Read Scripture In A Year: December 21

(Job 28:1) The siluer surely hath his veyne, and ye gold his place, where they take it.

(Notes Reference) Surely there is a vein for the silver, (a) and a place for gold [where] they fine [it].

(a) His purpose is to declare that man may attain in this world to various secrets of nature, but man is never able to comprehend the wisdom of God.

(Job 28:2) Yron is taken out of the dust, and brasse is molten out of the stone.

(Job 28:3) God putteth an end to darkenesse, and he tryeth the perfection of all things: he setteth a bond of darkenesse, and of the shadowe of death.

(Notes Reference) He setteth an end to darkness, (b) and searcheth out all perfection: the stones of darkness, and the shadow of death.

(b) There is nothing but it is compassed within certain limits, and has an end, but God's wisdom.

(Job 28:4) The flood breaketh out against the inhabitant, and the waters forgotten of the foote, being higher then man, are gone away.

(Notes Reference) The flood breaketh out from the (c) inhabitant; [even the waters] (d) forgotten of the foot: they are dried up, they are gone away from men.

(Job 28:5) Out of the same earth commeth bread, and vnder it, as it were fire is turned vp.

(Notes Reference) [As for] the earth, out of it cometh (e) bread: and under it is turned up as it were fire.

(e) That is, come and underneath is brimstone or coal, which easily conceives fire.

(Job 28:6) The stones thereof are a place of saphirs, and the dust of it is golde.

(Notes Reference) The stones of it [are] the place (f) of sapphires: and it hath dust of gold.

(f) He alludes to the mines and secrets of nature, which are under the earth, into which neither souls nor beasts can enter.

(Job 28:7) There is a path which no foule hath knowen, neyther hath the kites eye seene it.

(Job 28:8) The lyons whelpes haue not walked it, nor the lyon passed thereby.

(Job 28:9) He putteth his hand vpon the rockes, and ouerthroweth the mountaines by the rootes.

(Notes Reference) He putteth forth his hand upon the (g) rock; he overturneth the mountains by the roots.

(g) After he has declared the wisdom of God in the secrets of nature he describes his power.

(Job 28:10) He breaketh riuers in the rockes, and his eye seeth euery precious thing.

(Job 28:11) He bindeth the floods, that they doe not ouerflowe, and the thing that is hid, bringeth he to light.

(Job 28:12) But where is wisdome found? and where is the place of vnderstanding?

(Notes Reference) But where shall wisdom be found? (h) and where [is] the place of understanding?

(h) Though God's power and wisdom may be understood in earthly things, yet his heavenly wisdom cannot be attained to.

(Job 28:13) Man knoweth not the price thereof: for it is not found in the land of the liuing.

(Notes Reference) Man knoweth not (i) the price thereof; neither is it found in the land of the living.

(i) It is too high a thing for man to attain to in this world.

(Job 28:14) The depth sayth, It is not in mee: the sea also sayth, It is not with me.

(Job 28:15) Golde shall not be giuen for it, neyther shall siluer be weighed for the price thereof.

(Notes Reference) It cannot be gotten for (k) gold, neither shall silver be weighed [for] the price thereof.

(k) It can neither be bought for gold nor precious stones, but is only the gift of God.

(Job 28:16) It shall not be valued with the wedge of golde of Ophir, nor with the precious onix, nor the saphir.

(Job 28:17) The golde nor the chrystall shall be equall vnto it, nor the exchange shalbe for plate of fine golde.

(Job 28:18) No mention shall be made of coral, nor of the gabish: for wisedome is more precious then pearles.

(Notes Reference) No mention shall be made of coral, or of (l) pearls: for the price of wisdom [is] above rubies.

(l) Which was thought to be a king of precious stone.

(Job 28:19) The Topaz of Ethiopia shall not be equall vnto it, neither shall it be valued with the wedge of pure gold.

(Job 28:20) Whence then commeth wisedome? and where is the place of vnderstanding,

(Job 28:21) Seeing it is hid from the eyes of all the liuing, and is hid from the foules of the heauen?

