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Passage 1: Esther 5-6

(Est 5:1) And on the third day Ester put on her royal apparel, and stood in the court of the Kings palace within, ouer against the Kings house: and the King sate vpon his royal throne in the Kings palace ouer against the gate of the house.

(Notes Reference) Now it came to pass on the third (a) day, that Esther put on [her] royal [apparel], and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house.

(a) That is, after the Jews had begun to fast.

(Est 5:2) And when the King saw Ester the Queene standing in the court, shee founde fauour in his sight: and the King held out the golden scepter that was in his hand: so Ester drewe neere, and touched the toppe of the scepter.

(Notes Reference) And it was so, when the king saw Esther the queen standing in the court, [that] she obtained favour in his sight: and the king (b) held out to Esther the golden sceptre that [was] in his hand. So Esther drew near, and touched the top of the sceptre.

(b) Which was a sign that her coming was agreeable to him, (Est 4:11).

(Est 5:3) Then saide the King vnto her, What wilt thou, Queene Ester? and what is thy request? it shall be euen giuen thee to the halfe of ye kingdome.

(Notes Reference) Then said the king unto her, What wilt thou, queen Esther? and what [is] thy request? it shall be even (c) given thee to the half of the kingdom.

(c) Meaning by this that whatever she asked would be granted as in (Mar 6:23).

(Est 5:4) Then saide Ester, If it please the King, let the King and Haman come this day vnto the banket, that I haue prepared for him.

(Est 5:5) And the King sayd, Cause Haman to make haste that he may doe as Ester hath sayde. So the King and Haman came to the banket that Ester had prepared.

(Est 5:6) And the King sayd vnto Ester at the banket of wine, What is thy petition, that it may be giuen thee? and what is thy request? it shall euen be performed vnto the halfe of the kingdome.

(Notes Reference) And the king said unto Esther at the banquet of (d) wine, What [is] thy petition? and it shall be granted thee: and what [is] thy request? even to the half of the kingdom it shall be performed.

(d) Because they used to drink excessively in their banquets they called the banquet by that which was most in use or esteemed.

(Est 5:7) Then answered Ester, and sayd, My petition and my request is,

(Est 5:8) If I haue found fauour in the sight of the King, and if it please the King to giue me my petition, and to perfourme my request, let the King and Haman come to the banket that I shall prepare for them, and I will doe to morowe according to the Kings saying.

(Notes Reference) If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath (e) said.

(e) I will declare what I demand.

(Est 5:9) Then went Haman forth the same day ioyfull and with a glad heart. But when Haman sawe Mordecai in the Kings gate, that he stoode not vp, nor moued for him, then was Haman full of indignation at Mordecai.

(Est 5:10) Neuerthelesse Haman refrayned himselfe: and when he came home, he sent, and called for his friends, and Zeresh his wife.

(Est 5:11) And Haman tolde them of the glory of his riches, and the multitude of his children, and all the things wherein the King had promoted him, and how that he had set him aboue the princes and seruants of the King.

(Notes Reference) And Haman told them of the glory of his riches, and the multitude of his children, and all [the things] wherein the king had (f) promoted him, and how he had advanced him above the princes and servants of the king.

(f) Thus the wicked when they are promoted instead of acknowledging their charge and humbling themselves, wax ambitious, disdainful and cruel.

(Est 5:12) Haman sayde moreouer, Yea, Ester the Queene did let no man come in with the King to the banket that she had prepared, saue me: and to morowe am I bidden vnto her also with the King.

(Est 5:13) But al this doth nothing auaile me, as long as I see Mordecai ye Iewe sitting at ye Kings gate.

(Est 5:14) Then sayde Zeresh his wife and all his friends vnto him, Let them make a tree of fiftie cubites hie, and to morowe speake thou vnto the King, that Mordecai may be hanged thereon: then shalt thou goe ioyfully with the King vnto the banket. And the thing pleased Haman, and he caused to make the tree.

(Notes Reference) Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty (g) cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made.

(g) Meaning, the highest that could be found.

(Est 6:1) The same night the King slept not, and he comanded to bring ye booke of the records, and the chronicles: and they were read before ye King.

