Read Scripture In A Year: December 23

Passage 1: Job 31-32

(Job 31:1) I made a couenant with mine eyes: why then should I thinke on a mayde?

(Notes Reference) I made a covenant with mine (a) eyes; why then should I think upon (b) a maid?

(a) I kept my eyes from all wanton looks.

(b) Would not God then have punished me?

(Job 31:2) For what portion should I haue of God from aboue? and what inheritance of the Almightie from on hie?

(Job 31:3) Is not destruction to the wicked and strange punishment to the workers of iniquitie?

(Notes Reference) [Is] not destruction to the wicked? and a strange [punishment] to (c) the workers of iniquity?

(Job 31:4) Doeth not he beholde my wayes and tell all my steps?

(Job 31:5) If I haue walked in vanitie, or if my foote hath made haste to deceite,

(Job 31:6) Let God weigh me in the iust balance, and he shall know mine vprightnes.

(Notes Reference) Let me be weighed in an even balance, that God may know mine (d) integrity.

(d) He shows what his uprightness stands in, in as much as he was blameless before men and did not sin against the second table.

(Job 31:7) If my steppe hath turned out of the way, or mine heart hath walked after mine eye, or if any blot hath cleaued to mine handes,

(Notes Reference) If my step hath turned out of the way, and mine heart (e) walked after mine eyes, and if any blot hath cleaved to mine hands;

(e) That is, has accomplished the lust of my eyes.

(Job 31:8) Let me sowe, and let another eate: yea, let my plantes be rooted out.

(Notes Reference) [Then] let me sow, and let another (f) eat; yea, let my offspring be rooted out.

(f) According to the curse of the law, (Deu 28:33).

(Job 31:9) If mine heart hath bene deceiued by a woman, or if I haue layde wayte at the doore of my neighbour,

(Job 31:10) Let my wife grinde vnto another man, and let other men bow downe vpon her:

(Notes Reference) [Then] let my wife (g) grind unto another, and let others bow down upon her.

(g) Let her be made a slave.

(Job 31:11) For this is a wickednes, and iniquitie to bee condemned:

(Job 31:12) Yea, this is a fire that shall deuoure to destruction, and which shall roote out al mine increase,

(Notes Reference) For it [is] a fire [that] consumeth (h) to destruction, and would root out all mine increase.

(h) He shows that although man neglects the punishment of adultery, yet the wrath of God will never cease till such are destroyed.

(Job 31:13) If I did contemne the iudgement of my seruant, and of my mayde, when they did contend with me,

(Notes Reference) If I did despise the cause of my manservant or of my maidservant, when they (i) contended with me;

(i) When they thought themselves evil intreated by me.

(Job 31:14) What then shall I do when God standeth vp? and when he shall visit me, what shall I answere?

(Notes Reference) What then shall I do when (k) God riseth up? and when he visiteth, what shall I answer him?

(k) If I had oppressed others, how would I have escaped God's judgment.

(Job 31:15) He that hath made me in the wombe, hath he not made him? hath not he alone facioned vs in the wombe?

(Notes Reference) Did not he that made me in the womb make (l) him? and did not one fashion us in the womb?

(l) He was moved to show pity to servants, because they were God's creatures as he was.

(Job 31:16) If I restrained the poore of their desire, or haue caused the eyes of the widow to faile,

(Notes Reference) If I have withheld the poor from [their] desire, or have caused the eyes of the widow (m) to fail;

(m) By long waiting for her request.

(Job 31:17) Or haue eaten my morsels alone, and the fatherles hath not eaten thereof,

(Job 31:18) (For from my youth hee hath growen vp with me as with a father, and from my mothers wombe I haue bene a guide vnto her)

(Notes Reference) (For from my youth he was brought up with me, (n) as [with] a father, and I have guided her from my mother's womb;)

(n) He nourished the fatherless, and maintained the widows cause.

