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Passage 1: Job 33

(Job 33:1) Wherefore, Iob, I pray thee, heare my talke and hearken vnto all my wordes.

(Job 33:2) Beholde now, I haue opened my mouth: my tongue hath spoken in my mouth.

(Job 33:3) My words are in the vprightnesse of mine heart, and my lippes shall speake pure knowledge.

(Job 33:4) The Spirite of God hath made me, and the breath of the Almightie hath giuen me life.

(Notes Reference) The (a) Spirit of God hath made me, and the breath of the Almighty hath given me life.

(a) I confess the power of God, and am one of his, therefore you should hear me.

(Job 33:5) If thou canst giue me answere, prepare thy selfe and stand before me.

(Job 33:6) Beholde, I am according to thy wish in Gods stead: I am also formed of the clay.

(Notes Reference) Behold, I [am] according to thy wish in (b) God's stead: I also am formed out of the clay.

(b) Because Job had wished to dispute his cause with God, (Job 16:21) so that he might do it without fear, Elihu says, he will reason in God's stead, whom he does not need to fear.

(Job 33:7) Beholde, my terrour shall not feare thee, neither shall mine hand be heauie vpon thee.

(Notes Reference) Behold, my terror shall not make thee afraid, neither shall my hand (c) be heavy upon thee.

(c) I will not handle you so roughly as these others have done.

(Job 33:8) Doubtles thou hast spoken in mine eares, and I haue heard the voyce of thy wordes.

(Job 33:9) I am cleane, without sinne: I am innocent, and there is none iniquitie in me.

(Notes Reference) I am (d) clean without transgression, I [am] innocent; neither [is there] iniquity in me.

(d) He repeats Job's words, by which he protested his innocency in various places, but especially in the 13th, 16th and 30th chapters.

(Job 33:10) Lo, he hath found occasions against me, and counted me for his enemie.

(Job 33:11) He hath put my feete in the stockes, and looketh narrowly vnto all my paths.

(Job 33:12) Behold, in this hast thou not done right: I will answere thee, that God is greater then man.

(Job 33:13) Why doest thou striue against him? for he doeth not giue account of all his matters.

(Notes Reference) Why dost thou strive against him? for he giveth not (e) account of any of his matters.

(e) The cause of his judgments is not always declared to man.

(Job 33:14) For God speaketh once or twise, and one seeth it not.

(Notes Reference) For God speaketh (f) once, yea twice, [yet man] perceiveth it not.

(f) Though God by various examples of his judgments speak to man, yet the reason for it is not known, yea and though God should speak yet is he not understood.

(Job 33:15) In dreames and visions of the night, when sleepe falleth vpon men, and they sleepe vpon their beds,

(Notes Reference) In a dream, in a (g) vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;

(g) God, he says, speaks commonly, either by visions to teach us the cause of his judgments, of else by affliction or by his messenger.

(Job 33:16) Then he openeth the eares of men, euen by their corrections, which he had sealed,

(Notes Reference) Then he openeth the ears of men, and (h) sealeth their instruction,

(h) That is, determined to send on them.

(Job 33:17) That he might cause man to turne away from his enterprise, and that he might hide the pride of man,

(Notes Reference) That he may withdraw man [from his] purpose, and hide (i) pride from man.

(i) He shows for why God sends afflictions: to beat down man's pride, and to turn from evil.

(Job 33:18) And keepe backe his soule from the pit, and that his life should not passe by the sword.

(Job 33:19) He is also striken with sorow vpon his bed, and the griefe of his bones is sore,

(Job 33:20) So that his life causeth him to abhorre bread, and his soule daintie meate.

(Notes Reference) So that his (k) life abhorreth bread, and his soul dainty meat.

(k) That is, his painful and miserable life.

(Job 33:21) His flesh faileth that it can not be seene, and his bones which were not seene, clatter.

(Job 33:22) So his soule draweth to the graue, and his life to the buriers.

(Notes Reference) Yea, his soul draweth near unto the grave, and his life (l) to the destroyers.

(l) To them that will bury him.

(Job 33:23) If there be a messenger with him, or an interpreter, one of a thousand to declare vnto man his righteousnesse,

(Notes Reference) If there be a (m) messenger with him, an interpreter, one among a thousand, (n) to shew unto man his uprightness:

(m) A man sent from God to declare his will.

(n) A singular man, and as one chosen out of a thousand, who is able to declare the great mercies of God to sinners: and in which man's righteousness stands, which is through the justice of Jesus Christ.

