Read Scripture In A Year: December 5

(Job 6:1) Bvt Iob answered, and said,

(Job 6:2) Oh that my griefe were well weighed, and my miseries were layed together in the balance.

(Notes Reference) Oh that my grief were throughly weighed, and my calamity laid in the (a) balances together!

(a To know whether I complain without just cause.

(Job 6:3) For it woulde be nowe heauier then the sande of the sea: therefore my wordes are swallowed vp.

(Notes Reference) For now it would be heavier than the sand of the sea: therefore my words are (b) swallowed up.

(b) My grief is so great that I lack words to express it.

(Job 6:4) For the arrowes of the Almightie are in me, the venime whereof doeth drinke vp my spirit, and the terrours of God fight against me.

(Notes Reference) For the arrows of the Almighty [are] within me, the poison whereof drinketh up my spirit: the terrors of God do (c) set themselves in array against me.

(c) Which declares that he was not only afflicted in body, but wounded in conscience, which is the greatest battle that the faithful can have.

(Job 6:5) Doeth the wilde asse bray when he hath grasse? or loweth the oxe when he hath fodder?

(Notes Reference) Doth the (d) wild ass bray when he hath grass? or loweth the ox over his fodder?

(d) Do you think that I cry without cause, seeing the brute beasts do not complain when they have what they want.

(Job 6:6) That which is vnsauerie, shall it be eaten without salt? or is there any taste in the white of an egge?

(Notes Reference) Can that which is (e) unsavoury be eaten without salt? or is there [any] taste in the white of an egg?

(e) Can a man's taste delight in that, which has no savour? meaning that no one takes pleasure in affliction seeing they cannot do away with things that are unsavoury to the mouth.

(Job 6:7) Such things as my soule refused to touch, as were sorowes, are my meate.

(Job 6:8) Oh that I might haue my desire, and that God would grant me the thing that I long for!

(Notes Reference) Oh that I might have my (f) request; and that God would grant [me] the thing that I long for!

(f) In this he sins double, both in wishing through impatience to die, and also in desiring of God a thing which was not agreeable to his will.

(Job 6:9) That is, that God would destroy me: that he would let his hand go, and cut me off.

(Job 6:10) Then should I yet haue comfort, (though I burne with sorowe, let him not spare) because I haue not denyed the wordes of the Holy one.

(Notes Reference) Then should I yet have comfort; yea, I would harden myself in sorrow: let him not spare; (g) for I have not concealed the words of the Holy One.

(g) That is, let me die at once before I come to distrust God's promise through my impatience.

(Job 6:11) What power haue I that I should endure? or what is mine end, if I should prolong my life?

(Notes Reference) What [is] my strength, that I should hope? and what [is] mine (h) end, that I should prolong my life?

(h) He fears lest he should be brought to inconveniences, if his sorrows should continue.

(Job 6:12) Is my strength the strength of stones? or is my flesh of brasse?

(Job 6:13) Is it not so, that there is in me no helpe? and that strength is taken from me?

(Notes Reference) [Is] not my (i) help in me? and is wisdom driven quite from me?

(i) Have I not sought to help myself as much as was possible?

(Job 6:14) He that is in miserie, ought to be comforted of his neighbour: but men haue forsaken the feare of the Almightie.

(Job 6:15) My brethre haue deceiued me as a brook, and as the rising of the riuers they passe away.

(Notes Reference) My brethren have dealt deceitfully as a (k) brook, [and] as the stream of brooks they pass away;

(k) He compares friends who do not comfort us in our misery to a brook which in summer when we need water is dry, in winter is hard frozen and in the time of rain when we have no need overflows with water.

(Job 6:16) Which are blackish with yee, and wherein the snowe is hid.

(Job 6:17) But in time they are dryed vp with heate and are consumed: and when it is hote they faile out of their places,

(Job 6:18) Or they depart from their way and course, yea, they vanish and perish.

(Job 6:19) They that go to Tema, considered them, and they that goe to Sheba, waited for them.

(Notes Reference) The troops of Tema (l) looked, the companies of Sheba waited for them.

(l) They who pass by it to go into the hot countries of Arabia, think to find water there to quench their thirst but they are deceived.