(Job 31:19) If I haue seene any perish for want of clothing, or any poore without couering,

(Job 31:20) If his loynes haue not blessed me, because he was warmed with the fleece of my sheepe,

(Job 31:21) If I haue lift vp mine hande against the fatherlesse, when I saw that I might helpe him in the gate,

(Notes Reference) If I have lifted (o) up my hand against the fatherless, when I saw my help in the gate:

(o) To oppress him and to do him harm.

(Job 31:22) Let mine arme fal from my shoulder, and mine arme be broken from the bone.

(Notes Reference) [Then] let mine (p) arm fall from my shoulder blade, and mine arm be broken from the bone.

(p) Let me rot in pieces.

(Job 31:23) For Gods punishment was fearefull vnto me, and I could not be deliuered from his highnes.

(Notes Reference) For destruction [from] God [was] a (q) terror to me, and by reason of his highness I could not endure.

(q) I did not refrain from sin for fear of men, but because I feared God.

(Job 31:24) If I made gold mine hope, or haue sayd to the wedge of golde, Thou art my confidence,

(Job 31:25) If I reioyced because my substance was great, or because mine hand had gotten much,

(Job 31:26) If I did behold the sunne, when it shined, or the moone, walking in her brightnes,

(Notes Reference) If I beheld the (r) sun when it shined, or the moon walking [in] brightness;

(r) If I was proud of my worldly prosperity and happiness, which is meant by the shining of the sun, and brightness of the moon.

(Job 31:27) If mine heart did flatter me in secrete, or if my mouth did kisse mine hand,

(Notes Reference) And my heart hath been secretly enticed, or my mouth hath kissed my (s) hand:

(s) If my own doings delighted me.

(Job 31:28) (This also had bene an iniquitie to be condemned: for I had denied the God aboue)

(Notes Reference) This also [were] an iniquity [to be punished by] the judge: for I should have denied the God [that is] (t) above.

(t) By putting confidence in anything but in him alone.

(Job 31:29) If I reioyced at his destruction that hated me, or was mooued to ioye when euill came vpon him,

(Job 31:30) Neither haue I suffred my mouth to sinne, by wishing a curse vnto his soule.

(Job 31:31) Did not the men of my Tabernacle say, Who shall giue vs of his flesh? we can not bee satisfied.

(Notes Reference) If the men of my (u) tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

(u) My servants moved me to be avenged of my enemy, yet I never wished him harm.

(Job 31:32) The stranger did not lodge in the streete, but I opened my doores vnto him, that went by the way.

(Job 31:33) If I haue hid my sinne, as Adam, concealing mine iniquitie in my bosome,

(Notes Reference) If I covered (x) my transgressions as Adam, by hiding mine iniquity in my bosom:

(x) Not confessed it freely, by which it is evident that he justified himself before men, and not before God.

(Job 31:34) Though I could haue made afraid a great multitude, yet the most contemptible of the families did feare me: so I kept silence, and went not out of the doore.

(Notes Reference) Did I fear a great multitude, or did the contempt of families (y) terrify me, that I kept (z) silence, [and] went not out of the door?

(y) That is, I reverenced the most weak and contemned and was afraid to offend them.

(z) I suffered them to speak evil of me, and went not out of my house to avenge it.

(Job 31:35) Oh that I had some to heare me! beholde my signe that the Almightie will witnesse for me: though mine aduersary should write a booke against me,

(Notes Reference) Oh that one would hear me! behold, my (a) desire [is, that] the Almighty would answer me, and [that] mine adversary had written a book.

(a) This is a sufficient token of my righteousness, that God is my witness and will justify my cause.

(Job 31:36) Woulde not I take it vpon my shoulder, and binde it as a crowne vnto me?

(Notes Reference) Surely I would take it upon my shoulder, [and] bind it [as] a (b) crown to me.

(b) Should not this book of his accusations be a praise and commendation to me?

(Job 31:37) I will tell him the nomber of my goings, and goe vnto him as to a prince.

(Notes Reference) I would declare unto him the number of my steps; as a (c) prince would I go near unto him.

(Job 31:38) If my lande cry against me, or the furrowes thereof complayne together,

(Notes Reference) If my land (d) cry against me, or that the furrows likewise thereof complain;

(d) As though I had withheld their wages that laboured in it.

