Read Scripture In A Year: November 30

(Est 7:1) So the King and Haman came to banket with the Queene Ester.

(Est 7:2) And the King said againe vnto Ester on the second day at the banket of wine, What is thy petition, Queene Ester, that it may be giue thee? and what is thy request? It shalbe euen perfourmed vnto the halfe of the kingdome.

(Est 7:3) And Ester the Queene answered, and said, If I haue found fauour in thy sight, O King, and if it please the King, let my life be giuen me at my petition, and my people at my request.

(Est 7:4) For we are solde, I, and my people, to be destroyed, to be slayne and to perish: but if we were solde for seruants, and for handmaides, I woulde haue helde my tongue: although the aduersarie could not recompense the Kings losse.

(Notes Reference) For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not (b) countervail the king's damage.

(b) Haman could not profit the king by his malice as much he would hinder him by the loss of the Jews and the tribute which he had from them.

(Est 7:5) Then King Ahashuerosh answered, and said vnto the Queene Ester, Who is he? and where is he that presumeth to doe thus?

(Est 7:6) And Ester said, The aduersarie and enemie is this wicked Haman. Then Haman was afrayde before the King and the Queene.

(Est 7:7) And the King arose from ye banket of wine in his wrath, and went into the palace garden: but Haman stood vp, to make request for his life to the Queene Ester: for he sawe that there was a mischiefe prepared for him of the King.

(Notes Reference) And the king arising from the banquet of wine in his wrath [went] into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was (c) evil determined against him by the king.

(c) His conscience accused him that as he had conspired the death of innocents, so the vengeance of God would fall on him for the same.

(Est 7:8) And when the King came againe out of the palace garden, into the house where they dranke wine, Haman was fallen vpon the bed whereon Ester sate! therefore the King sayd, Will he force the Queene also before me in the house? As the worde went out of the Kings mouth, they couered Hamans face.

(Notes Reference) Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was (d) fallen upon the bed whereon Esther [was]. Then said the king, Will he force the queen also before me in the house? As the word went out of the king's mouth, they (e) covered Haman's face.

(d) He fell down at the couch on which she sat and made request for his life.

(e) This was the manner of the Persians, when one was out of favour with the king.

(Est 7:9) And Harbonah one of the eunuches, sayde in the presence of the King, Beholde, there standeth yet the tree in Hamans house fiftie cubites hie, which Haman had prepared for Mordecai, that spake good for the King. Then the King sayd, Hang him thereon.

(Notes Reference) And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken (f) good for the king, standeth in the house of Haman. Then the king said, Hang him thereon.

(f) Who discovered the conspiracy against the king, (Est 2:21-22).

(Est 7:10) So they hanged Haman on the tree, that he had prepared for Mordecai: then was the Kings wrath pacified.

(Est 8:1) The same day did King Ahashuerosh giue the house of Haman the aduersarie of the Iewes vnto the Queene Ester. and Mordecai came before the King: for Ester tolde what hee was vnto her.

(Notes Reference) On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai (a) came before the king; for Esther had told what he [was] (b) unto her.

(a) That is, was received into the king's favour and presence.

(b) That he was her uncle, and had brought her up.

(Est 8:2) And the King tooke off his ring, which he had taken from Haman, and gaue it vnto Mordecai: and Ester set Mordecai ouer the house of Haman.

(Est 8:3) And Ester spake yet more before the King, and fell downe at his feete weeping, and besought him that he would put away the wickednes of Haman the Agagite, and his deuice that he had imagined against the Iewes.

(Notes Reference) And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the (c) mischief of Haman the Agagite, and his device that he had devised against the Jews.

(Est 8:4) And the King held out the golden scepter toward Ester. Then arose Ester, and stood before the King,

(Notes Reference) Then the king held out the golden (d) sceptre toward Esther. So Esther arose, and stood before the king,

(d) Read (Est 5:2).

