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Hebrews 2


 1 Wherefore (1) we ought diligently to give heed to the things which (a) we have heard, lest at any time (b) we run out.


(1) Now as it were pausing with himself and shewing to what end and purpose all these things were spoken, to wit, to understand by the excellency of Christ above all creatures, that his doctrine, majesty and Priesthood is most perfect, he useth an exhortation taken from a comparison.
(a) He maketh himself a hearer.
(b) They are said to let the word run out, which hold it not fast when they have heard it.


 2 For if the (c) word spoken by Angels was steadfast, and every transgression, and disobedience received a just recompense of reward,


(c) The Law which appointed punishment for the offenders; and which Paul saith was given by Angels, Galatians 3:19 and Stephen, Acts 7:53 .


 3 How shall we escape if we neglect so great salvation, (2) which at the first began to be preached by the Lord, and afterward was confirmed unto us by (d) them that heard him,


(2) If the breach and transgression of the word spoken by Angels was not suffered unpunished, much less shall it be lawful for us to 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 so great and mighty working of the holy Ghost.
(d) By the Apostles.


 4  (*) God bearing witness thereto, both with (e) signs and wonders, and with divers miracles, and gifts of the holy Ghost, according to his own will?


(*) Mark 16:20 .

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


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


(3) If it was an heinous matter to contemn the Angels which are but servants, much more heinous is it to contemn that most mighty King of the restored world.
(f) The world to come, whereof Christ is Father, Isaiah 9:6; or the Church, which as a new world, was to be gathered together by the Gospel.


 6  (4) But (*) one in a certain place witnessed, saying, (g) What is man, that thou shouldest be mindful of him? Or the (h) son of man, that thou wouldest consider him?


(4) He sheweth that the use of this kingly dignity consisteth herein, that men might not only Christ recover that dignity which they have lost, but also might be through him advanced above all things, which dignity of men David describeth most excellently.

(*) Psalm 8:4 .
(g) What is there in man that thou shouldest have so great regard of him, and do him that honor?
(h) He calleth all the citizens of the heavenly kingdom as they are considered in themselves, before that God giveth them the liberty of that city in Christ, Man, and Son of man.


 7 Thou (i) madest him a little inferior to the Angels; thou crownedst him with (k) glory and honor, and hast set him above the works of thine hands.


(i) This is the first honor of the citizens of the world to come, that they are next the angels.
(k) For they shall be in very great honor, when they shall be partakers of the kingdom. And he speaketh of the thing that shall be, as though it were already, because it is so certain.


 8  (*) Thou hast put all things in subjection under his feet. And in that he hath put all things in subjection under him, he left nothing that should not be subject unto him. (5) But we yet see not all things subdued unto him,


(*) Matthew 28:18; 1 Corinthians 15:27 .

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


 9  (6) But we (l) see Jesus crowned with glory and honor, (*) which was made a little (m) inferior to the Angels, (7) through the (n) suffering of death, that by Godís grace he might (o) taste death for (8) all men.


(6) The answer: This is already fulfilled in Jesus Christ our head, who was for a time 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 appeareth manifestly in the Church.

(*) Philippians 2:8 .
(m) Who abased himself for a season, and took upon the shape of a servant.
(7) He sheweth the cause of this subjection, to wit, to taste of death for our sakes, that 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 consisteth the force of the argument: for we could not at length be glorified with him, unless he had been abased for us, even all the faithful. And by this occasion the Apostle cometh to the other part of the declaration of Christ's person, wherein he proveth him to be in such sort God, that he is also man.


 10  (9) For it became (p) him, for whom are all these things, and by whom are all these things, (10) seeing that he brought many children unto glory, (11) that he should consecrate the (q) Prince of their salvation through afflictions.