(Job 31:39) If I haue eaten the fruites thereof without siluer: or if I haue grieued the soules of the masters thereof,

(Notes Reference) If I have eaten the fruits thereof without money, or have caused (e) the owners thereof to lose their life:

(e) Meaning, that he was not a briber or extortioner.

(Job 31:40) Let thistles growe in steade of wheate, and cockle in the stead of Barley. The wordes of Iob are ended.

(Notes Reference) Let thistles grow instead of wheat, and cockle instead of barley. The (f) words of Job are ended.

(f) That is, the talk which he had with his three friends.

(Job 32:1) So these three men ceased to answere Iob, because he esteemed himselfe iust.

(Job 32:2) Then the wrath of Elihu the sonne of Barachel the Buzite, of the familie of Ram, was kindled: his wrath, I say, was kindled against Iob, because he iustified himselfe more then God.

(Notes Reference) Then was kindled the wrath of Elihu the son of Barachel the (a) Buzite, of the kindred of (b) Ram: against Job was his wrath kindled, because he justified himself (c) rather than God.

(a) Which came from Buz, the son of Nahor, Abraham's brother.

(b) Or, as the Chaldee translation reads, Abram.

(Job 32:3) Also his anger was kindled against his three friends, because they could not finde an answere, and yet condemned Iob.

(Job 32:4) (Now Elihu had wayted til Iob had spoken: for they were more ancient in yeeres then he)

(Notes Reference) Now Elihu had waited till Job had spoken, because (d) they [were] elder than he.

(d) That is, the three mentioned before.

(Job 32:5) So when Elihu saw, that there was none answere in the mouth of the three men, his wrath was kindled.

(Job 32:6) Therefore Elihu the sonne of Barachel, the Buzite answered, and sayd, I am yong in yeres, and ye are ancient: therefore I doubted, and was afraide to shewe you mine opinion.

(Job 32:7) For I said, The dayes shall speake, and the multitude of yeeres shall teach wisedome.

(Notes Reference) I said, Days (e) should speak, and multitude of years should teach wisdom.

(e) Meaning, the ancient, who have experience.

(Job 32:8) Surely there is a spirite in man, but the inspiration of the Almightie giueth vnderstanding.

(Notes Reference) But [there is] a spirit in man: (f) and the inspiration of the Almighty giveth them understanding.

(f) It is a special gift of God that man has understanding and comes neither from nature nor by age.

(Job 32:9) Great men are not alway wise, neither doe the aged alway vnderstand iudgement.

(Job 32:10) Therefore I say, Heare me, and I will shew also mine opinion.

(Job 32:11) Behold, I did waite vpon your wordes, and hearkened vnto your knowledge, whiles you sought out reasons.

(Notes Reference) Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out (g) what to say.

(g) To prove that Job's affliction came for his sins.

(Job 32:12) Yea, when I had considered you, lo, there was none of you that reproued Iob, nor answered his wordes:

(Job 32:13) Lest ye should say, We haue found wisedome: for God hath cast him downe, and no man.

(Notes Reference) Lest ye should say, We have (h) found out wisdom: God thrusteth him down, not man.

(h) Flatter yourselves as though you had overcome him.

(Job 32:14) Yet hath he not directed his words to me, neyther will I answere him by your wordes.

(Notes Reference) Now (i) he hath not directed [his] words against me: neither will I answer (k) him with your speeches.

(i) That is, Job.

(k) He uses almost the same arguments but without taunting and reproaches.

(Job 32:15) Then they fearing, answered no more, but left off their talke.

(Job 32:16) When I had wayted (for they spake not, but stood still and answered no more)

(Job 32:17) Then answered I in my turne, and I shewed mine opinion.

(Job 32:18) For I am full of matter, and the spirite within me compelleth me.

(Notes Reference) For I am full of (l) matter, the spirit within me constraineth me.

(l) I have conceived in my mind a great store of reasons.

(Job 32:19) Beholde, my belly is as the wine, which hath no vent, and like the new bottels that brast.