(Est 8:5) And sayd, If it please the King, and if I haue found fauour in his sight, and the thing be acceptable before the King, and I please him, let it be written, that the letters of the deuice of Haman the sonne of Ammedatha the Agagite may be called againe, which he wrote to destroy the Iewes, that are in all the Kings prouinces.

(Est 8:6) For how can I suffer and see the euil, that shall come vnto my people? Or howe can I suffer and see the destruction of my kinred?

(Est 8:7) And the King Ahashuerosh sayde vnto the Queene Ester, and to Mordecai the Iewe, Behold, I haue giuen Ester the house of Haman, whome they haue hanged vpon the tree, because he layd hand vpon the Iewes.

(Est 8:8) Write yee also for the Iewes, as it liketh you in the Kinges name, and seale it with the Kings ring (for the writings written in the Kings name, and sealed with the Kings ring, may no man reuoke)

(Notes Reference) Write ye also for the Jews, as it liketh you, in the king's name, and seal [it] with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may (e) no man reverse.

(e) This was the law of the Medes and Persians, as in (Dan 6:15) nonetheless the king revoked the former decree granted to Haman for Esther's sake.

(Est 8:9) Then were the Kings Scribes called at the same time, euen in the thirde moneth, that is the moneth Siuan, on the three and twentieth day thereof: and it was written, according to all as Mordecai commanded, vnto the Iewes and to the princes, and captaines, and rulers of the prouinces, which were from India euen vnto Ethiopia, an hundreth and seuen and twentie prouinces, vnto euery prouince, according to the writing thereof, and to euery people after their speache, and to the Iewes, according to their writing, and according to their language.

(Notes Reference) Then were the king's scribes called at that time in the third month, that [is], the month (f) Sivan, on the three and twentieth [day] thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the lieutenants, and the deputies and rulers of the provinces which [are] from India unto Ethiopia, an hundred twenty and seven provinces, unto every province according to the (g) writing thereof, and unto every people after their language, and to the Jews according to their writing, and according to their language.

(f) Which contains part of May and part of June.

(g) That is, in such letters and languages as was usual in every province.

(Est 8:10) And hee wrote in the King Ahashuerosh name, and sealed it with the Kings ring: and he sent letters by postes on horsebacke and that rode on beastes of price, as dromedaries and coltes of mares.

(Est 8:11) Wherein the King graunted the Iewes (in what cities so euer they were) to gather theselues together, and to stand for their life, and to roote out, to slay and to destroy al the power of the people and of the prouince that vexed them, both children and women, and to spoyle their goods:

(Notes Reference) Wherein the king granted the Jews which [were] in every city to gather themselves together, and to stand for (h) their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, [both] little ones and women, and [to take] the spoil of them for a prey,

(h) That is, to defend themselves against all who would assail them.

(Est 8:12) Vpon one day in all the prouinces of King Ahashuerosh, euen in the thirteenth day of the twelft moneth, which is the moneth Adar.

(Notes Reference) Upon one day in all the provinces of king Ahasuerus, [namely], upon the thirteenth [day] of the twelfth month, which [is] the month (i) Adar.

(i) Which has part of February and part of March.

(Est 8:13) The copie of the writing was, howe there should be a commandement giuen in all and euery prouince, published among all the people, and that the Iewes should be ready against that day to auenge themselues on their enemies.

(Notes Reference) The copy of the writing for a commandment to be given in every province [was] published unto all people, and that the Jews should be ready against that day to (k) avenge themselves on their enemies.

(k) The king gave them permission to kill all who oppressed them.

(Est 8:14) So the postes rode vpon beasts of price, and dromedaries, and went forth with speede, to execute the Kings commandement, and the decree was giuen at Shushan the palace.

(Est 8:15) And Mordecai went out from the King in royall apparell of blewe, and white, and with a great crowne of gold, and with a garment of fine linen and purple, and the citie of Shushan reioyced and was glad.

