Notes
on Revelation
From the 1599
Geneva Bible Notes
Revelation 1
2 3 4
5 6 7
8 9 10
11 12 13
14 15 16
17 18 19
20 21 22
Re 1:1
1:1 The {1} {a} Revelation of {b}
Jesus Christ, which God gave unto him, to shew unto his servants things
which must shortly come to pass; and he sent and signified [it] by his
angel unto his servant John:
1 AD The dragon watches
the Church of the Jews, which was ready to travail: She brings forth, flees
and hides herself, while Christ was yet on the earth.
34 AD The dragon persecutes
Christ ascending to heaven, he fights and is thrown down: and after persecutes
the Church of the Jews.
67 AD The Church of the Jews
is received into the wilderness for three years and a half.
70 AD When the Church of the
Jews was overthrown, the dragon invaded the catholic church: all this is
in the twelfth chapter. The dragon is bound for a thousand years in chapter
twenty. The dragon raises up the beast with seven heads, and the beast
with two heads, which make havock of the catholic church and her prophets
for 1260 years after the passion of Christ in Re 13:11 .
97 AD The seven churches are
admonished of things present, somewhat before the end of Domitian his reign,
and are forewarned of the persecution to come under Trajan for ten years,
chapter 2,3. God by word and signs provokes the world, and seals the godly
in chapter 6 and 7. He shows examples of his wrath on all creatures, mankind
excepted in chapter 8.
1073 AD The dragon is let
loose after a thousand years, and Gregory the seventh, being Pope, rages
against Henry the third, then Emperor in chapter 20.
1217 AD The dragon vexes the
world for 150 years to Gregory the ninth, who wrote the Decretals, and
most cruelly persecuted the Emperor Fredrick the second.
1295 AD The dragon kills the
prophets after 1260 years, when Boniface the eighth was Pope, who was the
author of the sixth book of the Decretals: he excommunicated Philip the
French King.
1300 AD Boniface celebrates
the Jubile.
1301 AD About this time was
a great earthquake, which overthrew many houses in Rome.
1305 AD Prophecy ceases for
three years and a half, until Benedict the second succeeded after Boniface
the eighth. Prophecy is revived in chapter 11. The dragon and the two beasts
question prophecy in chapter 13. Christ defends his Church in word and
deed, chapter 14, and with threats and arms, chapter 16. Christ gives his
Church victory over the harlot, chapter 17 and 18. Over the two beasts,
chapter 19. Over the dragon and death, chapter 20. The Church is fully
glorified in heaven with eternal glory, in Christ Jesus, chapter 21 and
22.
(1) This chapter has two principal
parts, the title or inscription, which stands in place of an introduction:
and a narration going before the whole prophecy of this book. The inscription
is double, general and particular. In Re 1:1 the general inscription contains
the kind of prophecy, the author, end, matter, instruments, and manner
of communication the same, in Re 1:2 the most religious faithfulness of
the apostle as public witness and the use of communicating the same, taken
from the promise of God, and from the circumstance of the time, Re 1:3
(a) An opening of secret and hidden
things.
(b) Which the Son opened to us out
of his Father's bosom by angels.
Re 1:4
1:4 {2} John to the seven churches
which are in Asia: Grace [be] unto you, and peace, {3} from him {c} which
is, and which was, and which is to come; and from {4} the {d} seven Spirits
which are before his throne;
(2) This is the particular or singular
inscription, in which salutation is written to certain churches by name,
who represent the catholic church: and the certainty and truth of this
is declared, from the author of it, in Re 1:8 .
(3) That is, from God the Father,
eternal, immortal, immutable: wholly unchangeable, John declares in a form
of speech which is undeclined. For there is no incongruity in this place,
where, of necessity the words must be adapted to the mystery, not the mystery
corrupted or impaired by the words.
(c) These three, Is, Was, and Shall
be, signify the word Jehovah, which is the proper name for God.
(4) That is, from the Holy Spirit
who proceeds from the Father and the Son. This Spirit is one in person
according to his subsistence: but in communication of his power, and in
demonstration of his divine works in those seven churches, perfectly manifests
himself as if there were many spirits, every one perfectly working in his
own church. Which is why in Re 5:6 they are called the seven horns and
seven eyes of the Lamb, as if to say, as his most absolute power and wisdom.
In Re 3:1 Christ is said to have those seven spirits of God, and in Re
4:5 it is said that seven lamps burn before his throne, which also are
those seven spirits of God. That this place ought to be so understood,
it is thus proved. For first, grace and peace is asked by prayer from this
Spirit, which is a divine work, and an action incommunicable in respect
to God. Secondly, he is placed between the Father and the Son, as set in
the same degree of dignity and operation with them, besides, he is before
the throne, as of the same substance with the Father and the Son: as the
seven eyes and seven horns of the Lamb. Moreover, these spirits are never
said to adore God, as all other things are. Finally, this is the power
by which the Lamb opened the book, and loosed the seven seals of it, when
no one could be found among all creatures by whom the book might be opened
Re 5:1-10 ; Of these things long ago Master John Luide of Oxford wrote
to me. Now the Holy Spirit is named before Christ because a long speech
about Christ follows.
(d) These are the seven spirits,
which are later called the horns and eyes of the Lamb in Re 5:6 and are
now acting as a guard waiting on God.
Re 1:5
1:5 And from Jesus Christ, {5} [who
is] the faithful witness, [and] the first begotten of the dead, and the
prince of the kings of the earth. Unto him that loved us, and washed us
from our sins in his own blood,
(5) A most ample and honourable
commendation of Christ, first from his offices of the priesthood and kingdom:
secondly from his benefits, as his love toward us, and washing us with
his blood, in this verse, and communication of his kingdom and priesthood
with us: thirdly, from his eternal glory and power, which is always to
be celebrated by us; Re 1:6 Finally, from the accomplishment of all things
once to be effected by him, at his second coming, at which time he shall
openly destroy the wicked, and comfort the godly in the truth; Re 1:7 .
Re 1:7
1:7 Behold, he cometh with clouds;
and every {e} eye shall see him, and they [also] which pierced him: and
all kindreds of the earth shall wail because of him. Even so, Amen.
Re 1:8
1:8 {6} I am {f} Alpha and Omega,
the beginning and the ending, saith the Lord, which is, and which was,
and which is to come, the Almighty.
(6) A confirmation of the greeting
earlier, taken from the words of God himself: in which he affirms his operation
in every single creature, the immutable eternity that is in himself, and
his omnipotence in all things: and concludes in the unity of his own essence,
that Trinity of persons which was spoken of before.
(f) I am he before whom there was
nothing, indeed, by whom everything that is made, was made: and I shall
remain though everything else should perish.
Re 1:9
1:9 {7} I John, who also am your
brother, and companion in tribulation, and in the kingdom and patience
of Jesus Christ, was in the isle that is {g} called Patmos, for the word
of God, and for the testimony of Jesus Christ.
(7) The narration, opening the way
to the declaring of the authority and calling of John the evangelist in
this singular revelation, and to procure faith and credit to this prophecy.
This is the second part of this chapter, consisting of a proposition, and
an exposition. The proposition shows, in Re 1:9 first who was called to
this revelation, in what place, and how occupied. Then at what time, and
by what means, namely, by the Spirit and the word, and that on the Lord's
day, which ever since the resurrection of Christ, was consecrated for Christians:
that is to say, to be a day of rest, as in Re 1:10 Thirdly, who is the
author that calls him, and what is the sum of his calling.
(g) Patmos is one of the islands
of Sporas, where John was banished according to some historians.
Re 1:10
1:10 I was in the {h} Spirit on the
{i} Lord's day, and heard behind me a great voice, as of a trumpet,
(h) This is a holy trance expressed,
with which the prophets were entranced, and being carried out of the world,
conversed with God: and so Ezekiel says often, that he was carried from
place to place by the Spirit, and that the Spirit of the Lord came on him.
(i) He calls it the Lord's day,
which Paul calls the first day of the week; 1Co 16:2 .
Re 1:12
1:12 {8} And I turned to {k} see
the voice that spake with me. {9} And being turned, I saw seven golden
candlesticks;
(8) The exposition, declaring the
third and last point of the proposition (for the other points are evident
of themselves) in which is he first speaks of the author of his calling
(till verse 17), and secondly, of the calling itself Re 1:17-20 . First
of all the occasion is noted in this verse, in that John turned himself
towards the vision, and after he sets down the description of the author,
in the following verses, Re 1:13-16 .
(k) To see him whose voice I had
heard.
(9) The description of the Author,
who is Christ: by the candlesticks that stand about him, that is, the churches
that stand before him, and depend upon his direction. In Re 1:13 he is
described by his properties, that he is provided with wisdom and dexterity
for the achieving of great things, and in Re 1:14 with ancient gravity
and most excellent sight of the eye. In Re 1:15 he is described with strength
invincible and with a mighty word, and in Re 1:16 by his ruling of the
ministry of his servants in the Church by the sword of his word, and enlightening
all things with his countenance, and mightily providing for everyone by
his divine providence.
Re 1:17
1:17 {10} And when I saw him, I fell
at his feet as dead. {11} And he laid his right hand upon me, saying unto
me, Fear not; {12} I am the first and the last:
(10) A religious fear, that goes
before the calling of the saints, and their full confirmation to take on
them the vocation of God.
(11) A divine confirmation of this
calling, partly by sign, and partly by word of power.
(12) A most elegant description
of this calling contained in three things, which are necessary to a just
vocation: first the authority of him who calls, for he is the beginning
and end of all things, in this verse, for he is eternal and omnipotent
Re 1:8 . Secondly the sum of his prophetic calling and revelation Re 1:9
. Lastly a declaration of those persons to whom this prophecy is by the
commandment of God directed in the description of it Re 1:20 .
Re 1:19
1:19 {13} Write the things which
thou hast seen, and the things which are, and the things which shall be
hereafter;
(13) The sum of this prophecy, that
the apostle must write whatever he sees, adding nothing, nor taking away
anything Re 1:2 . Here there are two parts: one is a narration of those
things which are, that is, which then were at that time, contained in the
second and third chapter: the other part is of those things which were
to come, contained in the rest of this book.
Re 1:20
1:20 {14} The mystery of the seven
stars which thou sawest in my right hand, and the seven golden candlesticks.
The seven stars are the {l} angels of the seven churches: and the seven
candlesticks which thou sawest are the seven churches.
(14) That is, the thing which was
mystical signified by the particulars of the vision before going.
(l) By angels he means the ministers
of the Church.
Re
2:1
2:1 Unto {1} the angel of the church
of Ephesus write; {2} These things saith he that holdeth the seven stars
in his right hand, who walketh in the midst of the seven golden candlesticks;
(1) The former part of this book
is comprised in a narration of those things which then were, as John taught
us, in Re 1:19 it belongs wholly to instruction, and in these two next
chapters, contains seven places, according to the number and condition
of those churches which were named before in Re 1:11 shown in Re 1:12 and
distributed most aptly into their pastors and flocks, Re 1:10 which verse
of that chapter is a passage to the first part. Every one of these seven
passages has three principal parts, an introduction taken from the person
of the reprehension of that which is evil: an instruction, containing either
an exhortation alone, or a dissuasion opposite to it, and a conclusion
stirring to attention, by divine promises. This first passage is to the
pastors of the church of Ephesus.
(2) The introduction in which are
contained the special prayers of Christ Jesus the author of this prophecy
out of Re 1:6,13 .
Re 2:2
2:2 {3} I know thy works, and thy
labour, and thy patience, and how thou canst not bear them which are evil:
and thou hast tried them which say they are apostles, and are not, and
hast found them liars:
(3) The proposition first condemning
the pastor of this church Re 2:2,3 then reproving him Re 2:4 after informing
him, and threatening that he will move the church to another place Re 2:5
. This threat of divine vengeance Christ mitigates by a type of correction,
calling to mind the particular virtue and piety of the Church, which God
never leaves without recompense Re 2:6 . Concerning the Nicolaitans, see
Re 2:15 .
Re 2:4
2:4 Nevertheless I have [somewhat]
{a} against thee, because thou hast left thy first love.
(a) To deal with you for.
Re 2:7
2:7 {4} He that hath an ear, let
him hear what the Spirit saith unto the churches; To him that overcometh
will I give to eat of the tree of life, which is in {5} the midst of the
{b} paradise of God.
(4) The conclusion containing a
commandment of attention, and a promise of everlasting life, shown in a
figure; Ge 2:9 .
(5) That is, in paradise after the
manner of the Hebrew phrase.
(b) Thus Christ speaks as he is
mediator.
Re 2:8
2:8 {6} And unto the angel of the
church in {c} Smyrna write; These things saith the first and the last,
which was dead, and is alive;
(6) The second passage is to the
pastors of the church of the Smyrnians. The introduction is taken out of
Re 1:17,18 .
(c) Smyrna was one of the cities
of Ionia in Asia.
Re 2:9
2:9 {7} I know thy works, and tribulation,
and poverty, (but thou art rich) and [I know] the blasphemy of them which
say they are Jews, and are not, but [are] the synagogue of Satan.
(7) The proposition of praise is
in this verse, and of exhortation joined with a promise, is in Re 2:10
.
Re 2:10
2:10 Fear none of those things which
thou shalt suffer: behold, the devil shall cast [some] of you into prison,
that ye may be tried; and ye shall have {8} tribulation ten days: be thou
faithful unto death, and I will give thee a crown of life.
(8) That is, of ten years. For so
commonly both in this book and in Daniel, years are signified by days:
that God by this might declare, that the space of time is appointed by
him and the same very short. Now because John wrote this book in the end
of Domitian the Emperor's reign, as Justinus and Ireneus do witness, it
is altogether necessary that this should be referred to that persecution
which was done by the authority of the emperor Trajan: who began to make
havock of the Christian church in the tenth year of his reign, as the historians
do write: and his bloody persecution continued until Adrian the emperor
had succeeded in his stead: The space of which time is precisely ten years,
which are here mentioned.
Re 2:11
2:11 {9} He that hath an ear, let
him hear what the Spirit saith unto the churches; He that overcometh shall
not be hurt {10} of the second death.
(9) The conclusion, as in Re 2:7
.
(10) See Re 10:6 .
Re 2:12
2:12 {11} And to the angel of the
church in {d} Pergamos write; These things saith he which hath the sharp
sword with two edges;
(11) The third passage is to the
pastors of Pergamos. The introduction is taken from Re 1:16 .
(d) Pergamos was the name of a famous
city of old in Asia, where the kings of the Attalians were always resident.
Re 2:13
2:13 {12} I know thy works, and where
thou dwellest, [even] where Satan's seat [is]: and thou holdest fast my
name, and hast not denied my faith, even in {e} those days wherein Antipas
[was] my faithful martyr, who was slain among you, where Satan dwelleth.
(12) The proposition of praise is
in this verse, of reprehension in the two following, and of exhortation
joined with a conditional threat Re 2:16 . Now this Antipas was the angel
or minister of the church of Pergamos, as Aretas writes.
(e) The faith of those at Pergamos
is so much the more highly commended, because they remained constant even
in the very heat of persecution.
Re 2:14
2:14 But I have a few things against
thee, because thou hast there them that hold the doctrine of Balaam, who
taught Balac to cast a stumblingblock before the children of Israel, to
{f} eat things sacrificed unto idols, and to commit fornication.
(f) That which is here spoken of
things offered to idols, is meant of the same type which Paul speaks of
in 1Co 10:14 .
Re 2:15
2:15 So hast thou also them that
hold the doctrine of the {13} Nicolaitans, which thing I hate.
(13) Which follow the footsteps
of Balaam, and such as are abandoned to all filthiness, as he showed in
the verse before, and is here signified by a note of similarity, and thus
also must Re 2:6 be understood. For this matter especially Ireneus must
be consulted as well.
Re 2:17
2:17 {14} He that hath an ear, let
him hear what the Spirit saith unto the churches; To him that overcometh
will I give to eat {15} of the hidden {g} manna, and will give him a {h}
{16} white stone, and in the stone a new {17} name written, which no man
knoweth saving he that receiveth [it].
(14) The conclusion, by way of exhortation
as before, and of promise.
(15) The bread of life, invisible,
spiritual, and heavenly, which is kept secretly with God, from before all
eternity.
(g) He alludes to Ps 105:40 Joh
6:26-59 .
(h) Arethas writes that such a stone
was given to wrestlers at games, or else that such stones did in old time
witness the leaving of a man.
(16) Which is a sign and witness
of forgiveness and remission of sins, of righteousness and true holiness,
and of purity uncorrupted after the sin nature is destroyed.
(17) A sign and testimony of newness
of life in righteousness and true holiness, by putting on the new man,
whom no one inwardly knows, but the spirit of man which is in him, which
is not praised by men, but by God; Ro 2:28 .
Re 2:18
2:18 And unto {18} the angel of the
church in Thyatira write; These things saith the Son of God, who hath his
eyes like unto a flame of fire, and his feet [are] like fine brass;
(18) The fourth passage is to the
pastors of Thyatira. The introduction is taken from Re 1:14,15 .
Re 2:19
2:19 I know {19} thy works, and charity,
and {i} service, and faith, and thy patience, and thy works; and the last
[to be] more than the first.
(19) The note of praise is in this
verse, and in Re 2:20 reprehension, for they tolerated with them the doctrine
of unrighteousness and ungodliness. In Re 2:21 , though they were called
back to God, they did not repent. To this he adds even stronger threats
and in Re 3:2-5 he gives a conditional promise and an exhortation to hold
fast the truth
(i) So he calls those offices of
charity which are done to the saints.
Re 2:20
2:20 Notwithstanding I have a few
things against thee, because thou sufferest that woman Jezebel, which calleth
herself a prophetess, to teach and to seduce my servants to commit {k}
fornication, and to eat things sacrificed unto idols.
(k) Often in the scripture, by fornication
they mean idolatry.
Re 2:24
2:24 But unto you I say, and unto
the rest in Thyatira, as many as have not this doctrine, and which have
not known the {l} depths of Satan, as they speak; I will {m} put upon you
none other burden.
(l) He points out the bragging of
certain men, who boasted of their deep, that is, plentiful and common knowledge,
which nonetheless is devilish.
(m) I will speak no worse thing
against you, being content to have showed you what I require to be in you.
Re 2:26
2:26 {20} And he that overcometh,
and keepeth my works unto the end, to him will I give {21} power over the
nations:
(20) The conclusion, in which Christ
assures to his servants the communion of his kingdom and glory, in this
verse, and that following: and commands a holy attention in the last verse
Re 2:29 .
(21) That is, I will make him a
king, by communion with me, and my fellow heir, as it is promised; Mt 19:28,25:34,
Ro 8:17, 1Co 6:3, Eph 2:6, 2Ti 2:12 .
Re 2:27
2:27 {22} And he shall rule them
with a rod of iron; as the vessels of a potter shall they be broken to
shivers: even as I received of my Father.
(22) The brightness of greatest
glory and honour nearest approaching to the light of Christ, who is the
Son of righteousness, and our head; Mt 4:14,16 .
Re
3:1
3:1 And unto the angel of the church
in {a} Sardis {1} write; These things saith he that hath the seven Spirits
of God, and the seven stars; I know thy works, that thou hast a {b} name
that thou livest, and art dead.
(a) Sardis is the name of a most
flourishing and famous city, where the kings of Lydia kept their courts.
(1) The fifth passage is to the
pastors of Sardis. The introduction is taken from Re 1:4,16 .
(b) You are said to live, but are
dead indeed.
Re 3:2
3:2 Be watchful, and strengthen the
things which remain, that are {c} ready to die: for I have not found thy
works perfect before God.
(c) Other things, whose state is
such, that they are now going, and unless they are confirmed, will perish
without delay.
Re 3:4
3:4 Thou hast a few names even in
Sardis {3} which have not defiled their garments; and they shall walk with
me in {4} white: for they are {d} worthy.
(3) That is, who have with all religion
guarded themselves from sin and moral corruption, even from the very show
of evil; Jude 1:23 .
(4) Pure from all spot, and shining
with glory. So it is to be understood always hereafter, as in Re 3:5 .
(d) They are suitable and proper,
that is, because they are justified in Christ, as they have truly showed
it: for he who acts righteously is righteous in the same way that a tree
bears good fruit; Ro 8:18 .
Re 3:7
3:7 {6} And to the angel of the church
in Philadelphia write; These things saith he that is holy, he that is true,
he that hath the {e} key of David, he that openeth, and no man shutteth;
and shutteth, and no man openeth;
(6) The sixth passage is to the
pastors of Philadelphia. The introduction is taken from Re 1:18 .
(e) All power of rule in commanding
and forbidding, in delivering and punishing. The house of David is the
Church, and the continual promise of David's kingdom belongs to Christ.
Re 3:8
3:8 {7} I know thy works: behold,
I have set before thee an open door, and no man can shut it: for thou hast
a little strength, and hast kept my word, and hast not denied my name.
(7) The note of praise is in this
verse of promises, and Re 3:9 to bring home again them that wander, in
Re 3:10 to preserve the godly and in Re 3:11 to exhort.
Re 3:9
3:9 Behold, I will make them {f}
of the synagogue of Satan, which say they are Jews, and are not, but do
lie; behold, I will make them to come {8} and worship before thy feet,
and to know that I have loved thee.
(f) I will bring them to that case.
(8) That is, fall down and worship
either you civilly, or Christ religiously at thy feet (this is how I would
rather take it) whether here in the Church (which seems more proper to
the argument here) or there in the world to come, for Christ shall truly
fulfil his word.
Re 3:10
3:10 Because thou hast {g} kept the
word of my patience, I also will keep thee from the hour of temptation,
which shall come upon all the world, to try them that dwell upon the earth.
(g) Because you have been patient
and constant, as I would have my servants be.
Re 3:12
3:12 {9} Him that overcometh will
I make a pillar in the temple of my God, and he shall go no more out: {10}
and I will write upon him the name of my God, and the name of the city
of my God, [which is] new Jerusalem, which cometh down out of heaven from
my God: and [I will write upon him] my new name.
(9) The conclusion which contains
a promise, and a commandment.