(Job 32:20) Therefore will I speake, that I may take breath: I will open my lippes, and will answere.

(Job 32:21) I will not now accept the person of man, neyther will I giue titles to man.

(Notes Reference) Let me not, I pray you, accept any man's person, (m) neither let me give flattering titles unto man.

(m) I will neither have regard for riches, credit, nor authority but will speak the very truth.

(Job 32:22) For I may not giue titles, lest my Maker should take me away suddenly.

(Notes Reference) For I know not to give flattering (n) titles; [in so doing] my maker would soon take me away.

(n) The Hebrew word signifies to change the name as to call a fool a wise man: meaning, that he would not cloak the truth to flatter men.

Passage 2: Zechariah 8

(Zec 8:1) Againe the worde of the Lord of hostes came to me, saying,

(Zec 8:2) Thus saith the Lord of hostes, I was ielous for Zion with great ielousie, and I was ielous for her with great wrath.

(Notes Reference) Thus saith the LORD of hosts; I was (a) jealous for Zion with great jealousy, and I was jealous for her with great fury.

(a) I loved my city with a singular love, so that I could not endure that any should do her any injury.

(Zec 8:3) Thus saith the Lord, I wil returne vnto Zion, and wil dwel in the mids of Ierusalem: and Ierusalem shalbe called a citie of trueth, and the Mountaine of the Lord of hostes, the holy Mountaine.

(Notes Reference) Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a (b) city of truth; and the mountain of the LORD of hosts the holy mountain.

(b) Because she will be faithful and loyal toward me her husband.

(Zec 8:4) Thus sayth the Lord of hostes, There shall yet olde men and olde women dwell in the streetes of Ierusalem, and euery man with his staffe in his hand for very age.

(Notes Reference) Thus saith the LORD of hosts; There shall yet old (c) men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.

(c) Though their enemies did greatly molest and trouble them, yet God would come and dwell among them, and so preserve them as long as nature would allow them to live, and increase their children in great abundance.

(Zec 8:5) And the streetes of the citie shalbe full of boyes and girles, playing in the streetes thereof.

(Zec 8:6) Thus saith the Lord of hostes, Though it be vnpossible in the eyes of the remnant of this people in these dayes, should it therefore be vnpossible in my sight, sayth the Lord of hostes?

(Notes Reference) Thus saith the LORD of hosts; If it is (d) marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in my eyes? saith the LORD of hosts.

(d) He shows in what our faith consists, that is, to believe that God can perform that which he has promised, though it seem ever so impossible to man; (Gen 13:14; Rom 4:20).

(Zec 8:7) Thus sayth the Lord of hostes, Beholde, I will deliuer my people from the East countrey, and from the West countrey.

(Zec 8:8) And I wil bring them, and they shall dwel in the mids of Ierusalem, and they shalbe my people, and I wil be their God in trueth, and in righteousnes.

(Notes Reference) And I will bring them, and they shall (e) dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.

(e) So that their return will not be in vain: for God will accomplish his promise, and their prosperity will be sure and stable.

(Zec 8:9) Thus sayth the Lord of hostes, Let your hands be strong, ye that heare in these dayes these words by the mouth of the Prophets, which were in the day, that the foundation of the House of the Lord of hostes was laide, that the Temple might be builded.

(Notes Reference) Thus saith the LORD of hosts; Let your (f) hands be strong, ye that hear in these days these words by the mouth of the prophets, who [were] in the day [when] the foundation of the house of the LORD of hosts was laid, that the temple might be built.

(f) Let neither respect of your personal benefits, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple, but be steadfast and obey the Prophets, who encourage you to that.

(Zec 8:10) For before these dayes there was no hire for man nor any hire for beast, neither was there any peace to him that went out or came in because of the affliction: for I set all men, euery one against his neighbour.

(Notes Reference) For before these days there was no hire for (g) man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.

(g) For God cursed your work, so that neither man nor beast had profit from their labours.

(Zec 8:11) But nowe, I wil not intreate the residue of this people as aforetime, saith the Lord of hostes.

