Read Scripture In A Year: May 31

Passage 1: Joshua 17

(Jos 17:1) This was also the lot of the tribe of Manasseh: for he was the first borne of Ioseph, to wit, of Machir the first borne of Manasseh, and the father of Gilead: nowe because he was a man of warre, he had Gilead and Bashan.

(Jos 17:2) And also of the rest of the sonnes of Manasseh by their families, euen of the sonnes of Abiezer, and of the sonnes of Helek, and of ye sonnes of Azriel, and of the sonnes of Shechem, and of the sonnes of Hepher, and of the sonnes of Shemida: these were the males of Manasseh, the sonne of Ioseph according to their families.

(Notes Reference) There was also [a lot] for the (a) rest of the children of Manasseh by their families; for the children of Abiezer, and for the children of Helek, and for the children of Asriel, and for the children of Shechem, and for the children of Hepher, and for the children of Shemida: these [were] the male children of Manasseh the son of Joseph by their families.

(a) For the other half tribe had their portion beyond Jordan.

(Jos 17:3) But Zelophehad the sonne of Hephir, the sonne of Gilead, the sonne of Machir, ye sonne of Manasseh, had no sonnes, but daughters: and these are the names of his daughters, Mahlah, and Noah, Hoglah, Milcah and Tirzah:

(Jos 17:4) Which came before Eleazar the Priest, and before Ioshua the sonne of Nun, and before the princes, saying, The Lord commanded Moses to giue vs an inheritance among our brethren: therefore according to the commandement of the Lord he gaue them an inheritance among the brethren of their father.

(Notes Reference) And they came near before Eleazar the priest, and before Joshua the son of Nun, and before the princes, saying, The LORD commanded Moses to give us an inheritance among our (b) brethren. Therefore according to the commandment of the LORD he gave them an inheritance among the brethren of their father.

(b) Among them of our tribe.

(Jos 17:5) And there fell ten portions to Manasseh, beside the land of Gilead and Bashan, which is on the other side Iorden,

(Notes Reference) And there fell ten portions to (c) Manasseh, beside the land of Gilead and Bashan, which [were] on the other side Jordan;

(Jos 17:6) Because the daughters of Manasseh did inherite among his sonnes: and Manassehs other sonnes had the land of Gilead.

(Jos 17:7) So the borders of Manasseh were from Asher to Michmethah that lieth before Shechem, and this border goeth on the right hand, euen vnto the inhabitants of En-tappuah.

(Jos 17:8) The land of Tappuah belonged to Manasseh, but Tappuah beside the border of Manasseh belongeth to the sonnes of Ephraim.

(Notes Reference) [Now] Manasseh had the land of Tappuah: but (d) Tappuah on the border of Manasseh [belonged] to the children of Ephraim;

(d) Meaning, the city itself.

(Jos 17:9) Also this border goeth downe vnto the riuer Kanah Southward to the riuer: these cities of Ephraim are among the cities of Manasseh: and the border of Manasseh is on the Northside of the riuer, and the endes of it are at the Sea,

(Notes Reference) And the coast descended unto the river Kanah, southward of the river: these cities of Ephraim [are] among the cities of Manasseh: the coast of Manasseh also [was] on the north side of the river, and the outgoings of it were at the (e) sea:

(e) That is, toward the main sea.

(Jos 17:10) The South perteyneth to Ephraim, and the North to Manasseh, and the Sea is his border: and they met together in Asher Northwarde, and in Issachar Eastward.

(Notes Reference) Southward [it was] Ephraim's, and northward [it was] Manasseh's, and the sea is his border; and they met together in (f) Asher on the north, and in Issachar on the east.

(f) In the tribe of Asher, and tribe of Issachar.

(Jos 17:11) And Manasseh had in Issachar and in Asher, Beth-shean, and her townes, and Ibleam, and her townes, and the inhabitants of Dor with ye townes thereof, and the inhabitants of En-dor with the townes thereof, and the inhabitants of Thaanach with her townes, and the inhabitants of Megiddo with the townes of the same, euen three countreis.

(Jos 17:12) Yet the children of Manasseh coulde not destroy those cities, but the Canaanites dwelled still in that land.