(10) That is, the new man shall
be called after his father, mother, and his head Christ.
Re 3:14
3:14 {11} And unto the angel of the
church of the Laodiceans write; These things saith the {h} Amen, the faithful
and true witness, the {i} beginning of the creation of God;
(11) The seventh passage is to the
pastors of the Church of Laodicea. The introduction is taken out of Re
1:5 .
(h) Amen sounds as much in the Hebrew
tongue, as truly, or truth itself.
(i) Of who all things that are made,
have their beginning.
Re 3:15
3:15 {12} I know thy works, that
thou art neither cold nor hot: I would thou wert cold or hot.
(12) The proposition of reproof
is in this verse, and in Re 3:16 a threat while in Re 3:17 a confirmation
declares the same. To faith and repentance in Re 3:18,19 a conditional
promise is added in Re 3:20 .
Re 3:17
3:17 Because thou sayest, I am rich,
and increased with goods, and have need of nothing; and knowest not that
thou art wretched, and miserable, {13} and poor, and blind, and naked:
(13) The spiritual misery of men
is metaphorically expressed in three points which are matched as corresponds
to those remedies offered in Re 3:18 .
Re 3:19
3:19 As many as I love, I rebuke
and chasten: be {k} zealous therefore, and repent.
(k) Zeal is set against those who
are neither hot nor cold.
Re 3:20
3:20 Behold, I stand at the door,
and knock: {14} if any man hear my voice, and open the door, I will come
in to him, and will sup with him, and he with me.
(14) This must be taken after the
manner of an allegory; Joh 14:23 .
Re 3:21
3:21 {15} To him that overcometh
will I grant to sit with me in my throne, even as I also overcame, and
am set down with my Father in his throne.
(15) The conclusion, consisting
of a promise, as in Re 2:26 and of an exhortation.
Re
4:1
4:1 After {1} this I looked, and,
behold, a door [was] opened in heaven: and the first voice which I heard
[was] as it were of a trumpet talking with me; which said, Come up hither,
and I will shew thee things which must be hereafter.
(1) Hereafter follows the second
part of this book, altogether prophetical foretelling those things which
were to come, as was said in Re 1:19 . This is divided into two histories:
one common to the whole world, till Chapter 9 and another unique to the
Church of God, till Chapter 22. These histories are said to be described
in several books Re 5:1,10:2 . Now this verse is a passage from the former
part to this second: where it is said, that heaven was opened, that is,
that heavenly things were unlocked and that a trumpet sounded in heaven,
to stir up the apostle, and call him to the understanding of things to
come. The first history has two parts: one the causes of things done and
of this whole revelation in this next chapter, another of the acts done
in the next four chapters. The principal causes according to the economy
or dispensation of it, are two: One the beginning, which none can approach,
that is, God the Father, of whom is spoken in this chapter. The other,
the Son, who is the secondary cause, easy to be approached, in that he
is God and man in one person; Re 5:5-9 .
Re 4:2
4:2 And {2} immediately I was {a}
in the spirit: {3} and, behold, a throne was set in heaven, and [one] sat
on the throne.
(2) The manner of revelation:
(a) See Re 1:10 .
(3) A description of God the Father,
and of his glory in the heavens, explained to men by his office, nature,
attending company, effect, instruments and events that follow afterwards.
In this verse he is presented in office as a judge as Abraham said; Ge
18:25 which is declared by his throne as sign of judgment, and his sitting
on it.
Re 4:3
4:3 {4} And he that sat was to look
upon like a jasper and a sardine stone: and [there was] a rainbow round
about the throne, in sight like unto an emerald.
(4) By his nature, in that he is
the Father, most glorious in his own person, and with his glory outshining
all other things.
Re 4:4
4:4 {5} And round about the throne
[were] four and twenty seats: and upon the seats I saw four and twenty
elders sitting, clothed in white raiment; and they had on their heads crowns
of gold.
(5) By the company attending about
him in that, as that most high Judge, he is accompanied with the most honourable
attendance of prophets and apostles both of the old and new Church, whom
Christ has made to be priests and kings; Re 1:6,5:10 .
Re 4:5
4:5 {6} And out of the throne proceeded
lightnings and thunderings and voices: and [there were] seven lamps of
fire burning before the throne, which are the seven Spirits of God.
(6) By effects, in that most mightily
he speaks all things by his voice and word, Ps 29:3 and with the light
of his Spirit and prudence peruses and passes through all.
Re 4:6
4:6 {7} And before the throne [there
was] a sea of glass like unto crystal: and in the midst of the throne,
and round about the throne, [were] four beasts full of eyes before and
behind.
(7) By instruments used, in that
he has both a most ready treasury and a workhouse excellently furnished
with all things, to the executing of his will, which things flow from his
commandment, as repeated in Re 15:2 and has also the angels ready administers
of his counsel and pleasure to all parts of the world, continually watching,
(in this verse) working by reason
otherwise than the instruments without life last mentioned, courageous
as lions, mighty as bulls, wise as men, swift as eagles Re 4:7 most apt
to all purposes as furnished with wings on every part, most piercing of
sight, and finally, pure and holy spirits always in continual motion Re
4:8 .
Re 4:8
4:8 And the {b} four beasts had each
of them six wings about [him]; and [they were] full of eyes within: and
they rest not {8} day and night, saying, Holy, holy, holy, Lord God Almighty,
which was, and is, and is to come.
(b) Every beast had six wings.
(8) By events, in that for all the
causes before mentioned, God is glorified both by angels, as holy, Judge,
omnipotent, eternal and immutable and also after their example he is glorified
by holy men Re 4:9 in sign and speech Re 4:10 .
Re 4:9
4:9 And when those beasts {c} give
glory and honour and thanks to him that sat on the throne, who liveth for
ever and ever,
(c) God is said to have glory, honour,
kingdom, and such like given to him, when we godly and reverently set forth
that which is properly and only his.
Re 4:10
4:10 {9} The four and twenty elders
fall down before him that sat on the throne, and worship him that liveth
for ever and ever, and cast their crowns before the throne, saying,
(9) Three signs of divine honour
given to God, prostration or falling down, adoration and casting their
crowns before God: in which the godly, though made kings by Christ, willingly
empty themselves of all glory, moved with a religious respect for the majesty
of God.
Re 4:11
4:11 {10} Thou art worthy, O Lord,
{11} to receive glory and honour and power: for thou hast created all things,
and for thy pleasure they are and were created.
(10) The sum of their speech: that
all glory must be given to God: the reason, because he is the eternal beginning
of all things, from whose only will they have their being, and are governed:
and finally in all respects are that which they are.
(11) That is, that you should challenge
the same to yourself alone. But as for us, we are unworthy, that even by
your goodness we should share in this glory. So far has been discussed
the principal cause unapproachable, which is God.
Re
5:1
5:1 And {1} I saw in the {2} right
hand of him that sat on the throne {3} a book written within and on the
backside, sealed with seven seals.
(1) A passing to the second principal
cause, which is the Son of God, God and man, the mediator of all, as the
eternal word of God the Father, manifest in the flesh. This chapter has
two parts: one that prepares the way to the revelation, by rehearsal of
the occasions that occurred in the first four verses Re 5:2-5 . Another,
the history of the revelation of Christ, from there to the end of the chapter
Re 5:6-14 .
(2) That is, in the very right hand
of God.
(3) Here are shown the occasions
for which the principal cause, and this revelation was also necessary:
the same are three, the first a present vision of the book of the counsels
of God, concerning the government of this whole world, which book is said
to be laid up with the Father as it were in his hand: but shut up and unknown
to all creature, in this verse. The second is a religious desire of the
angels of God to understand the mysteries of this book 1Pe 1:12, Re 5:2
. The third is a lamentation of John and all the godly, moved by the same
desire Re 5:4 when they saw that it was an impossible thing for any creature
to do: which is declared in Re 5:3 .
Re 5:3
5:3 {4} And no man in heaven, nor
in earth, neither under the earth, was able to open the book, neither to
look thereon.
(4) Thus neither of them that are
in heaven, nor of them who are in the earth. Now this counting of parts,
is sufficient to the denying of the whole; For of the creatures, one sort
is in heaven, above the earth: another in the earth, and another under
the earth in the sea, as is later declared in Re 5:13 .
Re 5:5
5:5 {5} And one of the elders saith
unto me, Weep not: behold, the {6} Lion of the tribe of Juda, the Root
of David, hath prevailed to open the book, and to loose the seven seals
thereof.
(5) The second part of this chapter,
in which is set down the revelation of the Son, as was said before. This
part contains first a history of the way God prepared John to understand
this revelation, in this verse. Secondly, the revelation of the Son himself,
to Re 5:6,7 . Thirdly, the events of this revelation in the rest of the
chapter. The manner now, is here described in two parts: one from outside
him, by speech, in this verse: another within, by opening the eyes of John
(which before were shut) that he might see, in the verse following.
(6) That is, most mighty and most
approved Prince: according to the use of the Hebrew speech.
Re 5:6
5:6 And I beheld, and, lo, {7} in
the midst of the throne and of the four beasts, and in the midst of the
elders, stood a Lamb as it had been slain, having seven horns and seven
eyes, which are the seven Spirits of God sent forth into all the earth.
(7) The sum of this revelation:
Christ the mediator takes and opens the book Re 5:6,7 . Therefore this
revelation describes the person of Christ. The person is described this
way: Christ the mediator between God, angels and men, as the eternal word
of God, and our redeemer: as the Lamb of God, standing as slain and making
intercession for us by the power and merit of his everlasting sacrifice,
is armed with the Spirit of God, that is, with the power and wisdom of
God effectually to the government of this whole world.
Re 5:7
5:7 {8} And he came and took the
book out of the right hand of him that sat upon the throne.
(8) The fact of Christ the Mediator:
that he comes to open it. That he opened it is first expressed Re 6:1 .
Re 5:8
5:8 {9} And when he had taken the
book, the four beasts and four [and] twenty elders fell down before the
Lamb, having every one of them {10} harps, and golden vials full of odours,
which are the {a} prayers of saints.
(9) Now follows the end, the events
of the revelation previously spoken of: that all the holy angels and men
sang to him: both the chief Re 5:9,10 and common order of angels Re 5:11,12
and of all things created Re 5:13 the princes of both sorts agreeing to
it, Re 5:14 .
(10) The symbols or signs of praise,
sweet in savour and acceptable to God;
(a) See Re 8:3 .
Re 5:9
5:9 And they sung a {b} new {11}
song, saying, {12} Thou art worthy to take the book, and to open the seals
thereof: for thou wast slain, and hast redeemed us to God by thy blood
out of every kindred, and tongue, and people, and nation;
(b) No common song.
(11) That is, composed according
to the present matter, the Lamb having received the book as it were with
his feet and opened it with his horns, as it is said in the Song of Solomon
(12) The song of the nobles or princes
standing by the throne, consisting of a publication of the praise of Christ
and a confirmation of the same from his blessings, both which we have received
from him (as are the suffering of his death, our redemption upon the cross
by his blood, in this verse: and our communion with him in kingdom and
priesthood which long ago he has granted to us with himself and which we
hereafter hope to obtain, as our kingdom to come, in Christ, Re 5:10 .
Re 5:11
5:11 {13} And I beheld, and I heard
the voice of many angels round about the throne and the beasts and the
elders: {14} and the number of them was {c} ten thousand times ten thousand,
and thousands of thousands;
(13) The consent of the common order
of angels, answering in melody to their princes that stood by the throne.
(14) A finite number, but almost
infinite, as in Da 7:10 .
(c) This means a great number.
Re 5:12
5:12 Saying with a loud voice, Worthy
is the Lamb that was slain to {d} receive power, and riches, and wisdom,
and strength, and honour, and glory, and blessing.
(d) To have all praise given to
him, as to the mightest and wisest
Re 5:13
5:13 {15} And every creature which
is in heaven, and on the earth, and under the earth, and such as are in
the sea, and all that are in them, heard I saying, Blessing, and honour,
and glory, and power, [be] unto him that sitteth upon the throne, and unto
the Lamb for ever and ever.
(15) The consent of all the common
multitude of the creatures.
Re 5:14
5:14 {16} And the four beasts said,
Amen. And the four [and] twenty elders fell down and worshipped him that
liveth for ever and ever.
(16) A confirmation of the praise
given before, from the consent of the nobles, expressed in word and signs,
as once or twice before this.
Re
6:1
6:1 And {1} I saw when the Lamb opened
one of the seals, and I heard, as it were the noise of thunder, one of
the four beasts saying, Come and see.
(1) This is the second part of this
first history (which I said was common and of the whole world) of the works
of God in the government of all things. There are generally three parts
to this: the forewarning, the caution, and the execution of all the evils
which God sends on this world, which was scarcely postponed by him. The
forewarning is set down in this chapter, the caution for preserving the
Church is in the next chapter, and the execution is described in Re 8:9
In each part of the forewarning, there are three points: the distinct and
express calling of John to prepare himself to take knowledge of the things
that are to be showed to him in the opening of the seals, the sign, and
the word expounding the sign. Though the express calling of John is used
in only four of the signs, yet the same is also to be understood in the
rest that follow. The author of the forewarnings is the Lamb as that word
of the Father made the Mediator, opening the seals of the book. The instruments
are the angels in most of the visions, who explain the sign and the words
of it. Now this first verse contains an express calling of John to record
the opening of the first seal.
Re 6:2
6:2 And {2} I saw, and behold a white
horse: and he that sat on him had a bow; and a crown was given unto him:
and he went forth conquering, and to conquer.
(2) The first sign, joined with
a declaration, is that because of the sins and horrible rebellion of the
world, God will invade the world: and first of all will suddenly, mightily,
and gloriously, as if with arrows of pestilence from a distance, beat down
the same as Judge, and triumph over it as conqueror.
Re 6:3
6:3 And {3} when he had opened the
second seal, I heard the second beast say, Come and see.
(3) The second sign joined with
words of declaration (after the express calling of John as before) is,
that God being provoked to wrath by the obstinacy and hard heartedness
of the world, not repenting for the former plague: as setting on the same
at hand, will cause disputes among men, and will destroy the inhabitants
of this world, by the swords of one another.
Re 6:5
6:5 {4} And when he had opened the
third seal, I heard the third beast say, Come and see. And I beheld, and
lo a black horse; and he that sat on him had a pair of balances in his
hand.
(4) The third sign with declaration
is that God will destroy the world with famine, removing all food: which
is by Synecdoche comprehended in wheat, barley, wine and oil.
Re 6:6
6:6 And I heard a voice in the midst
of the four beasts say, A {a} measure of wheat for a penny, {5} and three
measures of barley for a penny; and [see] thou hurt not the oil and the
wine.
(a) It is here signified how little
grain there was, for the word used here is a unit of measure for dry things,
about an eighth of a bushel, which was a typical daily ration given to
servants.
(5) I would rather interpret and
read the words this way, "And the wine and the oil you will not distribute
unjustly." In this sense likewise the wine and the oil will be sold a very
little for a penny. You will not distribute unjustly, namely, when you
measure out a very little for a great price: so are the times evident:
otherwise it would be true, as the wise man says, that whoever withholds
the grain will be cursed by the people; Pr 11:26 .
Re 6:7
6:7 {6} And when he had opened the
fourth seal, I heard the voice of the fourth beast say, Come and see.
(6) The fourth sign joined with
words of declaration is, that God will devote a quarter of the world to
death and hell, or the grave, by all those methods at once, who individually
and in order he had summoned to change their minds. To these are also added
the wild and cruel beasts of the earth Le 16:22 . Thus according to his
wisdom, God dispenses the treasures of his power, justly towards all, mercifully
towards the good, and with patience or longsuffering towards his enemies.
Re 6:9
6:9 {7} And when he had opened the
fifth seal, I saw under the altar the souls of them that were slain for
the word of God, and for the testimony which they held:
(7) The sixth sign is that the holy
martyrs who are under the altar, by which they are sanctified, that is,
received into the trust and teaching of Christ (into whose hands they are
committed) shall cry out for the justice of God, in a holy zeal to advance
his kingdom, and not from any private disturbance of the mind, in this
and the next verse, and that God will comfort them in deed, sign and word;
Re 6:10 .
Re 6:11
6:11 And {8} white robes were given
unto every one of them; and it was said unto them, that they should rest
yet for a little season, until their fellowservants also and their brethren,
that should be killed as they [were], should be {b} fulfilled.
(8) As before Re 3:4 .
(b) Until their number is completed
Re 6:12
6:12 {9} And I beheld when he had
opened the sixth seal, and, lo, there was a great earthquake; and the sun
became black as {c} sackcloth of hair, and the moon became as blood;
(9) The sixth sign, a narration,
has two parts: the sign and the event. The sign is that the earth, heaven,
and the things that are in them, for the horror of the sins of the world
after those most heavy warnings from God, and complaints of the saints
shall be shaken most severely, trembling in horrible manner, and losing
their light, in this verse: things falling from heaven Re 6:13 withdrawing
themselves and fleeing from the greatness of the trouble Re 6:14 . So completely
do all creatures depend on the will of God, and content themselves in his
glory.
(c) So they called in old time those
woven works that were of hair.
Re 6:15
6:15 {10} And the kings of the earth,
and the great men, and the rich men, and the chief captains, and the mighty
men, and every bondman, and every free man, hid themselves in the dens
and in the rocks of the mountains;
(10) The event of the sign before:
that there is no man who will not be amazed at that worldwide upheaval,
fly away in fear and hide himself in this verse, and wish to die, because
of the exceeding horror of the wrath of God, and of the Lamb, at which
before he was amazed. Now this confusion is not on the part of the godly
but of the wicked, whose portion is in this life; Ps 17:14 . Not that sorrow
which is according to God, which works repentance to salvation, of which
a man shall never repent him, but that worldly sorrow that brings death;
2Co 7:9 as their wishes declare: for this history of the whole world, is
separated from the history of the Church, as I have showed before. See
Geneva "Re 4:1"
Re 6:16
6:16 And said to the mountains and
rocks, {11} Fall on us, and hide us from the face of him that sitteth on
the throne, and from the wrath of the Lamb:
(11) These are words of those who
despair of escape: of the cause of this despair there are two arguments,
the presence of God and the Lamb provoked to wrath against the world, in
this verse: and the awareness of their own weakness, feeling that they
are not able to survive the day of the wrath of God Re 6:17 as it is said
in Isa 14:27 .
Re
7:1
7:1 And {1} after these things I
saw four angels standing on the {a} four corners of the earth, holding
the four winds of the earth, that the wind should not blow on the earth,
nor on the sea, {2} nor on any tree.
(1) The second part of this section
is a preventing of danger, as we distinguished before in Re 6:1 that is,
of the caution of God ahead of time to provide for his, after the example
of the Israelites; Ex 8:23 the faithful are exempted from the plagues of
this wicked world. This section is a dialogue and bringing in for this
whole chapter by occasion of the prediction and argument of the sixth seal.
For first harm is withheld from the elect, Re 7:1-9 . Then thanks are given
by the elect for that cause Re 7:10-12 . Lastly, the accomplishment of
it is set forth to the end of the chapter. The first verse is a transition,
speaking of the angels who keep the lesser parts from harm, until God commands.
For, as in Eze 10:19 , their faces and their wings reach up, continually
waiting on and watching the countenance of God for their direction and
every one of them goes into that part that is right before his face: wherever
the Spirit goes, they go, they do not step out of the way, not so much
as a foot breadth from the path commanded to them by God.
(a) On the four corners or coasts
of the earth.
(2) That is, neither into the air,
into which the trees grow.
Re 7:2
7:2 {3} And I saw {4} another angel
ascending from the east, having the seal of the living God: and he cried
with a loud voice to the four angels, to whom it was given to hurt the
earth and the sea,
(3) Now God provides against the
danger of his elect, by his commandment Re 7:2,3 , and by sign or figure,
both for those of the nation of the Jews and also for the Gentiles Re 7:9
.
(4) Not only another, or differing
number from the common angels of God, but also in essence, office and operation
exceeding all angels: that is, Christ Jesus the eternal angel or Word of
God, and mediator of the covenant, see Re 8:3,10:1,5 .
Re 7:4
7:4 And I heard the number of them
which were sealed: [and there were] sealed {5} an hundred [and] forty [and]
four thousand of all the tribes of the children of Israel.
(5) That is, of the Jews a number
certain in itself before God, and such as may be numbered of us: for which
cause also the same is here set down as certain. But of the elect who are
Gentiles, the number indeed is in itself certain with God, but of us not
possibly to be numbered, as God, Ge 15:5 . This is spoken with respect,
when a certain number is put for one uncertain. Compare with Re 7:9 .
Re 7:7
7:7 Of the tribe of Simeon [were]
sealed twelve thousand. {6} Of the tribe of {b} Levi [were] sealed twelve
thousand. Of the tribe of Issachar [were] sealed twelve thousand.
(6) Here the tribe of Levi is listed
with the rest, because all the Israelites were equally made priests with
them in Christ by his priesthood Ro 12:1 1Pe 2:9 Re 1:6, 5:10 . Dan is
not mentioned, because the Danites long before forsaking the worship of
God, were fallen away from the fellowship of God's people, to the part
of the Gentiles: which evil many ages before Jacob foresaw Ge 49:17 see
Geneva "Ge 49:18", and because of which no mention is made of this tribe
in the book of Chronicles.
(b) He skipped Dan, and reckons
Levi.
Re 7:8
7:8 Of the tribe of Zabulon [were]
sealed twelve thousand. Of the tribe of {c} Joseph [were] sealed twelve
thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
(c) Of Ephraim, who was Joseph's
other son, and had the birthright given him, of which he is called Joseph.
Re 7:9
7:9 After this I beheld, and, lo,
a great multitude, {7} which no man could number, of all nations, and kindreds,
and people, and tongues, {8} stood before the throne, and before the Lamb,
clothed with white robes, and palms in their hands;
(7) See Geneva "Re 7:4"
(8) As priests, kings and glorious
conquerors by martyrdom: which is noted by the signs in this verse.