(Zec 8:12) For the seede shall be prosperous: the vine shall giue her fruite, and the ground shall giue her increase, and the heauens shall giue their dewe, and I will cause the remnant of this people to possesse all these things.

(Zec 8:13) And it shall come to passe, that as ye were a curse among the heathen, O house of Iudah, and house of Israel, so wil I deliuer you, and ye shalbe a blessing: feare not, but let your hands be strong.

(Zec 8:14) For thus sayth the Lord of hostes, As I thought to punish you, when your fathers prouoked me vnto wrath, sayth the Lord of hostes, and repented not,

(Notes Reference) For thus saith the LORD of hosts; As I thought to punish (h) you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:

(h) Read (Eze 18:20).

(Zec 8:15) So againe haue I determined in these daies to doe well vnto Ierusalem, and to the house of Iudah: feare ye not.

(Notes Reference) So again have I thought in these days (i) to do good to Jerusalem and to the house of Judah: fear ye not.

(i) Which declares that man cannot turn to God until he changes man's heart by his Spirit, and so begin to do good to them, which is to pardon his sins and to give him his graces.

(Zec 8:16) These are ye things that ye shall doe. Speake ye euery man the trueth vnto his neighbour: execute iudgement truely and vprightly in your gates,

(Zec 8:17) And let none of you imagine euill in your hearts against his neighbour, and loue no false othe: for all these are the things that I hate, saith the Lord.

(Zec 8:18) And the worde of the Lord of hostes came vnto me, saying,

(Zec 8:19) Thus sayth the Lord of hostes, The fast of the fourth moneth, and the fast of the fift, and the fast of the seuenth, and the fast of the tenth, shall be to the house of Iudah ioy and gladnes, and prosperous hie feasts: therefore loue the trueth and peace.

(Notes Reference) Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the (k) tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.

(k) Which fast was appointed when the city was besieged, and was the first fast of these four. And here the prophet shows that if the Jews will repent, and turn wholly to God, they will have no more occasion to fast, or to show signs of heaviness, for God will send them joy and gladness.

(Zec 8:20) Thus saith the Lord of hostes, That there shall yet come people, and the inhabitants of great cities.

(Notes Reference) Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come (l) people, and the inhabitants of many cities:

(l) He declares the great zeal that God would give the Gentiles to come to his Church, and to unite with the Jews in his true religion, which would be in the kingdom of Christ.

(Zec 8:21) And they that dwell in one citie, shall go to another, saying, Vp, let vs go and pray before the Lord, and seeke the Lord of hostes: I wil go also.

(Zec 8:22) Yea, great people and mightie nations shall come to seeke the Lord of hostes in Ierusalem, and to pray before the Lord.

(Zec 8:23) Thus sayth the Lord of hostes, In those dayes shall ten men take holde out of all languages of the nations, euen take holde of the skirt of him that is a Iewe, and say, We will go with you: for we haue heard that God is with you.

Passage 3: Revelation 5-6

(1) Hereafter follows the second part of this book, altogether prophetical foretelling those things which were to come, as was said in (Rev 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 (Rev 5:1, Rev 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; (Rev 5:5-9).

(Rev 4:2) And immediatly I was rauished in the spirit, and behold, a throne was set in heauen, and one sate vpon the throne.

(Notes Reference) 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 (Rev 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; (Gen 18:25) which is declared by his throne as sign of judgment, and his sitting on it.

(Rev 4:3) And he that sate, was to looke vpon, like vnto a iasper stone, and a sardine, and there was a rainbowe rounde about the throne, in sight like to an emeraude.

(Notes Reference) (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.

(Rev 4:4) And round about the throne were foure and twentie seates, and vpon the seates I sawe foure and twentie Elders sitting, clothed in white raiment, and had on their heads crownes of golde.

(Notes Reference) (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; (Rev 1:6, Rev 5:10).

(Rev 4:5) And out of the throne proceeded lightnings, and thundrings, and voyces, and there were seuen lampes of fire burning before the throne, which are the seuen spirits of God.