(Est 6:2) Then it was found written that Mordecai had tolde of Bigtana, and Teresh two of the Kings eunuches, keepers of the dore, who sought to lay hands on the King Ahashuerosh.

(Est 6:3) Then the King sayde, What honour and dignitie hath bene giuen to Mordecai for this? And the Kings seruants that ministred vnto him, sayd, There is nothing done for him.

(Notes Reference) And the king said, What honour and dignity hath been done to Mordecai (a) for this? Then said the king's servants that ministered unto him, There is nothing done for him.

(a) For he thought it unworthy of his estate to receive a benefit and not reward it.

(Est 6:4) And the King sayde, Who is in the court? (Now Haman was come into the inner court of the Kings house, that he might speake vnto the King to hang Mordecai on the tree that he had prepared for him.)

(Notes Reference) And the king said, Who [is] in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to (b) hang Mordecai on the gallows that he had prepared for him.

(b) Thus while the wicked imagine the destruction of others, they themselves fall into the same pit.

(Est 6:5) And the Kings seruants said vnto him, Behold, Haman standeth in the court. And the King sayd, Let him come in.

(Est 6:6) And when Haman came in, the King saide vnto him, What shalbe done vnto ye man, whom the King will honour? Then Haman thought in his heart, To whom would the King do honour more then to me?

(Est 6:7) And Haman answered the King, The man whome the King would honour,

(Est 6:8) Let them bring for him royall apparell, which the King vseth to weare, and the horse that the King rideth vpon, and that the crowne royall may be set vpon his head.

(Notes Reference) Let the royal apparel be brought which the king [useth] to wear, and the (c) horse that the king rideth upon, and the crown royal which is set upon his head:

(c) Meaning by this that the king should make him next to himself as Joseph was known to be next to Pharaoh in (Gen 41:43).

(Est 6:9) And let the raiment and the horse be deliuered by the hand of one of the Kings most noble princes, and let them apparel the man (whome the King will honour) and cause him to ride vpon the horse thorow the streete of the citie, and proclayme before him, Thus shall it be done vnto the man, whome the King will honour.

(Est 6:10) Then the King said to Haman, Make haste, take the rayment and the horse as thou hast said, and doe so vnto Mordecai the Iewe, that sitteth at the Kings gate: let nothing fayle of all that thou hast spoken.

(Est 6:11) So Haman tooke the rayment and the horse, and arayed Mordecai, and brought him on horse backe thorowe the streete of the citie, and proclaymed before him, Thus shall it be done to the man whom the King will honour.

(Est 6:12) And Mordecai came againe to the Kings gate, but Haman hasted home mourning and his head couered.

(Est 6:13) And Haman tolde Zeresh his wife, and all his friends all that had befallen him. Then sayd his wise men, and Zeresh his wife vnto him, If Mordecai be of the seede of the Iewes, before whom thou hast begunne to fall; thou shalt not preuaile against him, but shalt surely fall before him.

(Notes Reference) And Haman told Zeresh his wife and all his friends every [thing] that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai [be] of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, (d) but shalt surely fall before him.

(d) Thus God sometimes puts in the mouth of the very wicked to speak that thing which he has decreed shall come to pass.

(Est 6:14) And while they were yet talking with him, came the Kings eunuches and hasted to bring Haman vnto the banket that Ester had prepared.

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Passage 2: Amos 9

(Amo 9:1) I sawe the Lord standing vpon the altar, and he sayde, Smite the lintel of the doore, that the postes may shake: and cut them in pieces, euen the heads of them all, and I will slay the last of them with the sword: he that fleeth of them, shall not flee away: and he that escapeth of them, shall not be deliuered.

(Notes Reference) I saw the Lord standing upon the (a) altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the (b) head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.

(a) Which was at Jerusalem: for he did not appear in the idolatrous places of Israel.

(b) Both the most important of them, and also the common people.

(Amo 9:2) Though they digge into the hell, thence shall mine hande take them: though they clime vp to heauen, thence will I bring them downe.

