Read Scripture In A Year: December 3

(Job 3:1) Afterward Iob opened his mouth, and cursed his day.

(Notes Reference) After this opened (a) Job his mouth, and (b) cursed his day.

(a) The seven days ended, (Job 2:13).

(b) Here Job begins to feel his great imperfection in this battle between the spirit and the flesh, (Rom 7:18) and after a manner yields yet in the end he gets victory though he was in the mean time greatly wounded.

(Job 3:2) And Iob cryed out, and sayd,

(Job 3:3) Let the day perish, wherein I was borne, and the night when it was sayde, There is a man childe conceiued.

(Notes Reference) Let the day (c) perish wherein I was born, and the night [in which] it was said, There is a man child conceived.

(c) Men should not be weary of their life and curse it, because of the infinities that it is subject to, but because they are given to sin and rebellion against God.

(Job 3:4) Let that day bee darkenesse, let not God regarde it from aboue, neyther let the light shine vpon it,

(Notes Reference) Let that day be darkness; let not God (d) regard it from above, neither let the light shine upon it.

(d) Let it be put out of the number of days, and let it not have the sight of the sun to separate it from the night.

(Job 3:5) But let darkenesse, and the shadowe of death staine it: let the cloude remayne vpon it, and let them make it fearefull as a bitter day.

(Notes Reference) Let darkness and the (e) shadow of death stain it; let a cloud dwell upon it; let the blackness of the day terrify it.

(e) That is, most obscure darkness, which makes them afraid of death that they are in it.

(Job 3:6) Let darkenesse possesse that night, let it not be ioyned vnto the dayes of the yeere, nor let it come into the count of the moneths.

(Job 3:7) Yea, desolate be that night, and let no ioy be in it.

(Job 3:8) Let them that curse the day, (being readie to renue their mourning) curse it.

(Notes Reference) Let them curse it that curse the day, who are (f) ready to raise up their mourning.

(f) Who curse the day of their birth, let them lay that curse on this night.

(Job 3:9) Let the starres of that twilight be dimme through darkenesse of it: let it looke for light, but haue none: neither let it see the dawning of the day,

(Notes Reference) Let the stars of the twilight thereof be dark; let it look for light, but [have] none; neither let it (g) see the dawning of the day:

(g) Let it be always night, and never see day.

(Job 3:10) Because it shut not vp the dores of my mothers wombe: nor hid sorowe from mine eyes.

(Job 3:11) Why died I not in the birth? or why dyed I not, when I came out of the wombe?

(Notes Reference) (h) Why died I not from the womb? [why] did I [not] give up the ghost when I came out of the belly?

(h) This, and that which follows declares, that when man gives place to his passions, he is not able to stay or keep measure, but runs headlong into all evil unless God calls him back.

(Job 3:12) Why did the knees preuent me? and why did I sucke the breasts?

(Job 3:13) For so shoulde I now haue lyen and bene quiet, I should haue slept then, and bene at rest,

(Notes Reference) For now should I have (i) lain still and been quiet, I should have slept: then had I been at rest,

(i) The vehemency of his afflictions made him utter these words as though death was the end of all miseries, and as if there were no life after this, which he speaks not as though it were so, but the infirmities of his flesh caused him to break out in this error of the wicked.

(Job 3:14) With the Kings and counselers of the earth, which haue buylded themselues desolate places:

(Notes Reference) With kings and counsellors of the earth, which built (k) desolate places for themselves;

(k) He notes the ambition of them who for their pleasure as it were change the order of nature, and build in most barren places, because they would by this make their names immortal.

(Job 3:15) Or with the princes that had golde, and haue filled their houses with siluer.

(Job 3:16) Or why was I not hid, as an vntimely birth, either as infants, which haue not seene the light?

(Job 3:17) The wicked haue there ceased from their tyrannie, and there they that laboured valiantly, are at rest.

(Notes Reference) There the wicked (l) cease [from] troubling; and there the weary be at rest.

(l) That is, by death the cruelty of the tyrants has ceased.

(Job 3:18) The prisoners rest together, and heare not the voyce of the oppressour.

(Notes Reference) [There] the (m) prisoners rest together; they hear not the voice of the oppressor.

(m) All they who sustain any kind of calamity and misery in this world: which he speaks after the judgment of the flesh.