Re 7:10
7:10 {9} And cried with a loud voice,
saying, Salvation to our God which sitteth upon the throne, and unto the
Lamb.
(9) The praise of God, celebrated
first by the holy men, in this verse, then by the heavenly angels, in the
two verses following Re 7:11,12 .
Re 7:13
7:13 {10} And one of the elders answered,
saying unto me, What are these which are arrayed in white robes? and whence
came they?
(10) A passage over to the explanation
of the vision, which the angel enquires of John to stir him up in this
verse and John in the form of speech, both acknowledges his own ignorance,
attributing knowledge to the angel, and also in a humble manner requests
the explanation of the vision.
Re 7:14
7:14 And I said unto him, Sir, thou
knowest. And he said to me, {11} These are they which came out of great
tribulation, and have washed their robes, and made them white in the blood
of the Lamb.
(11) The explanation of the vision,
in which the angel tells first the acts of the saints, that is, their sufferings
and work of faith in Christ Jesus, in this verse. Secondly their glory:
both present, which consists in two things, that they minister to God,
and that God protects them Re 7:15 and to come, in their perfect deliverance
from all annoyances Re 7:16 and in participation of all good things which
the memory of past hurts shall never be able to diminish Re 7:17 . The
cause efficient and which contains all these things is only one, the Lamb
of God, the Lord, the Mediator, and the Saviour Christ Jesus.
Re 7:15
7:15 Therefore are they before the
throne of God, and serve him {d} day and night in his temple: and he that
sitteth on the throne shall dwell {e} among them.
(d) He alludes to the Levites, who
served day and night, for there is no night in heaven.
(e) Or, upon them, referring to
God's defence and protection of those who are as safe, as men in the Lord's
tents.
Re
8:1
8:1 And {1} when he had opened the
seventh seal, there was silence in heaven about the space of half an hour.
(1) He returns to the history of
the seals of the book, which the Lamb opens. The seventh seal is the next
sign, a precise commandment for the execution of the most severe judgment
of God on this wicked world, and being understood by the seal, all things
in heaven are silent, and in horror through admiration, until the command
to act is given by God to the ministers of his wrath. So he moves to the
third part which I spoke of before in Re 6:1 which is the enacting of those
evils with which God most justly determined to afflict the world.
Re 8:2
8:2 {2} And I saw the seven angels
which {a} stood before God; and to them were given seven trumpets.
(2) Now follows the third branch
of the common history, as even now I said: which is the execution of the
judgments of God on the world. This is first generally prepared, down to
Re 8:3-6 . The administers of the execution are seven angels: their instruments,
trumpets, by which they sound the alarm at the commandment of God. They
are seven in number, because it did not please God to deliver all his wrath
on the rebellious world at once, but at various times, in segments, and
in slow order, and as if unwilling to exercise his judgments on his creatures,
so long called on both by word and signs, if perhaps they should decide
to repent.
(a) Who appear before him as his
ministers.
Re 8:3
8:3 {3} And another angel came and
stood at the altar, having a golden censer; and there was given unto him
much incense, that he should offer [it] with the prayers of all saints
upon the golden altar which was before the throne.
(3) This is the great emperor, the
Lord Jesus Christ, our King and Saviour, who both makes intercession to
God the Father for the saints, filling the heavenly sanctuary with most
sweet odour, and offering up their prayers, as the calves and burnt sacrifices
of their lips, in this verse: in such manner as every one of them (so powerful
is that sweet savour of Christ, and the reliability of his sacrifice) are
reconciled with God and made most acceptable to him, Re 8:4 . Then also
out of his treasury and from the same sanctuary, the fire of his wrath
descends on the world, adding also divine signs to it: and by that means
(as of old the heralds of Rome did) he proclaims war against the rebellious
world.
Re 8:4
8:4 And the smoke of the incense,
[which came] with the prayers of the saints, {b} ascended up before God
out of the angel's hand.
(b) Our prayers are worth nothing,
unless the true and sweet savour of that only sacrifice be especially and
before all things with them, that is to say, unless we are first of all
justified through faith in his Son, acceptable to him.
Re 8:6
8:6 {4} And the seven angels which
had the seven trumpets prepared themselves to sound.
(4) This is the work of the administers.
The angels, the administers of Christ, by sounding trumpet and voice (for
they are heralds) effectually call forth the instruments of the wrath of
God, through his power. Until now, things have been general. Now the narration
of specific things follows, which the angels fix in number wrought in their
order, set out in Re 8:7 and is concluded with the declaration of the event
which followed these things done in the world, and in chapters ten and
eleven.
Re 8:7
8:7 {5} The first angel sounded,
and there followed hail and fire mingled with blood, and they were cast
upon the earth: and the third part of trees was burnt up, and all green
grass was burnt up.
(5) The first execution at the sound
of the first angel, on the earth, that is, the inhabitants of the earth
(by metonymy) and on all the fruits of it: as comparing this verse with
the second part of Re 8:9 does plainly declare.
Re 8:8
8:8 {6} And the second angel sounded,
and as it were a great mountain burning with fire was cast into the sea:
and the third part of the sea became blood;
(6) The second execution on the
sea, in this verse and all things that are in Re 8:9 .
Re 8:10
8:10 {7} And the third angel sounded,
and there fell a great star from heaven, burning as it were a lamp, and
it fell upon the third part of the rivers, and upon the fountains of waters;
(7) The third execution on the floods
and fountains, that is, on all fresh water, in this verse: the effect of
which is, that many are destroyed by the bitterness of the water, in the
verse following.
Re 8:11
8:11 And the name of the star is
called {8} Wormwood: and the third part of the waters became wormwood;
and many men died of the waters, because they were made bitter.
(8) This is spoken by metaphor of
a commonly known bitter herb: unless perhaps a man following those that
note the derivation of words would rather explain it as an adjective for
that which cannot be drunk because of its bitterness, causing the liquid
it is made into to be more bitter than any man can drink.
Re 8:12
8:12 {9} And the fourth angel sounded,
and the third part of the sun was smitten, and the third part of the moon,
and the third part of the stars; so as the third part of them was darkened,
and the day shone not for a third part of it, and the night likewise.
(9) The fourth execution on the
lights of heaven, which give light to this world.
Re 8:13
8:13 {10} And I beheld, and heard
an angel flying through the midst of heaven, saying with a loud voice,
Woe, woe, woe, to the inhabiters of the earth by reason of the other voices
of the trumpet of the three angels, which are yet to sound!
(10) A lamentable prediction or
foretelling of those parts of the divine execution which yet are behind:
which also is a passage to the argument of the next chapter. Of all these
things in a manner Christ himself expressly foretold in Lu 21:24 and they
are common plagues generally denounced, without particular note of time.
Re
9:1
9:1 {1} And the fifth angel sounded,
and I saw a {2} star fall from heaven unto the earth: {3} and to him was
given the key of the {a} bottomless pit.
(1) The first execution on the wicked
men inhabiting the earth
(as the angel said before) wrought
by the infernal powers is declared from here to Re 9:2-11 and after the
sixth execution to Re 9:12-19 and lastly is shown the common event that
followed the former execution in the world, in the two last verses Re 9:20,21
.
(2) That is, that the angel of God
glittering with glory, as a star fallen from heaven. He may be Christ,
who has the keys of hell by himself and by princely authority, Re 1:18
or some inferior angel who has the same key entrusted to him and holds
it ministerially, or by office of his ministry, here and Re 20:10 so the
word "falling" is taken; Ge 14:10, 24:46, Heb 6:6 .
(3) The key was given to this star.
For those powers of wickedness are sent to hell, bound with chains of darkness
and kept there until damnation, unless God lets them loose for a time;
2Pe 2:4, Jude 1:6, Re 20:7 the history of these agrees with this chapter.
(a) By the bottomless pit, he means
the deepest darkness of hell.
Re 9:2
9:2 {4} And he opened the bottomless
pit; and there arose a smoke out of the pit, as the smoke of a great furnace;
and the sun and the air were darkened by reason of the smoke of the pit.
(4) To this is added, the smoke
of the hellish and infernal dark spirits, darkening all things in heaven
and in earth. The spiritual darkness is the cause of all disorder and confusion:
For the devil at a certain time sent these spirits into his kingdom, that
he might at once and with one action overthrow all things and pervert if
it were possible the elect themselves. By this darkness, all spiritual
light, both active as of the sun and passive as of the air which is lightened
by the sun, is taken away: and this is that which goes before the spirits:
it follows of the spirits themselves.
Re 9:3
9:3 {5} And there came out of the
smoke locusts upon the earth: and unto them was given power, as the scorpions
of the earth have power.
(5) A description of the malignant
spirits invading the world, taken from their nature, power, form and order.
From their nature, for that they are like certain locust, in quickness,
subtilty, hurtfulness, number, and such like, in this verse. From their
power, for that they are as the scorpions of the earth, of a secret force
to hurt: for our battle is not here with flesh and blood, but with powers
Eph 6:12 This place of the power of the devils, generally noted in this
verse, is particularly declared afterwards in Re 9:4-6 .
Re 9:4
9:4 {6} And it was commanded them
that they should not hurt the grass of the earth, neither any green thing,
neither any tree; but only those men which have not the seal of God in
their foreheads.
(6) Here the power of the devils
is described according to their actions and the effects of the same. Their
actions are said to be limited by the counsel of God: both because they
do not hurt all men, but only the reprobate (for the godly and elect, in
whom there is any part of a better life, God guards by his decree) whom
Christ shall not have sealed, in this verse: and also because they did
not have all power nor at all time, no not over those that are their own,
but limited in manner and time, by the prescript of God in Re 9:5 . So
their power to afflict the godly is none, and for the wicked is limited
in act and in effect, by the will of God: for the manner was prescribed
to them that they should not slay, but torment this wretched world. The
time is for five months, or for a hundred and fifty days, that is, for
so many years, in which the devils have indeed mightily perverted all things
in the world: and yet without that public and unpunished license of killing,
which afterwards they usurped when the sixth angel had blown his trumpet,
as shall be said in Re 9:13 . Now this space is to be accounted from the
end of that thousand years mentioned in Re 20:3 and that is from the reign
of pope Gregory the seventh, a most monstrous Necromancer, who before was
called Hidebrandus Senensis: for this man being made altogether of impiety
and wickedness, as a slave of the devil, whom he served, was the most wicked
firebrand of the world: he excommunicated the emperor Henry the fourth:
went about by all manner of treachery to set up and put down Empires and
kingdoms as he liked: and did not hesitate to set Rodolph the Swedon over
the Empire instead of Henry, sending to him a crown, with this verse annexed
to it: "Petra dedid Petro, Petrus diadema Rodolpho" that is, "The Rock
to Peter gave the Crown, and Peter Rodolph doth renown". Finally, he so
finely bestirred himself in his affairs, as he miserably set all Christendom
on fire, and conveyed over to his successors the burning brand of the same
who enraged with like ambition, never ceased to nourish that flame, and
to kindle it more and more: by which cities, commonwealths and whole kingdoms
set together by the ears amongst themselves by most expert cut-throats,
came to ruin, while they miserably wounded one another. This term of a
hundred and fifty years, ends in the time of Gregory the ninth or Hugolinus
Anagniensis (as he was called before) who caused Raimond his chaplain and
confessor to compile the writings of Decretals, and by permission of the
kings and princes, published them in the Christian world, and established
them as Law: For by this trick at length the popes gave themselves licence
to kill whom they would, while others were unaware: and without fear established
a butchery out of many of the wicked Canons of the Decretals, which the
trumpet of the fifth angel had expressly forbidden and had hindered until
this time. The effects of these bloody actions are declared in Re 9:6 that
the miserable world languishing in so great calamities, should willingly
seek death and prefer the it over life, by reason of the severity of the
miseries that oppressed them.
Re 9:7
9:7 {7} And the shapes of the locusts
[were] like unto horses prepared unto battle; and on their heads [were]
as it were crowns like gold, and their faces [were] as the faces of men.
(7) The form of these hellish spirits
and administers, is outlined by signs and visible figures in this manner:
that they are very expert and swift: that wherever they are in the world,
the kingdom is theirs: that they manage all their affairs with cunning
and skill, in this verse: that making show of mildness and tender affection
to draw on men with, they most impudently rage in all mischief: that they
are most mighty to do hurt Re 9:8 that they are freed from being hurt by
any man, as armed with the colour of religion and sacred authority of privilege:
that they fill all things with horror, Re 9:9 that they are fraudulent:
that they are poisonous and extremely offensive though their power is limited.
Re 9:10 . All these things are found in the infernal powers and communicated
by them to their ministers and vassals.
Re 9:11
9:11 {8} And they had a king over
them, [which is] the angel of the bottomless pit, whose name in the Hebrew
tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.
(8) The order of powers of maliciousness:
that they are subject to one infernal king, whom you may call, The Destroyer:
who drives the whole world both Jews and Gentiles into the destruction
that belongs to himself. I cannot tell whether this name has respect to
the etymological interpretation of Hildebrand, by a figure often used in
the Holy Scripture: which albeit it may otherwise be turned of the Germans
(as the sense of compound words is commonly ambiguous) yet in very deed
it signifies as much as if you should call him, the firebrand, that is,
he that sets on fire those that are faithful to him.
Re 9:12
9:12 {9} One woe is past; [and],
behold, there come two woes more hereafter.
(9) A passage to the next point
and the history of the time following.
Re 9:13
9:13 {10} And the sixth angel sounded,
{11} and I heard a voice from the {b} four horns of the golden altar which
is before God,
(10) The sixth execution done on
the world by the tyrannical powers of it, working in the four parts of
the earth, that is, in most cruel manner execution their tyrannous dominion
through out the whole world: and killing the miserable people without punishment,
which before was not lawful for them to do in that sort, as I showed in
Re 9:4 . This narration has two parts: a commandment from God, in Re 9:14
and an execution of the commandment, in Re 9:15 .
(11) The commandment given by Christ
himself, who is governor over all.
(b) He alludes to the altar of incense,
which stood in the court which the priests were in, opposite the Ark of
the Covenant, having a veil between them.
Re 9:14
9:14 Saying to the sixth angel which
had the trumpet, {12} Loose the four angels which are bound in the great
river Euphrates.
(12) As if he should have said,
these till now have been bound by the power of God, that they could not
freely run over all men as they lusted, but were held and restrained at
that great river of Euphrates, that is, in their spiritual Babylon (or
this is a paraphrase of the spiritual Babylon, by the limits of the visible
Babylon long since overthrown) that they might not commit those horrible
slaughters, which they long breathed after. Now go to it, let loose those
four angels, that is, administers of the wrath of God, in that number that
is convenient to the slaughtering of the four quarters of the world: stir
them up and give them the bridle, that rushing out of that Babylon of theirs,
which is the seat of the wicked ones, they may fly over all the world,
therein to rage, and most licentiously to practise their tyranny, as God
has ordained. This was done when Gregory the ninth by public authority
established as Law, his own Decretals, by which he might freely lay traps
for the life of simple men. For who is it that sees not that the laws of
Decretal, most of them are snares to catch souls with? Since that time
(O good God) how many great slaughters have there been? How many great
massacres? All history is full of them: and this our age abounds with most
horrible and monstrous examples of the these.
Re 9:15
9:15 {13} And the four angels were
loosed, which were prepared for an hour, and a day, and a month, and a
year, for to slay the third part of men.
(13) The execution of the commandment
is in two parts: one, that those butchers are let loose, that out of their
tower of the spiritual Babylon they might with fury run abroad through
all the world, as well the chief of that crew who are most prompt to all
the work, in this verse: as their multitudes, both most copious, of which
a number certain is named for a number infinite Re 9:16 and in themselves
by all means fully furnished to hide and to hurt Re 9:17 as being armed
with fire, smoke and brimstone, as appears in the colour of this armour,
which dazzles the eyes to all men, and have the strength of lions to cause
pain, from which (as out of their mouth) the fiery, smoky, and stinking
darts of the pope are shot out Re 9:18 The other part, that these butchers
have effected the commandment of God by fraud and violence, in the two
verses following Re 9:16,17 .
Re 9:19
9:19 For their power is in their
mouth, and in their tails: {14} for their tails [were] like unto serpents,
and had heads, and with them they do hurt.
(14) That is, they are harmful on
all sides: on whatever part you put your hand to them, or they touch you,
they do hurt. So the former are called Scorpions, Re 9:3 .
Re 9:20
9:20 {15} And the rest of the men
which were not killed by these plagues yet repented not of the works of
their hands, that they should not worship devils, and idols of gold, and
silver, and brass, and stone, and of wood: which neither can see, nor hear,
nor walk:
(15) Now remains the event (as I
said on the first verse), see Geneva "Re 9:1" which followed so many grievous
judgments in the most wicked world, namely an impenitent affirmation of
the ungodly in their impiety and unrighteousness, though they feel themselves
most vehemently pressed with the hand of God: for their obstinate ungodliness
is showed in this verse: and their unrighteousness in the verse following
Re 9:21 . So far has been the general history of things to be done universally
in the whole world: which because it does not so much belong to the Church
of Christ, is therefore not so expressly distinguished by certainty of
time and other circumstances, but is woven, as they say, with a slight
hand. Also there is no other reason why the history of the seventh angel
is passed over in this place, then for that the same more properly appertains
to the history of the Church. But this is more diligently set out according
to its time, Re 11:16 as shall appear on those places.
Re
10:1
10:1 And {1} I saw {2} another mighty
angel come down from heaven, clothed with a cloud: and a rainbow [was]
upon his head, and his face [was] as it were the sun, and his feet as pillars
of fire:
(1) Now John passes to the other
prophetical history, which is of the Church of God, as I showed that this
book should be distinguished Re 4:1 . This story goes from here to Re 22:1
. This whole chapter is a transition from the common history of the world
to that which is particular of the Church. There are in this transition
or passage, two preparatives as it were, to this Church story comprised
in this whole chapter. One is the authority of Christ revealing his mysteries
and calling his servant, to Re 10:7 . The other is John, his calling proper
to this place, and repeated from before to the end of this chapter. Authority
is given to this revelation, by these things: first, by the appearing from
heaven in this habit and countenance, strong, ready glorious surveying
all things by his providence, and governing them by his omnipotence Re
10:1 . Secondly, that he brought not by chance, but out of a book, this
open revelation, set forth to the eye, to signify the same to the sea and
land, as the Lord over all Re 10:2 . Thirdly that he offered the same not
whispering or muttering in a corner (as false prophets do) but crying out
with a loud voice to those who sleep, and with a lionish and terrible noise
roused the secure: the very thunders themselves giving testimony to it
Re 10:3 . Lastly, for that he confirmed all by another Re 10:5-7 .
(2) Christ Jesus, see Re 7:2
Re 10:2
10:2 And he had in his hand a {3}
little book open: and he set his right foot upon the sea, and [his] left
[foot] on the earth,
(3) Namely, a special book of the
affairs of God's Church: For the book that contains things belonging to
the whole world, is said to be kept with the Creator Re 5:1 but the book
of the Church, with the Redeemer: and out of this book is taken the rest
of the history of this Apocalypse.
Re 10:4
10:4 {4} And when the seven thunders
had uttered their voices, I was about to write: and I heard a voice from
heaven saying unto me, {a} Seal up those things which the seven thunders
uttered, and write them not.
(4) A godly care is laudable, but
must be married with knowledge. Therefore nothing is to be done but by
the calling of God, which must be expected and waited for by the godly.
(a) Keep them secret.
Re 10:5
10:5 And the angel which I saw stand
upon the sea and upon the earth {b} lifted up his hand to heaven,
(b) This was a gesture used of one
that swears, which men do now use.
Re 10:6
10:6 And sware by him that liveth
for ever and ever, who created heaven, and the things that therein are,
and the earth, and the things that therein are, and the sea, and the things
which are therein, {5} that there should be {c} time no longer:
(5) Neither time itself, nor the
things that are in time: but that the world to come is at hand, which is
altogether of eternity, and beyond all times.
(c) There shall never be any more
time.
Re 10:7
10:7 But in the days of the {6} voice
of the seventh angel, when he shall begin to sound, the mystery of God
should be finished, as he hath declared to his servants the prophets.
(6) See Re 11:15, 16:17 .
Re 10:8
10:8 {7} And the voice which I heard
from heaven spake unto me again, and said, Go [and] take the little book
which is open in the hand of the angel which standeth upon the sea and
upon the earth.
(7) The other part of this chapter
concerning the particular calling of John to the receiving of the following
prophecy, which is enjoined him, first by sign, in three verses, then in
plain words in the last verse Re 10:9,10,11 . To the setting forth of the
sign belong these things: That John is taught from heaven to ask for the
book of the prophecy in this verse: for these motions and desires God inspires
that asking for the book, he is charged to take it in a figurative manner,
the use of which is expounded in Re 10:9
(as in) Eze 2:9 whence this similitude
is borrowed: lastly that John at the commandment of Christ took the book,
and found by experience that the same as proceeding from Christ, was most
sweet, but in that it foretells the afflictions of the Church, it was most
bitter to his spirit.
Re 10:11
10:11 {8} And he said unto me, Thou
must prophesy again before many peoples, and nations, and tongues, and
kings.
(8) A simple and plain declaration
of the sign before, witnessing the divine calling of John, and laying on
him the necessity of it.
Re
11:1
11:1 And there {1} was given me a
reed like unto a rod: and the angel stood, saying, Rise, and {2} measure
the temple of God, and the altar, and them that worship therein.
(1) The authority of the intended
revelation being declared, together with the necessity of that calling
which was particularly imposed on John after which follows the history
of the estate of Christ his Church, both conflicting or warring, and overcoming
in Christ. For the true Church of Christ is said to fight against that
which is falsely so called, over which Antichrist rules, Christ Jesus overthrowing
Antichrist by the spirit of his mouth: and Christ is said to overcome most
gloriously until he shall slay Antichrist by the appearance of his coming,
as the apostle teaches in 2Th 2:8 . So this history has two parts: One
of the state of the Church conflicting with temptations until Chapter 16.