(Job 6:20) But they were confounded: when they hoped, they came thither and were ashamed.

(Job 6:21) Surely nowe are ye like vnto it: ye haue seene my fearefull plague, and are afraide.

(Notes Reference) For now ye are (m) nothing; ye see [my] casting down, and are afraid.

(m) That is, like this brook which deceives them who think to have water there in their need, as I looked for consolation from you.

(Job 6:22) Was it because I said, Bring vnto me? or giue a rewarde to me of your substance?

(Notes Reference) Did I say, Bring unto me? or, Give a reward for me of your (n) substance?

(n) He touches the worldlings who for need will give part of their goods, and much more these men, who would not give him comfortable words.

(Job 6:23) And deliuer me from the enemies hande, or ransome me out of the hand of tyrants?

(Job 6:24) Teach me, and I wil hold my tongue: and cause me to vnderstande, wherein I haue erred.

(Notes Reference) Teach me, and I will (o) hold my tongue: and cause me to understand wherein I have erred.

(o) Show me where I have erred, and I will confess my sin.

(Job 6:25) Howe stedfast are the wordes of righteousnes? and what can any of you iustly reproue?

(Notes Reference) How (p) forcible are right words! but what doth your arguing reprove?

(p) He who has a good conscience does not shrink at the sharp words or reasonings of others, unless they are able to persuade him by reason.

(Job 6:26) Doe ye imagine to reproue wordes, that the talke of the afflicted should be as the winde?

(Notes Reference) Do ye imagine to reprove (q) words, and the speeches of one that is desperate, [which are] as wind?

(q) Do you object to my words because I would be thought to speak foolishly, and am now in misery?

(Job 6:27) Ye make your wrath to fall vpon the fatherlesse, and dig a pit for your friende.

(Job 6:28) Nowe therefore be content to looke vpon me: for I will not lie before your face.

(Notes Reference) Now therefore be content, (r) look upon me; for [it is] evident unto you if I lie.

(r) Consider whether I speak as one who is driven to this impatience through sorrow, or as a hypocrite as you condemn me.

(Job 6:29) Turne, I pray you, let there be none iniquitie: returne, I say, and ye shall see yet my righteousnesse in that behalfe.

(Job 6:30) Is there iniquitie in my tongue? doeth not my mouth feele sorowes?

(Job 7:1) Is there not an appointed time to man vpon earth? and are not his dayes as the dayes of an hyreling?

(Notes Reference) [Is there] not an appointed time to man upon earth? [are not] his days also like the days of an (a) hireling?

(a) Has not a hired servant some rest and ease? Then in this my continual torment I am worse than a hireling.

(Job 7:2) As a seruant longeth for the shadowe, and as an hyreling looketh for the ende of his worke,

(Job 7:3) So haue I had as an inheritance the moneths of vanitie, and painefull nights haue bene appointed vnto me.

(Notes Reference) So am I made to possess (b) months of vanity, and wearisome nights are appointed to me.

(b) My sorrow has continued from month to month, and I have looked for hope in vain.

(Job 7:4) If I layed me downe, I sayde, When shall I arise? and measuring the euening I am euen full with tossing to and from vnto the dawning of the day.

(Job 7:5) My flesh is clothed with wormes and filthinesse of the dust: my skinne is rent, and become horrible.

(Notes Reference) My flesh is (c) clothed with worms and clods of dust; my skin is broken, and become loathsome.

(Job 7:6) My dayes are swifter then a weauers shittle, and they are spent without hope.

(Notes Reference) My days are swifter than (d) a weaver's shuttle, and are spent without hope.

(d) Thus he speaks in respect for the brevity of man's life, which passes without hope of returning: in consideration of which he desires God to have compassion on him.

(Job 7:7) Remember that my life is but a wind, and that mine eye shall not returne to see pleasure.

(Job 7:8) The eye that hath seene me, shall see me no more: thine eyes are vpon me, and I shall be no longer.

(Job 7:9) As the cloude vanisheth and goeth away, so he that goeth downe to the graue, shall come vp no more.

(Notes Reference) (e) [As] the cloud is consumed and vanisheth away: so he that goeth down to the grave shall (f) come up no [more].