(Notes Reference) Seeing it is hid from the eyes of all living, and kept close from the (m) fowls of the air.

(m) Meaning that there is no natural means by which man can attain heavenly wisdom: which he means by the souls, that fly high.

(Job 28:22) Destruction and death say, We haue heard the fame thereof with our eares.

(Job 28:23) But God vnderstandeth the way thereof, and he knoweth the place thereof.

(Notes Reference) God understandeth the (n) way thereof, and he knoweth the place thereof.

(n) He makes God the only author of this wisdom, and the giver of it.

(Job 28:24) For he beholdeth the endes of the world, and seeth all that is vnder heauen,

(Job 28:25) To make the weight of the windes, and to weigh the waters by measure.

(Job 28:26) When he made a decree for the rayne, and a way for the lightening of the thunders,

(Job 28:27) Then did he see it, and counted it: he prepared it and also considered it.

(Job 28:28) And vnto man he said, Behold, the feare of the Lord is wisedome, and to depart from euil is vnderstanding.

(Notes Reference) And unto man he said, Behold, the (o) fear of the Lord, that [is] wisdom; and to depart from evil [is] understanding.

(o) He declares that man has as much of this heavenly wisdom as he shows by fearing God and departing from evil.

Passage 2: Zechariah 4-5

(n) He shows that the ministers cannot build before God lay the first stone, which is Christ, who is full of eyes, both because he gives light to all others, and that all ought to seek light from him; (Zec 4:10).

(o) That is, I will make perfect in all points, as a thing done by the hand of God.

(p) Though I have punished this land for a time, yet I will even now be pacified, and punish their sins no more.

(Zec 3:10) In that day, saith the Lord of hostes, shall ye call euery man his neighbour vnder the vine, and vnder the figge tree.

(Notes Reference) In that day, saith the LORD of hosts, shall ye call every man his neighbour under the (q) vine and under the fig tree.

(q) You will then live in peace and quietness, that is, in the kingdom of Christ; (Isa 2:2; Mic 4:4; Hag 2:9).

(Zec 4:1) And the Angel that talked with mee, came againe and waked mee, as a man that is raysed out of his sleepe,

(Zec 4:2) And saide vnto me, What seest thou? And I said, I haue looked, and beholde, a candlesticke all of gold with a bowle vpon the toppe of it, and his seuen lampes therein, and seuen pipes to the lampes, which were vpon the toppe thereof.

(Notes Reference) And said to me, What seest thou? And I said, I have looked, and behold a (a) lamp stand all [of] gold, with a bowl upon the top of it, and its seven lamps, and seven (b) pipes to the seven lamps, which [were] upon the top of it:

(a) Which was ever in the midst of the temple, signifying that the graces of God's Spirit would shine, here in most abundance, and in all perfection.

(b) Which conveyed the oil that dropped from the trees into the lamps, so that the light never went out: and this vision was to strengthen and encourage the faithful that God had sufficient power in himself to continue his graces, and to bring his promise to pass even though he had no help from man.

(Zec 4:3) And two oliue trees ouer it, one vpon the right side of the bowle, and the other vpon the left side thereof.

(Zec 4:4) So I answered, and spake to the Angel that talked with me, saying, What are these, my Lord?

(Zec 4:5) Then the Angel that talked with mee, answered and said vnto me, Knowest thou not what these be? And I said, No, my Lord.

(Zec 4:6) Then he answered and spake vnto me, saying, This is the word of the Lord vnto Zerubbabel, saying, Neither by an armie nor strength, but by my Spirit, saith the Lord of hostes.

(Notes Reference) Then he answered and spoke to me, saying, This [is] the word of the LORD to (c) Zerubbabel, saying, Not by (d) might, nor by power, but by my spirit, saith the LORD of hosts.

(d) He shows that God's power alone is sufficient to preserve his Church, even though he does not use man's help to do it.