(Est 8:16) And vnto the Iewes was come light and ioy and gladnes, and honour.

(Notes Reference) The Jews had light, and (l) gladness, and joy, and honour.

(l) He showed by the words that follow, what this light was.

(Est 8:17) Also in all and euery prouince, and in al and euery citie and place, where the Kings commandement and his decree came, there was ioy and gladnes to the Iewes, a feast and good day, and many of the people of the land became Iewes: for the feare of the Iewes fell vpon them.

(Notes Reference) And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land (m) became Jews; for the fear of the Jews fell upon them.

(m) Conformed themselves to the Jew's religion.

Passage 2: Obadiah 1

(Oba 1:1) The vision of Obadiah. Thus saith the Lord God against Edom, We haue heard a rumour from the Lord, and an ambassadour is sent among the heathen: arise, and let vs rise vp against her to battel.

(Notes Reference) The vision of Obadiah. Thus saith the Lord GOD concerning Edom; (a) We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and (b) let us rise up against her in battle.

The Argument - The Idumeans, who came from Esau, were mortal enemies always to the Israelites, who came from Jacob, and therefore did not only vex them continually with various types of cruelty, but also stirred up others to fight against them. Therefore when they were now in their greatest prosperity, and did most triumph against Israel, which was in great affliction and misery, God raised up his Prophet to comfort the Israelites. For God had now determined to destroy their adversaries, who did so severely vex them, and to send them those who would deliver them, and set up the kingdom of the Messiah which he had promised.

(a) God has certainly revealed to his prophets, that he will raise up the heathen to destroy the Edomites, concerning which the rumour is now proclaimed; (Jer 49:14).

(b) Thus the heathen encourage themselves to rise against Edom.

(Oba 1:2) Beholde, I haue made thee small among the heathen: thou art vtterly despised.

(Oba 1:3) The pride of thine heart hath deceiued thee: thou that dwellest in the cleftes of the rockes, whose habitation is hie, that saith in his heart, Who shall bring me downe to the ground?

(Notes Reference) The (c) pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?

(c) Which despises all others in respect of yourself, and yet you are but a handful in comparison with others, and you are shut up among the hills as separate from the rest of the world.

(Oba 1:4) Though thou exalt thy selfe as the eagle, and make thy nest among the starres, thence will I bring thee downe, sayth the Lord.

(Oba 1:5) Came theeues to thee or robbers by night? howe wast thou brought to silence? woulde they not haue stolen, til they had ynough? if the grape gatherers came to thee, woulde they not leaue some grapes?

(Notes Reference) (d) If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?

(d) God will so destroy them that he will leave none, even though thieves when they come take but until they have enough, and they that gather grapes always leave some behind them. See Jer 49:9

(Oba 1:6) Howe are the things of Esau sought vp, and his treasures searched?

(Oba 1:7) All the men of thy confederacie haue driuen thee to ye borders: the men that were at peace with thee, haue deceiued thee, and preuailed against thee: they that eate thy bread, haue laid a wound vnder thee: there is none vnderstanding in him.

(Notes Reference) All the men of thy confederacy (e) have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy (f) bread have laid a wound under thee: [there is] none understanding in him.

(e) Those in whom you trusted to have help and friendship, will be your enemies and destroy you.

(f) That is, your familiar friends and guests have by secret practices destroyed you.

(Oba 1:8) Shall not I in that day, saith the Lord, euen destroy the wise men out of Edom, and vnderstanding from the mount of Esau?

(Oba 1:9) And thy strong men, O Teman, shall bee afraide, because euery one of the mount of Esau shalbe cut off by slaughter.

(Oba 1:10) For thy crueltie against thy brother Iaakob, shame shall couer thee, and thou shalt be cut off for euer.

(Notes Reference) For [thy] violence against thy (g) brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

(g) He shows the reason why the Edomites were so severely punished: that is, because they were enemies to his Church, whom he now comforts by punishing their enemies.