(Notes Reference) Yet the children of Manasseh (g) could not drive out [the inhabitants of] those cities; but the Canaanites would dwell in that land.

(g) For at first they lacked courage, and later agreed with them on condition, contrary to God's commandment.

(Jos 17:13) Neuerthelesse, when the children of Israel were strong, they put the Canaanites vnder tribute, but cast them not out wholy.

(Jos 17:14) Then the children of Ioseph spake vnto Ioshua, saying, Why hast thou giuen me but one lot, and one portion to inherite, seeing I am a great people, for as much as the Lord hath blessed me hitherto?

(Notes Reference) And the children of Joseph spake unto Joshua, saying, Why hast thou given me [but] one lot and one portion to inherit, seeing I [am] a great people, forasmuch as the LORD hath (h) blessed me hitherto?

(h) According to my father Jacob's prophecy, (Gen 48:19).

(Jos 17:15) Ioshua then answered them, If thou be much people, get thee vp to the wood, and cut trees for thy selfe there in the lande of the Perizzites, and of the gyants, if mount Ephraim be too narowe for thee.

(Notes Reference) And Joshua answered them, If thou [be] a great people, [then] get thee up to the wood [country], and cut down for thyself there in the land of the Perizzites and of the giants, (i) if mount Ephraim be too narrow for thee.

(i) If this mount is not large enough, why do you not get more by destroying God's enemies, as he has commanded.

(Jos 17:16) Then the children of Ioseph saide, The mountaine will not be ynough for vs: and all the Canaanites that dwell in the lowe countrey haue charets of yron, aswell they in Beth-shean, and in the townes of the same, as they in the valley of Izreel.

(Jos 17:17) And Ioshua spake vnto the house of Ioseph, to Ephraim, and to Manasseh, saying, Thou art a great people, and hast great power, and shalt not haue one lot.

(Jos 17:18) Therefore the mountaine shall be thine: for it is a wood, and thou shalt cut it downe: and the endes of it shall be thine, and thou shalt cast out the Canaanites, though they haue yron charets, and though they be strong.

(Notes Reference) But the mountain shall be thine; for it [is] a wood, and thou shalt cut it down: and the outgoings of it shall be thine: (k) for thou shalt drive out the Canaanites, though they have iron chariots, [and] though they [be] strong.

(k) So that you shall enlarge your portion by it.

Passage 2: Isaiah 23

(Isa 23:1) The burden of Tyrus. Howle, yee shippes of Tarshish: for it is destroied, so that there is none house: none shall come from the lande of Chittim: it is reueiled vnto them.

(Notes Reference) The (a) burden of Tyre. Howl, ye ships of (b) Tarshish; for (c) it is laid waste, so that there is no house, no entering in: from the land of (d) Chittim it is (e) revealed to them.

(a) See Isa 13:1

(b) You of Cilicia that come here for merchandise.

(d) By Chittim they meant all the isles and countries west of Palestine.

(e) All men know of this destruction.

(Isa 23:2) Be still, yee that dwell in the yles: the marchantes of Zidon, and such as passe ouer the sea, haue replenished thee.

(Notes Reference) Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have (f) replenished.

(f) Have hunted and enriched you.

(Isa 23:3) The seede of Nilus growing by the abundance of waters, and the haruest of the riuer was her reuenues, and she was a marte of the nations.

(Notes Reference) And by great waters the (g) seed of Sihor, the harvest of the river, [is] her revenue; and she is a merchandise of nations.

(g) Meaning, the corn of Egypt which was fed by the overflowing of the Nile.

(Isa 23:4) Be ashamed, thou Zidon: for the sea hath spoken, euen the strength of the sea, saying, I haue not trauailed, nor brought forth children, neither nourished yong men, nor brought vp virgins.

(Notes Reference) Be thou ashamed, O Zidon: for the (h) sea hath spoken, [even] the strength of the sea, saying, I (i) travail not, nor bring forth children, neither do I nourish young men, [nor] bring up virgins.

(h) That is, Tyrus, which was the chief part of the sea.

(i) I have no people left in me, and am as a barren woman, that never had children.

(Isa 23:5) When the fame commeth to the Egyptians, they shall be sorie, concerning the rumour of Tyrus.