(Job 3:19) There are small and great, and the seruant is free from his master.

(Job 3:20) Wherefore is the light giuen to him that is in miserie? and life vnto them that haue heauie hearts?

(Notes Reference) Wherefore is light given to him that is in misery, and (n) life unto the bitter [in] soul;

(n) He shows that the benefits of God are not comfortable, unless the heart is joyful, and the conscience quieted.

(Job 3:21) Which long for death, and if it come not, they would euen search it more then treasures:

(Job 3:22) Which ioy for gladnes, and reioyce, when they can finde the graue.

(Job 3:23) Why is the light giuen to the man whose way is hid, and whom God hath hedged in?

(Notes Reference) [Why is light given] to a man whose way is (o) hid, and whom God hath hedged in?

(o) That sees not how to come out of his miseries, because he does not depend on God's providence.

(Job 3:24) For my sighing commeth before I eate, and my roarings are powred out like the water.

(Job 3:25) For the thing I feared, is come vpon me, and the thing that I was afraid of, is come vnto me.

(Notes Reference) For the thing which I greatly (p) feared is come upon me, and that which I was afraid of is come unto me.

(p) In my prosperity I looked for a fall, as it now has come to pass.

(Job 3:26) I had no peace, neither had I quietnesse, neither had I rest, yet trouble is come.

(Notes Reference) I was not in safety, neither had I rest, neither was I quiet; (q) yet trouble came.

(q) The fear of troubles that would ensue, caused my prosperity to seem to me as nothing, and yet I am not exempted from trouble.

(Job 4:1) Then Eliphaz the Temanite answered, and sayde,

(Job 4:2) If we assay to commune with thee, wilt thou be grieued? but who can withholde himselfe from speaking?

(Notes Reference) [If] we assay to commune with thee, wilt thou be grieved? but (a) who can withhold himself from speaking?

(a) Seeing your impatience.

(Job 4:3) Behold, thou hast taught many, and hast strengthened the wearie hands.

(Notes Reference) Behold, thou hast instructed many, and thou (b) hast strengthened the weak hands.

(b) You have comforted others in their afflictions but you cannot now comfort yourself.

(Job 4:4) Thy wordes haue confirmed him that was falling, and thou hast strengthened the weake knees.

(Job 4:5) But now it is come vpon thee, and thou art grieued: it toucheth thee, and thou art troubled.

(Job 4:6) Is not this thy feare, thy confidence, thy pacience, and the vprightnesse of thy wayes?

(Notes Reference) [Is] not [this] thy (c) fear, thy confidence, thy hope, and the uprightness of thy ways?

(Job 4:7) Remember, I pray thee: who euer perished, being an innocent? or where were the vpright destroyed?

(Notes Reference) Remember, I pray thee, who [ever] perished, being (d) innocent? or where were the righteous cut off?

(d) He concludes that Job was reproved seeing that God handles him so extremely, which is the argument that the carnal men make against the children of God.

(Job 4:8) As I haue seene, they that plow iniquitie, and sowe wickednesse, reape the same.

(Notes Reference) Even as I have seen, they that (e) plow iniquity, and sow wickedness, reap the same.

(e) They who do evil cannot but receive evil.

(Job 4:9) With the blast of God they perish, and with the breath of his nostrels are they cosumed.

(Notes Reference) By the (f) blast of God they perish, and by the breath of his nostrils are they consumed.

(f) He shows that God needs no great preparation to destroy his enemies: for he can do it with the blast of his mouth.

(Job 4:10) The roaring of the Lion, and the voyce of the Lionesse, and the teeth of the Lions whelpes are broken.

(Notes Reference) The roaring of the (g) lion, and the voice of the fierce lion, and the teeth of the young lions, are broken.

(g) Though men according to their office do not punish tyrants (whom for their cruelty he compares to lions, and their children to their whelps) yet God is able and his justice will punish them.

(Job 4:11) The Lyon perisheth for lacke of pray, and the Lyons whelpes are scattered abroade.

(Job 4:12) But a thing was brought to me secretly, and mine eare hath receiued a litle thereof.

(Notes Reference) Now a thing was (h) secretly brought to me, and mine ear received a little thereof.