(Notes Reference) (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, (Psa 29:3) and with the light of his Spirit and prudence peruses and passes through all.

(Rev 4:6) And before the throne there was a sea of glasse like vnto chrystall: and in the middes of the throne, and round about the throne were foure beasts full of eyes before and behinde.

(Notes Reference) (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 (Rev 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 (Rev 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 (Rev 4:8).

(Rev 4:7) And the first beast was like a lion, and the second beast like a calfe, and the thirde beast had a face as a man, and the fourth beast was like a flying Eagle.

(Rev 4:8) And the foure beasts had eche one of them sixe wings about him, and they were full of eyes within, and they ceased not day nor night, saying, Holy, holy, holy Lord God almighty, Which Was, and Which Is, and Which Is to come.

(Notes Reference) 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 (Rev 4:9) in sign and speech (Rev 4:10).

(Rev 4:9) And when those beasts gaue glorie, and honour, and thanks to him that sate on the throne, which liueth for euer and euer,

(Notes Reference) 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.

(Rev 4:10) The foure and twentie Elders fell downe before him that sate on the throne and worshipped him that liueth for euermore, and cast their crownes before the throne, saying,

(Notes Reference) (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.

(Rev 4:11) Thou art worthy, O Lord, to receiue glory and honour, and power: for thou hast created all things, and for thy wils sake they are, and haue beene created.

(Notes Reference) (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.

(Rev 5:1) And I saw in the right hand of him that sate vpon the throne, a Booke written within, and on the backside, sealed with seuen seales.

(Notes Reference) 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 (Rev 5:2-5). Another, the history of the revelation of Christ, from there to the end of the chapter (Rev 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) (Rev 5:2). The third is a lamentation of John and all the godly, moved by the same desire (Rev 5:4) when they saw that it was an impossible thing for any creature to do: which is declared in (Rev 5:3).

(Rev 5:2) And I sawe a strong Angell which preached with a loud voice, Who is worthy to open ye booke, and to loose the seales thereof?

(Rev 5:3) And no man in heauen, nor in earth, neither vnder the earth, was able to open the Booke, neither to looke thereon.

(Notes Reference) (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 (Rev 5:13).

(Rev 5:4) Then I wept much, because no man was foud worthy to open, and to reade the Booke, neither to looke thereon.

(Rev 5:5) And one of the Elders saide vnto me, Weepe not: beholde, that Lion which is of the tribe of Iuda, that roote of Dauid, hath obteined to open the Booke, and to loose the seuen seales thereof.

(Notes Reference) (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 (Rev 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.

(Rev 5:6) Then I behelde, and loe, in the middes of the throne, and of the foure beasts, and in the mids of the Elders, stoode a Labe as though he had bene killed, which had seuen hornes, and seuen eyes, which are the seuen spirites of God, sent into all the world.

(Notes Reference) 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 (Rev 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.

(Rev 5:7) And hee came, and tooke the Booke out of the right hand of him that sate vpon the throne.

(Notes Reference) (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 (Rev 6:1).

(Rev 5:8) And when he had taken ye Booke, ye foure beasts and the foure and twenty Elders fel downe before the Lambe, hauing euery one harps and golden vials full of odours, which are the praiers of the Saintes,

(Notes Reference) (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 (Rev 5:9-10) and common order of angels (Rev 5:11-12) and of all things created (Rev 5:13) the princes of both sorts agreeing to it, (Rev 5:14).

(10) The symbols or signs of praise, sweet in savour and acceptable to God;

(a) See (Rev 8:3).

(Rev 5:9) And they sung a new song, saying, Thou art worthie to take the Booke, and to open the seales thereof, because thou wast killed, and hast redeemed vs to God by thy blood out of euery kinred, and tongue, and people, and nation,

(Notes Reference) 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, (Rev 5:10).

(Rev 5:10) And hast made vs vnto our God Kings and Priests, and we shall reigne on the earth.

(Rev 5:11) Then I behelde, and I heard the voice of many Angels round about the throne, and about the beastes and the Elders, and there were ten thousand times ten thousand, and thousand thousands,

(Notes Reference) (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 (Dan 7:10).