(Notes Reference) As at the report concerning Egypt, [so] shall they be (k) greatly pained at the report of Tyre.

(k) Because these two countries were joined in league together.

(Isa 23:6) Goe you ouer to Tarshish: howle, yee that dwell in the yles.

(Notes Reference) Pass ye over to (l) Tarshish; wail, ye inhabitants of the isle.

(l) Tyrus wills other merchants to go to Cilicia, and to come no more there.

(Isa 23:7) Is not this that your glorious citie? her antiquitie is of ancient daies: her owne feete shall leade her afarre off to be a soiourner.

(Isa 23:8) Who hath decreed this against Tyrus (that crowneth men) whose marchantes are princes? whose chapmen are the nobles of the worlde?

(Notes Reference) Who hath taken this counsel against Tyre, the (m) crowning [city], whose merchants [are] princes, whose traders [are] the honourable of the earth?

(m) Who makes her merchants like princes.

(Isa 23:9) The Lord of hostes hath decreed this, to staine the pride of all glorie, and to bring to contempt all them that be glorious in the earth.

(Isa 23:10) Passe through thy lande like a flood to the daughter of Tarshish: there is no more strength.

(Notes Reference) Pass through thy land as a river, O (n) daughter of Tarshish: [there is] no more strength.

(n) Your strength will no more serve you: therefore flee to other countries for comfort.

(Isa 23:11) He stretched out his hand vpon the sea: he shooke the kingdomes: the Lord hath giuen a commandement concerning the place of marchandise, to destroy the power thereof.

(Isa 23:12) And he saide, Thou shalt no more reioyce when thou art oppressed: O virgin daughter of Zidon: rise vp, goe ouer vnto Chittim: yet there thou shalt haue no rest.

(Notes Reference) And he said, Thou shalt no more rejoice, O thou oppressed (o) virgin, (p) daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest.

(o) For Tyre was never touched nor afflicted before.

(p) Because Tyrus was built by them of Zidon.

(Isa 23:13) Behold the lande of the Caldeans: this was no people: Asshur founded it by the inhabitantes of the wildernesse: they set vp the towers thereof: they raised the palaces thereof and hee brought it to ruine.

(Notes Reference) Behold the land of the Chaldeans; this people was not, [till] the (q) Assyrian founded it for them that dwell in the wilderness: they set up its towers, they raised up its palaces; [and] he (r) brought it to ruin.

(q) The Chaldeans who dwelt in tents in the wilderness were gathered by the Assyrians into cities.

(r) The people of the Chaldeans destroyed the Assyrians: by which the prophet means that seeing the Chaldaeans were able to overcome the Assyrians who were so great a nation, much more will these two nations of Chaldea and Assyria be able to overthrow Tyrus.

(Isa 23:14) Howle yee shippes of Tarshish, for your strength is destroyed.

(Notes Reference) Howl, ye ships of Tarshish: for your (s) strength is laid waste.

(s) That is, Tyrus by whom you are enriched.

(Isa 23:15) And in that day shall Tyrus bee forgotten seuentie yeeres, (according to the yeeres of one King) at the ende of seuentie yeeres shall Tyrus sing as an harlot.

(Notes Reference) And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of (t) seventy years shall Tyre (u) sing as an harlot.

(t) Tyrus will lie destroyed seventy years which he calls the reign of one king, or a man's age.

(u) Will use all craft and subtilty to entice men again to her.

(Isa 23:16) Take an harpe and go about the citie: (thou harlot thou hast beene forgotten) make sweete melodie, sing moe songes that thou maiest be remembred.

(Notes Reference) Take an harp, go about the city, thou harlot that hast been forgotten; (x) make sweet melody, sing many songs, that thou mayest be remembered.

(x) She will labour by all means to recover her first credit, as a harlot when she is long forgotten, seeks by all means to entertain her lovers.

(Isa 23:17) And at the ende of seuentie yeres shall the Lord visite Tyrus, and shee shall returne to her wages, and shall commit fornication with all the kingdomes of the earth, that are in the world.

(Notes Reference) And it shall come to pass after the end of seventy years, that the LORD will visit Tyre, and she shall turn to her (y) hire, and shall play the harlot with all the kingdoms of the world upon the face of the earth.