(Job 33:24) Then will he haue mercie vpon him, and will say, Deliuer him, that he go not downe into the pit: for I haue receiued a reconciliation.

(Notes Reference) Then he is (o) gracious unto him, and saith, (p) Deliver him from going down to the pit: I have found a ransom.

(o) He shows that it is a sure token of God's mercy toward sinners, when he causes his word to be preached to them.

(p) That is, the minister will by the preaching of the word pronounce to him the forgiveness of his sins.

(Job 33:25) Then shall his flesh be as fresh as a childes, and shall returne as in the dayes of his youth.

(Notes Reference) His flesh shall be (q) fresher than a child's: he shall return to the days of his youth:

(q) He will feel God's favour and rejoice; declaring by this in which stands the true joy of the faithful, and that God will restore him to health, which is a token of his blessing.

(Job 33:26) He shall pray vnto God, and he will be fauourable vnto him, and he shall see his face with ioy: for he will render vnto man his righteousnes.

(Notes Reference) He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his (r) righteousness.

(r) God will forgive his sins, and accept him as just.

(Job 33:27) He looketh vpon men, and if one say, I haue sinned, and peruerted righteousnesse, and it did not profite me,

(Notes Reference) He looketh upon men, and [if any] say, I have sinned, and (s) perverted [that which was] right, and it profited (t) me not;

(s) That is, done wickedly.

(t) But my sins have been the cause of God's wrath toward me.

(Job 33:28) He will deliuer his soule from going into the pit, and his life shall see the light.

(Notes Reference) (u) He will deliver his soul from going into the pit, and his life shall see the light.

(u) God will forgive the penitent sinner.

(Job 33:29) Lo, all these things will God worke twise or thrise with a man,

(Notes Reference) Lo, all these [things] worketh God (x) oftentimes with man,

(x) Meaning, as often as a sinner repents.

(Job 33:30) That he may turne backe his soule from the pit, to be illuminate in the light of the liuing.

(Job 33:31) Marke well, O Iob, and heare me: keepe silence, and I will speake.

(Job 33:32) If there be matter, answere me, and speak: for I desire to iustifie thee.

(Notes Reference) If thou hast any (y) thing to say, answer me: speak, for I desire to (z) justify thee.

(y) If you doubt anything, or see opportunity to speak against it.

(z) That is, to show you, in which mans justification consists.

(Job 33:33) If thou hast not, heare me: holde thy tongue, and I will teach thee wisedome.

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Passage 2: Zechariah 9

(Zec 9:1) The burden of the worde of the Lord in the land of Hadrach: and Damascus shalbe his rest: when the eyes of man, euen of all the tribes of Israel shalbe toward the Lord.

(Notes Reference) The burden of the word of the LORD in the land of (a) Hadrach, and Damascus [shall be] the (b) rest of it: when the (c) eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.

(a) By which he means Syria.

(b) God's anger will remain upon their chief city, and not spare even as much as that.

(c) When the Jews will convert and repent, then God will destroy their enemies.

(Zec 9:2) And Hamath also shall border thereby: Tyrus also and Zidon, though they be very wise.

(Notes Reference) And Hamath also shall border (d) by it; Tyre, and Zidon, though it be (e) very wise.

(d) That is, by Damascus: meaning, that Harnath or Antiochia would be under the same rod and plague.

(e) He secretly shows the cause of their destruction, because they deceived all others by their craft and subtilty, which they cloaked with this name of wisdom.

(Zec 9:3) For Tyrus did build her selfe a strong holde, and heaped vp siluer as the dust, and golde as the myre of the streetes.

(Zec 9:4) Beholde, the Lord wil spoyle her, and he wil smite her power in the Sea, and she shalbe deuoured with fire.

(Notes Reference) Behold, the LORD will cast her out, and he will smite her (f) power in the sea; and she shall be devoured with fire.

(f) Though those of Tyre think themselves invincible by reason of the sea that surrounds them, yet they will not escape God's judgments.

(Zec 9:5) Ashkelon shall see it, and feare, and Azzah also shalbe very sorowfull, and Ekron: for her countenance shalbe ashamed, and the King shall perish from Azzah, and Ashkelon shall not be inhabited.

(Zec 9:6) And the stranger shall dwell in Ashdod, and I wil cut off the pride of the Philistims.

(Notes Reference) And a (g) bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.

(g) Meaning, that all would be destroyed, save a very few, that would remain as strangers.