(e) If you behold me in your anger I will not be able to stand in your presence.

(f) Shall no more enjoy this mortal life.

(Job 7:10) He shall returne no more to his house, neither shall his place knowe him any more.

(Job 7:11) Therefore I will not spare my mouth, but will speake in the trouble of my spirite, and muse in the bitternesse of my minde.

(Notes Reference) Therefore I will not (g) refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul.

(g) Seeing I can by no other means comfort myself I will declare my grief in words, and thus he speaks as one overcome with grief of mind.

(Job 7:12) Am I a sea or a whalefish, that thou keepest me in warde?

(Notes Reference) [Am] I a sea, (h) or a whale, that thou settest a watch over me?

(h) Am I not a poor wretch? Why do you need to lay so much pain on me?

(Job 7:13) When I say, My couch shall relieue me, and my bed shall bring comfort in my meditation,

(Job 7:14) Then fearest thou me with dreames, and astonishest me with visions.

(Notes Reference) Then thou scarest me (i) with dreams, and terrifiest me through visions:

(i) So that I can have no rest, night or day.

(Job 7:15) Therefore my soule chuseth rather to be strangled and to die, then to be in my bones.

(Notes Reference) So that my soul (k) chooseth strangling, [and] death rather than my life.

(k) He speaks as one overcome with sorrow, and not of judgment, or of the examination of his faith.

(Job 7:16) I abhorre it, I shall not liue alway: spare me then, for my dayes are but vanitie.

(Notes Reference) I loathe [it]; I would not live alway: (l) let me alone; for my days [are] vanity.

(l) Seeing my term of life is so short, let me have some rest and ease.

(Job 7:17) What is man, that thou doest magnifie him, and that thou settest thine heart vpon him?

(Notes Reference) What [is] man, that thou (m) shouldest magnify him? and that thou shouldest set thine heart upon him?

(m) Seeing that man of himself is so vile, why do you give him that honour to contend against him? Job uses all kinds of persuasion with God, that he might stay his hand.

(Job 7:18) And doest visite him euery morning, and tryest him euery moment?

(Job 7:19) Howe long will it be yer thou depart from me? thou wilt not let me alone whiles I may swallowe my spettle.

(Job 7:20) I haue sinned, what shall I do vnto thee? O thou preseruer of me, why hast thou set me as a marke against thee, so that I am a burden vnto my selfe?

(Notes Reference) I have (n) sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself?

(n) After all temptations faith steps forth and leads Job to repentance: yet it was not in such perfection that he could bridle himself from reasoning with God, because he still tried his faith.

(Job 7:21) And why doest thou not pardon my trespasse? and take away mine iniquitie? for nowe shall I sleepe in the dust, and if thou seekest me in the morning, I shall not be found.

(Notes Reference) And why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust; and thou shalt seek me in the morning, but I [shall] (o) not [be].

(o) That is, I will be dead.

Passage 2: Micah 2

(Mic 2:1) Woe vnto them, that imagine iniquitie, and worke wickednesse vpon their beddes: when the morning is light they practise it because their hande hath power.

(Notes Reference) Woe to them that devise iniquity, and work evil upon their beds! (a) when the morning is light, they practise it, because it is in the power of their hand.

(a) As soon as they rise, they execute their wicked devices of the night, and according to their ability hurt others.

(Mic 2:2) And they couet fields, and take them by violence, and houses, and take them away: so they oppresse a man and his house, euen man and his heritage.

(Mic 2:3) Therefore thus saieth the Lord, Beholde, against this familie haue I deuised a plague, whereout yee shall not plucke your neckes, and ye shall not go so proudly, for this time is euill.

(Mic 2:4) In that daye shall they take vp a parable against you, and lament with a dolefull lamentation, and say, We be vtterly wasted: hee hath changed the portion of my people: how hath he taken it away to restore it vnto mee? he hath deuided our fieldes.

(Notes Reference) In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, (b) We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.

(b) Thus the Jews lament and say that there is no hope of restitution, seeing their possessions are divided among the enemies.