(Zec 4:7) Who art thou, O great mountaine, before Zerubbabel? thou shalt be a plaine, and he shall bring foorth the head stone thereof, with shoutings, crying, Grace, grace vnto it.

(Notes Reference) Who [art] thou, O (e) great mountain? before Zerubbabel [thou shalt become] a plain: and (f) he shall bring forth its headstone [with] shoutings, [crying], Grace, grace to it.

(e) He compares the power of the adversaries to a great mountain, who thought the Jews were nothing with regard to them, and would have hindered Zerubbabel, who represented Christ, whom the enemies daily labour to stop in the building of his spiritual Temple, but all in vain.

(f) Though the enemies think to stop this building, yet Zerubbabel will lay the highest stone of it, and bring it to perfection, so that all the godly will rejoice, and pray to God that he would continue his grace and favour toward the Temple.

(Zec 4:8) Moreouer, the word of the Lord came vnto me, saying,

(Zec 4:9) The handes of Zerubbabel haue layde the foundation of this house: his handes shall also finish it, and thou shalt knowe that the Lord of hostes hath sent me vnto you.

(Notes Reference) The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and (g) thou shalt know that the LORD of hosts hath sent me to you.

(g) Meaning, the Prophet, that I am Christ sent from my Father for the building and preservation of my spiritual temple.

(Zec 4:10) For who hath despised the day of the small thinges? but they shall reioyce, and shall see the stone of tinne in the hand of Zerubbabel: these seuen are the eyes of the Lord, which go thorow the whole world.

(Notes Reference) For who hath despised the day of (h) small things? for they shall rejoice, and shall see the (i) plummet in the hand of Zerubbabel [with] those seven; (k) they [are] the eyes of the LORD, which run to and fro through the whole earth.

(h) Signifying that all were discouraged at the small and poor beginnings of the temple.

(i) By which he signifies the plummet and line, that is, that Zerubbabel who represented Christ, would go forward with his building to the joy and comfort of the godly, though the world was against him, and though his own for a while were discouraged, because they do not see things pleasant to the eye.

(k) That is, God has seven eyes: meaning, a continual providence, so that neither Satan nor any power in the world, can go about to bring anything to pass to hinder his work; (Zec 5:9).

(Zec 4:11) Then answered I, and said vnto him, What are these two oliue trees vpon the right and vpon the left side thereof?

(Zec 4:12) And I spake moreouer, and said vnto him, What bee these two oliue branches, which thorowe the two golden pipes emptie themselues into the golde?

(Zec 4:13) And hee answered me, and saide, Knowest thou not what these bee? And I sayde, No, my Lord.

(Zec 4:14) Then said he, These are the two oliue branches, that stand with the ruler of the whole earth.

(Notes Reference) Then said he, These [are] the two (l) anointed ones, that stand by the Lord of the whole earth.

(l) Which were always green and full of oil, so that still they poured forth oil into the lamps: signifying, that God will continually maintain and preserve his Church, and endue it still with abundance and perfection of grace.

(Zec 5:1) Then I turned me, and lifted vp mine eyes and looked, and beholde, a flying booke.

(Zec 5:2) And he said vnto me, What seest thou? And I answered, I see a flying booke: the length thereof is twentie cubites, and the breadth thereof tenne cubites.

(Notes Reference) And he said to me, What seest thou? And I answered, I see a flying (a) scroll; its length [is] twenty cubits, and its breadth ten cubits.

(a) Because the Jews had provoked God's plagues by condemning his word, and casting off all judgment and equity, he shows that God's curses written in this book had justly happened both to them and their fathers. But now if they would repent, God would send the same among the Chaldeans and their former enemies.

(Zec 5:3) Then said he vnto me, This is the curse that goeth foorth ouer the whole earth: for euery one that stealeth, shalbe cut off aswell on this side, as on that: and euery one that sweareth, shall be cut off aswell on this side, as on that.