(Zec 9:7) And I wil take away his blood out of his mouth, and his abominations from betweene his teeth: but he that remaineth, euen he shalbe for our God, and he shalbe as a prince in Iudah, but Ekron shalbe as a Iebusite.

(Notes Reference) And I will take away his blood out of his mouth, and his abominations from between his (h) teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and (i) Ekron as a Jebusite.

(h) He promises to deliver the Jews when he will take vengeance on their enemies for their cruelty, and the wrongs they did to them.

(i) As the Jebusites had been destroyed, so would Ekron and all the Philistines.

(Zec 9:8) And I will campe about mine House against the armie, against him that passeth by, and against him that returneth, and no oppressour shall come vpon them any more: for now haue I seene with mine eyes.

(Notes Reference) And I will encamp about (k) my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now (l) have I seen with my eyes.

(k) He shows that God's power alone will be sufficient to defend his Church against all adversaries, be they ever so cruel, or assert their power ever so often.

(l) That is, God has now seen the great injuries and afflictions with which they have been afflicted by their enemies.

(Zec 9:9) Reioyce greatly, O daughter Zion: shoute for ioy, O daughter Ierusalem: beholde, thy King commeth vnto thee: he is iust and saued himselfe, poore and riding vpon an asse, and vpon a colt the foale of an asse.

(Notes Reference) Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: (m) he [is] just, and having salvation; lowly, and riding upon a (n) donkey, and upon a colt the foal of a donkey.

(m) That is, he has righteousness and salvation in himself for the use and benefit of his Church.

(n) Which declares that they should not look for such a king as would be glorious in the eyes of man, but should be poor, and yet in himself have all power to deliver his own: and this is meant of Christ, as in (Mat 21:5).

(Zec 9:10) And I wil cut off the charets from Ephraim, and the horse from Ierusalem: the bowe of the battel shalbe broken, and he shall speake peace vnto the heathen, and his dominion shalbe from sea vnto sea, and from the Riuer to the end of the land.

(Notes Reference) And I will cut off the (o) chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the nations: and his dominion [shall be] from (p) sea to sea, and from the (q) river to the ends of the earth.

(o) No power of man or creature will be able to stop this kingdom of Christ, and he will peaceably govern them by his word.

(p) That is, from the Red Sea, to the Sea called Syriacum: and by these places which the Jews knew, he meant an infinite space and area over the whole world.

(q) That is, from the Euphrates.

(Zec 9:11) Thou also shalt be saued through the blood of thy couenant. I haue loosed thy prisoners out of the pit wherein is no water.

(Notes Reference) (r) As for thee also, by the blood of thy covenant I have sent forth thy (s) prisoners out of the pit in which [is] no water.

(r) Meaning Jerusalem, or the Church which is saved by the blood of Christ, of which the blood of the sacrifices was a figure. And it is here called the covenant of the Church, because God made it with his Church: and left it with them because of the love that he had for them.

(s) God shows that he will deliver his Church out of all dangers, no matter how great they may seem.

(Zec 9:12) Turne you to the strong holde, ye prisoners of hope: euen to day doe I declare, that I will render the double vnto thee.

(Notes Reference) Turn ye to the (t) strong hold, ye (u) prisoners of hope: even to day do I declare [that] I will render (x) double to thee;

(t) That is, into the holy land where the city and the temple are, where God will defend you.

(u) Meaning the faithful, who seemed to be in danger of their enemies on every side, and yet lived in hope that God would restore them to liberty.

(x) That is, double benefits and prosperity, in respect of that which your fathers enjoyed from David's time to the captivity.

(Zec 9:13) For Iudah haue I bent as a bowe for me: Ephraims hand haue I filled, and I haue raised vp thy sonnes, O Zion, against thy sonnes, O Grecia, and haue made thee as a gyants sword.

(Notes Reference) When I have bent Judah for me, filled the (y) bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

(y) I will make Judah and Ephraim, that is, my whole Church, victorious against all enemies, which he here means by the Greeks.

(Zec 9:14) And the Lord shalbe seene ouer them, and his arrowe shall go forth as the lightning: and the Lord God shall blowe the trumpet, and shall come forth with the whirlewindes of the South.

(Zec 9:15) The Lord of hostes shall defend them, and they shall deuoure them, and subdue them with sling stones, and they shall drinke, and make a noyse as thorowe wine, and they shalbe filled like bowles, and as the hornes of the altar.

(Notes Reference) The LORD of hosts shall defend them; and they shall devour, (z) and subdue the sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.

