glory all these things are to be referred, purposed to bring many sons to glory. How could he have men for his sons, unless his only begotten son had become a brother to men?

(11) Secondly the Father determined to bring those sons to glory, that is, out of that shame in which they existed before. Therefore the son should not have been seen plainly to be made man, unless he had been made like other men, that he might come to glory in the same way, he would bring others: indeed rather, it suited him who was prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the offices of that government, for the salvation of others.

(q) The Chieftain who as he is chiefest in dignity, so he is first begotten from the dead, among many brethren.

(Heb 2:11) For he that sanctifieth, and they which are sanctified, are all of one: wherefore he is not ashamed to call them brethren,

(Notes Reference) (12) For both he that (r) sanctifieth and they who are sanctified [are] all of (s) one: for which cause he is not ashamed to call them brethren,

(12) The basis for both of the former arguments, for we could not be sons through him, neither could he be consecrated through afflictions, unless he had been made man like us. But because this sonship depends not only on nature, for no man is accounted the son of God, unless he is also a son of a man, he is also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifies us through faith) therefore the apostle makes mention of the sanctifier, that is, of Christ, and of them that are sanctified, that is, of all the elect, who Christ condescends to call brethren.

(r) He uses the time to show us that we are still going on, and increasing in this sanctification: and by sanctification he means our separation from the rest of the world, our cleansing from sin, and our dedication wholly to God, all which Christ alone works in us.

(s) One, of the same nature of man.

(Heb 2:12) Saying, I will declare thy Name vnto my brethren: in the middes of the Church will I sing praises to thee.

(Notes Reference) (13) Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

(13) That which he taught before about the incarnation of Christ, he applies to the prophetic office.

(Heb 2:13) And againe, I will put my trust in him. And againe, Beholde, here am I, and the children which God hath giuen me.

(Notes Reference) (14) And again, I will put my (t) trust in him. And again, (u) Behold I and the children which God hath given me.

(14) He applies the same to the kingly power of Christ, in delivering his own from the power of the devil and death.

(t) I will commit myself to him, and to his defence.

(u) This Isaiah speaks of himself and his disciples but signifying by this all ministers, as also his disciples signify the whole Church. Therefore seeing Christ is the head of the prophets and ministers, these words are more rightly confirmed by him, than by Isaiah.

(Heb 2:14) Forasmuch then as the children are partakers of flesh and blood, he also himselfe likewise tooke part with them, that hee might destroye through death, him that had the power of death, that is the deuil,

(Notes Reference) Forasmuch then as the children are (x) partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the (y) power of death, that is, the (z) devil;

(x) Are made of flesh and blood, which is a frail and delicate nature.

(y) The devil is said to have the power of death, because he is the author of sin: and from sin comes death, and because of this he daily urges us to sin.

(z) He speaks of him as of a prince, placing over all his angels.

(Heb 2:15) And that he might deliuer all them, which for feare of death were all their life time subiect to bondage.

(Notes Reference) And deliver them who through fear of (a) death were all their lifetime subject to bondage.

(a) By

(death) you must understand here, that death which is joined with the wrath of God, as it must be if it is without Christ, and there can be nothing devised that is more miserable.

(Heb 2:16) For he in no sort tooke on him the Angels nature, but hee tooke on him the seede of Abraham.

(Notes Reference) (15) For verily he took not on [him the (b) nature of] angels; but he took on [him] the (c) seed of Abraham.

(15) He explains those words of flesh and blood, showing that Christ is true man, and not by changing his divine nature, but by taking on man's nature. He names Abraham, regarding the promises made to Abraham in this behalf.

(b) The nature of angels.

(c) The very nature of man.

(Heb 2:17) Wherefore in all things it behoued him to be made like vnto his brethren, that hee might be mercifull, and a faithfull hie Priest in things concerning God, that he might make reconciliation for the sinnes of the people.

(Notes Reference) (16) Wherefore in (d) all things it behoved him to be made like unto [his] brethren, that he might be a (e) merciful and (f) faithful high priest in things [pertaining] to God, to make reconciliation for the sins of the people.

(16) He applies the same to the priesthood, for which he would not have been suited, unless he had become man, and like us in all things, sin being the exception.

(d) Not only concerning nature, but qualities too.

(e) That he might be truly touched with the feeling of our miseries.

(f) Doing his office sincerely.

(Heb 2:18) For in that he suffered, and was tempted, he is able to succour them that are tempted.

(Notes Reference) For in that he himself hath suffered being (g) tempted, he is able to succour them that are tempted.

(g) Was tried and urged to wickedness by the devil.