(9) He proveth moreover by other arguments, why it behooveth the Son of God who is true God (as he proveth a little before) to become man notwithstanding, subject to all miseries, sin only except.
(p) God.
(10) First of all, because the Father, to whose glory all these things are to be referred, purposed to bring many sons unto glory. And 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, to wit, out of that ignominy wherein they lay before. Therefore the Son should not have been seen plainly to be made man, unless he had been made like unto other men, that he might come to glory by the selfsame way, by the which he should bring others; yea rather, it became him which was Prince of the salvation of others, to be consecrated above others through those afflictions, Prophet, King, and Priest, which are the parts of that principality for the salvation of others.
(q) The Chieftain, who as he is chiefest in dignity, so is he first begotten from among the dead, amongst many brethren.


 11  (12) For he that (r) sanctifieth, and they which are sanctified, are all of (s) one; wherefore he is not ashamed to call them brethren,


(12) The ground of both of the former arguments: for neither should we be sons through him, neither could he be consecrated through afflictions, unless he hath been made man like unto us. But because this Sonhood dependeth not upon nature only, for no man is accompted the son of God, unless that besides that he is a son of a man, he be also Christ's brother, (which is by sanctification, that is, by becoming one with Christ, who sanctifieth us through faith) therefore the Apostle maketh mention of the sanctifier, to wit, of Christ, and of them that are sanctified, to wit, of all the faithful, whom therefore Christ vouchsafeth to call brethren.
(r) He useth the time that now is, to shew us that we are still going on, and increasing in this sanctification, and by sanctification he meaneth our separation from the rest of the world, our cleansing from sin, and our dedication wholly unto God, all which Christ alone worketh in us.
(s) One, of the selfsame nature of man.


 12  (13) Saying, (*) I will declare thy Name unto my brethren, in the midst of the Church will I sing praises to thee.


(13) That which he taught before of the incarnation of the sanctifier, he applieth to the prophetical office.

(*) Psalm 22:25 .


 13  (14) And again, (*) I will put my (t) trust in him. And again, (♣) (u) Behold, here am I, and the children which God hath given me.


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

(*) Psalm 18:2 .
(t) I will commit myself to him, and to his defence.

(♣) Isaiah 8:18 .
(u) This Isaiah speaketh of himself and his disciples, but betokening thereby all ministers, as also his disciples signify the whole Church. And therefore seeing Christ is the head of the Prophets and ministers, these words are more rightly verified of him, than by Isaiah.


 14 Forasmuch then as the children are (x) partakers of flesh and blood, he also himself likewise took part with them, that he might destroy (*) through death, 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 brittle nature.

(*) Hosea 13:14; 1 Corinthians 15:55 .
(y) The devil is said to have the power of death, because he is the author of sin; and from sin cometh death, and for this cause he eggeth us daily to sin.
(z) He speaketh of one as of the Prince, joining to him secretly all his angels.


 15 And that he might deliver all them, which for fear of (a) death were all their lifetime subject to bondage.


(a) By (Death) thou must understand here that death which is joined with the wrath of God, as it must needs be, if it be without Christ, then the which can be nothing devised more miserable.


 16  (15) For he in no sort took on him the (b) Angelís nature, but he took on him the (c) seed of Abraham.


(15) He expoundeth those words of flesh and blood, shewing that Christ is true man, and that not by turning his divine nature, but by taking of man's nature. And he nameth Abraham, respecting the promises made to Abraham in this behalf.
(b) The nature of Angels.
(c) The very nature of man.


 17  (16) Wherefore in (d) all things it behooved him to be made like unto his brethren, that he might be (e) merciful, and a (f) faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people.


(16) He applieth the same to the priesthood, for which he should not have benefit, unless he had become man, and that like unto us in all things, sin only except.
(d) Not only touching nature, but qualities also.
(e) That he might be truly touched with the feeling of our miseries.
(f) Doing his office sincerely.


 18 For in that he suffered, and was (g) tempted, he is able to succor them that are tempted.


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


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 1 Corinthians 14:8

And also if the trumpet give an uncertain sound, who shall prepare himself to battle?

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