(z) He promises that the Jews will destroy their enemies, and have abundance and excess of all things, as there is abundance on the altar when the sacrifice is offered. And these things are not to move them to excess, but to sobriety, and a thankful remembrance of God's great liberality.

(Zec 9:16) And the Lord their God shall deliuer them in that day as the flocke of his people: for they shall be as the stones of the crowne lifted up upon his land.

(Notes Reference) And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the (a) stones of a crown, lifted up as an ensign upon his land.

(a) The faithful will be preserved, and reverenced by all, that their very enemies will be compelled to esteem them: for God's glory will shine in them, as Josephus declares of Alexander the great when he met Jadi the high priest.

(Zec 9:17) For howe great is his goodnesse! and howe great is his beautie! corne shall make the yong men cherefull, and newe wine the maides.

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Passage 3: Revelation 7-9

(Rev 7:1) And after that, I sawe foure Angels stand on the foure corners of the earth, holding the foure windes of the earth, that the winds should not blow on the earth, neither on the sea, neither on any tree.

(Notes Reference) 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 (Rev 6:1) that is, of the caution of God ahead of time to provide for his, after the example of the Israelites; (Exo 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, (Rev 7:1-9). Then thanks are given by the elect for that cause (Rev 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.

(Rev 7:2) And I sawe another Angel come vp from the East, which had the seale of the liuing God, and hee cried with a loud voice to the foure Angels to who power was giuen to hurt the earth, and the sea, saying,

(Notes Reference) (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 (Rev 7:2,3), and by sign or figure, both for those of the nation of the Jews and also for the Gentiles (Rev 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 (Rev 8:3, Rev 10:1, Rev 10:5).

(Rev 7:3) Hurt ye not the earth, neither the sea, neither the trees, til we haue sealed the seruants of our God in their foreheads.

(Rev 7:4) And I heard the number of them, which were sealed, and there were sealed an hundreth and foure and fourtie thousand of all the tribes of the children of Israel.

(Notes Reference) 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, (Gen 15:5). This is spoken with respect, when a certain number is put for one uncertain. Compare with (Rev 7:9).

(Rev 7:5) Of the tribe of Iuda were sealed twelue thousande. Of the tribe of Ruben were sealed twelue thousande. Of the tribe of Gad were sealed twelue thousande.

(Rev 7:6) Of the tribe of Aser were sealed twelue thousand. Of the tribe of Nephthali were sealed twelue thousand. Of the tribe of Manasses were sealed twelue thousand.

(Rev 7:7) Of the tribe of Simeon were sealed twelue thousande. Of the tribe of Leui were sealed twelue thousande. Of the tribe of Issachar were sealed twelue thousand. Of the tribe of Zabulon were sealed twelue thousand.

(Notes Reference) 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 (Rom 12:1; 1Pe 2:9; Rev 1:6; Rev 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 (Gen 49:17-18), and because of which no mention is made of this tribe in the book of Chronicles.

(b) He skipped Dan, and reckons Levi.

(Rev 7:8) Of the tribe of Ioseph were sealed twelue thousande. Of the tribe of Beniamin were sealed twelue thousand.

(Notes Reference) 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.

(Rev 7:9) After these thinges I behelde, and loe a great multitude, which no man coulde number, of all nations and kindreds, and people, and tongues, stoode before the throne, and before the Lambe, clothed with long white robes, and palmes in their hands.

(Notes Reference) 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 Rev 7:4 (8) As priests, kings and glorious conquerors by martyrdom: which is noted by the signs in this verse.

(Rev 7:10) And they cried with a loud voice, saying, Saluation commeth of our God, that sitteth vpon the throne, and of the Lambe.

(Notes Reference) (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 (Rev 7:11-12).

(Rev 7:11) And all the Angels stoode rounde about the throne, and about the Elders, and the foure beastes, and they fell before the throne on their faces, and worshipped God,

(Rev 7:12) Saying, Amen. Praise, and glorie, and wisdom, and thankes, and honour, and power, and might bee vnto our God for euermore, Amen.

(Rev 7:13) And one of the Elders spake, saying vnto me, What are these which are araied in log white robes? and whence came they?

(Notes Reference) (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.

(Rev 7:14) And I saide vnto him, Lord, thou knowest. And he saide to me, These are they, which came out of great tribulation, and haue washed their long robes, and haue made their long robes white in the blood of the Lambe.