The other of the state of the same church obtaining victory, thence to
Chapter 20. The first part has two sections most conveniently distributed
into their times, of which the first contains a history of the Christian
Church for 1260 years, what time the gospel of Christ was as it were taken
up from among men into heaven: the second contains a history of the same
Church to the victory perfected. These two sections are briefly, though
distinctly propounded in this chapter, but both of them are discoursed
after in due order. For we understand the state of the Church conflicting,
out of Chapters 12 and 13, and of the same growing out of afflictions,
out of Chapters 14 to 16. Neither did John unknowingly join together the
history of these two times in this chapter, because here is spoken of prophecy,
which all confess to be but one just and immutable in the Church, and which
Christ commanded to be continual. The history of the former time reaches
to Re 11:2-14 , the latter is set down in the rest of this chapter Re 11:15-19
. In the former are shown these things: the calling of the servants of
God in Re 11:4 the conflicts which the faithful must undergo in their calling,
for Christ and his Church, thence to Re 11:5-10 and their resurrection,
and receiving up into heaven to Re 11:11-14 . In the calling of the servants
of God, two things are mentioned: the begetting and settling of the Church
in two verses, and the education of it in two verses. The begetting of
the Church is here commended to John by sign and by speech: the sign is
a measuring rod, and the speech a commandment to measure the Temple of
God, that is, to reduce the same to a new form: because the Gentiles are
already entered into the Temple of Jerusalem, and shall shortly defile
and overthrow it completely.
(2) Either that of Jerusalem's,
which was a figure of the Church of Christ, or that heavenly model in Re
11:19 but I like the first better, and the things following all agree to
it. The sense therefore is, you see all things in God's house, almost from
the passion of Christ, to be disordered: and not only the city of Jerusalem,
but also the court of the Temple is trampled under foot by the nations,
and by profane men whether Jews or strangers: and that only this Temple,
that is, the body of the Temple, with the altar, and a small company of
good men who truly worship God, do now remain, whom God sanctifies and
confirms by his presence. Measure therefore this, even this true Church,
or rather the true type of the true Church, omitting the rest, and so describe
all things from me, that the true Church of Christ may be as it were a
very little centre, and the Church of Antichrist as the circle of the centre,
every way in length and breadth compassing about the same, that by way
of prophecy you may so declare openly, that the state of the Temple of
God, and the faithful who worship him, that is, of the Church, is much
more upright than the Church of Antichrist.
Re 11:2
11:2 {3} But the {a} court which
is without the temple {b} leave out, and measure it not; for it is given
unto the {4} Gentiles: and the holy city shall they tread under foot {5}
forty [and] two months.
(3) As if he should say, it is not
your place to judge those who are outside, 1Co 5:12 who are innumerable:
look to those of the household only, or to the house of the living God.
(a) He speaks of the outer court,
which was called the peoples court, because all men might come into that.
(b) That is counted to be cast out,
which in measuring is refused as profane.
(4) To profane persons, wicked and
unbelievers, adversaries to the Church.
(5) Or a thousand, two hundred and
sixty days, as is said in Re 11:3 : that is, a thousand two hundred and
sixty years, a day for a year, as often in Ezekiel and Daniel, which I
noted before see Geneva "Re 2:10". The beginning of these thousand two
hundred and sixty years, we account from the passion of Christ, by which
(the partition wall being broken down) we were made from two into one Eph
2:14 . I say, one flock under one shepherd in Joh 10:16 and the end of
these years precisely falls into the reign of pope Boniface the eighth,
who a little before the end of 1294, entered Rome in the feast of Saint
Lucie (as Bergomensis says) having put in prison his predecessor Coelestinus,
whom by fraud, under colour of Oracle, he deceived: for which cause it
was well said of him, "Intravit ut vulpes, regnavit ut leo, mortuus est
ut canis." That is, "He entered like a fox, reigned like a lion, and died
like a dog." For if from 1294, you subtract the number of years Christ
lived on the earth, you will find there remains just one thousand two hundred
and sixty years, which are mentioned in this place and many others.
Re 11:3
11:3 And {6} I will give [power]
unto my two witnesses, and they shall {7} prophesy a thousand two hundred
[and] threescore days, clothed in sackcloth.
(6) I would rather translate it
"illud" than "illam" the temple than the city: for God says, I will give
that temple, and commit it to my two witnesses, that is, to the ministers
of the word, who are few indeed, weak and contemptible: but yet two, that
is, of such a number as one of them may help another, and one confirm the
testimony of another to all men, that from the mouth of two or three witnesses
every word may be made good among men; 2Co 13:1 .
(7) They will exercise their office
enjoined by me by the space of those 1260 years, in the midst of afflictions
though never so lamentable, which is figuratively shown by the mourning
garment.
Re 11:4
11:4 These {8} are the two olive
trees, and the two candlesticks standing before the God of the earth.
(8) That is, the ordinary and perpetual
instruments of spiritual grace, peace and light in my Church, which God
by his only power preserved in this Temple. See Zec 4:3 .
Re 11:5
11:5 {9} And if any man will hurt
them, fire proceedeth out of their mouth, and devoureth their enemies:
and if any man will hurt them, he must in this manner be killed.
(9) The power and surety of the
holy ministry, which is truly evangelical, is declared both in earth and
in heaven, protecting the administers of it, and destroying its enemies,
in this verse, divine power, most mightily showing itself forth in heaven,
earth and the sea in Re 11:6 as it is described in 2Co 10:4 according to
the promise of Christ in Mr 16:17 . This is the second place (as I said
before) of the combats which the servants of God must undergo in the executing
of their calling, and of the things that follow the same combats or conflicts
are these things to overcome, in these two verses: to be overcome and killed
in Re 11:7 After the slaughter follow these things, that the carcasses
of the godly, laid abroad in Re 11:8 and being unburied, are scorned, together
with cursing and bitter abhorrance Re 11:9 and that therefore congratulations
are publicly and privately made in Re 11:10 .
Re 11:7
11:7 {10} And when they shall have
{c} finished their testimony, {11} the beast that ascendeth out of the
bottomless pit shall make war against them, and shall {12} overcome them,
and kill them.
(10) That is, when they have spent
those 1260 years mentioned in Re 11:2,3 in publishing their testimony according
to their office.
(c) When they have done their message.
(11) Of which after Chapter 13,
that beast is the Roman Empire, made long ago of civil, ecclesiastical:
the chief head of which was then Boniface the eighth, as I said before:
who lifted up himself in so great arrogancy, (says the author of "Falsciculus
temporum") that he called himself, Lord of the whole world, as well in
temporal causes, as in spiritual: There is a document of that matter, written
by the same Boniface most arrogantly, shall I say, or most wickedly, "Ca.
unam sanctam, extra de majoritate & obedientia." In the sixth of the
Decretals
(which is from the same author)
many things are found of the same argument.
(12) He shall persecute most cruelly
the holy men, and put them to death, and shall wound and pierce through
with cursings, both their names and writings. That this was done to very
many godly men, by Boniface and others, the histories do declare, especially
since the time that the odious and condemned name amongst the multitude,
first of the brethren Waldonenses or Lugdunenses, then also of the Fraticels,
was pretended, that good men might with more approbation be massacred.
Re 11:8
11:8 And their dead bodies [shall
lie] in the {13} street of the great city, which {d} spiritually is called
Sodom and Egypt, {14} where also our Lord was crucified.
(13) That is, openly at Rome: where
at that time was a most great crowd of people, the year of Jubile being
then first ordained by Boniface to the same end, in the year 1300, an example
of which is read in chapter 1 "Extra, de poenitentys & remissionibus."
So by one act he committed two wrongs against Christ, both abolishing his
truth by restoring the type of the Jubile, and triumphing over his members
by wicked superstition. O religious heart! Now that we should understand
the things of Rome, John himself is the author, both after in the seventeenth
chapter almost throughout, and also in the restriction now next following,
when he says, it is that great city (as he calls it) Re 17:18 and is spiritually
termed Sodom and Egypt: and that spiritually (for that must here again
be repeated from before) Christ was there crucified. For the two first
names signify spiritual wickednesses: the latter signifies the show and
pretence of good, that is, of Christian and sound religion. Sodom signifies
most licentious impiety and in the most confident glorying of that city,
as it were in true religion, being yet full of falsehood and ungodliness.
Now who is ignorant that these things do rather, and better fit Rome, than
any other city? The commendations of the city of Rome for many years past,
are publicly notorious, which are not for me to gather together. This only
I will say, that he long since did very well see what Rome is, who upon
leaving, used these verses: "Roma vale, vidi, Satis est vidisse: revertar,
Quumleno, meretrix, scurra, cinadus ero." "Now farewell Rome, I have seen
thee, it was enough to see: I will return when as I mean, bawd, harlot
knave to be"
(d) After a more secret type of
meaning and understanding.
(14) Namely in his parts, as also
he said to Saul in Ac 9:5
Re 11:9
11:9 And they of the people and kindreds
and tongues and nations shall see their dead bodies {15} three days and
an half, and shall not suffer their dead bodies to be put in graves.
(15) That is, for three years and
a half: for so many years Boniface lived after his Jubile, as Bergomensis
witnesses.
Re 11:10
11:10 And they that dwell upon the
earth {16} shall rejoice over them, and make merry, and shall send gifts
one to another; because these two prophets {17} tormented them that dwelt
on the earth.
(16) So much the more shall they
by this occasion exercise the hilarity of their Jubile.
(17) The gospel of Christ is the
affliction of the world, and the ministry of it, the savour of death to
death, to those that perish, 2Co 2:16 .
Re 11:11
11:11 {18} And after {19} three days
and an half {20} the Spirit of life from God entered into them, and they
{21} stood upon their feet; and great fear fell upon them which saw them.
(18) The third passage, as noted
before, is of the rising again of the prophets from the dead, and their
carrying up into heaven. For their resurrection is shown in this verse:
their calling and lifting up into heaven, in the verse following.
(19) That is, what time God shall
destroy that wicked Boniface.
(20) That is, the prophets of God
shall in a manner rise again, not the same in person (as they say) but
in spirit: that is, in the power and efficacy of their ministry, which
John expressed before, in Re 11:5,6 So the prophecy that is spoken of Elijah,
is interpreted by the angel to be understood of John the Baptist Lu 1:17
. For the same Boniface himself, who sought to kill and destroy them, was
by the fire of God's mouth (which the holy ministry shows and exhibits)
devoured and died miserably in prison, by the endeavour of Satra Columensis
and Nagaretus a French knight, whom Philip the fair King of France sent
into Italy but with a very small power.
(21) That is, the most grievous
heat of afflictions and persecution shall stay for a while, for the great
amazement that shall arise on that sudden and unlooked for judgment of
God.
Re 11:12
11:12 And they heard a great voice
from heaven saying unto them, {22} Come up hither. And they ascended up
to heaven in a cloud; {23} and their enemies beheld them.
(22) They were called by God into
heaven, and taken out of this wicked world, into the heavenly Church, which
also lies hidden here in the earth, to exercise their calling secretly:
of whom this wretched world was unworthy; Heb 11:38 . For the church of
the wicked is by comparison called the earth, or the world: and the Church
of the godly, heaven. As it was in ancient times among the godly Israelites:
so among the Jews in the days of Manasseh and other kings, when the earth
refused the heirs of heaven, we read that they lay hidden as heaven in
the earth.
(23) Yet they could not hinder the
secret ones of the Lord (as the Psalmist called them) Ps 83:3 but they
prospered in his work.
Re 11:13
11:13 {24} And the same hour was
there a great earthquake, and the tenth part of the city fell, and in the
earthquake were slain of men seven thousand: and the remnant were affrighted,
{25} and {e} gave glory to the God of heaven.
(24) Bergomensis said, in 1301,
"This year a blazing star foretelling great calamity to come, appeared
in heaven: in which year during the feast of St. Andrew, a great earthquake
occurred as never before: it continued for many days, and overthrew many
stately houses." This he said of the year following the Jubilee: which
John many ages before, expressed word for word.
(25) They were indeed broken with
present astonishment of mind, but did not earnestly repent as they ought
to have done.
(e) Glorified God by confessing
his name.
Re 11:14
11:14 {26} The second woe is past;
[and], behold, the third woe cometh quickly.
(26) He passes to the second history,
which is the second part of this chapter. John calls these the second and
third woe, see Re 9:12 .
Re 11:15
11:15 {27} And the seventh angel
sounded; and there were great voices in heaven, saying, {28} The kingdoms
of this world are become [the kingdoms] of our Lord, and of his Christ;
and he shall reign for ever and ever.
(27) Of whose sounding the trumpet
Christ expressly foretold in Re 10:7 and this is the second part of this
chapter, containing a general history of the Christian Church, from the
time of Boniface to the consummation of the victory declared by voice from
heaven. In this history there are three branches: a preparation by the
sound of the angels trumpet: a narration by the voice of heavenly angels
and elders and a confirmation by sign.
(28) The narration has two parts:
an acclamation of the heavenly creatures in this verse, and both an adoration
by all the elders in Re 11:16 and also a thanksgiving in Re 11:17,18 .
The sense of the acclamation is, "Now the Lord has entered his kingdom
and has restored his church in which most mightily recovered from the profanation
of the Gentiles, he may glorify himself." Namely that, which the Lord ordained
when he first ordained his Church, that the faith of the saints does now
behold as accomplished.
Re 11:16
11:16 {29} And the four and twenty
elders, which sat before God on their seats, fell upon their faces, and
worshipped God,
(29) As before in Re 7:11 . This
giving of thanks is altogether of the same content with the words going
before.
Re 11:18
11:18 {30} And the nations were angry,
and thy wrath is come, and the time of the dead, that they should be judged,
and that thou shouldest give reward unto thy servants the prophets, and
to the saints, and them that fear thy name, small and great; and shouldest
destroy them which destroy the earth.
(30) A speech of the Hebrew language,
as if to say, as Gentiles being angry, your inflamed wrath came on them,
and showed itself from heaven, occasioned by their anger and fury.
Re 11:19
11:19 And the temple of God was {31}
opened in heaven, and there was seen in his temple the ark of his testament:
and there were lightnings, and voices, and thunderings, and an earthquake,
and great hail.
(31) This is the confirmation of
the next prophecy before going by signs exhibited in heaven, and that of
two sorts, of which some are visible, as the passing away of the heaven,
the opening of the temple, the ark of the covenant appearing in the temple,
and testifying the glorious presence of God, and the lightning: others
apprehended by ear and feeling, which bear witness in heaven and earth
to the truth of the judgments of God.
Re
12:1
12:1 And {1} there appeared a great
wonder in heaven; {2} a woman clothed with the sun, and the moon under
her feet, and upon her head a crown of twelve stars:
(1) Until now it has been the general
prophecy, comprehended in two parts, as I showed in Re 11:1-19 . Now will
be declared the first part of this prophecy, in this and the next chapter
and the latter part in the fourteenth, fifteenth and sixteenth chapters.
To the first part, which is about the conflicting or militant Church belong
two things. The beginning and the progress of the same in conflicts and
Christian combats. Of which two the beginning of the Church is described
in this chapter, and the progress of it in the chapter following. The beginning
of the Christian Church we define as the first moment of the conception
of Christ, until the time in which this church was weaned and taken away
from the breast or milk of her mother: which is the time when the Church
of the Jews with their city and temple was overthrown by the judgment of
God. So we have in this chapter the story of 69 years and upwards. There
are three parts to this chapter. The first, is the history of the conception
and pregnancy in Re 12:1-4 . The second, a history of the birth from Re
12:5-12 . The third is about the woman who gave birth, to the end of the
chapter. These several parts each have their conflicts. Therefore in the
first part are two verses: and another of the lying in wait of the dragon
against the child about to be born, in the next two verses. In the first
point are these things, the description of the mother Re 12:1 and the pains
of childbirth in Re 12:2 all shown to John from heaven.
(2) A type of the true holy Church
which was at that time in the Jewish nation. This Church (as is the state
of the Catholic church) did in itself shine with glory given by God, immutable
and unchangeable, and possessed the kingdom of heaven as the heir of it.
Re 12:2
12:2 And {3} she being with child
cried, travailing in birth, and pained to be delivered.
(3) For this is the barren woman
who had not given birth; Isa 45:1, Ga 4:27 . She cried out with good cause,
and was tormented at that time, when in the judgment of all she seemed
near to death, about to die because of her weakness and poverty.
Re 12:3
12:3 And there appeared another wonder
in heaven; {4} and behold a great red dragon, having {5} seven heads and
ten {6} horns, and seven crowns upon his heads.
(4) That is the devil or Satan,
see Re 12:9 , mighty, angry and full of wrath.
(5) By this to withstand those seven
churches spoken of, that is, the catholic church, and that with kingly
objects and tyrannical magnificence: signified by the crowns set on his
heads, as if they belonged to him by the proper right, without controversy:
as also he boasted to Christ; See Mt 4:9 Re 13:1 .
(6) More than the horns of the Lamb,
or than the churches are: so well equipped does the tyrant brag himself
to be, to do all manner of wickedness.
Re 12:4
12:4 (7) And his tail drew the third
part of the stars of heaven, and did cast them to the earth: and the dragon
(8) stood before the woman which was ready to be delivered, for {9} to
devour her child as soon as it was born.
(7) After the description of Satan
follows this action, that is, his battle with the Church partly to that
which is visible, in which the wheat is mingled with the chaff, and the
good fish with that which is evil: its good part, though in appearance
it shined as the stars shine in heaven, he is said to thrust down out of
heaven, and to pervert: for if it were possible he would pervert even the
elect Mt 24:24 and partly to the elect members of the holy catholic church
in the second part of this verse. Many therefore of the members of this
visible Church (says John) he overthrew and triumphed on them.
(8) He withstood that elect Church
of the Jews which was now ready to bring forth the Christian Church and
watched for her to give birth. For the whole Church, and whole body is
compared to a woman: and a part of the Church to that which is brought
forth, as we have noted in So 7:6 .
(9) Christ mystical (as they call
him) that is, the whole Church, consists of the person of Christ as the
head and of the body united to it by the Spirit, so is the name of Christ
taken on 1Co 12:12 .
Re 12:5
12:5 {10} And she brought forth a
man {11} child, who was to rule all nations with a rod of iron: and her
child was caught up unto God, and [to] his throne.
(10) The second history of this
Church delivered of child: in which first the consideration of the child
born, and of the mother, is described in two verses Re 12:6 : secondly
the battle of the dragon against the young child, and the victory obtained
against him in the three verses following Re 12:7-9 : last of all is sung
a song of victory, to Re 12:10-12 . Now John in consideration of the child
born, notes two things: for he describes him, and his station or place
in this verse.
(11) That is Christ the head of
the Church joined with his Church (the beginning root and foundation of
which is the same Christ) endued with kingly power and taken up into heaven
out of the jaws of Satan (who as a serpent did bite him on the cross) that
sitting on the heavenly throne, he might reign over all.
Re 12:6
12:6 {12} And the woman fled into
the wilderness, where she hath a place prepared of God, that {13} they
should feed her there a thousand two hundred [and] threescore days.
(12) The Church of Christ which
was of the Jews, after his ascension into heaven, hid itself in the world
as in a wilderness, trusting only in the defence of God, as Luke witnesses
in Acts.
(13) Namely the apostles and servants
of God ordained to feed with the word of life, the Church collected both
of the Jews and Gentiles unless any man will take the word "alerent" impersonally
after the use of the Hebrews, instead of "aleretur" but I like the first
better. For he has respect to those two prophets, of whom Revelation 11:3
speaks. As for the meaning of the 1290 days, see the same verse Geneva
(7) "Re 11:3".
Re 12:7
12:7 And there was war in heaven:
{14} Michael and his angels fought against the dragon; and the dragon fought
and his angels,
(14) Christ is the Prince of angels
and head of the Church, who bears that iron rod Re 12:5 . Also see Geneva
"Da 12:1". In this verse a description of the battle and of the victory
in the two verses following Re 12:8,9 . The psalmist noted this battle
as did Paul; Ps 68:9 Eph 4:8 Co 2:15 .
Re 12:8
12:8 {15} And prevailed not; neither
was their {a} place found any more in heaven.
(15) The description of the victory,
by the denying of the thing in this verse, and by affirming the opposite
in Re 12:9 . As Satan gained nothing in heaven, but was by the power of
God thrown down into the world of which he is the prince, Christ himself
and his elect members standing still by the throne of God.
(a) They were cast out so, that
they were never seen any more in heaven.
Re 12:10
12:10 And I heard a loud voice saying
in heaven, {16} Now is come salvation, and strength, and the kingdom of
our God, and the power of his Christ: for the accuser of our brethren is
cast down, which accused them before our God day and night.
(16) The song of victory or triumph
containing first, a proposition of the glory of God and of Christ shown
in that victory: secondly, it contains a reason for the same proposition,
taken from the effects, as the enemy is overcome in battle, in this verse,
and the godly are made conquerors (and more than conquerors) Ro 8:37 .
Thirdly a conclusion, in which is an exhortation to the angels, and to
the saints: and to the word, a prophecy of great misery, and of destruction
obtained by the devil against mankind, since he himself will soon be miserable
Re 12:12 .
Re 12:11
12:11 And they overcame him by the
blood of the Lamb, and by the word of their testimony; and they {b} loved
not their lives unto the death.
(b) He is said in the Hebrew tongue,
to love his life, who values his life more than anything else: and on the
other side, he is said not to love his life, who does not hesitate to risk
it, if need requires it.
Re 12:13
12:13 And when {17} the dragon saw
that he was cast unto the earth, he persecuted the woman which brought
forth the man [child].
(17) The third part: a history of
the woman delivered, consisting of two parts, the present battle of Satan
against the Christian Church of the Jewish nation, in Re 12:13-16 : and
the battle intended against the Church of the Gentiles, which is called
holy by reason of the gospel of Christ in Re 12:17 .
Re 12:14
12:14 {18} And to the woman were
given two wings of a great eagle, that she might fly into the wilderness,
into her {c} place, where she is nourished for a {19} time, and times,
and half a time, from the face of the serpent.