(y) Though she has been chastised by the Lord, yet she will return to her old wicked practises and for gain will give herself to all men's lusts like a harlot.

(Isa 23:18) Yet her occupying and her wages shall bee holy vnto the Lord: it shall not be laied vp nor kept in store, but her marchandise shalbe for them that dwell before the Lord, to eate sufficiently, and to haue durable clothing.

(Notes Reference) And her merchandise and her hire shall be (z) holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, for sufficient food and for durable clothing.

(z) He shows that God yet by the preaching of the gospel will call Tyre to repentance and turn her heart from evil and filthy gain, to the true worshipping of God, and liberality toward his saints.

Passage 3: Hebrews 3-5

(Heb 3:1) Therefore, holy brethren, partakers of the heauenly vocation, consider the Apostle and high Priest of our profession Christ Iesus:

(Notes Reference) Wherefore, (1) holy brethren, partakers of the heavenly calling, consider the (a) Apostle and High Priest of our (b) profession, Christ Jesus;

(1) Having laid the foundation that is to say, declared and proved both the natures of one Christ, he gives him three offices, that is, the office of a Prophet, King and Priest, and concerning the office of teaching, and governing, compares him with Moses and Joshua from (Hebrews 3:1-4:14), and with Aaron concerning the priesthood. He proposes that which he intends to speak of, with a grave exhortation, that all our faith may be directed towards Christ, as the only everlasting teacher, governor, and High Priest.

(a) The ambassador or messenger, as in (Rom 15:8) he is called the minister of circumcision.

(b) Of the doctrine of the gospel which we profess.

(Heb 3:2) Who was faithfull to him that hath appointed him, euen as Moses was in al his house.

(Notes Reference) (2) Who was faithful to him that (c) appointed him, (3) as also Moses [was faithful] in all his house.

(2) He confirms his exhortation with two reasons, first of all because Christ Jesus was appointed as such by God: secondly, because he thoroughly executed the offices that his Father commanded him.

(c) Apostle and High Priest. (3) Now he comes to the comparison with Moses, and he makes them like one another other in this, that they were both appointed rulers over God's house, and executed faithfully their office: but he later shows that there is great dissimilarity in the same comparison.

(Heb 3:3) For this man is counted worthy of more glory then Moses, inasmuch as he which hath builded the house, hath more honour then the house.

(Notes Reference) (4) For this [man] was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.

(4) The first comparison: The builder of the house is better than the house itself, therefore Christ is better than Moses. The reason for the conclusion is this: because the builder of the house is God, which cannot be attributed to Moses; and therefore Moses was not the builder, but a part of the house: but Christ as Lord and God, made the house.

(Heb 3:4) For euery house is builded of some man, and he that hath built all things, is God.

(Heb 3:5) Now Moses verely was faithfull in all his house, as a seruant, for a witnesse of the thinges which should be spoken after.

(Notes Reference) And (5) Moses verily [was] faithful in all his house, as a servant, for a testimony of those things which were to be spoken after;

(5) Another comparison: Moses was a faithful servant in this house, that is, in the Church, serving the Lord that was to come, but Christ rules and governs his house as Lord.

(Heb 3:6) But Christ is as the Sonne, ouer his owne house, whose house we are, if we holde fast that confidence and that reioycing of that hope vnto the ende.

(Notes Reference) But Christ as a son over his own house; (6) whose (d) house are we, if we hold fast the (e) confidence and the rejoicing of the hope firm unto the end.

(6) He applies the former doctrine to his purpose, exhorting all men by the words of David to hear the Son speak, and to give full credit to his words, seeing that otherwise they cannot enter into that eternal rest.

(d) That is, Christ's.

(e) He calls confidence the excellent effect of faith (by which we cry Abba, that is, Father), and to confidence he adds hope.

(Heb 3:7) Wherefore, as the holy Ghost sayth, To day if ye shall heare his voyce,

(Notes Reference) Wherefore (as the Holy Ghost saith, To day if ye (f) will hear his voice,

(f) So that God was to speak once again after Moses.

(Heb 3:8) Harden not your hearts, as in the prouocation, according to the day of the tentation in the wildernes,

(Notes Reference) Harden not your hearts, as in the (g) provocation, in the day of temptation in the wilderness:

(g) In the day that they troubled the Lord, or struggled with him.