(Notes Reference) Then said he to me, This [is] the curse that goeth forth over the face of the whole earth: for every one that (b) stealeth shall be cut off [as] on this (c) side according to it; and every one that (d) sweareth shall be cut off [as] on that side according to it.

(b) That is, does any injury toward his neighbour.

(d) He that transgresses the first table of the ten commandments, and does not serve God correctly but abuses his name.

(Zec 5:4) I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thiefe, and into the house of him, that falsely sweareth by my Name: and it shall remaine in the middes of his house, and shall consume it, with the timber thereof, and stones thereof.

(Zec 5:5) Then the Angel that talked with me, went foorth, and said vnto me, Lift vp now thine eyes, and see what is this that goeth foorth.

(Zec 5:6) And I saide, What is it? And hee sayde, This is an Ephah that goeth foorth. Hee saide moreouer, This is the sight of them through all the earth.

(Notes Reference) And I said, What [is] it? And he said, This [is] an (e) ephah that goeth forth. He said moreover, This [is] their (f) resemblance through all the earth.

(e) Which was a measure in dry things, containing about five gallons.

(f) That is, all the wickedness of the ungodly is in God's sight, which he keeps in a measure, and can shut it or open it at his pleasure.

(Zec 5:7) And beholde, there was lift vp a talent of lead: and this is a woman that sitteth in the middes of the Ephah.

(Notes Reference) And, behold, there was lifted up a (g) talent of lead: and this [is] a (h) woman that sitteth in the midst of the ephah.

(g) To cover the measure.

(h) Which represents iniquity, as in the next verse.

(Zec 5:8) And he said, This is wickednes, and he cast it into the middes of the Ephah, and hee cast the weight of lead vpon the mouth thereof.

(Notes Reference) And he said, This [is] (i) wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon its mouth.

(i) Signifying that Satan would not have such power against the Jews to tempt them, as he had in times past, but that God would shut up iniquity in a measure as in a prison.

(Zec 5:9) Then lift I vp mine eyes, and looked: and beholde, there came out two women, and the winde was in their wings (for they had wings like the wings of a storke) and they lift vp the Ephah betweene the earth and the heauen.

(Notes Reference) Then I lifted up my eyes, and looked, and, behold, there came out two (k) women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.

(k) Which declared that God would execute his judgment by the means of the weak and infirm.

(Zec 5:10) Then saide I to the Angel that talked with me, Whither doe these beare the Ephah?

(Zec 5:11) And hee saide vnto mee, To builde it an house in the lande of Shinar, and it shall be established and set there vpon her owne place.

(Notes Reference) And he said to me, To build for it an house in the land of (l) Shinar: and it shall be established, and set there upon her own base.

(l) To remove the iniquity and affliction that came from Judah because of the judgment, to place it forever in Babylon.

Passage 3: Revelation 1-2

(Rev 1:1) The Reuelation of Iesus Christ, which God gaue vnto him, to shewe vnto his seruants things which must shortly be done: which he sent, and shewed by his Angel vnto his seruant Iohn,

(Notes Reference) 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 (Rev 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 (Rev 1:1) the general inscription contains the kind of prophecy, the author, end, matter, instruments, and manner of communication the same, in (Rev 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, (Rev 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.

(Rev 1:2) Who bare record of ye word of God, and of the testimonie of Iesus Christ, and of all things that he saw.

(Rev 1:3) Blessed is he that readeth, and they that heare the wordes of this prophecie, and keepe those things which are written therein: for the time is at hand.

(Rev 1:4) Iohn, to the seuen Churches which are in Asia, Grace be with you, and peace from him, Which is, and Which was, and Which is to come, and from the seuen Spirits which are before his Throne,

(Notes Reference) (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 (Rev 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 (Rev 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 (Rev 3:1) Christ is said to have those seven spirits of God, and in (Rev 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 (Rev 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 (Rev 5:6) and are now acting as a guard waiting on God.