(18) That is, being strengthened
with divine power: and taught by oracle, she fled swiftly from the assault
of the devil, and from the common destruction of Jerusalem and went into
a solitary city beyond Jordan called Pella as Eusebius tells in the first
chapter of the third book of his ecclesiastical history: where God had
commanded her by revelation.
(c) Into the place God had prepared
for her.
(19) That is, for three and a half
years: so the same speech is taken in see Geneva (q) "Da 7:25". This space
of time is reckoned in manner from that last and most grievous rebellion
of the Jews, to the destruction of the city and temple,for their defection
or falling away, began in the twelfth year of Nero, before the beginning
of which many signs and predictions were shown from heaven, as Josephus
wrote, lib.7, chap.12, and Hegesippus lib.5, chap.44, among which this
is very memorable. In the feast of Pentecost not only a great sound and
noise was heard in the Temple, but also a voice was heard by many out of
the Sanctuary which cried out to all, Let us depart from here. Now three
and a half years after this defection by the Jews began, and those wonders
happened, the city was taken by force, the temple overthrown, and the place
forsaken by God: and the length of time John noted in this place.
Re 12:15
12:15 {20} And the serpent cast out
of his mouth water as a flood after the woman, that he might cause her
to be carried away of the flood.
(20) That is, he inflamed the Romans
and the nations that in persecuting the Jewish people with cruel arms,
they might at the same time invade the Church of Christ, now departed from
Jerusalem and out of Judea. For it is a normal thing in scripture, that
the raging tumults of the nations should be compared to waters.
Re 12:16
12:16 {21} And the earth helped the
woman, and the earth opened her mouth, and swallowed up the flood which
the dragon cast out of his mouth.
(21) That is, there was offered
in their place other Jews, to the Romans and nations raging against that
people: and it came to pass by this that the Church of God was saved entirely
from that violence, that most raging flood of persecution which the dragon
vomited out being completely exhausted in the destroying of those other
Jews.
Re 12:17
12:17 {22} And the dragon was wroth
with the woman, and went to make war with the remnant of her seed, which
keep the commandments of God, and have the testimony of Jesus Christ.
(22) Being set on fire by this means,
he began to be more mad, and because he perceived that his purpose against
the Christian Church of the Jewish remnant was come to nothing, he resolved
to fall on her seed, that is, the Church of the Gentiles, gathered by God
and the holy members of the church. This is that other part, as is said
in Re 12:13 in which the purpose of Satan is shown in Re 12:17 and his
attempt, in Re 13:1 .
Re
13:1
13:1 {23} And I stood upon the sand
of the sea, and {1} saw a beast rise up {2} out of the sea, having seven
heads and {3} ten horns, and upon his horns ten crowns, {4} and upon his
heads {5} the name of blasphemy.
(23) That is, as a mighty tempest
he poured out on the whole world (whose prince he is) to raise the floods
and provoke the nations, that they might with their furious bellows toss
up and down, driven here and there, and finally destroy the Church of Christ
with its holy members. But the providence of God resisted his attempt,
that he might save the Church of the Gentiles, yet tender and green. The
rest of this story of the dragon is excellently presented by the apostle
John later in Re 20:1-15 . For here the dragon endeavouring to do wickedness,
was by God cast into prison.
(1) The apostle having declared
the forming of the Christian Church, and the state of the Church from which
ours takes her beginning, now goes to the story of the progress of it,
as is shown in the beginning of the former chapter. This history of the
progress of the Church and the battles of it, is recorded in this chapter,
but distinctly in two parts, one is of the civil Roman Empire, Re 13:1-10
. Another of the ecclesiastic or prophetic body, there to the end of the
chapter. In the first part these things are shown: First the state of the
Empire, in Re 13:1-4 then the acts of it in Re 13:5-7 after the effect:
which is exceedingly great glory Re 13:8 . Last of all is commended the
use: and the instruction of the godly against the evils that shall come
from the same in Re 13:9,10 . The history of the state, contains a most
ample description of the beast, first entire in Re 13:1,2 and then restored
after harm, Re 13:3,4 .
(2) On the sand where the devil
stood practising new tempests against the Church, in the verse next before
going: at which time the Empire of Rome was endangered by domestic dissensions
and was mightily tossed, having ever and again new heads, and new emperors.
See Re 17:8
(3) Having the same instruments
of power, providence, and most expert government which the dragon is said
to have had, in Re 12:3 .
(4) We read in Re 12:3 that the
dragon had seven crowns set upon seven heads because the thief claims to
be proper lord and prince of the world, but this beast is said to have
ten crowns, set on several, not heads but horns: because the beast is obligated
to the dragon for all; Re 13:2 and does not otherwise reign, then by law
of subjection given by him, namely that he employ his horns against the
Church of God. The speech is taken from the ancient custom and form of
dealing in such ease: by which they that were absolute kings did wear the
diadem on their heads: but their vassals and such as reigned by grace from
them, wore the same on their hoods: for so they might commodiously lay
down their diadems when they came into the presence of their sovereigns,
as also the elders are said, when they adored God which sat upon the throne,
to have cast down their crowns before him in Re 4:10
(5) Contrary to that which God of
old commanded should be written in the head piece of the high Priest, that
is, "Sanctitas Jehova", Holiness unto the Lord. The name of blasphemy imposed
by the dragon, is that which Paul says in 2Th 2:4 "He sits as God and boasts
himself to be God" For this name of blasphemy both the Roman Emperors did
then challenge to themselves, as Suetonius and Dion do report of Caigula
and Domitian: and after them the popes of Rome professed the same of themselves,
when they challenged to themselves sovereignty in holy things of which
kind of sayings the sixth book of the Decretals, the Clementines, and the
Extravagants, are very full. For these men were not content with that which
Anglicus wrote in his Poetria, (the beginning of which is "Papa stupor
mundi" The pope is the wonder of the world) "Nec Deus es, nec homo, sed
neuter es inter utrungue." Thou art not God, nor art thou man, but neuter
mixed of both: as the gloss witnesses on the sixth book: But they were
bold to take to themselves the very name of God, and to accept it given
of other: according as almost a hundred and twenty years since there was
made for Sixtus the fourth, when he should first enter into Rome in his
papal dignity, a Pageant of triumph, and cunningly fixed upon the gate
of the city he should enter at, having written upon it this blasphemous
verse: "Oraclo vocis mundi moderaris habenas, Et merito in terrs crederis
esse Deus." That is, By oracle of thine own voice, the world thou governest
all, And worthily a God on earth men think and do thee call. These and
six hundred the like who can impute to that modesty by which good men of
old would have themselves called the servants of the servants of God? Verily
either this is a name of blasphemy, or there is none at all.
Re 13:2
13:2 And the beast which I saw was
like {6} unto a leopard, and his feet were as [the feet] of a bear, and
his mouth as the mouth of a lion: {7} and the dragon gave him his power,
and his seat, and great authority.
(6) Swift as the leopard, easily
grabbing all things, as the bear does with his foot, and tearing and devouring
all things with the mouth as a lion does.
(7) That is, he lent the same power
to the beast to use, when he perceived that he could not escape, but must
be taken by the hand of the angel, and cast into the bottomless pit; Re
20:1-15 yet he did abandon the same power completely from himself, but
that he might use it as long as he could.
Re 13:3
13:3 {8} And I saw one of his heads
as it were wounded to death; and his deadly wound was healed: and all the
world wondered after the beast.
(8) This is the other place that
pertains to the description of the beast of Rome: that besides that natural
dignity, and breadth of the Roman Empire, which was eluded to in the two
former verses, there was added this also as miraculous, that one head was
wounded as it were to death, and was healed again as from heaven, in the
sight of all men. This head was Nero the Emperor, in whom the race of the
Caesars fell from imperial dignity, and the government of the commonwealth
was translated to others: in whose hands the Empire was so cured and recovered
to health, as he seemed to all so much the more deeply rooted and grounded
fast, than ever before. Hence follows those effects, which are next spoken
of: First an admiration of certain power, as it were, sacred and divine,
sustaining the Empire and governing it: Secondly, the obedience and submission
of the whole earth, in this verse: Thirdly, the adoration of the dragon,
and most wicked worshipping of devils confirmed by the Roman Emperors:
Lastly, the adoration of the beast himself, who grew into so great estimation,
as that both the name and worship of a God was given to him, Re 13:4 .
Now there were two causes which brought in the minds of men this religion:
the show of excellency, which brings with it reverence: and the show of
power invincible, which brings fear. Who is like (say they) to the beast?
Who shall be able to fight with him?
Re 13:5
13:5 {9} And there was given unto
him a mouth speaking great things and blasphemies; and power was given
unto him {10} to continue forty [and] two months.
(9) The second part containing a
history of the acts of the beast, as I said see Geneva "Re 13:1". The history
of them is concluded in two points: the beginning, and the manner of them.
The beginning is the gift of the dragon, who put and inspired into the
beast both his impiety against the godly and those that were of the household
of faith, in Re 13:5 The manner of the acts or actions done, is of two
sorts, both impious in mind, and blasphemous in speech against God, his
Church and the godly in Re 13:6 and also most cruel and injurious in deeds,
even such as were done of most raging enemies, and of most insolent and
proud conquerors in Re 13:7
(10) Namely his actions, and manner
of dealing. As concerning those two and forty months, I have spoken of
them before. See Geneva "Re 12:6"
Re 13:6
13:6 And he opened his mouth in blasphemy
against God, to blaspheme his name, {11} and his tabernacle, {12} and them
that dwell in heaven.
(11) That is, the holy Church, the
true house of the living God.
(12) That is, the godly who as a
group hid themselves from his cruelty. For this bloody beast charged those
holy souls falsely with innumerable accusations for the name of Christ
as we read in Justin Martyr, Tertullian, Arnobius, Minutius, Eusebius,
Augustine and others: whose example the latter times followed most diligently,
in destroying the flock of Christ: and we in our own memory have found
by experience, to our incredible grief. Concerning heaven, see in Re 11:12
Re 13:8
13:8 And all that dwell upon the
earth shall worship him, {13} whose names are not written in the book of
life of the Lamb slain from the foundation of the world.
(13) That is, such as are not from
everlasting elected in Christ Jesus. For this is that Lamb slain; Re 5:6
. These words I do with Aretas, distinguish in this manner: whose names
are not written from the laying of the foundation of the world, in the
book of Life, of the Lamb slain. This distinction is confirmed by a similar
verse in Re 17:8 .
Re 13:9
13:9 {14} If any man have an ear,
let him hear.
(14) The conclusion of this speech
of the first beast, consisting of two parts, an exhortation to attentive
audience, in this verse: and a foretelling, which partly contains threatenings
against the wicked and partly comfort for those who in patience and faith
shall wait for that glorious coming of our Lord and Saviour Christ; Re
13:10
Re 13:11
13:11 {15} And I beheld another beast
coming up out of the earth; {16} and he had two horns like a lamb, and
he spake as a dragon.
(15) The second part of the vision,
concerning the ecclesiastical dominion, which in Rome succeeded that which
was politic, and is in the power of the corporation of false prophets and
of the forgers of false doctrine. Therefore the same beast, and the body
or corporation is called a false prophet by John; Re 16:13,19:20 . The
form of this beast is first described in this verse, then his acts in the
verses following: and the whole speech is concluded in the last verse.
This beast is by his breed, a son of the earth (as they say) obscurely
born, and little by little creeping up out of his abject estate.
(16) That is, in show he resembled
the Lamb (for what is more mild or more humble then to be the servant of
the servants of God?} but indeed he played the part of the dragon, and
of the wolf; Mt 7:15 . For even Satan changes himself into an angel of
light; 2Co 11:14 and what should his honest disciples and servants do?
Re 13:12
13:12 {17} And he exerciseth all
the power of the first beast before him, and causeth the earth and them
which dwell therein {18} to worship the first beast, whose deadly wound
was healed.
(17) The history of the acts of
this beast contains in sum three things, hypocrisy, the witness of miracles
and tyranny: of which the first is noted in this verse, the second in the
three verses following: the third in the sixteenth and seventeenth verses.
His hypocrisy is most full of lies, by which he abuses both the former
beast and the whole world: in that though he has by his cunning, as it
were by line, made of the former beast a most miserable skeleton or anatomy,
usurped all his authority to himself and most impudently exercises the
same in the sight and view of him: yet he carries himself so as if he honoured
him with most high honour, and did truly cause him to be reverenced by
all men.
(18) For to this beast of Rome,
which of civil Empire is made an ecclesiastical hierarchy, are given divine
honours, and divine authority so far, as he is believed to be above the
scriptures, which the gloss upon the Decretals declares by this devilish
verse. "Articulos solvit, synodumque facit generalem" That is, "He changes
the Articles of faith, and gives authority to general Councils."
Which is spoken of the papal power.
So the beast is by birth, foundation, feat, and finally substance, one:
only the Pope has altered the form and manner of it, being himself the
head both of that tyrannical empire, and also of the false prophets: for
the empire has he taken to himself, and to it added this cunning device.
Now these words, "whose deadly wound was cured" are put here for distinction
sake, as also sometimes afterwards: that even at that time the godly readers
of this prophecy might by this sign be brought to see the thing as present:
as if it were said, that they might adore this very empire that now is,
whose head we have seen in our own memory to have been cut off, and to
be cured again.
Re 13:13
13:13 {19} And he doeth great wonders,
so that he maketh fire come down from heaven on the earth in the sight
of men,
(19) The second point of the things
done by the beast, is the credit of great wonders or miracles, and pertaining
to the strengthening of this impiety: of which signs some were given from
above, as it is said, that fire was sent down from heaven by false sorcery,
in this verse. Others were shown here below in the sight of the beast,
to establish idolatry, and deceive souls: which part John sets forth, beginning
(as they say) at that which is last, in this manner: First, the effect
is declared in these words, "He deceives the inhabitants of the earth".
Secondly, the common manner of working, in two sorts: one of miracles,
"for the signs which were given him to do in the presence of the beast",
the other of the words added to the signs, and teaching the idolatry by
those signs "saying to the inhabitants of the earth, that they should make
an image to the beast, which etc." Thirdly, a special manner is declared,
"That it is given to him to put life into the image of the beast" and that
such a type of quickening, that the same both speaks by answer to those
that ask counsel of it, and also pronounces death against all those that
do not obey nor worship it: all things which oftentimes by false miracles
through the procurement and inspiration of the devil, have been effected
and wrought in images. The histories of the papists are full of examples
of such miracles, the most of them false, many also done by the devil in
images, as of old in the serpent; Ge 3:5 . By which example is confirmed,
not the authority of the beast, but the truth of God and these prophecies.
Re 13:14
13:14 And deceiveth them that dwell
on the earth by [the means of] those miracles which he had power to do
in the sight of the beast; saying to them that dwell on the earth, that
they should make an {20} image to the {21} beast, which had the wound by
a sword, and did live.
(20) That is, images, by "enallage"
or change of the number: for the worship of them ever since the second
Council of Nicea, has been ordained in the Church by public credit and
authority, contrary to the Law of God.
(21) In the Greek the word is in
the Dative case, as much to say, as to the worship, honour and obeying
of the beast: for by this maintenance of images, this pseudo-prophetical
beast mightily profits the beast of Rome, of whom long ago he received
them. Wherefore the same is hereafter fittingly called the image of the
beast, for images have their beginning from the beast, and have their form
or manner from the will of the beast, and have their end and use fixed
in the profit and commodity of the beast.
Re 13:15
13:15 {22} And he had power to give
{a} life unto the image of the beast, that the image of the beast should
both speak, and cause that as many as would not worship the image of the
beast should be killed.
(22) The papists books are full
of these miracles of the images of the beast, (that is, which the beast
ordained to establish idolatry) which miraculously speak, and give judgment,
or rather astonishingly, by the fraud of the false prophets.
(a) To give life, as Jannes and
Jambres imitated the miracles that Moses did.
Re 13:16
13:16 {23} And he causeth all, both
small and great, rich and poor, free and bond, to receive {24} a {b} mark
in their right hand, or in their foreheads:
(23) The third point is a cruel
exercise of power, as was said before, usurped over men, in this verse:
and over their goods and actions, in the next verse. For he is said, to
bring on all persons a cruel slavery, that as bondslaves they might serve
the beast. Also he is said to exercise over all their goods and actions,
an abuse of indulgences and dispensations (as they term them) among their
friends and against others, to use most violent prohibitions, and to curse,
even in natural and civil, private and public contracts, in which all good
faith ought to have place.
(24) That is their consecrated oil,
by which in the ordinance
(as they call it) of confirmation,
they make servants for themselves, the persons and doings of men, signing
them in their forehead and hands. They make the sign left by Christ, see
Re 7:3 and the ordinance of baptism useless. For whom Christ has joined
to himself as signified by baptism this beast challenges with his greasy
consecrated oil, which he does not hesitate to prefer over baptism, both
in authority and value.
(b) The mark of the name of the
beast.
Re 13:17
13:17 And that no man might {25}
buy or sell, save he that had the {26} mark, or the name of the beast,
or the number of his name.
(25) That is, have any trade or
dealings with men, but only those who have this annointing and consecration
of Clearkely shaving of the head, as they call it, read Gratian "de Consecratione,
distincione tertia.c.omnes.cap spiritus, etc." of these matters.
(26) Here the false prophets require
three things, set down in the order of their greatness, a character, a
name, and the number of the name. The meaning is, that man that does not
have their first annointing and clerical shaving of the head: secondly
holy orders, by which is communicated the name of the beast: or finally
has not attained that high degree of pontifical knowledge, and of the law
(as they call it) canonical, and has not made up in account and cast the
number of the mysteries of it: for in these things consists the number
of the name of the beast. This is excellently set forth in the next verse.
Re 13:18
13:18 {27} Here is wisdom. Let him
that hath understanding count the number of the beast: for it is the {28}
number of a man; and his number [is] Six hundred threescore [and] six.
(27) That is, in this number of
the beast consists that popish wisdom, which to them seems the greatest
of all others. In these words John expounds the saying that went before
the number of the beast, what it has above his distinctive mark and his
name. These things, says John, the mark and the name of the beast, is wisdom:
that is, only the wise and such as have understanding, can come by that
number: for they who would attain it must be knowledgeable doctors, as
the words following declare.
(28) How great and of what denomination
this number of the beast is by which the beast accounts his wisdom, John
declares in these words, "Do you demand how great it is?" It is so great,
that it occupies the whole man: he is always learning, and never comes
to the knowledge of it: he must be a man in deed that does attain to it.
You ask what denomination it is? Truly it is six throughout, all the parts
of it in their denominations (as they term them) it stands of six by units,
tens, hundreds, etc. There is not one part in the pontifical learning and
order, which is not either referred to the head, the top of it, or contained
in the same: so fitly do all things in this hierarchy agree with one another,
and with their head. Therefore that cruel beast Boniface the eighth, does
commend by the number of six those Decretals which he perfected: in the
sixth book. "Which book (he says) being to be added to five other books
of the same volume of Decretals, we thought good to name Sextum the sixth:
that the same volume by addition of it, containing a senary, or the number
of six books (which is a number perfect) may yield a perfect form of managing
all things, and perfect discipline of behaviour." Here therefore is the
number of the beast, who empowers from himself all his parts, and brings
them all back to himself by his discipline in most wise and cunning manner.
If any man desires more of this, let him read the gloss on that place.
I am not ignorant that other interpretations are given in this place; but
I thought it my duty, with the good favour of all, and without the offence
of any, to propound my opinion in this point. For this cause especially,
since it seemed to me neither profitable, nor likely to be true, that the
number of the beast, or the name of the beast should be taken as the common
interpreters take it. This number of the beast teaches, gives out, imprints,
as a public mark of those who are his, and esteems that mark above all
others, as the mark of those whom he loves best. Now those other expositions
seem to be far removed from this property and condition of that number:
whether you respect the name Latinus, or Titan, or any other. For these
the beast does not teach, nor give forth, nor imprint, but most diligently
forbids to be taught, and audaciously denies: he does not approve them,
but reproves them: and hates those that think so of this number, with a
hatred greater then that of Vatinius.
Re
14:1
14:1 And I looked, and, lo, a Lamb
{1} stood on the mount Sion, and with him {2} an hundred forty [and] four
thousand, having his Father's {3} name written in their foreheads.
(1) The history of the Church of
Christ being finished for more than a 1300 years at which time Boniface
the eighth lived as has been said: there remains the rest of the history
of the conflicting or militant church, from there to the time of the last
victory in three chapters. For first of all, as the foundation of the whole
history, is described the standing of the Lamb with his army and retinue
in five verses, after his worthy acts which he has done and yet does in
most mighty manner, while he overthrows Antichrist with the spirit of his
mouth, in the rest of this chapter and in the two following. To the description
of the Lamb, are propounded three things: his situation, place and attendance:
for the rest are expounded in the former visions, especially in the fifth
chapter.
(2) Prepared to do his office see
Ac 7:56 , in the midst of the church, which mount Zion pictured before.
(3) This retinue of the Lamb is
described first by divine mark
(as before in) Re 7:2 in this verse.
Then by divine occupation, in that every one in his retinue most earnestly
and sweetly Re 14:2 glorify the Lamb with a special song before God and
his elect angels. Flesh and blood cannot hear this song, nor understand,
Re 14:3 . Lastly by their deeds done before, and their sanctification in
that they were virgins, pure from spiritual and bodily fornication, that
is, from impiety and unrighteousness. They followed the Lamb as a guide
to all goodness, cleaved to him and are holy to him, as by grace redeemed
by him. In truth and simplicity of Christ they have exercised all these
things, sanctimony of life, the guidance of the Lamb, a thankful remembrance
of redemption by him and finally (to conclude in a word) they are blameless
before the Lord, Re 14:4,5 .
Re 14:6
14:6 {4} And I saw {5} another angel
fly in the midst of heaven, having the everlasting gospel to preach unto
them that dwell on the earth, and to every nation, and kindred, and tongue,
and people,
(4) The other part (as I said in
the first verse) see Geneva "Re 14:1" is of the acts of the Lamb, the manner
of which is delivered in two sorts, of his speech and of his facts. His
speeches are set forth to Re 14:7-13 , and his facts to the sixteenth chapter.