(Heb 3:9) Where your fathers tempted me, prooued me, and sawe my workes fourtie yeeres long.

(Heb 3:10) Wherefore I was grieued with that generation, and sayde, They erre euer in their heart, neither haue they knowen my wayes.

(Notes Reference) Wherefore I was grieved with that generation, and said, They do alway (h) err in [their] heart; and they have not known my ways.

(h) They are brutish and angry.

(Heb 3:11) Therefore I sware in my wrath, If they shall enter into my rest.

(Heb 3:12) Take heede, brethren, least at any time there be in any of you an euill heart, and vnfaithfull, to depart away from the liuing God.

(Notes Reference) (7) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

(7) Now consider in the words of David, he shows first by this word "today" that we must not ignore the opportunity while we have it: for that word is not to be limited to David's time, but it encompasses all the time in which God calls us.

(Heb 3:13) But exhort one another dayly, while it is called to day, lest any of you be hardened through the deceitfulnes of sinne.

(Notes Reference) But exhort one another daily, (i) while it is called To day; lest any of you be hardened through the deceitfulness of sin.

(i) While today lasts, that is to say, so long as the gospel is offered to us.

(Heb 3:14) For we are made partakers of Christ, if we keepe sure vnto the ende that beginning, wherewith we are vpholden,

(Notes Reference) (8) For we are made partakers of Christ, if we hold the (k) beginning of our confidence stedfast unto the end;

(8) Now he considers these words, "If you hear his voice" showing that they are spoken and meant of the hearing of faith, opposite which he places hardening through unbelief.

(k) That beginning of trust and confidence: in the speech of the Hebrews, he calls "beginning" that which is chiefest.

(Heb 3:15) So long as it is sayd, To day if ye heare his voyce, harden not your hearts, as in the prouocation.

(Notes Reference) (l) While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

(l) So long as this voice sounds out.

(Heb 3:16) For some when they heard, prouoked him to anger: howbeit, not all that came out of Egypt by Moses.

(Heb 3:17) But with whome was he displeased fourtie yeeres? Was hee not displeased with them that sinned, whose carkeises fell in the wildernes?

(Heb 3:18) And to whom sware he that they should not enter into his rest, but vnto them that obeyed not?

(Heb 3:19) So we see that they could not enter in, because of vnbeliefe.

(Heb 4:1) Let vs feare therefore, least at any time by forsaking the promise of entring into his rest, any of you should seeme to be depriued.

(Heb 4:2) For vnto vs was the Gospel preached as also vnto them: but the worde that they heard, profited not them, because it was not mixed with faith in those that heard it.

(Notes Reference) (1) For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being (a) mixed with faith in them that heard [it].

(1) By these words "His voice" he shows that David meant the preaching of Christ, who was then also preached, for Moses and the prophets honoured no one else.

(a) He compares the preaching of the gospel to drink, which being drunk, that is to say, heard, profits nothing, unless it is mixed with faith.

(Heb 4:3) For we which haue beleeued, doe enter into rest, as he said to the other, As I haue sworne in my wrath, If they shall enter into my rest: although the workes were finished from the foundation of the world.

(Notes Reference) (2) For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world.

(2) Lest any man should object, that those words spoke refer to the land of Canaan and doctrine of Moses, and therefore cannot applied to Christ and to eternal life, the apostle shows that there are two types of rest spoken of in the scriptures: one being the seventh day, in which God is said to have rested from all his works, the other is said to be the rest into which Joshua led the people. This rest is not the last rest to which we are called, proven through two reasons. David long after, speaking to the people which were then placed in the land of Canaan, uses these words "Today" and threatens them still that they will not enter into the rest of God if they refuse the voice of God that sounded in their ears. We must say that he meant another time than that of Moses, and another rest than the land of Canaan. That rest is the everlasting rest, in which we begin to live to God, after the race of this life ceases. God rested the seventh day from his works, that is to say, from making the world. Moreover the apostle signifies that the way to this rest, which Moses and the land of Canaan, and all the order of the Law foreshadowed, is revealed in the Gospel only.