(Rev 1:5) And from Iesus Christ, which is that faithful witnes, and that first begotten of the dead, and that Prince of the Kings of the earth, vnto him that loued vs, and washed vs from our sinnes in his blood,

(Notes Reference) 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; (Rev 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; (Rev 1:7).

(Rev 1:6) And made vs Kings and Priests vnto God euen his Father, to him I say be glory, and dominion for euermore, Amen.

(Rev 1:7) Beholde, he commeth with cloudes, and euery eye shall see him: yea, euen they which pearced him thorowe: and all kinreds of the earth shall waile before him, Euen so, Amen.

(Notes Reference) 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.

(e) All men.

(Rev 1:8) I am Alpha and Omega, the beginning and the ending, saith the Lord, Which is, and Which was, and Which is to come, euen the Almightie.

(Notes Reference) (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.

(Rev 1:9) I Iohn, euen your brother, and companion in tribulation, and in the kingdome and patience of Iesus Christ, was in the yle called Patmos, for the worde of God, and for the witnessing of Iesus Christ.

(Notes Reference) (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 (Rev 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 (Rev 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.

(Rev 1:10) And I was rauished in spirit on the Lordes day, and heard behinde me a great voyce, as it had bene of a trumpet,

(Notes Reference) 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).

(Rev 1:11) Saying, I am Alpha and Omega, that first and that last: and that which thou seest, write in a booke, and send it vnto the seuen Churches which are in Asia, vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardis, and vnto Philadelphia, and vnto Laodicea.

(Rev 1:12) Then I turned backe to see the voyce, that spake with me: and when I was turned, I sawe seuen golden candlestickes,

(Notes Reference) (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 (Rev 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, (Rev 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 (Rev 1:13) he is described by his properties, that he is provided with wisdom and dexterity for the achieving of great things, and in (Rev 1:14) with ancient gravity and most excellent sight of the eye. In (Rev 1:15) he is described with strength invincible and with a mighty word, and in (Rev 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.

(Rev 1:13) And in the middes of the seuen candlestickes, one like vnto the Sonne of man, clothed with a garment downe to the feete, and girded about the pappes with a golden girdle.

(Rev 1:14) His head, and heares were white as white wooll, and as snowe, and his eyes were as a flame of fire,

(Rev 1:15) And his feete like vnto fine brasse, burning as in a fornace: and his voyce as the sounde of many waters.

(Rev 1:16) And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: and his face shone as the sunne shineth in his strength.

(Rev 1:17) And when I saw him, I fell at his feete as dead: then he laid his right hand vpon me, saying vnto me, Feare not: I am that first and that last,

(Notes Reference) (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 (Rev 1:8). Secondly the sum of his prophetic calling and revelation (Rev 1:9). Lastly a declaration of those persons to whom this prophecy is by the commandment of God directed in the description of it (Rev 1:20).

(Rev 1:18) And am aliue, but I was dead: and beholde, I am aliue for euermore, Amen: and I haue the keyes of hell and of death.

(Rev 1:19) Write the things which thou hast seene, and the things which are, and the things which shall come hereafter.

(Notes Reference) (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 (Rev 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.

(Rev 1:20) The misterie of the seuen starres which thou sawest in my right hand, and the seuen golden candlestickes, is this, The seuen starres are the Angels of the seuen Churches: and the seuen candlestickes which thou sawest, are the seuen Churches.

(Notes Reference) (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.

(Rev 2:1) Vnto the Angel of the Church of Ephesus write, These things saieth he that holdeth the seuen starres in his right hand, and walketh in the middes of the seuen golden candlestickes.

(Notes Reference) 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 (Rev 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 (Rev 1:11) shown in (Rev 1:12) and distributed most aptly into their pastors and flocks, (Rev 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 (Rev 1:6, Rev 1:13).

(Rev 2:2) I knowe thy workes, and thy labour, and thy patience, and howe thou canst not beare with them which are euill, and hast examined them which say they are Apostles, and are not, and hast found the liars.