(Mic 2:5) Therefore thou shalt haue none that shall cast a corde by lot in the Congregation of the Lord.

(Notes Reference) Therefore thou shalt have none that shall cast a cord by lot in (c) the congregation of the LORD.

(Mic 2:6) They that prophecied, Prophecie ye not. They shall not prophecie to them, neither shall they take shame.

(Notes Reference) (d) Prophesy ye not, [say they to them that] prophesy: (e) they shall not prophesy to them, [that] they shall not take shame.

(d) Thus the people warn the prophets that they speak to them no more, for they cannot endure their threatenings.

(e) God says that they will not prophesy, nor receive any more of their rebukes or taunts.

(Mic 2:7) O thou that art named of the house of Iaakob, is the Spirite of the Lord shortened? are these his workes? are not my wordes good vnto him that walketh vprightly?

(Notes Reference) O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? (f) [are] these his doings? do not my words do good to him (g) that walketh uprightly?

(f) Are these your works according to his Law?

(g) Do not the godly find my words comfortable?

(Mic 2:8) But hee that was yesterday my people, is risen vp on the other side, as against an enemie: they spoyle the beautifull garment from them that passe by peaceably, as though they returned from the warre.

(Notes Reference) Even (h) of late my people is risen up as an enemy: ye pull off the (i) robe with the garment from them that pass by securely as men averse from war.

(h) That is, in past times.

(i) The poor can have no benefit from them, but they rob them, as though they were enemies.

(Mic 2:9) The women of my people haue ye cast out from their pleasant houses, and from their childre haue ye taken away my glorie continually.

(Notes Reference) The women of my people have ye cast out from their pleasant houses; from their children have ye taken away (k) my glory for ever.

(k) That is, their substance and living, which is God's blessing, and as it were part of his glory.

(Mic 2:10) Arise and depart, for this is not your rest: because it is polluted, it shall destroy you, euen with a sore destruction.

(Notes Reference) Arise ye, and depart; for this [is] not [your] (l) rest: because it is polluted, it shall destroy [you], even with a sore destruction.

(l) Jerusalem will not be your safeguard, but rather the cause of your destruction.

(Mic 2:11) If a man walke in the Spirit, and would lie falsely, saying, I wil prophecie vnto thee of wine, and of strong drinke, he shall euen be the prophet of this people.

(Notes Reference) If a man (m) walking in the spirit and falsehood do lie, [saying], (n) I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.

(m) That is, show himself to be a prophet.

(n) He shows what prophets they delight in, that is, in flatterers, who tell them pleasant tales, and speak of their benefits.

(Mic 2:12) I will surely gather thee wholy, O Iaakob: I will surely gather the remnant of Israel: I will put them together as the sheepe of Bozrah, euen as the flocke in the mids of their folde: the cities shall be full of brute of the men.

(Notes Reference) I will surely assemble, O Jacob, (o) all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men.

(o) To destroy you.

(Mic 2:13) The breaker vp shall come vp before them: they shall breake out, and passe by the gate, and goe out by it, and their King shall goe before them, and the Lord shalbe vpon their heades.

(Notes Reference) The (p) breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD (q) on the head of them.

(p) The enemy will break their gates and walls, and lead them into Chaldea.

(q) To drive them forward, and to help their enemies.

Passage 3: Hebrews 12

(Heb 12:1) Wherefore, let vs also, seeing that we are compassed with so great a cloude of witnesses, cast away euery thing that presseth downe, and the sinne that hangeth so fast on: let vs runne with patience the race that is set before vs,

(Notes Reference) Wherefore seeing we also are compassed about with so great a cloud of witnesses, (1) let us lay aside every weight, and the sin which (a) doth so easily beset [us], and let us run with patience the race that is set before us,

(1) An applying of the former examples, by which we ought to be stirred up to run the whole race, casting away all hindrances and impediments.

(a) For sin besieges us on all sides, so that we cannot escape.

(Heb 12:2) Looking vnto Iesus the authour and finisher of our faith, who for the ioy that was set before him, endured the crosse, and despised the shame, and is set at the right hand of the throne of God.