(Heb 4:4) For he spake in a certaine place of the seuenth day on this wise, And God did rest the seuenth day from all his workes.

(Heb 4:5) And in this place againe, If they shall enter into my rest.

(Heb 4:6) Seeing therefore it remaineth that some must enter thereinto, and they to whom it was first preached, entred not therein for vnbeliefes sake:

(Heb 4:7) Againe he appointed in Dauid a certaine day, by To day, after so long a time, saying, as it is sayd, This day, if ye heare his voyce, harden not your hearts.

(Heb 4:8) For if Iesus had giuen them rest, then would he not after this haue spoke of an other day.

(Notes Reference) For if (b) Jesus had given them rest, then would he not afterward have spoken of another day.

(b) He speaks of Joshua the son of Nun: and as the land of Canaan was a figure of our true rest, so was Joshua a figure of Christ.

(Heb 4:9) There remaineth therefore a rest to the people of God.

(Heb 4:10) For he that is entred into his rest, hath also ceased from his owne works, as God did from his.

(Notes Reference) (c) For he that is entered into his rest, he also hath ceased from his own works, as God [did] from his.

(c) As God rested the seventh day, so must we rest from our works, that is, from those things that proceed from our corrupt nature.

(Heb 4:11) Let vs studie therefore to enter into that rest, lest any man fall after the same ensample of disobedience.

(Notes Reference) (3) Let us labour therefore to enter into that rest, lest (d) any man fall after the same example of unbelief.

(3) He returns to an exhortation.

(d) Lest any man become a similar example of infidelity.

(Heb 4:12) For the worde of God is liuely, and mightie in operation, and sharper then any two edged sword, and entreth through, euen vnto the diuiding asunder of the soule and the spirit, and of the ioints, and the marow, and is a discerner of the thoughtes, and the intents of the heart.

(Notes Reference) (4) For the (e) word of God [is] (f) quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of (g) soul and (h) spirit, and of the joints and marrow, and [is] a discerner of the thoughts and intents of the heart.

(4) An amplification taken from the nature of the word of God, so powerful that it enters even to the deepest and most inward and secret parts of the heart, fatally wounding the stubborn, and openly reviving the believers.

(e) The doctrine of God which is preached both in the law and in the gospel.

(f) He calls the word of God living, because of the effect it has on those to whom it is preached.

(g) He calls the seat of emotions "soul".

(h) By "spirit" he means the mind.

(Heb 4:13) Neither is there any creature, which is not manifest in his sight: but all things are naked and open vnto his eyes, with whome we haue to doe.

(Notes Reference) Neither is there any creature that is not manifest in (i) his sight: but all things [are] naked and opened unto the eyes of him with whom we have to do.

(i) In God's sight.

(Heb 4:14) Seeing then that wee haue a great hie Priest, which is entred into heauen, euen Iesus the Sonne of God, let vs holde fast our profession.

(Notes Reference) (5) Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us (k) hold fast [our] profession.

(5) Now he compares Christ's priesthood with Aaron's, and declares even in the very beginning the marvellous excellency of this priesthood, calling him the Son of God, and placing him in the seat of God in heaven, plainly and openly contrasting him with Aaron's priests, and the transitory tabernacle. He expands on these comparisons in later passages.

(k) And let it not go out of our hands.

(Heb 4:15) For we haue not an hie Priest, which can not be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne.

(Notes Reference) (6) For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as [we are, yet] without sin.

(6) Lest he appear by the great glory of our High Priest, to prevent us from going to him, he adds after, that he is nonetheless our brother indeed, (as he proved before) and that he counts all our miseries as his own, to call us boldly to him.

(Heb 4:16) Let vs therefore goe boldly vnto ye throne of grace, that we may receiue mercy, and finde grace to helpe in time of neede.

(Heb 5:1) For euery hie Priest is taken from among men, and is ordeined for men, in things pertaining to God, that he may offer both giftes and sacrifices for sinnes,

(Notes Reference) For (1) every high priest taken from among men is ordained for men in things [pertaining] to God, (2) that he may offer both (a) gifts and (b) sacrifices for sins:

(1) The first part of the first comparison of Christ's high priesthood with Aaron's: Other high priests are taken from among men, and are called after the order of men. (2) The first part of the second comparison: Others though weak, are made high priests, to the end that feeling the same infirmity in themselves which is in all the rest of the people, they should in their own and the peoples name offer gifts and sacrifices, which are witnesses of common faith and repentance.