(Oba 1:11) When thou stoodest on the other side, in the day that the strangers caried away his substance, and straungers entred into his gates, and cast lots vpon Ierusalem, euen thou wast as one of them.

(Notes Reference) In the day that thou stoodest (h) on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.

(h) When Nebuchadnezzar came against Jerusalem, you joined with him, and had part of the spoil, and so rejoiced when my people (that is, your brother), were afflicted, whereas you should have pitied and helped your brother.

(Oba 1:12) But thou shouldest not haue beholden the day of thy brother, in the day that hee was made a stranger, neither shouldest thou haue reioyced ouer the children of Iudah, in the day of their destruction: thou shouldest not haue spoken proudly in the day of affliction.

(Notes Reference) But thou shouldest not have looked on the day of thy brother in the day that he became (i) a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.

(i) When the Lord deprived them of their former dignity, and delivered them to be carried into captivity.

(Oba 1:13) Thou shouldest not haue entred into the gate of my people, in the day of their destruction, neither shouldest thou haue once looked on their affliction in the day of their destruction, nor haue layde hands on their substance in the day of their destruction.

(Oba 1:14) Neyther shouldest thou haue stande in the crosse wayes to cut off them, that shoulde escape, neither shouldest thou haue shut vp the remnant thereof in the day of affliction.

(Oba 1:15) For the day of the Lord is neere, vpon all the heathen: as thou hast done, it shall bee done to thee: thy reward shall returne vpon thine head.

(Notes Reference) For the day (k) of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

(k) When he will summon all the heathen, and send them to destroy you.

(Oba 1:16) For as yee haue drunke vpon mine holy Mountaine, so shall all the heathen drinke continually: yea, they shall drinke and swallow vp, and they shalbe as though they had not bene.

(Notes Reference) For as ye have (l) drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be (m) as though they had not been.

(l) That is, rejoiced and triumphed.

(m) The Edomites will be utterly destroyed, and yet in spite of all the enemies I will reserve my Church and restore it.

(Oba 1:17) But vpon mount Zion shalbe deliuerance, and it shalbe holy, and the house of Iaakob shall possesse their possessions,

(Oba 1:18) And the house of Iaakob shalbe a fire, and the house of Ioseph a flame, and the house of Esau as stubble, and they shall kindle in them and deuoure them: and there shall bee no remnant of the house of Esau for the Lord hath spoken it.

(Notes Reference) And the house of Jacob shall be (n) a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].

(n) God attributes this power to consume his enemies to his Church, which power properly belongs only to himself; (Isa 10:17; Deu 4:24; Heb 12:29).

(Oba 1:19) And they shall possesse the South side of the mount of Esau, and the plaine of the Philistims: and they shall possesse the fieldes of Ephraim, and the fieldes of Samaria, and Beniamin shall haue Gilead.

(Notes Reference) And [they of] the south shall possess the (o) mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead.

(o) He describes how the Church will be enlarged and have great possessions: but this is mainly accomplished under Christ, when that faithful are made heirs and lords of all things by him who is their head.

(Oba 1:20) And the captiuitie of this host of the children of Israel, which were among the Canaanites, shall possesse vnto Zarephath, and the captiuitie of Ierusalem, which is in Sepharad, shall possesse the cities of the South.

(Notes Reference) And the captivity of this host of the children of Israel [shall possess] that of the (p) Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south.

(p) By the Canaanites, the Jews mean the Dutchmen, and by Zarephath, France, and by Sepharad, Spain.

(Oba 1:21) And they that shall saue, shall come vp to mount Zion to iudge the mount of Esau, and the kingdome shalbe the Lords.

(Notes Reference) And (q) saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.

(q) Meaning that God will raise up in his Church those who will rule and govern for the defence of it, and for the destruction of his enemies under the Messiah, whom the Prophet here calls the Lord and head of this kingdom.

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.