(Notes Reference) (2) (b) Looking unto Jesus the author and finisher of [our] faith; who for the (c) joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

(2) He sets before us, as the mark of this race, Jesus himself our captain, who willingly overcame all the roughness of the same way.

(b) As it were upon the mark of our faith.

(Heb 12:3) Consider therefore him that endured such speaking against of sinners, lest ye should be wearied and faint in your mindes.

(Notes Reference) (3) For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.

(3) An amplification, taken from the circumstance of the person and the things themselves, which he compares between themselves: for how great is Jesus in comparison of us, and how far more grievous things did he suffer than we?

(Heb 12:4) Ye haue not yet resisted vnto blood, striuing against sinne.

(Notes Reference) (4) Ye have not yet resisted unto blood, striving against sin.

(4) He takes an argument from the profit which comes to us by God's chastisements, unless we are at fault. First of all because sin, or that rebellious wickedness of our flesh, is by this means tamed.

(Heb 12:5) And ye haue forgotten the consolation, which speaketh vnto you as vnto children, My sonne, despise not the chastening of the Lord, neither faint when thou art rebuked of him.

(Notes Reference) (5) And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:

(5) Secondly, because they are testimonies of his fatherly good will towards us, in that they show themselves to be illegitimate, if they cannot abide to be chastened by God.

(Heb 12:6) For whom the Lord loueth, he chasteneth: and he scourgeth euery sonne that he receiueth:

(Heb 12:7) If ye endure chastening, God offereth him selfe vnto you as vnto sonnes: for what sonne is it whom the father chasteneth not?

(Heb 12:8) If therefore ye be without correction, whereof al are partakers, then are ye bastards, and not sonnes.

(Heb 12:9) Moreouer we haue had the fathers of our bodies which corrected vs, and we gaue them reuerence: should we not much rather be in subiection vnto the father of spirites, that we might liue?

(Notes Reference) (6) Furthermore we have had fathers of our flesh which corrected [us], and we gave [them] reverence: shall we not much rather be in subjection unto the Father of spirits, and live?

(6) Thirdly, if all men yield this right to fathers, to whom next after God we owe this life, that they may rightfully correct their children, shall we not be much more subject to our Father, who is the author of spiritual and everlasting life?

(Heb 12:10) For they verely for a few dayes chastened vs after their owne pleasure: but he chasteneth vs for our profite, that we might be partakers of his holinesse.

(Notes Reference) (7) For they verily for a few days chastened [us] after their own pleasure; but he for [our] profit, that [we] might be partakers of his holiness.

(7) An amplification of the same argument: Those fathers have corrected us after their fancy, for some frail and temporary good: but God chastens and instructs us for our singular good to make us partakers of his holiness: which although our senses do not presently perceive it, yet the end of the matter proves it.

(Heb 12:11) Now no chastising for the present seemeth to be ioyous, but, grieuous: but afterwarde, it bringeth the quiet fruite of righteousnesse, vnto them which are thereby exercised.

(Heb 12:12) Wherfore lift vp your hands which hang downe, and your weake knees,

(Notes Reference) (8) Wherefore lift up the hands which (d) hang down, and the feeble knees;

(8) The conclusion: we must go forward courageously and keep always a right course and (as far forth as we may) without any staggering or stumbling.

(d) The description of a man that is out of heart and completely discouraged.

(Heb 12:13) And make straight steppes vnto your feete, lest that which is halting, be turned out of the way, but let it rather be healed.

(Notes Reference) And make (e) straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed.

(e) Keep a right course, and so, that you show examples of good life for others to follow.

(Heb 12:14) Followe peace with all men, and holinesse, without the which no man shall see ye Lord.

(Notes Reference) (9) Follow peace with all [men], and holiness, without which no man shall see the Lord:

(9) We must live in peace and holiness with all men.

(Heb 12:15) Take heede, that no man fall away from the grace of God: let no roote of bitternes spring vp and trouble you, lest thereby many be defiled.

(Notes Reference) (10) Looking diligently lest any man fail of the grace of God; lest any (f) root of bitterness springing up trouble [you], and thereby many be defiled;

(10) We must study to edify one another both in doctrine and example of life.

(f) That no heresy, or backsliding be an offence.