(a) Offering of things without life.

(b) Beasts which were killed, but especially in the sacrifices for sins and offences.

(Heb 5:2) Which is able sufficiently to haue compassion on them that are ignorant, and that are out of the way, because that hee also is compassed with infirmitie,

(Notes Reference) Who (c) can have compassion on the ignorant, and (d) on them that are out of the way; for that he himself also is (e) compassed with infirmity.

(d) On them that are sinful: for in the Hebrew tongue, under ignorance and error is every sin meant, even that sin that is voluntary.

(e) He carries with him a nature subject to the same inconveniences and vices.

(Heb 5:3) And for the sames sake he is bound to offer for sinnes, as well for his own part, as for ye peoples.

(Heb 5:4) And no man taketh this honor vnto him selfe, but he that is called of God, as was Aaron.

(Notes Reference) (3) And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.

(3) The third comparison which is complete: The others are called by God and so was Christ, but in another order than Aaron. For Christ is called the Son, begotten by God and a Priest for ever after the order of Melchizedek.

(Heb 5:5) So likewise Christ tooke not to him selfe this honour, to be made the hie Priest, but hee that sayd vnto him, Thou art my Sonne, this day begate I thee, gaue it him.

(Heb 5:6) As he also in another place speaketh, Thou art a Priest for euer, after ye order of Melchi-sedec.

(Notes Reference) As he saith also in another [place], Thou [art] a priest for ever after the (f) order of Melchisedec.

(f) After the likeness or manner as it is later declared.

(Heb 5:7) Who in the dayes of his flesh did offer vp prayers and supplications, with strong crying and teares vnto him, that was able to saue him from death, and was also heard in that which he feared.

(Notes Reference) (4) Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to (h) save him from death, and was heard in that he feared;

(4) The other part of the second comparison: Christ being exceedingly afflicted and exceedingly merciful did not pray because of his sins, for he had none, but for his fear, and obtained his request, and offered himself for all who are his.

(h) To deliver him from death.

(Heb 5:8) And though he were ye Sonne, yet learned he obedience, by the things which he suffered.

(Notes Reference) Though he were a Son, yet (i) learned he obedience by the things which he suffered;

(i) He learned in deed what it is to have a Father, whom a man must obey.

(Heb 5:9) And being consecrate, was made the authour of eternall saluation vnto all them that obey him:

(Notes Reference) (5) And being made (k) perfect, he became the author of eternal salvation unto all them that obey him;

(5) The other part of the first comparison: Christ was consecrated by God the Father as the author of our salvation, and an High Priest for ever, and therefore he is a man, though nonetheless he is far above all men.

(k) See (Heb 2:10).

(Heb 5:10) And is called of God an hie Priest after the order of Melchi-sedec.

(Heb 5:11) Of whome we haue many things to say, which are hard to be vttered, because ye are dull of hearing.

(Notes Reference) (6) Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

(6) A digression until he comes to the beginning of the seventh chapter; (Hebrews 5:11-6:20): in which he partly holds the Hebrews in the diligent consideration of those things which he has said, and partly prepares them for the understanding of those things of which he will speak.

(Heb 5:12) For when as concerning ye time ye ought to be teachers, yet haue ye neede againe that we teach you what are the first principles of the worde of God: and are become such as haue neede of milke, and not of strong meate.

(Notes Reference) (7) For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

(7) An example of an apostolic exhortation.

(Heb 5:13) For euery one that vseth milke, is inexpert in the worde of righteousnes: for he is a babe.

(Notes Reference) For every one that useth milk [is] unskilful in the (l) word of righteousness: for he is a babe.

(l) In the word that teaches righteousness.

(Heb 5:14) But strong meate belongeth to them that are of age, which through long custome haue their wits exercised, to discerne both good and euill.

(Notes Reference) But strong meat belongeth to them that are of full age, [even] those who by reason of use have their (m) senses exercised to discern both good and evil.

(m) All their power by which they understand and judge.