In the speech of the Lamb, which is the word of the Gospel, are taught
in this place these things: The service of the godly consisting inwardly
of reverence towards God, and outwardly of the glorifying of him: the visible
sign of which is adoration Re 14:7 . The overthrowing of wicked Babylon,
Re 14:8 and the fall of every one of the ungodly who worship the beast,
Re 14:9,10,11 . Finally the state of the holy servants of God both present,
Re 14:12 and to come, most blessed, according to the promise of God in
Re 14:13 .
(5) This angel is a type or figure
of the good and faithful servants of God, whom God especially from the
time of Boniface the eighth has raised up to the proclaiming of the gospel
of Christ, both by preaching and by writing. So God first, near the time
of the same Boniface, used Peter Cassiodorus an Italian: after, Arnold
"de villa nova", a Frenchman, then Occam, dante, Petrarch, after the "Johannes
de rupe casa", a Franciscan: after again, John Wycliff an Englishman, and
so continually one or another to the restoring of the truth, and enlarging
of his Church.
Re 14:7
14:7 {6} Saying with a loud voice,
Fear God, and give glory to him; for the hour of his judgment is come:
and worship him that made heaven, and earth, and the sea, and the fountains
of waters.
(6) That is, Babylon is destroyed
by the sentence and judgment of God: the execution of which John describes
in chapter 18. This voice of the ministers of Christ has continued since
the time that Babylon (which is Rome) has by deliberate counsel and malice
questioned the light of the gospel offered from God.
Re 14:8
14:8 And there followed another angel,
saying, Babylon is fallen, is fallen, that great city, because she made
all nations drink of the wine of the {a} wrath of her fornication.
(a) Of her fornication, by which
God was provoked to wrath.
Re 14:9
14:9 And the third angel followed
them, saying with a loud voice, {7} If any man worship the beast and his
image, and receive [his] mark in his forehead, or in his hand,
(7) That is, will not worship God
alone, but will transfer his divine honour to this beast, whether he do
it with his heart, or counterfeiting in show. "For he (says Christ) that
denies me before men, him will I deny before my Father and his angels"
Mt 10:32 . This is the voice of the holy ministry, which at this time is
used of the holy and faithful servants of God. For having now sufficiently
found out the public obstinacy of Babylon, they no longer work to speak
out against the same: but to save some particular members by terror (as
Jude speaks) and to pluck them out of the flame: or else lead them away
by vehement commiseration of their state, they set before them eternal
death into which they rush unaware, unless they return to God in time,
but the godly who are of their own flock, they exhort to patience, obedience
and faith to others.
Re 14:12
14:12 {8} Here is the patience of
the saints: here [are] they that keep the commandments of God, and the
faith of Jesus.
(8) The patience, sanctification
and justification by faith: the results of which are rest, happiness and
eternal glory in the heavenly fellowship of God and his angels.
Re 14:13
14:13 And I heard a voice from heaven
saying unto me, Write, Blessed [are] the dead which die {b} in the Lord
from henceforth: Yea, saith the Spirit, that they may rest from their labours;
and their {c} works do follow them.
(b) That is, for the Lord.
(c) By works, is meant the reward
which follows good works.
Re 14:14
14:14 {9} And I looked, and behold
a {10} white cloud, and upon the cloud [one] sat like unto the Son of man,
{11} having on his head a golden crown, and in his hand a {12} sharp sickle.
(9) The second part of this chapter
as I said see Geneva "Re 14:1", of the actions of Christ in overthrowing
Antichrist and his church by the Spirit of his divine mouth. Seeing that
having been called back by word both publicly and privately to his duty
and admonished of his certain ruin, he does not cease to maintain and protect
his own adherents, that they may serve him: and to afflict the godly with
most barbarous persecutions. Of those things which Christ does, there are
two forms: one common or general in the rest of this chapter another specific
against that savage and rebellious beast and his worshippers in chapter
fifteen and sixteen. The common form is the calamity of wars, spread abroad
through the whole earth, and filling all things with blood and without
respect of any person. This is figured or shadowed in two types, of the
harvest and vintage. Have you seen how since the time that the light of
the gospel began to shine out, and since prophecy or preaching by the grace
of God was raised up again, horrible wars have been kindled in the world?
how much human flesh has been thrown to the earth by this divine reaping?
how much blood (alas for woe) has overflown for these 100 years almost?
all history cries out, and our age (if ever before) is now in horror by
reason of the rage of the sickle which Antichrist calls for. In this place
is the first type, that is of the harvest.
(10) Declaring his fierceness by
his colour, like that which is in the white or milk circle of heaven
(11) As one that shall reign from
God, and occupy the place of Christ in this miserable execution.
(12) That is, a most fit and convenient
instrument of execution, destroying all by showing and thrusting through:
for who may stand against God?
Re 14:15
14:15 {13} And another angel came
out of the temple, crying with a loud voice to him that sat on the cloud,
Thrust in thy sickle, and reap: for the time is come for thee to reap;
for the harvest of the earth is ripe.
(13) Christ gives a commandment
in this verse, and the angel executes it in Re 14:16 .
Re 14:17
14:17 {14} And another angel came
out of the temple which is in heaven, he also having a sharp sickle.
(14) The other type (as I said in)
see Geneva "Re 14:14" is the vintage: the manner of which is the same as
that which went before, except for this, that the grape gathering is more
exact in seeking out everything, then is the harvest labour. This is therefore
a more grievous judgment, both because it succeeds the other, and because
it is executed with great diligence.
Re 14:20
14:20 And the winepress was trodden
without the city, {15} and blood came out of the winepress, even unto the
horse bridles, by the space of a thousand [and] six hundred furlongs.
(15) That is, overflowed very deep,
and very far and wide: the speech is exaggeration to signify the greatness
of the slaughter. These are those pleasant fruits truly, of the contempt
of Christ, and desiring of Antichrist rather than him, which the miserable,
mad and blind world reaps at this time.
Re
15:1
15:1 And {1} I saw another sign in
heaven, great and marvellous, seven {2} angels having the seven last plagues;
for in them is filled up the wrath of God.
(1) This is that other passage of
the acts of Christ, as I noted before see Geneva "Re 14:14". Now therefore
is shown a singular work of the judgment of God belonging to the overthrow
of Antichrist and his forces, of which divine work the preparation is described
in this chapter: and the execution in the next. The preparation is first
set down generally and in type in this verse: and is after particularly
set forth in the rest of the chapter.
(2) Of which Re 8:9 in sending forth
the plagues of the world: for even these plagues do for the most part agree
with those.
Re 15:2
15:2 {3} And I saw {4} as it were
a sea of glass mingled with fire: and {5} them that had gotten the victory
over the beast, and over his image, and over his mark, [and] over the number
of his name, {6} stand on the sea of glass, having the harps of God.
(3) There are two parts of the narration:
one, the confession of the saints glorifying God, when they saw that preparation
of the judgments of God, to Re 15:3,4 , another the vocation, instruction,
and confirmation of those instruments which God has ordained for the execution
of his judgments, in Re 15:5-8 .
(4) This part of the vision alludes
to the sea or large vessel or brass, in which the priests washed themselves
in the entrance of the temple: for in the entrance of the heavenly temple
(as it is called) in Re 15:5 , is said to have been a sea of glass, most
luminous and clear to the commodity of choice mixed with fire, that is,
as containing the treasury of the judgments of God, which he brings forth
and dispenses according to his own pleasure: for out of the former, the
priests were cleansed of old: and out of this the ungodly are destroyed
now in Re 4:6 .
(5) That is, the godly martyrs of
Christ, who shall remain faithful even in miracles to that beast; see Re
13:17, 14:9,10
(6) Glorifying God, from the particular
observation of the weapons and instruments of God's wrath, floating in
the sea of glass.
Re 15:3
15:3 And they sing {7} the song of
Moses the {a} servant of God, and the song of the Lamb, saying, {8} Great
and marvellous [are] thy works, Lord God Almighty; just and true [are]
thy {b} ways, thou King of saints.
(7) That song of triumph, which
is Ex 15:2 .
(a) So is Moses called for honour's
sake, as it is set forth in De 34:10 .
(8) This song has two parts: one
a confession, both particular, in this verse, and general, in the beginning
of the next verse Re 15:4 , another, a narration of causes belonging to
the confession, of which one kind is eternal in itself, and most present
to the godly, in that God is both holy and alone God: another kind is future
and to come, in that the elect taken out of the Gentiles (that is, out
of the wicked ones and unbelieving: as in Re 11:2 were to be brought to
the same state of happiness, by the magnificence of the judgment of God,
in Re 15:4 .
(b) Thy doings.
Re 15:5
15:5 {9} And after that I looked,
and, behold, the temple of the tabernacle of the testimony in heaven was
opened:
(9) The second part of the narration
(as was noted in) see Geneva (4) "Re 15:2" in which first the authority
of the whole argument and matter is figured by a forerunning type of a
temple opened in heaven, as in Re 11:19 namely that all those things are
divine and of God, that proceed from thence in this verse. Secondly, the
administers or executors, come out of the Temple in Re 15:6 . Thirdly,
they are furnished with instruments of the judgments of God, and weapons
fit for the manner of the same judgments; Re 15:7 . Finally, they are confirmed
by testimony of the visible glory of God, in Re 15:8 . A similar testimony
to which was exhibited of old in the law; Ex 40:34 .
Re 15:6
15:6 And the seven angels came out
of the temple, having the {10} seven plagues, clothed in {11} pure and
white linen, and having their breasts {12} girded with golden girdles.
(10) That is, commandments to inflict
those seven plagues, by way of metonymy.
(11) Which was in old time a sign
of the kingly or princely dignity.
(12) This girding was a sign of
diligence, and the girdle of gold was a sign of sincerity and trustworthiness
in taking in charge the commandments of God.
Re 15:7
15:7 And one of the {13} four beasts
gave unto the seven angels seven golden vials full of the wrath of God,
who liveth for ever and ever.
(13) Of these before Re 4:7 .
Re 15:8
15:8 And the temple was filled with
smoke from the glory of God, and from his power; {14} and no man was able
to enter into the temple, till the seven plagues of the seven angels were
fulfilled.
(14) None of those seven angels
could return, till he had performed fully the charge committed to him,
according to the decree of God.
Re
16:1
16:1 And {1} I heard a great voice
out of the temple saying to the seven angels, Go your ways, and pour out
the vials of the wrath of God upon the earth.
(1) In the former chapter was set
down the preparation to the work of God: here is delivered the execution
of it. In this discourse of the execution, is a general commandment, in
this verse, then a particular recital in order of the execution done by
every of the seven angels, in the rest of the chapter. This special execution
against Antichrist and his crew does in manner agree to that which was
generally done on the whole world, chapters eight and nine and belongs
(if my conjecture fail me not) to the same time. Yet in here they differ
from one another, that this was particularly effected on the princes and
ringleaders of the wickedness of the world, the other generally against
the whole world being wicked. Therefore these judgments are more grievous
than those.
Re 16:2
16:2 {2} And the first went, and
poured out his vial upon the earth; and there fell a noisome and grievous
sore upon the men which had the {3} mark of the beast, and [upon] them
which worshipped his image.
(2) The history of the first angel,
whose plague on the earth is described almost in the same words with that
sixth plague of the Egyptians in Ex 9:9 . But it does signify a spiritual
vicar, and that torture or butchery of conscience seared with a hot iron,
which accuses the ungodly within, and both by truth of the word (the light
of which God has now so long shown forth) and by bitterness stirs up and
forces out the sword of God's wrath.
(3) See Re 13:16
Re 16:3
16:3 {4} And the second angel poured
out his vial upon the sea; and it {a} became as the blood of a dead [man]:
and every living soul died in the sea.
(4) The history of the second angel,
who troubles and molests the seas, that he may stir up the conscience of
men sleeping in their wickedness; Re 8:8 .
(a) It was turned into rotten and
filthy blood, such as is in dead bodies.
Re 16:4
16:4 {5} And the third angel poured
out his vial upon the rivers and fountains of waters; and they became blood.
(5) The story of the third angel
striking the rivers, in this verse, who proclaiming the justice of God,
commends the same by a grave comparison of the sins of men, with the punishment
of God: which is common to this place, and that which went before. Wherefore
also this praising is attributed to the angel of the waters, a name common
to the second and third angels, according as both of them are said to be
sent against the waters, though the one of the sea, the other of the rivers,
in Re 16:5,6 .
Re 16:7
16:7 {6} And I heard another out
of the altar say, Even so, Lord God Almighty, true and righteous [are]
thy judgments.
(6) A confirmation of the praise
before going out of the sanctuary of God, whether immediately by Christ,
or by some one of his angels, for Christ also is called another angel;
Re 3:8,7:2,12:1
Re 16:8
16:8 {7} And the fourth angel poured
out his vial upon the sun; and power was given unto him to scorch men with
fire.
(7) The story of the fourth angel,
who throws the plague on the heavens and on the sun, of which Luke notes
the effects in Lu 21:26 . The one peculiar, that it shall scorch men with
heat in this verse. The other proceeding accidentally from the former,
that their fury shall so much more be enraged against God in Re 16:9 ,
when yet (O wonderful mercy and patience of God) all other creatures are
first stricken often and grievously by the hand of God before mankind,
by whom he is provoked: as the things before declare.
Re 16:10
16:10 {8} And the fifth angel poured
out his vial upon the seat of the beast; and his kingdom was full of darkness;
and they gnawed their tongues for pain,
(8) The story of the first angel,
who strikes the kingdom of the beast with two plagues abroad the darkness,
with biles and distresses most grievous, throughout his whole kingdom that
by this he might wound the conscience of the wicked, and punish the perverse
obstinacy of the idolaters: of which arose perturbation, and thence a furious
indignation and desperate madness, raging against God and hurtful to itself.
Re 16:12
16:12 {9} And the sixth angel poured
out his vial upon the great river {10} Euphrates; and {11} the water thereof
was dried up, {12} that the way of the kings of the east might be prepared.
(9) The story of the sixth angel,
divided into his act, and the event of it. The act is, that the angel cast
out of his mouth the plague of a most glowing heat, in which even the greatest
floods, and which most were accustomed to swell and overflow (as Euphrates)
were dried up, by the counsel of God in this verse. The event is, that
the madness with which the wicked are enraged that they may scorn the judgments
of God, and abuse them furiously to serve their own turn, and to the executing
of their own wicked outrage.
(10) The bound of the spiritual
Babylon, and to the fortresses of the same Re 9:14 .
(11) So the Church of the ungodly,
and kingdom of the beast is said to be left naked, all the defences of
it in which they put their trust, being taken away from it.
(12) That is, that even they who
dwell further off, may with more convenience make haste to the sacrifice,
which the Lord has appointed.
Re 16:13
16:13 And I saw {13} three unclean
spirits {14} like frogs [come] out of the mouth of the {15} dragon, and
out of the mouth of the {16} beast, and out of the mouth of the {17} false
prophet.
(13) That is, every one of them
focus their whole force, and conspired that by wonders, word and work they
might bring into the same destruction all kings, princes and potentates
of the world, cursedly bewitched by them by their spirits, and teachers
of the vanity and impunity of the beast that committed fornication with
the kings of the earth. This is a good description of our times.
(14) Croaking with all importunity
and continually day and night provoking and calling forth to arms, as the
trumpets and furies of wars, as is declared in Re 16:14 .
(15) That is, the devil; Re 12:3
(16) See Re 13:1 .
(17) That is, of that other beast;
Re 13:11 , for so he is called also in Re 19:20,20:10 .
Re 16:15
16:15 {18} Behold, I come as a thief.
Blessed [is] he that watcheth, and keepeth his garments, lest he walk naked,
and they see his shame.
(18) A parenthesis for admonition,
in which God warns his holy servants, who rest in the expectation of Christ,
always to think of his coming, and to look to themselves, that they be
not shamefully made naked and circumvented of these unclean spirits, and
so they be miserable unprepared at the coming of the Lord; Mt 24:29,25:13
.
Re 16:16
16:16 {19} And he gathered them together
into a place called in the Hebrew tongue {20} Armageddon.
(19) Namely the angel, who according
to the commandment of God, was to do sacrifice: nonetheless that those
impure spirits do the same wickedly, as servants not to God, but to the
beast that has seven heads.
(20) That is, (to say nothing of
other expositions) the mountain itself, or mountain places of Megiddon.
Now it is certain by the Holy Scripture, that Megiddon is a city and territory
in the tribe of Manasseh, bordering on Issachar and Asher, and was made
famous by the lamentable overthrow of king Josias; 2Ch 35:22, Zec 12:11
. In this mountain country God says by figure or type that the kings of
the people who serve the beast shall meet together; because the Gentiles
did always cast that lamentable overthrow in the teeth of the Church of
the Jews, to their great reproach and therefore were persuaded that that
place should be most fortunate to them (as they speak) and unfortunate
to the godly. But God here pronounces, that that reproach of the Church
and confidence of the ungodly, shall by himself be taken away, in the same
place where the nations persuaded themselves, they should mightily exult
and triumph against God and his Church.
Re 16:17
16:17 {21} And the seventh angel
poured out his vial into the {22} air; and there came a great voice out
of the temple of heaven, from {23} the throne, saying, {24} It is done.
(21) The story of the seventh angel
to the end of the chapter, in which first is shown by sign and speech,
the argument of this plague, in this verse: and then is declare the execution
of it in the verses following.
(22) From whence he might move the
heaven above, and the earth beneath.
(23) That is, from him that sits
on the throne, by metonymy.
(24) That is, Babylon is undone,
as is shown in Re 16:19 and in the chapters following. For the first onset
(as I might say) of this denunciation, is described in this chapter: and
the last containing a perfect victory, is described in those that follow.
Re 16:18
16:18 {25} And there were voices,
and thunders, and lightnings; and there was a great earthquake, such as
was not since men were upon the earth, so mighty an earthquake, [and] so
great.
(25) Now is declared the execution
(as is said) in Re 16:17 and the things that shall last come to pass in
heaven and in earth before the overthrow of the beast of Babylon: both
generally in Re 16:18 and particularly in the cursed city, and such as
have any familiarity with it, in the last verses.
Re 16:19
16:19 {26} And the great city was
divided into three parts, and the cities of the nations {27} fell: and
great {28} Babylon came in remembrance before God, to give unto her the
cup of the wine of the fierceness of his wrath.
(26) The seat or standing place
of Antichrist.
(27) Of all who cleave to Antichrist
and fight against Christ.
(28) That harlot, of whom in the
next chapter following. Now this phrase "to come into remembrance" is from
the Hebrew language, borrowed from men, and attributed to God.
Re 16:20
16:20 And every island fled away,
and the mountains {29} were not {b} found.
(29) That is, were seen no more,
or were no more extant. A borrowed Hebraism.
(b) Literally "appeared not"; Ge
5:24
Re 16:21
16:21 {30} And there fell upon men
a great hail out of heaven, [every stone] about the weight of a {c} talent:
and men blasphemed God because of the plague of the hail; for the plague
thereof was exceeding great.
(30) The manner of the particular
execution, most evidently testifying the wrath of God by the original and
greatness of it: the event of which is the same with that which is in Re
9:12 and that which has been mentioned in this chapter, from the execution
of the fourth angel till now, that is to say, an incorrigible pertinency
of the world in their rebellion, and a heart that cannot repent; Re 16:9,10
.
(c) About the weight of a talent,
and a talent was sixty pounds, that is, six hundred groats, by which is
signified a marvellous and strange weight.
Re
17:1
17:1 And {1} there came one of the
seven angels which had the seven vials, and talked with me, saying unto
me, Come hither; I will shew unto {2} thee the {a} judgment of the great
whore that sitteth upon many waters:
(1) The state of the Church militant
being declared, now follows the state of the church overcoming and getting
victory, as I showed before in the beginning of the tenth chapter. This
state is set forth in four chapters. As in the place before I noted, that
in that history the order of time was not always exactly observed so the
same is to be understood in this history, that it is distinguished according
to the people of which it speaks, and that the stories of the people are
observed in the time of it. For first is delivered the story of Babylon
destroyed in this and the next chapter (for this Babylon out of all doubt,
shall perish before the two beasts and the dragon). Secondly, is delivered
the destruction of both the two beasts, chapter nineteen and lastly of
the dragon, chapter eighteen. In the story of the spiritual Babylon, are
distinctly set forth the state of it in this chapter, and the overthrow
done from the first argument, consisting of the particular calling of the
prophet (as often before) and a general proposition.
(2) That is, that damnable harlot,
by a figure of speech called "hyppalage". For John as yet had not seen
her. Although another interpretation may be thought of, yet I like this
better.
(a) The sentence that is pronounce
against this harlot.
Re 17:3
17:3 {3} So he carried me away in
the spirit into the wilderness: and I saw a woman sit upon a {b} scarlet
coloured beast, full of names of blasphemy, having seven heads and ten
horns.
(3) Henceforth is propounded the
type of Babylon, and the state of it, in four verses. After, a declaration
of the type, in the rest of this chapter. In the type are described two
things, the beast (of whom chapter thirteen speaks), in this verse and
the woman that sits on the beast in Re 17:4-6 . The beast in process of
time has gotten somewhat more than was expressed in the former vision.
First in that it is not read before that he was apparelled in scarlet,
a robe imperial and of triumph. Secondly, in that this is full of names
of blasphemy: the other carried the name of blasphemy only in his heads.
So God teaches that this beast is much increased in impiety and injustice
and does in this last age, triumph in both these more insolently and proudly
then ever before.
(b) A scarlet colour, that is, with
a red and purple garment: and surely it was not without cause the romish
clergy were so much delighted with this colour.
Re 17:4
17:4 And {4} the woman was arrayed
{5} in purple and scarlet colour, and decked with gold and precious stones
and pearls, having {6} a golden cup in her hand full of abominations and
filthiness of her fornication:
(4) That harlot, the spiritual Babylon,
which is Rome. She is described by her attire, profession, and deeds.
(5) In attire most glorious, triumphant,
most rich, and most gorgeous.