(h) A thing I did not know before was declared to me by vision, that is that whoever thinks himself just will be found a sinner when he comes before God.

(Job 4:13) In the thoughtes of ye visions of the night, when sleepe falleth on men,

(Job 4:14) Feare came vpon me, and dread which made all my bones to tremble.

(Notes Reference) Fear came upon me, and trembling, which made all my bones (i) to shake.

(i) In these visions which God shows to his creatures, there is always a certain fear joined, that the authority of it might be had in greater reverence.

(Job 4:15) And the wind passed before me, and made the heares of my flesh to stande vp.

(Job 4:16) Then stoode one, and I knewe not his face: an image was before mine eyes, and in silence heard I a voyce, saying,

(Notes Reference) It stood still, but I could not discern the form thereof: an image [was] before mine eyes, [there was] (k) silence, and I heard a voice, [saying],

(k) When all things were quiet or when the fear was relieved as God appeared to Elijah, (1Ki 19:12).

(Job 4:17) Shall man be more iust then God? or shall a man be more pure then his maker?

(Notes Reference) Shall mortal man be more (l) just than God? shall a man be more pure than his maker?

(l) He proves that if God punished the innocent, the creature would be more just than the creator, which was blasphemy.

(Job 4:18) Beholde, he founde no stedfastnesse in his Seruants, and laid follie vpon his Angels.

(Notes Reference) Behold, he put no trust in his servants; and his (m) angels he charged with folly:

(m) If God finds imperfection in his angels when they are not maintained by his power, how much more shall he lay folly to man's charge when he would justify himself against God?

(Job 4:19) Howe much more in them that dwell in houses of clay, whose foundation is in the dust, which shalbe destroyed before the moth?

(Notes Reference) How much less [in] them that dwell in houses of (n) clay, whose foundation [is] in the dust, [which] are crushed before the moth?

(n) That is, in this mortal body, subject to corruption, as in (2Co 5:1).

(Job 4:20) They be destroyed from the morning vnto the euening: they perish for euer, without regarde.

(Notes Reference) They are destroyed from (o) morning to evening: they perish for ever (p) without any regarding [it].

(o) They see death continually before their eyes and daily approaching them.

(p) No man for all this considers it.

(Job 4:21) Doeth not their dignitie goe away with them? do they not die, and that without wisdom?

(Notes Reference) Doth not their excellency [which is] in them go away? they die, even without (q) wisdom.

(q) That is, before any of them were so wise, as to think of death.

Passage 2: Jonah 4

(Jon 4:1) Therefore it displeased Ionah exceedingly, and he was angry.

(Notes Reference) But it displeased (a) Jonah exceedingly, and he was very angry.

(a) Because by this he would be taken as a false prophet, and so the name of God, which he preached, would be blasphemed.

(Jon 4:2) And he prayed vnto the Lord, and saide, I pray thee, O Lord, was not this my saying, when I was yet in my countrey? therefore I preuented it to flee vnto Tarshish: for I knewe that thou art a gratious God, and merciful, slow to anger, and of great kindnes, and repentest thee of the euill.

(Notes Reference) And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto (b) Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.

(b) Read (Jon 1:3).

(Jon 4:3) Therefore nowe O Lord, take, I beseech thee, my life from me: for it is better for me to die then to liue.

(Notes Reference) Therefore now, O LORD, take, I beseech thee, my life (c) from me; for [it is] better for me to die than to live.

(c) Thus he prayed from grief, fearing that God's name by this forgiveness might be blasphemed, as though he sent his Prophets forth to make known his judgments in vain.

(Jon 4:4) Then saide the Lord, Doest thou well to be angry?

(Notes Reference) Then said the LORD, Doest thou well to be (d) angry?

(d) Will you judge when I do things for my glory, and when I do not?

(Jon 4:5) So Ionah went out of the citie and sate on the East side of the citie, and there made him a boothe, and sate vnder it in the shadowe till he might see what should be done in the citie.

(Notes Reference) So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, (e) till he might see what would become of the city.

(e) For he doubted as yet whether God would show them mercy or not, and therefore after forty days he departed out of the city, to see what God would do.

(Jon 4:6) And the Lord God prepared a gourde, and made it to come vp ouer Ionah, that it might be a shadowe ouer his head and deliuer him from his griefe. So Ionah was exceeding glad of the gourde.