(Rev 5:12) Saying with a loude voice, Worthie is the Lambe that was killed to receiue power, and riches, and wisdome, and strength, and honour, and glory, and praise.

(Notes Reference) 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

(Rev 5:13) And al the creatures which are in heauen, and on the earth, and vnder the earth, and in the sea, and al that are in them, heard I, saying, Praise, and honour, and glory, and power be vnto him, that sitteth vpon the throne, and vnto the Lambe for euermore.

(Notes Reference) (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.

(Rev 5:14) And the foure beasts said, Amen, and the foure and twentie Elders fell downe and worshipped him that liueth for euermore.

(Notes Reference) (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.

(Rev 6:1) After, I beheld whe the Lambe had opened one of the seales, and I heard one of the foure beastes say, as it were the noise of thunder, Come and see.

(Notes Reference) 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 (Rev 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.

(Rev 6:2) Therefore I behelde, and loe, there was a white horse, and hee that sate on him, had a bowe, and a crowne was giuen vnto him, and he went forth conquering that he might ouercome.

(Notes Reference) 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.

(Rev 6:3) And when he had opened the seconde seale, I heard the second beast say, Come and see.

(Notes Reference) 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.

(Rev 6:4) And there went out an other horse, that was red, and power was giuen to him that sate thereon, to take peace from the earth, and that they should kill one another, and there was giuen vnto him a great sword.

(Rev 6:5) And when hee had opened the thirde seale, I heard the thirde beast say, Come and see: Then I behelde, and loe, a blacke horse, and he that sate on him, had balances in his hand.

(Notes Reference) (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.

(Rev 6:6) And I heard a voice in the mids of the foure beastes say, A measure of wheate for a penie, and three measures of barly for a peny, and oyle, and wine hurt thou not.

(Notes Reference) 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; (Pro 11:26).

(Rev 6:7) And when he had opened the fourth seale, I heard the voice of the fourth beast say, Come and see.

(Notes Reference) (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 (Lev 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.

(Rev 6:8) And I looked, and beholde, a pale horse, and his name that sate on him was Death, and Hell folowed after him, and power was giuen vnto them ouer the fourth part of the earth, to kill with sworde, and with hunger, and with death, and with beasts of the earth.

(Rev 6:9) And when hee had opened the fifth seale, I sawe vnder the altar the soules of them, that were killed for the worde of God, and for the testimonie which they mainteined.

(Notes Reference) (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; (Rev 6:10).

(Rev 6:10) And they cried with a loud voice, saying, How long, Lord, which art holie and true! doest not thou iudge and auenge our blood on them that dwell on the earth?

(Rev 6:11) And long white robes were giuen vnto euery one, and it was saide vnto them, that they shoulde rest for a litle season vntill their fellow seruants, and their brethren that shoulde bee killed euen as they were, were fulfilled.

(Notes Reference) 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 (Rev 3:4).

(b) Until their number is completed

(Rev 6:12) And I behelde when hee had opened the sixt seale, and loe, there was a great earthquake, and the sunne was as blacke as sackecloth of heare, and the moone was like blood.

(Notes Reference) (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 (Rev 6:13) withdrawing themselves and fleeing from the greatness of the trouble (Rev 6:14). So completely do all creatures depend on the will of God, and content themselves in his glory.

(Rev 6:13) And the starres of heauen fell vnto the earth, as a figge tree casteth her greene figges when it is shaken of a mightie winde.

(Rev 6:14) And heauen departed away, as a scroule, when it is rolled, and euery mountaine and yle were mooued out of their places.

(Rev 6:15) And the Kinges of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and euery bondman, and euery free man, hid themselues in dennes, and among the rockes of the mountaines,

(Notes Reference) (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; (Psa 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 Rev 4:1

(Rev 6:16) And said to the mountaines and rocks, Fal on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe.

(Notes Reference) 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 (Rev 6:17) as it is said in (Isa 14:27).

(Rev 6:17) For the great day of his wrath is come, and who can stand?