(6) In profession the nourisher
of all, in this verse and teaching her mysteries to all, Re 17:5 setting
forth all things most magnificently: but indeed fatally besetting miserable
men with her cup, and brings upon them a deadly giddiness.
Re 17:5
17:5 {7} And upon her forehead [was]
a name written, MYSTERY, {8} BABYLON THE GREAT, THE MOTHER OF HARLOTS AND
ABOMINATIONS OF THE EARTH.
(7) Deceiving with the title of
religion, and public inscription of mystery: which the beast in times past
did not bear.
(8) An exposition: in which John
declares what manner of woman this is.
Re 17:6
17:6 {9} And I saw the woman drunken
with the blood of the saints, and with the blood of the martyrs of Jesus:
{10} and when I saw her, I wondered with great admiration.
(9) In manner of deeds: She is red
with blood, and sheds it most licentiously, and therefore is coloured with
the blood of the saints, as on the contrary part, Christ is set forth imbued
with the blood of her enemies; Isa 63:1 .
(10) A passage to the second part
of this chapter, by occasion given of John, as the words of the angel do
show in the next verse.
Re 17:7
17:7 {11} And the angel said unto
me, Wherefore didst thou marvel? I will tell thee the mystery of the woman,
and of the beast that carrieth her, which hath the seven heads and ten
horns.
(11) The second part or place as
I said in See Geneva "Re 17:1". The narration of the vision promised in
the verse following. Now there is delivered first a narration of the beast
and his story, to verse fourteen. After, of the harlot, to the end of the
chapter.
Re 17:8
17:8 {12} The beast that thou sawest
{13} was, and is not; and {14} shall ascend out of the bottomless pit,
and go into perdition: and they that dwell on the earth shall wonder, whose
names were not written in the book of life from the foundation of the world,
{15} when they behold the beast that was, and is not, and yet is.
(12) The story of the beast has
a triple description of him. The first is a distinction of this beast from
all that ever have been at any time: which distinction is contained in
this verse: The second is a delineation or painting out of the beast by
things present, by which he might even at that time be known by the godly:
and this delineation is according to his heads in Re 17:12-14 . This beast
is that empire of Rome, of which I spoke in see Geneva (15) "Re 13:11"
according to the mutations and changes of which then had already happened,
the Holy Spirit has distinguished and set out the same. The apostle distinguishes
this beast from all others in these words "the beast which thou saw, was
and is not." For so I expound the words of the apostle for the evidence's
sake, as I will further declare in the notes following.
(13) The meaning is, that beast
which you saw before in Re 13:1 and which you have now seen, was (was I
say) from Julius Caesar in respect to beginning, rising up, station, glory,
dominion, manner and family, from the house of Julius: and yet is not now
the same, if you look to the house and family: for the dominion of this
family was translated to another, after the death of Nero from that other
to a third, from a third to a fourth, and so on, was varied and altered
by innumerable changes. Finally, the Empire is one, as it were one beast:
but exceedingly varied by kindreds, families, and persons. It was therefore
(says John) in the kindred or house of Julius: and now it is not in that
kindred, but translated to another.
(14) As if he should say, "Also
this same that is, shall shortly not be: but shall ascend out of the depth,
or out of the sea" (as was said) in Re 13:1 that is, shall be a new stock
from among the nations without difference and shall in the same state go
to into destruction, or run and perish: and so shall successively new princes
or emperors come and go, arise and fall, the body of the beast remaining
still, but tossed with many frequent alterations, as no man can but marvel
that this beast was able to stand and hold out, in so many mutations, verily
no empire that ever was tossed with so many changes, and as it were with
so many tempests of the sea, ever continued so long.
Re 17:9
17:9 {16} And here [is] the mind
which hath wisdom. The {c} seven heads {17} are seven mountains, on which
the woman sitteth.
(16) An exhortation preparing for
the readers in the same argument, as that of Christ "He that hath ears
to hear let him hear". I would rather read in this passage "Let there be
here a mind, etc". So the angel passes to the second place of this description.
(c) Children know what the seven
hilled city is, which is so much spoken of, and where of Virgil thus reports,
"And compasses seven towers in one wall", that city it is, which when John
wrote these things, had rule over the kings of the earth. It was and is
not, and yet it remains to this day, but it is declining to destruction.
(17) This is the description of
the beast by things present (as I said before) by which John endeavoured
to describe the same, that he might be both known of the godly in that
age, and be further observed and marked of posterity afterwards. This delineation
has one tip, that is, his heads, but a double description or application
of the type: one permanent, from the nature itself, the other changeable,
by the working of men. The description permanent, is by the seven hills,
in this verse, the other that flees, is from the seven kings, Re 17:10,11
. Here it is worthy to be observed, that one type has sometime two or more
applications, as seems good to the Holy Spirit to express, either one thing
by various types, or various things by one type. So I noted before of the
seven spirits in see Geneva "Re 1:4". Now this woman that sits on seven
hills, is the city of Rome, called in times past by the Greeks, "upon a
hill" i. of seven tops or crests and by Varro, "septiceps" i. of her seven
heads (as here) of seven heads, and by others, "septem collis" i. standing
upon seven hills.
Re 17:10
17:10 {18} And there are seven kings:
{19} five are fallen, {20} and one is, {21} [and] the other is not yet
come; and when he cometh, he must continue a short space.
(18) The beginning of these kings
or emperors is almost the same as the beginning of the Church of Christ,
which I showed before in see Geneva (2) "Re 11:1". Namely from the 25th
year after the passion of Christ, at which time the temple and church of
the Jews was overthrown. In this year it came to pass by the providence
of God, that that saying "The beast was, and is not" was fulfilled before
the destruction of the Jews immediately following, came to pass. That was
809 years from the building of the city of Rome at which time John counted
the emperors who had been, when he wrote these things, and foretells two
others next to come: and with this purpose, that when this particular prediction
of things to come should take effect, the truth of all other predictions
in the Church, might be the more confirmed. God in ancient times mentioned
this sign in the Law and Jeremiah confirmed it in De 18:1-22, Jer 28:8
.
(19) Whose names are these: the
first, Servius Sulpitius Galba, who was the seventh emperor of the people
of Rome, the second Marcus Salvius Otho, the third Avlus Vitellius, the
fourth, Titus Flavius Vespasianus, the fifth, Titus Vespasianus his son,
of his own name.
(20) Flavius Domitian, son of the
first Vespasian. For in the latter end of his days John wrote these things,
as witnesses Irenaus; Lib. 5 adversus hareses.
(21) Nerua, The empire being now
translated from the family of Flavius. This man reigned only one year,
four months and nine days, as the history writers tell.
Re 17:11
17:11 {22} And the beast that was,
and is not, even he is {23} the eighth, and is {24} of the seven, {25}
and goeth into perdition.
(22) This is spoken by synecdoche,
as if to say, as that head of the beast which was and is not, because it
is cut off, and Nerua in so short time extinguished. How many heads there
were, so many beasts there seemed to be in one. See a similar speech in
Re 13:3 .
(23) Nerua Traianus, who in various
respects is called here the seventh and the eighth.
(24) Though in number and order
of succession he is the eighth yet he is counted with one of these heads,
because Nerua and he were one head. For this man obtained authority together
with Nerua and was Consul with him, when Nerua died.
(25) Namely, to persecute the Churches
of Christ, as history agrees, and I have briefly noted see Geneva "Re 2:10".
Re 17:12
17:12 {26} And the ten horns which
thou sawest are {27} ten kings, which have received no kingdom as yet;
but receive power as kings {28} one hour with the beast.
(26) The third place of this description,
as I said in see Geneva "Re 17:8" is a prophetical prediction of things
to come, which the beast should do, as in the words following John does
not obscurely signify, saying, "which have not yet received the kingdom,
etc". For there is an antithesis or opposition between these kings, and
those that went before. First the persons are described in this verse,
then their deeds, in the two verses following.
(27) That is, arising with their
kingdoms out of that Roman beast: at such time as that political empire
began to fall by the plotting of the popes.
(28) Namely, with that second beast,
whom we called before a false prophet, who ascending out of the earth,
got to himself all the authority and power of the first beast, and exercised
the same before his face, as was said in Re 14:11,12 . For when the political
empire of the west began to bow downwards, there arose those ten kings,
and the second beast took the opportunity offered to usurp for himself
all the power of the former beast. These kings long ago, many have numbered
and described to be ten, and a great part of the events plainly testifies
the same in this our age.
Re 17:13
17:13 {29} These have one mind, and
shall give their power and strength unto the beast.
(29) That is, by consent and agreement,
that they may conspire with the beast, and depend on his call. Their story
is divided into three parts, counsels, acts, and events. The counsellors
some of them consist in communicating of judgments and affections: and
some in communicating of power, which they are said to have given to this
beast, in this verse.
Re 17:14
17:14 These shall make war with the
{30} Lamb, and the Lamb shall overcome them: for he is Lord of lords, and
King of kings: and they that are with him [are] called, and chosen, and
faithful.
(30) With Christ and his Church,
as the reason following declares, and here are mentioned the facts and
events which followed for Christ's sake, and for the grace of God the Father
towards those that are elected, called, and are his faithful ones in Christ.
Re 17:15
17:15 {31} And he saith unto me,
The waters which thou sawest, where the whore sitteth, {32} are peoples,
and multitudes, and nations, and tongues.
(31) This is the other part of the
narration, as I said in see Geneva "Re 17:7" belonging to the harlot, showed
in the vision, Re 17:3 . In this history of the harlot, these three things
are distinctly propounded, what is her magnificence, in this verse, what
is her fall, and by whom it shall happen to her, in Re 17:16,17 : and lastly,
who that harlot is, in Re 17:18 . This passage which by order of nature
should have been the first, is therefore made the last, because it was
more fit to be joined with the next chapter.
(32) That is, as changing and variable
as the waters. Upon this foundation sits this harlot as queen, a vain person,
on that which is vain.
Re 17:16
17:16 And the ten {33} horns which
thou sawest upon the beast, these shall hate the whore, and shall make
her desolate and naked, and shall eat her flesh, and burn her with fire.
(33) The ten kings, as Re 17:12
. The accomplishment of this fact and event is daily increased in this
our age by the singular providence and most mighty government of God. Therefore
the facts are propounded in this verse, and the cause of them in the verses
following.
Re 17:17
17:17 {34} For God hath put in their
hearts to fulfil his will, and to agree, and give their kingdom unto the
beast, until the words of God shall be fulfilled.
(34) A reason rendered from the
chief efficient cause, which is the providence of God, by which alone John
by inversion of order affirms to have come to pass, both that the kings
should execute on the harlot that which pleased God, and which he declared
in the verse before: and also that by one consent and counsel, they should
give their kingdom to the beast, etc. Re 17:13,14 for as these being blinded
have before depended on the call of the beast that lifts up the harlot,
so it is said, that afterward it shall come to pass, that they shall turn
back, and shall fall away from her, when their hearts shall be turned into
better state by the grace and mercy of God.
Re 17:18
17:18 And the woman which thou sawest
is that {35} great city, which reigneth over the kings of the earth.
(35) That is, Rome that great city,
or only city (as Justinian calls it) the king and head of which was then
the emperor, but now the pope, since the condition of the beast was changed.
Re
18:1
18:1 And {1} after these things I
saw another {2} angel come down from heaven, having great power; and the
earth was lightened with his glory.
(1) The second passage (as I said
before) see Geneva "Re 17:1" of the history of Babylon, is of the woeful
fall and ruin of that whore of Babylon. This historical prediction concerning
her, is threefold. The first a plain and simple foretelling of her ruin,
in three verses Re 18:2,3 . The second a figurative prediction by the circumstances,
from there to Re 18:4-20 . The third, a confirmation of the same by sign
or wonder, to the end of the chapter Re 18:21-24 .
(2) Either Christ the eternal word
of God the Father (as often elsewhere) or a created angel, and one deputed
to this service, but thoroughly provided with greatness of power, and with
light of glory, as the ensign of power.
Re 18:2
18:2 {3} And he cried mightily with
a strong voice, saying, Babylon the great is fallen, is fallen, and is
become the habitation of devils, and the hold of every foul spirit, and
a cage of every unclean and hateful bird.
(3) The prediction of her ruin,
containing both the fall of Babylon, in this verse, and the cause of it
uttered by way of allegory concerning her spiritual and carnal wickedness,
that is, her most great impiety and injustice, in Re 18:3 . Her fall is
first declared by the angel, and then the greatness of it is shown here,
by the events when he says it shall be the seat and habitation of devils,
of wild beasts, and of cursed souls, as in Isa 13:21 and often elsewhere.
Re 18:4
18:4 {4} And I heard another voice
from heaven, saying, {5} Come out of her, my people, that ye {6} be not
partakers of her sins, and that ye receive not of her plagues.
(4) The second prediction, which
is of the circumstances of the ruin of Babylon: of these there are two
types: one going before it, as beforehand the godly are delivered, to the
ninth verse Re 18:5-9 : the other following on her ruin, namely the lamentation
of the wicked, and rejoicing of the godly, to the twentieth verse Re 18:10-20
.
(5) Two circumstance going before
the ruin, are commanded in this place: one is that the godly depart out
of Babylon: as I mentioned in chapter twelve to have been done in time
past, before the destruction of Jerusalem: this charge is given here and
in the next verse. The other is, that every one of them occupy themselves
in their own place, in executing the judgment of God, as it was commanded
of the Levites in Ex 32:27 and that they sanctify their hands to the Lord.
(6) Of this commandment there are
two causes: to avoid the contamination of sin and to shun the participation
of those punishments that belong to it.
Re 18:5
18:5 For her sins have {a} reached
unto heaven, and God hath remembered her iniquities.
(a) He uses a word which signifies
the following of sins one after another, and rising one of another in such
sort, that they grow at length to such a heap, that they come up even to
heaven.
Re 18:6
18:6 {7} Reward her even as she rewarded
you, and double unto her double according to her works: in the cup which
she hath filled fill to her double.
(7) The provocation of the godly,
and the commandment of executing the judgment of God, stand on three causes
which are here expressed: the unjust wickedness of the whore of Babylon,
in this verse, her cursed pride opposing itself against God, which is the
fountain of all evil actions, Re 18:7 and her most just damnation by the
sentence of God, Re 18:8 .
Re 18:7
18:7 How much she hath glorified
herself, and lived deliciously, so much torment and sorrow give her: for
she saith {b} in her heart, I sit a queen, and am {c} no widow, and shall
{d} see no sorrow.
(b) With herself.
(c) I am full of people and mighty.
(d) I shall taste of none.
Re 18:8
18:8 Therefore shall her plagues
come in {e} one day, death, and mourning, and famine; and she shall be
utterly burned with fire: for strong [is] the Lord God who judgeth her.
(e) Shortly, and at one instant.
Re 18:9
18:9 And {8} the kings of the earth,
who have committed fornication and lived deliciously with her, shall bewail
her, and lament for her, when they shall see the smoke of her burning,
(8) The circumstances following
the fall of Babylon, or the consequences of it (as I distinguished them
in) see Geneva "Re 18:4" are two. Namely the lamentation of the wicked
to Re 18:5-19 and the rejoicing of the godly in Re 18:20 . This sorrowful
lamentation, according to those that lament, has three parts: the first
of which is the mourning of the kings and mighty men of the earth, Re 18:9,10
: The second is, the lamentation of the merchants that trade by land, to
the sixteenth verse: Re 18:11-16 . The third is, the wailing of those that
trade by sea, in Re 18:16-18 . In each of those the cause and manner of
their mourning is described in order, according to the condition of those
that mourn, with observation of that which best agrees to them.
Re 18:11
18:11 {9} And the merchants of the
earth shall weep and mourn over her; for no man buyeth their merchandise
any more:
(9) The lamentation of those that
trade by land, as I distinguished before.
Re 18:14
18:14 {10} And the {f} fruits that
thy soul lusted after are departed from thee, and all things which were
dainty and goodly are departed from thee, and thou shalt find them no more
at all.
(10) An apostrophe, or turning of
the speech by imitation, used for more vehemence, as if those merchants,
as mourners, should in passionate speech speak to Babylon, though now utterly
fallen and overthrown; Isa 13:9 and in many other places.
(f) By this is meant that season
which is before the fall of the leaf, at which time fruit ripens, and the
word signifies such fruits as are longed for.
Re 18:17
18:17 {11} For in one hour so great
riches is come to nought. And every shipmaster, and all the company in
ships, and sailors, and as many as trade by sea, stood afar off,
(11) The manner of mourning used
by them that trade by sea.
Re 18:20
18:20 Rejoice over her, {12} [thou]
heaven, and [ye] holy apostles and prophets; for God hath avenged you on
her.
(12) The other consequence on the
ruin of Babylon, is the exultation or rejoicing of the godly in heaven
and in earth as was noted in this verse.
Re 18:21
18:21 {13} And a mighty angel took
up a stone like a great millstone, and cast [it] into the sea, saying,
Thus with violence shall that great city Babylon be thrown down, and shall
be found no more at all.
(13) The third prediction, as I
said see Geneva "Re 18:1" based on a sign, and the interpretation of it:
the interpretation of it is in two sorts, first by a simple proposal of
the thing itself, in this verse, and then by declaration of the events,
in the verses following.
Re 18:22
18:22 {14} And the voice of harpers,
and musicians, and of pipers, and trumpeters, shall be heard no more at
all in thee; and no craftsman, of whatsoever craft [he be], shall be found
any more in thee; and the sound of a millstone shall be heard no more at
all in thee;
(14) The events are two, and one
of them opposite to the other for amplification sake. There shall be no
mirth nor joy at all in Babylon, he says in this and the next verse, Re
18:23 but heavy and lamentable things, from the bloody slaughters of the
righteous and the vengeance of God coming on it for this.
Re 18:24
18:24 And in her was found the {15}
blood of prophets, {16} and of saints, and of all that were slain upon
the earth.
(15) That is shed by bloody massacres,
and calling for vengeance.
(16) That is, proved and found out,
as if God had appointed a just inquiry concerning the impiety, unnaturalness
and injustice of these men.
Re
19:1
19:1 And {1} after these things I
heard a great voice of much people in heaven, saying, {a} {2} Alleluia;
Salvation, and glory, and honour, and power, unto the Lord our God:
(1) This chapter has in summary
two parts, one transitory or of passage to the things that follow, to the
tenth verse, Re 19:2-10 , another historical of the victory of Christ over
both the beasts, to the end of the chapter Re 19:11-21 , which I said was
the second history of this argument, Re 17:1 . The transition has two places,
one of praising God for the overthrow done to Babylon in Re 19:4 : and
another likewise of praise and prophecy, for the coming of Christ to his
kingdom, and his most royal marriage with his Church, thence to the tenth
verse Re 19:5-10 . The former praise has three parts, distinguished after
the ancient manner of those that sing: an invitation in Re 19:1,2 , a response
or answer in Re 19:3 , and a close or joining together in harmony in Re
19:4 , all which I thought good of purpose to distinguish in this place,
lest any man should with Porphyrius, or other like dogs, object to John,
or the heavenly Church, a childish and idle repetition of speech.
(a) Praise the Lord.
(2) The proposition of praise with
exhortation in this verse, and the cause of it in Re 19:2 .
Re 19:3
19:3 And again they said, {3} Alleluia.
And her smoke rose up for ever and ever.
(3) The song of the Antiphony or
response, containing an amplification of the praise of God, from the continuous
and certain testimony of his divine judgment as was done at Sodom and Gomorrah,
Ge 19:1-38 .
Re 19:5
19:5 {4} And a voice came out of
the {5} throne, saying, Praise our God, all ye his servants, and ye that
fear him, both small and great.
(4) The second place of praise,
as I said see Geneva "Re 19:1" which first is commanded by God in this
verse: and then is in most ample manner pronounced by the creatures, both
because they see that kingdom of Christ to come, which they desire, Re
19:6 and also because they see the Church is called forth to be brought
home to the house of her husband by holy marriage, to the fellowship of
his kingdom, Re 19:7,8 . Therefore John is commanded to write in a book
the acclamation together with a divine testimony, Re 19:9 .
(5) Out of the temple from God as
in Re 11:19 .
Re 19:6
19:6 And I heard {6} as it were the
voice of a great multitude, and as the voice of many waters, and as the
voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent
reigneth.
(6) Outside the temple in heaven.
Re 19:7
19:7 Let us be glad and rejoice,
and give honour to him: for the marriage of the Lamb is come, and his wife
hath {7} made herself ready.
(7) Namely, to that holy marriage,
both herself in person in this verse, and also provided by her spouse with
marriage gifts princely and divine, is adorned and prepared in the next
verse.
Re 19:8
19:8 And to her was granted that
she should be arrayed in {8} fine linen, clean and white: for the fine
{9} linen is the {b} righteousness of saints.
(8) As an ensign of kingly and priestly
dignity, which Christ bestows on us in Re 1:6 .
(9) This is a gift given by the
husband for marriage sake, and a most choice ornament which Christ gave
to us, as to his spouse.
(b) Good works which are lively
testimonies of faith.
Re 19:9
19:9 {10} And he saith unto me, Write,
Blessed [are] they which are called unto the marriage supper of the Lamb.
And he saith unto me, These are the true sayings of God.
(10) Namely the angel, as it appears
by the next verse.
Re 19:10
19:10 {11} And I fell at his feet
to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant,
and of thy brethren that have the {c}testimony of Jesus: worship God: for
the testimony of {d} Jesus is the spirit of prophecy.
(11) The particular history of this
verse is brought in by occasion, and as it were besides the purpose that
John might make a public example of his own infirmity and of the modest
sanctimony of the angel, who both renounced for himself the divine honours,
and recalled all the servants of God, to the worship of him alone: as also
Re 22:8 .
(c) Who are commanded to bear witness
of Jesus.
(d) For Jesus is the mark that all
the prophecies shoot at.
Re 19:11
19:11 {12} And I saw {13} heaven
opened, and behold a white horse; and he that sat upon him [was] called
Faithful and True, and in righteousness he doth judge and make war.