(Notes Reference) And the LORD God prepared a (f) gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.

(f) Which was a further means to cover him from the heat of the sun, as he remained in his booth.

(Jon 4:7) But God prepared a worme when the morning rose the next day, and it smote the gourd, that it withered.

(Jon 4:8) And when the sunne did arise, God prepared also a feruent East winde: and the sunne beat vpon the head of Ionah, that he fainted, and wished in his heart to die, and said, It is better for me to dye, then to liue.

(Jon 4:9) And God said vnto Ionah, Doest thou well to be angrie for the gourde? And he said, I doe well to be angrie vnto the death.

(Notes Reference) And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be (g) angry, [even] unto death.

(g) This declares the great inconveniences into which God's servants fall when they give place to their own affections, and do not in all things willingly submit themselves to God.

(Jon 4:10) Then said the Lord, Thou hast had pitie on the gourde for the which thou hast not laboured, neither madest it growe, which came vp in a night, and perished in a night,

(Jon 4:11) And shoulde not I spare Nineueh that great citie, wherein are sixe score thousande persons, that cannot discerne betweene their right hand, and their left hand, and also much cattell?

(Notes Reference) And should (h) not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that (i) cannot discern between their right hand and their left hand; and [also] much cattle?

(h) Thus God mercifully reproves him who would pity himself and this gourd, and yet would keep God from showing his compassion to so many thousand people.

(i) Meaning that they were children and infants.

Passage 3: Hebrews 10

(Heb 10:1) For the Law hauing the shadowe of good things to come, and not the very image of the things, can neuer with those sacrifices, which they offer yeere by yeere continually, sanctifie the commers thereunto.

(Notes Reference) For (1) the law having a shadow of good things to (a) come, [and] not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

(1) He prevents a private objection. Why then were those sacrifices offered? The apostle answers, first concerning the yearly sacrifice which was the solemnest of all, in which (he says) there was made every year a remembrance again of all former sins. Therefore that sacrifice had no power to sanctify: for to what purpose should those sins which are purged be repeated again, and why should new sins come to be repeated every year, if those sacrifices abolished sin?

(a) Of things which are everlasting, which were promised to the fathers, and exhibited in Christ.

(Heb 10:2) For would they not then haue ceased to haue bene offered, because that the offerers once purged, should haue had no more conscience of sinnes?

(Heb 10:3) But in those sacrifices there is a remembrance againe of sinnes euery yeere.

(Heb 10:4) For it is vnpossible that the blood of bulles and goates should take away sinnes.

(Heb 10:5) Wherefore when he commeth into the world, he saith, Sacrifice and offring thou wouldest not: but a body hast thou ordeined me.

(Notes Reference) (2) Wherefore when he (b) cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a (c) body hast thou prepared me:

(2) A conclusion following those things that went before, and encompassing also the other sacrifices. Seeing that the sacrifices of the law could not do it, therefore Christ speaking of himself as of our High Priest manifested in the flesh, witnesses plainly that God rests not in the sacrifices, but in the obedience of his Son our High Priest, in whose obedience he offered up himself once to his Father for us.

(b) The Son of God is said to come into the world, when he was made man.

(c) It is word for word in the Hebrew text, "You have pierced my ears through" that is, "you have made me obedient and willing to hear".

(Heb 10:6) In burnt offerings, and sinne offrings thou hast had no pleasure.

(Heb 10:7) Then I sayd, Lo, I come (In the beginning of the booke it is written of me) that I should doe thy will, O God.

(Heb 10:8) Aboue, when he sayd, Sacrifice and offring, and burnt offrings, and sinne offrings thou wouldest not haue, neither hadst pleasure therein (which are offered by the Lawe)

(Heb 10:9) Then sayd he, Lo, I come to doe thy wil, O God, he taketh away the first, that he may stablish the second.

(Notes Reference) Then said he, Lo, I come to do thy will, O God. He taketh away the (d) first, that he may establish the second.

(d) That is, the sacrifices, to establish the second, that is, the will of God.

(Heb 10:10) By the which wil we are sanctified, euen by the offring of the body of Iesus Christ once made.