(Amo 9:3) And though they hide them selues in the toppe of Carmel, I will search and take them out thence: and though they be hid from my sight in the bottome of the sea, thence will I commande the serpent, and he shall bite them.

(Notes Reference) And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the (c) serpent, and he shall bite them:

(c) He shows that God will declare himself as an enemy to them in all places, and that his elements and all his creatures will be enemies to destroy them.

(Amo 9:4) And though they goe into captiuitie before their enemies, thence wil I commande the sword, and it shall slay them: and I will set mine eyes vpon them for euill, and not for good.

(Amo 9:5) And the Lord God of hosts shall touch the land, and it shall melt away, and al that dwel therein shall mourne, and it shall rise vp wholy like a flood, and shall bee drowned as by the flood of Egypt.

(Amo 9:6) He buildeth his spheres in the heauen, and hath laide the foundation of his globe of elements in the earth: hee calleth the waters of the sea, and powreth them out vpon the open earth: the Lord is his Name.

(Notes Reference) [It is] he that buildeth his (d) stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.

(d) He declares by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgments when he punishes.

(Amo 9:7) Are ye not as the Ethiopians vnto mee, O children of Israel, sayeth the Lord? haue not I brought vp Israel out of the land of Egypt? and the Philistims from Caphtor, and Aram from Kir?

(Notes Reference) [Are] ye not as children of the Ethiopians (e) unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from (f) Caphtor, and the Syrians from Kir?

(e) Am I more bound to you than to the Ethiopians, or other people? Yet I have bestowed upon you greater benefits.

(f) Read (Jer 47:4).

(Amo 9:8) Beholde, the eyes of the Lord God are vpon the sinfull kingdome, and I will destroy it cleane out of the earth. Neuerthelesse I will not vtterly destroy the house of Iaakob, saith the Lord.

(Notes Reference) Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly (g) destroy the house of Jacob, saith the LORD.

(g) Though he destroys the rebellious multitude, yet he will always reserve the remnant of his Church to call upon his name.

(Amo 9:9) For loe, I will command and I will sift the house of Israel among all nations, like as corne is sifted in a sieue: yet shall not the least stone fall vpon the earth.

(Notes Reference) For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the (h) least grain fall upon the earth.

(h) Meaning that none of his own would perish in his wrath.

(Amo 9:10) But all the sinners of my people shall dye by the sword, which say, The euill shall not come, nor hasten for vs.

(Amo 9:11) In that day will I raise vp the tabernacle of Dauid, that is fallen downe, and close vp the breaches therof, and I will rayse vp his ruines, and I will builde it, as in the dayes of olde,

(Notes Reference) In that day will I raise up the (i) tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:

(i) I will send the promised Messiah, and restore by him the spiritual Israel; (Act 15:16).

(Amo 9:12) That they may possesse the remnant of Edom, and of all the heathen, because my Name is called vpon them, sayeth the Lord, that doeth this.

(Notes Reference) That they may possess the remnant of (k) Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.

(k) Meaning, the very enemies (as were the Edomites) and others would be united with the Jews in one society and body, of which Christ would be the head.

(Amo 9:13) Behold, the dayes come, saith the Lord, that the plowman shall touche the mower, and the treader of grapes him that soweth seede: and the mountaines shall drop sweete wine, and all the hilles shall melt.

(Notes Reference) Behold, the days come, saith the LORD, that the plowman shall (l) overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall (m) drop sweet wine, and all the hills shall melt.

(l) Signifying, that there will be great abundance of all things, so that when one type of fruit is ripe, another would follow, and every one in order; (Lev 26:5).

(m) Read (Joe 3:18).

(Amo 9:14) And I will bring againe the captiuitie of my people of Israel: and they shall build the waste cities, and inhabite the, and they shall plant vineyardes, and drinke the wine thereof: they shall also make gardens, and eate the fruites of them.

(Notes Reference) (n) And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.

(n) The accomplishment of this is under Christ, when they are planted in this Church, out of which they can never be pulled, after they have once been grafted into it.

(Amo 9:15) And I wil plant them vpon their land, and they shall no more bee pulled vp againe out of their lande, which I haue giuen them, sayeth the Lord thy God.

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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.