(Notes Reference) (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 (Rev 2:2,3) then reproving him (Rev 2:4) after informing him, and threatening that he will move the church to another place (Rev 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 (Rev 2:6). Concerning the Nicolaitans, see (Rev 2:15).

(Rev 2:3) And thou wast burdened, and hast patience, and for my Names sake hast laboured, and hast not fainted.

(Rev 2:4) Neuertheles, I haue somewhat against thee, because thou hast left thy first loue.

(Notes Reference) Nevertheless I have [somewhat] (a) against thee, because thou hast left thy first love.

(a) To deal with you for.

(Rev 2:5) Remember therefore from whence thou art fallen, and repent, and doe the first workes: or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.

(Rev 2:6) But this thou hast, that thou hatest the workes of the Nicolaitanes, which I also hate.

(Rev 2:7) Let him that hath an eare, heare, what the Spirite saith vnto the Churches, To him that ouercommeth, will I giue to eate of the tree of life which is in the middes of the Paradise of God.

(Notes Reference) (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; (Gen 2:9). (5) That is, in paradise after the manner of the Hebrew phrase.

(b) Thus Christ speaks as he is mediator.

(Rev 2:8) And vnto the Angel of the Church of the Smyrnians write, These things saith he that is first, and last, which was dead and is aliue.

(Notes Reference) (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 (Rev 1:17-18).

(Rev 2:9) I knowe thy workes and tribulation, and pouertie (but thou art riche) and I knowe the blasphemie of them, which say they are Iewes, and are not, but are the Synagogue of Satan.

(Notes Reference) (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 (Rev 2:10).

(Rev 2:10) Feare none of those things, which thou shalt suffer: beholde, it shall come to passe, that the deuill shall cast some of you into prison, that ye may be tryed, and ye shall haue tribulation tenne dayes: be thou faithfull vnto the death, and I will giue thee the crowne of life.

(Notes Reference) 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.

(Rev 2:11) Let him that hath an eare, heare what the Spirit saith to the Churches. He that ouercommeth, shall not be hurt of the second death.

(Notes Reference) (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 (Rev 2:7).

(10) See (Rev 10:6).

(Rev 2:12) And to the Angel of the Church, which is at Pergamus write, This saith he which hath that sharpe sworde with two edges.

(Notes Reference) (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 (Rev 1:16).

(d) Pergamos was the name of a famous city of old in Asia, where the kings of the Attalians were always resident.

(Rev 2:13) I knowe thy workes and where thou dwellest, euen where Satans throne is, and thou keepest my Name, and hast not denied my faith, euen in those dayes when Antipas my faithfull martyr was slaine among you, where Satan dwelleth.

(Notes Reference) (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 (Rev 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.

(Rev 2:14) But I haue a fewe things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balac to put a stumbling blocke before ye children of Israel, that they should eate of things sacrificed vnto Idoles, and commit fornication.

(Notes Reference) 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).

(Rev 2:15) Euen so hast thou them, that maintaine the doctrine of the Nicolaitanes, which thing I hate.

(Notes Reference) 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 (Rev 2:6) be understood. For this matter especially Ireneus must be consulted as well.

(Rev 2:16) Repent thy selfe, or els I will come vnto thee shortly, and will fight against them with the sworde of my mouth.

(Rev 2:17) Let him that hath an eare, heare what the Spirite saith vnto the Churches. To him that ouercommeth, will I giue to eate of the Manna that is hid, and will giue him a white stone, and in the stone a newe name written, which no man knoweth sauing he that receiueth it.

(Notes Reference) (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 (Psa 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; (Rom 2:28).

(Rev 2:18) And vnto ye Angel of the Church which is at Thyatira write, These things saith the Sonne of God, which hath his eyes like vnto a flame of fire, and his feete like fine brasse.

(Notes Reference) 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 (Rev 1:14-15).

(Rev 2:19) I knowe thy workes and thy loue, and seruice, and faith, and thy patience, and thy workes, and that they are more at the last, then at the first.

(Notes Reference) 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.