(Heb 10:11) And euery Priest standeth dayly ministring, and oft times offreth one maner of offring, which can neuer take away sinnes:

(Notes Reference) (3) And every priest standeth (e) daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

(3) A conclusion, with the other part of the comparison: The Levitical high priest repeats the same sacrifices daily in his sanctuary: upon which it follows that neither those sacrifices, nor those offerings, nor those high priests could take away sins. But Christ having offered one sacrifice once for the sins of all men, and having sanctified his own for ever, sits at the right hand of the Father, having all power in his hands.

(e) At the altar.

(Heb 10:12) But this man after he had offered one sacrifice for sinnes, sitteth for euer at the right hand of God,

(Heb 10:13) And from hencefoorth tarieth, till his enemies be made his footestoole.

(Notes Reference) (4) From henceforth expecting till his enemies be made his footstool.

(4) He prevents a private objection, that is, that yet nonetheless we are subject to sin and death, to which the apostle answers, that the full effect of Christ's power has not yet shown itself, but shall eventually appear when he will at once put to flight all his enemies, with whom we still struggle.

(Heb 10:14) For with one offering hath he consecrated for euer them that are sanctified.

(Heb 10:15) For the holy Ghost also beareth vs record: for after that he had sayd before,

(Notes Reference) (5) [Whereof] the Holy Ghost also is a witness to us: for after that he had said before,

(5) Although there remains in us relics of sin, yet the work of our sanctification which is to be perfected, hangs on the same sacrifice which never shall be repeated: and that the apostle proves by referring again to the testimony of Jeremiah, thus: Sin is taken away by the new testament, seeing the Lord says that it shall come to pass, that according to the form of it, he will no more remember our sins: Therefore we need now no purging sacrifice to take away that which is already taken away, but we must rather take pains, that we may now through faith be partakers of that sacrifice.

(Heb 10:16) This is the Testament that I will make vnto them after those dayes, sayth the Lord, I wil put my Lawes in their heart, and in their mindes I will write them.

(Heb 10:17) And their sinnes and iniquities will I remember no more.

(Notes Reference) And their sins and iniquities will I remember (f) no more.

(f) Why then, where is the fire of purgatory, and that popish distinction of the fault, and the punishment?

(Heb 10:18) Nowe where remission of these things is, there is no more offering for sinne.

(Notes Reference) Now where remission of these [is, there is] no more offering for (g) sin.

(g) He said well, for sin: for there remains another offering, that is, of thanksgiving.

(Heb 10:19) Seeing therefore, brethren, that by the blood of Iesus we may be bolde to enter into the Holy place,

(Notes Reference) (6) Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

(6) The sum of the former treatise: We are not shut out from the holy place, as the fathers were, but we have an entrance into the true holy place (that is, into heaven) seeing that we are purged with the blood, not of beasts, but of Jesus. Neither as in times past, does the High Priest shut us out by setting the veil against us, but through the veil, which is his flesh, he has brought us into heaven itself, so that we have now truly an High Priest who is over the house of God.

(Heb 10:20) By the newe and liuing way, which hee hath prepared for vs, through the vaile, that is, his flesh:

(Notes Reference) By a new and living way, which he hath consecrated for us, through the veil, that is to say, his (h) flesh;

(h) So Christ's flesh shows us the Godhead as if it were under a veil, For otherwise we could not stand the brightness of it.

(Heb 10:21) And seeing we haue an hie Priest, which is ouer the house of God,

(Heb 10:22) Let vs drawe neere with a true heart in assurance of faith, our hearts being pure from an euill conscience,

(Notes Reference) (7) Let us draw near with a (i) true heart in full assurance of faith, having our (k) hearts sprinkled from an evil conscience, and our bodies washed with (l) pure water.

(7) A most grave exhortation, in which he shows how the sacrifice of Christ may be applied to us: that is, by faith which also he describes by the consequence, that is, by sanctification of the Spirit, which causes us to hope in God, and to procure by all means possible one another's salvation, through the love that is in us one towards another.

(i) With no double and counterfeit heart, but with such a heart as is truly and indeed given to God.

(k) This is it which the Lord says, Be ye holy, for I am holy.

(l) With the grace of the Holy Spirit.