(12) The second part of this chapter
(as I said in) see Geneva "Re 19:1" is of the victory gained by Christ
against both the beasts: in which first Christ is described as one ready
to fight, to the sixteenth verse Re 19:12-16 , then the battle is shown
to begin, there to the eighteenth verse Re 19:17,18 , lastly is set forth
the victory, to the end the chapter Re 19:19-21 . In this place the most
excellent properties of Christ as our heavenly judge and avenger shine
forth, according to his person, company, effects and names.
(13) Properties belonging to his
person, that he is heavenly, judge, faithful, true, just, in this verse,
knowing all things, ruling over all, to be known by no one, Re 19:12 ,
the triumpher and in essence, the Word of God, in Re 19:13 .
Re 19:14
19:14 {14} And the armies [which
were] in heaven followed him upon white horses, clothed in fine linen,
white and clean.
(14) The company or retinue of Christ,
holy, innumerable, heavenly, judicial, royal and pure.
Re 19:15
19:15 {15} And out of his mouth goeth
a sharp sword, that with it he should smite the nations: and he shall rule
them with a rod of iron: and he treadeth the winepress of the fierceness
and wrath of Almighty God.
(15) The effects of Christ prepared
to fight, that with his mouth he strikes the Gentiles, rules and destroys.
Re 19:16
19:16 {16} And he hath on [his] vesture
and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
(16) The name agreeing to Christ
according to the former qualities, expressed after the manner of the Hebrews.
Re 19:17
19:17 {17} And I saw an angel standing
in the {18} sun; and he cried with a loud voice, saying to all the fowls
that fly in the {19} midst of heaven, Come and gather yourselves together
unto the supper of the great God;
(17) The second part, as I said
in see Geneva "Re 19:11". A reproachful calling forth of his enemies into
battle: in which not themselves (for why should they be called forth by
the king of the world, or provoked being his subjects? for that is not
comely) but in their hearing, the birds of the air are called to eat their
carcasses.
(18) That is, openly, and in sight
of all, as in Nu 25:4, 2Sa 12:11 .
(19) That is, through this inferior
heaven, and which is nearer to us: a Hebrew phrase.
Re 19:19
19:19 {20} And I saw the beast, and
the kings of the earth, and their armies, gathered together to make war
against him that sat on the horse, and against his army.
(20) The third part (as was said
in) Re 19:11 by the victory obtained by Christ. Two things pertain to this:
his fighting with the beast and his forces, in this verse: and the event
most magnificent, described after the manner of men, in the verses following.
All these things are plain.
Re 19:20
19:20 And the beast {21} was taken,
and with him {22} the false prophet that wrought miracles before him, with
which he deceived them that had received the mark of the beast, and them
that worshipped his image. These both were cast alive into a lake of fire
burning with brimstone.
(21) Namely, that beast with seven
heads; Re 13:1, 17:3 .
(22) That is, that beast with two
heads; Re 13:11, 16:14 .
Re
20:1
20:1 And {1} I saw an angel come
down from heaven, having the key {2} of the bottomless pit and a great
chain in his hand.
(1) Now follows the third part of
the prophetic history, which is of the victory by which Christ overcame
the dragon, as I noted in Re 7:1 . This part must necessarily be joined
with the end of the twelfth chapter and be applied to the correct understanding
of it. This chapter has two parts, one of the dragon overcome, to Re 20:2-10
: the other of the resurrection and last judgment to Re 20:11-15 . The
story of the dragon is twofold: First of the first victory, after which
he was bound by Christ, to the sixth verse Re 20:1-6 . The second is of
the last victory, by which he has thrown down into everlasting punishment,
there to the fifteenth verse Re 20:7-15 . This first history happened in
the first time of the Christian Church, when the dragon thrown down from
heaven by Christ, went about to molest the new birth of the Church in the
earth, Re 12:17,18:1 . For which cause I gave warning, that this story
of the dragon must be joined to that passage.
(2) That is, of hell, where God
threw the angels who had sinned, and bound them in chains of darkness to
be kept till damnation, 2Pe 2:4
Re 20:2
20:2 And he laid hold on the dragon,
that old serpent, which is the Devil, and Satan, and bound him {3} a thousand
years,
(3) The first of which (continuing
this history with the end of the second chapter) in the 36 years from the
passion of Christ, when the Church of the Jews being overthrown, Satan
attempted to invade the Christian church gathered from the Gentiles, and
to destroy part of her seed, Re 12:17 . The thousandth year falls precisely
on the times of that wicked Hildebrand, who was called Gregory the seventh,
a most damnable necromancer and sorcerer, whom Satan used as an instrument
when he was loosed out of bonds, from then on to annoy the saints of God
with most cruel persecutions, and the whole world with dissentions, and
most bloody wars: as Benno the Cardinal reports at large. This is the first
victory gained over the dragon in the earth.
Re 20:3
20:3 And cast him into the bottomless
pit, and shut him up, and set a seal upon him, that he should deceive the
nations {4} no more, till the thousand years should be fulfilled: and after
that he must be loosed {5} a little season.
(4) Namely, with that public and
violent deceit which he attempted before in chapter 12 and which after
a thousand years (alas for woe!) he most mightily achieved in the Christian
world.
(5) Which being once expired, the
second battle and victory shall be; Re 20:7,8 .
Re 20:4
20:4 {6} And I saw {a} thrones, and
they sat upon them, and {7} judgment was given unto them: and [I saw] the
souls of them that were {8} beheaded for the witness of Jesus, and for
the word of God, and which {9} had not worshipped the beast, neither his
image, neither had received [his] mark upon their foreheads, or in their
hands; and they lived and reigned with Christ a thousand years.
(6) A description of the common
state of the Church of Christ in earth in that space of a thousand years,
during which the devil was in bonds; in which first the authority, life,
and common honour of the godly, is declared, Re 20:4 . Secondly, newness
of life is preached to others by the gospel after that time; Re 20:5 .
Finally, he concludes with promises, Re 20:6 .
(a) For judgment was committed to
them, as to members joined to the head: not that Christ's office was given
over to them.
(7) This was a type of the authority
of the good and faithful servants of God in the Church, taken from the
manner of men.
(8) Of the martyrs, who suffered
in those first times.
(9) Of the martyrs who suffered
after both the beasts were now risen up, chapter 15. For there, these things
are expounded.
Re 20:5
20:5 {10} But the rest of the dead
{11} lived not again until the thousand years were finished. This [is]
the first resurrection.
(10) Whoever shall lie dead in sin,
and not know the truth of God.
(11) They shall not be renewed with
newness of the life by the enlightening of the gospel of the glory of Christ.
For this is the first resurrection, by which souls of the dead do rise
from their death. In the second resurrection their bodies shall rise again.
Re 20:6
20:6 Blessed and holy [is] he that
hath part in the first resurrection: on such the {12} second death hath
no power, but they shall be priests of God and of Christ, {13} and shall
reign with him a thousand years.
(12) That by this both body and
soul, that is, the whole man is condemned and delivered to eternal death;
Re 2:11 .
(13) A return to the intended history,
by resuming the words which are in the end of the fourth verse Re 20:4
.
Re 20:7
20:7 {14} And when the {15} thousand
years are expired, Satan shall be loosed out of his prison,
(14) The second history, of the
latter victory of Christ, as was said in Re 20:1 . In which are summarily
described the work, overthrow, and eternal punishment of Satan.
(15) Of which I spoke. See Geneva
"Re 20:2" Then there will be given to him liberty to rage against the Church,
and to molest the saints for the sins of men: to whom the faithful shall
have associated themselves more then was fitting, tasting with them of
their impurity of doctrine and life.
Re 20:8
20:8 {16} And shall go out to deceive
the nations which are in the four quarters of the earth, Gog and Magog,
to gather them together to battle: the number of whom [is] as the sand
of the sea.
(16) The work or act of Satan (which
is the first part, as I distinguished in the verse before) to deceive the
whole world, even to the uttermost nations of it: to arm them against the
people of God, in this verse and to besiege and oppress the Church, with
his whole strength, in the verse following.
Re 20:9
20:9 And they went up on the {b}
breadth of the earth, and compassed the camp of the saints about, and the
beloved city: and {17} fire came down from God out of heaven, and devoured
them.
(b) As if he said, in so much that
the whole face of the earth, however great it is, was filled.
(17) The wrath of God, consuming
the adversaries, and overthrowing all their enterprises; He 10:27 . This
is the second part mentioned see Geneva "Re 20:7", in the overthrow of
Satan.
Re 20:10
20:10 {18} And the devil that deceived
them was cast into the lake of fire and brimstone, where the beast and
the false prophet [are], and shall be tormented day and night for ever
and ever.
(18) The third part, eternal destruction
against those that are overcome: as I noted in the same place.
Re 20:11
20:11 {19} And I saw a great {20}
white throne, and him that sat on it, {21} from whose face the earth and
the heaven fled away; and there was found no place for them.
(19) The second part of this chapter,
in which the judge is described in this verse, and the last judgment in
the verse following.
(20) That is, a tribunal seat most
princelike and glorious: for so does the Greek word signify.
(21) That is, Christ, before whom
when he comes to judgment, heaven and earth shall perish for the greatness
of his majesty; 2Pe 3:7,10 .
Re 20:12
20:12 And I saw the dead, small and
great, stand before {22} God; and the {23} books were opened: and another
book was opened, which is [the book] {24} of life: and the dead were judged
out of those things which were written in the books, according to their
works.
(22) That is, Christ the judge;
2Co 5:10 .
(23) As it were, his books of reckoning
or accounts, that is, the testimony of our conscience, and of our works,
which by no means can be avoided.
(24) The book of the eternal decree
of God, in which God the Father has elected in Christ according to the
good pleasure of his will, those that shall be heirs of life. This also
is spoken according to the manner of men.
Re 20:13
20:13 {25} And the sea gave up the
dead which were in it; and death and hell delivered up the dead which were
in them: and they were judged every man according to their works.
(25) This is a reply or an answer
to an objection: for some man will say, "But they are dead, whom the sea,
death and the grave has consumed, how shall they appear before the judge?"
John answers, by resurrection from death, where all things (however repugnant)
shall minister and serve at the commandment of God, as in Da 12:1,2 .
Re 20:14
20:14 {26} And death and hell were
cast into the lake of fire. This is the second death.
(26) The last enemy which is death
shall be abolished by Christ
(that he may no more make any attempt
against us) 1Co 15:16 and death shall feed on the reprobate in hell for
evermore, according to the righteous judgment of God, in the next verse
Re 20:15 .
Re
21:1
21:1 And {1} I saw a new heaven and
a new earth: for the first heaven and the first earth were passed away;
and there was no more sea.
(1) Now follows the second part
of the history prophetic of the future estate of the Church in heaven after
the last judgment, to Re 21:2 - Re 22:5 . In this are two things briefly
declared. The station, seat, or place of it, Re 21:1 . Then her state and
condition, in the verses following. Before the state of the Church described,
is set down the state of the whole world, that there shall be a new heaven,
and a new earth; Isa 65:17, 66:22, 2Pe 3:13 and this is the seat or place
of the Church, in which righteousness shall dwell.
Re 21:2
21:2 {2} And I John saw the holy
city, new Jerusalem, coming down from God out of heaven, prepared as a
bride adorned for her husband.
(2) The state of this glorious Church
is first described generally to Re 21:3-8 , and then specially and by parts,
in the verses following. The general description consists in a vision shown
afar off, Re 21:2 and in speech spoken from heaven. In the general these
things are common, that the Church is holy, new, the workmanship of God,
heavenly, most glorious, the spouse of Christ, and partaker of his glory
in this verse.
Re 21:3
21:3 {3} And I heard a great voice
out of heaven saying, Behold, the tabernacle of God [is] with men, and
he will dwell with them, and they shall be his people, and God himself
shall be with them, [and be] their God.
(3) The Church is described by the
speech, first of an angel, in two verses, then by God himself, in four
verses. The angel's speech describes the glory of the Church, by the most
intimate communion with God, by giving of all manner of good things according
to the covenant, in this verse: and by removing or putting away of all
evil things, in the verse following Re 21:4 .
Re 21:5
21:5 {4} And he that sat upon the
throne said, Behold, I make all things new. And he said unto me, Write:
for these words are true and faithful.
(4) In the speech of God himself
describing the Church, is first an introduction, or entrance. Then follows
a magnificent description of the Church, by the present and future good
things of the same, in three verses following Re 21:6-8 . In the introduction
God challenges to himself the restoring of all the creatures, Re 21:1 and
witnesses the calling of John to the writing of these things, in this verse.
Re 21:6
21:6 And he said unto me, {5} It
is done. I am Alpha and Omega, the beginning and the end. I will give unto
him that is athirst of the fountain of the water of life freely.
(5) The description of the Church
is in three parts, by the abolishing of old things, by the being of present
things in God, that is, of things eternal: and by the giving of all good
things with the godly. If so be they shall contend manfully; Re 21:7 .
But the reprobate are excluded from there; Re 21:8 .
Re 21:8
21:8 But the fearful, and unbelieving,
and the abominable, and murderers, and whoremongers, and sorcerers, and
idolaters, and all liars, shall have their {a} part in the lake which burneth
with fire and
(a) Their lot, and inheritance as
it were.
Re 21:9
21:9 {6} And there came unto me one
of the seven angels which had the seven vials full of the seven last plagues,
and talked with me, saying, Come hither, I will shew thee the bride, the
Lamb's wife.
(6) A transition to the describing
of the heavenly Church, by the express calling of John in this verse, and
his enrapturing by the Spirit, in confirmation of the truth of God in the
verse following.
Re 21:10
21:10 And he carried me away in the
spirit to a great and {7} high mountain, and shewed me {8} that great city,
the holy Jerusalem, descending out of heaven from God,
(7) He means the place and stately
seat of the Church, foreshadowed in a mountain.
(8) A type of that Church which
is one, ample, or catholic, holy celestial, built by God, in this verse:
and glorious in the verse following Re 21:11 . This type propounded generally,
is particularly declared; Re 21:12 .
Re 21:12
21:12 {9} And had a wall great and
high, [and] had {10} twelve gates, and at the gates {11} twelve angels,
and names written thereon, which are [the names] of the twelve tribes of
the children of Israel:
(9) A particular description of
the celestial Church, first, by its essential parts, compared to a city
down to verse 22, Re 21:12-22 . Secondly, from the outside, to the end
of the chapter Re 21:23-27 . Thirdly, by the effects, in the beginning
of the next chapter, the essential parts are noted the matter and the form
in the whole work: of these the superstructure and foundation of the wall
are entire parts (as they use to be called) which parts are first described
in figure, to the 14th verse afterwards more exactly.
(10) According to the number of
the tribes. For here the outward part is attributed to the Old Testament,
and the foundation of the New Testament.
(11) He means the prophets, who
are the messengers of God, and watchmen of the Church.
Re 21:14
21:14 And the wall of the city had
{12} twelve foundations, and in them the names of the twelve apostles of
the Lamb.
(12) That is, foundation stones,
according to the number of the gates, as is shown in Re 21:19 .
Re 21:15
21:15 {13} And he that talked with
me had a golden reed to measure the city, and the gates thereof, and the
wall thereof.
(13) A transition to a more exquisite
description of the parts of the Church, by finding out its size, by the
angel that measured them.
Re 21:16
21:16 {14} And the city lieth {b}
foursquare, and the length is as large as the breadth: and he measured
the city with the reed, twelve thousand furlongs. The length and the breadth
and the height of it are equal.
(14) The measure and form most equal,
in two verses.
(b) A foursquare figure has equal
sides, and outright corners, and therefore the Greeks call by this name
those things that are steady, and of continuance and perfect.
Re 21:17
21:17 And he measured the wall thereof,
an hundred [and] forty [and] four cubits, [according to] the measure of
a man, that is, of the {c} angel.
(c) He adds this, because the angel
had the shape of a man.
Re 21:18
21:18 {15} And the building of the
wall of it was [of] jasper: and the city [was] pure gold, like unto clear
glass.
(15) The matter most precious and
glittering, which the presence of God makes most glorious.
Re 21:21
21:21 And the twelve gates [were]
twelve pearls; every several gate was of one pearl: and the {d} street
of the city [was] pure gold, as it were transparent glass.
(d) By street, he means the broadest
place of the city.
Re 21:23
21:23 {16} And the city had no need
of the sun, neither of the moon, to shine in it: for the glory of God did
lighten it, and the Lamb [is] the light thereof.
(16) The second form of particular
description (as I said) see Geneva "Re 21:12" from exterior and outward
actions which are these, light from God himself, to this verse glory from
men, Re 21:24 . Finally such truth and incorruption of glory Re 21:26 as
can bear and abide with it, nothing that is inglorious, Re 21:27 .
Re
22:1
22:1 And {1} he shewed me a pure
river of water of life, clear as crystal, proceeding out of the throne
of God and of the Lamb.
(1) Here is absolved and finished
the description of the celestial Church (as I showed before) see Geneva
"Re 21:12" by the effects in Re 22:5 , and then this book is concluded
in the rest of the chapter. The effects proceeding from God, who dwells
in the Church, are these: the everlasting grace of God, in this verse,
the eternal life of the godly, as in Re 2:7 the eternal fruits which the
godly bring forth to God, themselves and others, Re 22:2 , freedom and
immunity from all evil, God himself taking pleasure in his servants, and
they likewise in their God, Re 22:3 . The beholding and sight of God, and
sealing of the faithful from all eternity, Re 22:4 the light of God and
an everlasting kingdom and glory, Re 22:5 .
Re 22:6
22:6 {2} And he said unto me, These
sayings [are] faithful and true: and the Lord God of the holy prophets
sent his angel to shew unto his servants the things which must shortly
be done.
(2) This whole book is concluded
and made up by a confirmation, and a salutation. The confirmation has three
parts: the words of the angel Re 22:15 , the words of Christ, Re 22:16,17
and the supplication made by John from divine authority, Re 22:18-20 .
By the speech of the angel this prophecy is confirmed to Re 22:7,8 , and
then he speaks of the use of this book in the verses following. The prophecy
is first confirmed by the angel from the nature of it, that it is faithful
and true: Secondly, from the nature of the efficient cause, both principal,
which is God, and instrumental, which is the angel in this verse. Thirdly,
from the promises of God concerning his coming to effect all these things,
and concerning our salvation; Re 22:7 . Fourthly, from the testification
of John himself; Re 22:8 . The rest of the speech of the angel rending
to the same end, John interrupted or broke off by his unadvised act of
worshipping him, in the same verse, which the angel forbidding, teaches
him that adoration must be given not to him, but only to God, as for himself,
that he is of such nature and office, as he may not be adored: which thing
also was in like manner done; Re 19:10 .
Re 22:10
22:10 {3} And he saith unto me, {4}
Seal not the sayings of the prophecy of this book: for the time is at hand.
(3) The angel returns to his former
speech: in which he teaches to use of this book both towards ourselves,
in this and the next verse: and in respect of God for declaration of his
truth, there to the fifteenth verse Re 22:11-15 .
(4) That is, propound this prophecy
openly to all and conceal no part of it. The contrary to that which is
commanded in Isa 8:16, Da 8:26 .
Re 22:11
22:11 {5} He that is unjust, let
him be unjust still: and he which is filthy, let him be filthy still: and
he that is righteous, let him be righteous still: and he that is holy,
let him be holy still.
(5) An objection anticipated, but
there will be some that will use this occasion for evil, and will wrest
this scripture to their own destruction, as Peter says. What then? says
the angel, the mysteries of God must not be concealed, which it has pleased
him to communicate to us. Let them be harmful to others, let such be more
and more vile in themselves, whom this scripture does not please: yet others
will be further conformed to righteousness by this, and true holiness.
The care and reformation of these may not be neglected, because of the
voluntary and malicious offence of others.
Re 22:12
22:12 {6} And, behold, I come quickly;
and my reward [is] with me, to give every man according as his work shall
be.
(6) The second part belonging to
the use of this book, as I said see Geneva "Re 22:10". Also (says God by
the angel) though there should be no use of this book to men: yet it shall
be of this use to me, that it is a witness of my truth to my glory, who
will come shortly, to give and execute just judgment, in this verse; who
have taught that all these things have their being in me, Re 22:13 , and
have pronounced blessedness to my servants in the Church, Re 22:14 and
reprobation to the ungodly Re 22:15 .
Re 22:14
22:14 Blessed [are] they that do
his commandments, {7} that they may have right to the tree of life, and
may enter in through the gates into the city.
(7) The blessedness of the godly
set down by their title and interest there: and their fruit in the same.
Re 22:16
22:16 {8} I Jesus have sent mine
angel to testify unto you these things in the churches. I am the root and
the offspring of David, [and] the bright and morning star.
(8) The second passage of confirmation
(as I said) is the speech of Christ ratifying the vocation of John, and
the authority of his calling and testimony, both from the condition of
his own person being God and man, in whom all the promises of God are Yea
and Amen; 2Co 1:20 and also from the testimony of other people, by the
acclamation of the Holy Spirit, who here is an honourable assistant of
the marriage of the Church as the spouse: and of each of the godly as members;
and finally from the thing present, that of their own knowledge and accord,
they are called forth to the participation of the good things of God; Ge
22:17 .
Re 22:18
22:18 {9} For I testify unto every
man that heareth the words of the prophecy of this book, If any man shall
add unto these things, God shall add unto him the plagues that are written
in this book:
(9) The supplication of John (which
is the third part of the confirmation) joined with a curse of abhorrence,
to preserve the truth of this book entire and uncorrupted in two verses.
Re 22:20
22:20 {10} He which testifieth these
things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.
(10) A divine confirmation or sealing
of the supplication first from Christ affirming the same and denouncing
his coming against all those that will put their sacrilegious hands here:
then from John himself, who by a most holy prayer calls Christ to take
vengeance on them.
Re 22:21
22:21 {11} The grace of our Lord
Jesus Christ [be] with you all. Amen.
(11) The apostolic salutation, which
is the other part of the conclusion, as I said see Geneva Re "22:6" and
is the end of almost every epistle; which we wish to the Church, and to
all the holy and elect members of it, in Christ Jesus our Lord, until his
coming to judgment "Come Lord Jesus" and do it. Amen, again Amen.