(Heb 12:16) Let there be no fornicator, or prophane person as Esau, which for one portion of meate solde his birthright.

(Notes Reference) (11) Lest there [be] any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

(11) We must shun immorality, and a profane mind, that is, such a mind as does not give God his due honour, which wickedness, how severely God will at length punish, the horrible example of Esau teaches us.

(Heb 12:17) For ye knowe howe that afterwarde also when he woulde haue inherited the blessing, he was reiected: for he founde no place to repentance, though he sought that blessing with teares.

(Notes Reference) For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no (g) place of repentance, though he sought it carefully with tears.

(g) There was no room left for his repentance: and it appears by the effects, what his repentance really was, for when he left his father's presence, he threatened to kill his brother.

(Heb 12:18) For ye are not come vnto the mount that might be touched, nor vnto burning fire, nor to blacknes and darkenes, and tempest,

(Notes Reference) (12) For ye are not come unto the mount that might be (h) touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

(12) Now he applies the same exhortation to the prophetic and kingly office of Christ compared with Moses, after this sort. If the majesty of the law was so great, how great do you think the glory of Christ and the gospel is? This comparison he declares also particularly.

(h) Which might be touched with hands, which was of a gross and earthly matter.

(Heb 12:19) Neither vnto the sounde of a trumpet, and the voyce of wordes, which they that heard it, excused themselues, that the word should not be spoken to them any more,

(Heb 12:20) (For they were not able to abide that which was commanded, yea, though a beast touche the mountaine, it shalbe stoned, or thrust through with a dart:

(Heb 12:21) And so terrible was the sight which appeared, that Moses said, I feare and quake.)

(Notes Reference) And so terrible was the (i) sight, [that] Moses said, I exceedingly fear and quake:)

(i) The shape and form which he saw, which was no counterfeit and forged shape, but a true one.

(Heb 12:22) But ye are come vnto the mount Sion, and to the citie of the liuing God, the celestiall Hierusalem, and to ye company of innumerable Angels,

(Heb 12:23) And to the assemblie and congregation of the first borne, which are written in heauen, and to God the iudge of all, and to the spirits of iust and perfite men,

(Notes Reference) To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made (k) perfect,

(k) So he calls them that are taken up to heaven, although one part of them sleeps in the earth.

(Heb 12:24) And to Iesus the Mediatour of the new Testament, and to the blood of sprinkling that speaketh better things then that of Abel.

(Heb 12:25) See that ye despise not him that speaketh: for if they escaped not which refused him, that spake on earth: much more shall we not escape, if we turne away from him, that speaketh from heauen.

(Notes Reference) (13) See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more [shall not] we [escape], if we turn away from him that [speaketh] from heaven:

(13) The applying of the former comparison: If it were not lawful to condemn his word which was spoken on the earth, how much less his voice which is from heaven?

(Heb 12:26) Whose voyce then shooke the earth and nowe hath declared, saying, Yet once more will I shake, not the earth onely, but also heauen.

(Notes Reference) (14) Whose voice then shook the earth: but now he hath promised, saying, (l) Yet once more I shake not the earth only, but also heaven.

(14) He compares the steadfast majesty of the gospel, with which the whole world was shaken, and even the very frame of heaven was astonished, with the small and vanishing sound of the governance by the law.

(l) It appears evidently in this that the prophet speaks of the calling of the Gentiles, that these words must refer to the kingdom of Christ.

(Heb 12:27) And this worde, Yet once more, signifieth the remouing of those things which are shaken, as of things which are made with hands, that the things which are not shaken, may remaine.

(Heb 12:28) Wherefore seeing we receiue a kingdome, which cannot be shaken, let vs haue grace whereby we may so serue God, that we may please him with reuerence and feare.

(Notes Reference) (15) Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with (m) reverence and godly (n) fear:

(15) A general exhortation to live reverently and religiously under the most happy subjection of so mighty a King, who as he blesses his most mightily, so does he most severely revenge the rebellious. This is the sum of a Christian life, respecting the first table of the law.

(m) By reverence is meant that honest modesty which keeps them in their duties.

(n) Religious and godly fear.

(Heb 12:29) For euen our God is a consuming fire.