(Heb 10:23) And washed in our bodies with pure water, let vs keepe the profession of our hope, without wauering, (for he is faithfull that promised)

(Heb 10:24) And let vs consider one another, to prouoke vnto loue, and to good workes,

(Heb 10:25) Not forsaking the fellowship that we haue among our selues, as the maner of some is: but let vs exhort one another, and that so much the more, because ye see that the day draweth neere.

(Notes Reference) Not forsaking the assembling of ourselves together, as the manner of some [is]; but exhorting [one another]: (8) and so much the more, as ye see the day approaching.

(8) Having mentioned the last coming of Christ, he stirs up the godly to the meditation of a holy life, and cites the faithless fallers from God to the fearful judgment seat of the Judge, because they wickedly rejected him in whom only salvation consists.

(Heb 10:26) For if we sinne willingly after that we haue receiued and acknowledged that trueth, there remaineth no more sacrifice for sinnes,

(Notes Reference) For if we sin (m) wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

(m) Without any cause or occasion, or show of occasion.

(Heb 10:27) But a fearefull looking for of iudgement, and violent fire, which shall deuoure the aduersaries.

(Notes Reference) But a certain fearful looking for of judgment and fiery indignation, which shall devour the (n) adversaries.

(n) For it is another matter to sin through the frailty of man's nature, and another thing to proclaim war on God as on an enemy.

(Heb 10:28) He that despiseth Moses Law, dieth without mercy vnder two, or three witnesses:

(Notes Reference) (9) He that despised Moses' law died without mercy under two or three witnesses:

(9) If the breach of the law of Moses was punished by death, how much more worthy of death is it to fall away from Christ?

(Heb 10:29) Of howe much sorer punishment suppose ye shall hee be worthy, which treadeth vnder foote the Sonne of God, and counteth the blood of the Testament as an vnholy thing, wherewith he was sanctified, and doeth despite the Spirit of grace?

(Heb 10:30) For we know him that hath sayd, Vengeance belongeth vnto mee: I will recompense, saith the Lord. And againe, The Lord shall iudge his people.

(Notes Reference) (10) For we know him that hath said, Vengeance [belongeth] unto me, I will recompense, saith the Lord. And again, The Lord shall (o) judge his people.

(10) The reason of all these things is, because God is a revenger of those who despise him: otherwise he could not rightly govern his Church. Now there is nothing more horrible then the wrath of the living God.

(o) Rule or govern.

(Heb 10:31) It is a fearefull thing to fall into the hands of the liuing God.

(Heb 10:32) Nowe call to remembrance the dayes that are passed, in the which, after ye had receiued light, ye endured a great fight in afflictions,

(Notes Reference) (11) But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions;

(11) As he terrified the fallers away from God, so does he now comfort them that are constant and stand firm, setting before them the success of their former fights, so stirring them up to a sure hope of a full and ready victory.

(Heb 10:33) Partly while yee were made a gazing stocke both by reproches and afflictions, and partly while ye became companions of them which were so tossed to and from.

(Notes Reference) Partly, whilst ye were made a (p) gazingstock both by reproaches and afflictions; and partly, whilst ye became (q) companions of them that were so used.

(p) You were brought forth to be shamed.

(q) In taking their miseries, to be your miseries.

(Heb 10:34) For both ye sorowed with mee for my bonds, and suffered with ioy the spoyling of your goods, knowing in your selues howe that ye haue in heauen a better, and an enduring substance.

(Notes Reference) For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring (r) substance.

(r) Goods and riches.

(Heb 10:35) Cast not away therefore your confidence which hath great recompense of reward.

(Heb 10:36) For ye haue neede of patience, that after ye haue done the will of God, ye might receiue the promise.

(Heb 10:37) For yet a very litle while, and hee that shall come, will come, and will not tary.

(Notes Reference) For yet a (s) little while, and he that shall come will come, and will not tarry.

(s) He will come within this very little while.

(Heb 10:38) Nowe the iust shall liue by faith: but if any withdrawe himselfe, my soule shall haue no pleasure in him.

(Notes Reference) (12) Now the just shall live by faith: but if [any man] draw back, my soul shall have no pleasure in him.

(12) He commends the excellency of a sure faith by the effect, because it is the only way to life, which sentence he sets forth and amplifies by contrast.

(Heb 10:39) But we are not they which withdrawe our selues vnto perdition, but follow faith vnto the conseruation of the soule.