(Notes Reference) 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 (Rev 7:15) and to come, in their perfect deliverance from all annoyances (Rev 7:16) and in participation of all good things which the memory of past hurts shall never be able to diminish (Rev 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.

(Rev 7:15) Therefore are they in the presence of the throne of God, and serue him day and night in his Temple, and he that sitteth on the throne, wil dwell among them.

(Notes Reference) 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.

(Rev 7:16) They shall hunger no more, neither thirst any more, neither shall the sunne light on them, neither any heate.

(Rev 7:17) For the Lambe, which is in the middes of the throne, shall gouerne them, and shall leade them vnto the liuely fountaines of waters, and God shall wipe away all teares from their eyes.

(Rev 8:1) And when he had opened the seuenth seale, there was silence in heauen about halfe an houre.

(Notes Reference) 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 (Rev 6:1) which is the enacting of those evils with which God most justly determined to afflict the world.

(Rev 8:2) And I sawe the seuen Angels, which stoode before God, and to them were giuen seuen trumpets.

(Notes Reference) (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 (Rev 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.

(Rev 8:3) Then another Angel came and stoode before the altar hauing a golden censer, and much odours was giuen vnto him, that hee shoulde offer with the prayers of all Saintes vpon the golden altar, which is before the throne.

(Notes Reference) (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, (Rev 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.

(Rev 8:4) And the smoke of the odours with the prayers of the Saintes, went vp before God, out of the Angels hand.

(Notes Reference) 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.

(Rev 8:5) And the Angel tooke the censer, and filled it with fire of the altar, and cast it into the earth, and there were voyces, and thundrings, and lightnings, and earthquake.

(Rev 8:6) Then the seuen Angels, which had the seuen trumpets, prepared themselues to blow the trumpets.

(Notes Reference) (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 (Rev 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.

(Rev 8:7) So the first Angell blewe the trumpet, and there was haile and fire, mingled with blood, and they were cast into the earth, and the thirde part of trees was burnt, and all greene grasse was burnt.

(Notes Reference) (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 (Rev 8:9) does plainly declare.

(Rev 8:8) And the second Angel blew the trumpet, and as it were a great mountaine, burning with fire, was cast into the sea, and the thirde part of the sea became blood.

(Notes Reference) (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 (Rev 8:9).

(Rev 8:9) And the thirde part of the creatures, which were in the sea, and had life, died, and the thirde part of shippes were destroyed.

(Rev 8:10) Then the thirde Angel blew the trumpet, and there fell a great starre from heauen, burning like a torche, and it fell into the thirde part of the riuers, and into the fountaines of waters.

(Notes Reference) (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.

(Rev 8:11) And the name of the starre is called wormewood: therefore the thirde part of the waters became wormewood, and many men died of the waters, because they were made bitter.

(Notes Reference) 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.

(Rev 8:12) And the fourth Angel blew the trumpet, and the thirde part of the sunne was smitten, and the thirde part of the moone, and the thirde part of the starres, so that the thirde part of them was darkened: and the day was smitten, that the thirde part of it could not shine, and likewise the night.

(Notes Reference) (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.

(Rev 8:13) And I beheld, and heard one Angel flying thorow the middes of heauen, saying with a loude voyce, Woe, woe, woe to the inhabitants of the earth, because of the sounds to come of the trumpet of the three Angels, which were yet to blowe the trumpets.

(Notes Reference) (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 (Luk 21:24) and they are common plagues generally denounced, without particular note of time.

(Rev 9:1) And the fifth Angel blew the trumpet, and I saw a starre fall from heauen vnto the earth, and to him was giuen the key of the bottomlesse pit.

(Notes Reference) (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 (Rev 9:2-11) and after the sixth execution to (Rev 9:12-19) and lastly is shown the common event that followed the former execution in the world, in the two last verses (Rev 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, (Rev 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 (Rev 20:10) so the word "falling" is taken; (Gen 14:10; Gen 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; Jud 1:6; Rev 20:7) the history of these agrees with this chapter.

(a) By the bottomless pit, he means the deepest darkness of hell.

(Rev 9:2) And he opened the bottomlesse pit, and there arose the smoke of the pit, as the smoke of a great fornace, and the sunne, and the ayre were darkened by the smoke of the pit.

(Notes Reference) (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.

(Rev 9:3) And there came out of the smoke Locustes vpon the earth, and vnto them was giuen power, as the scorpions of the earth haue power.

(Notes Reference) (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 (Rev 9:4-6).

(Rev 9:4) And it was comanded them, that they should not hurt the grasse of the earth, neither any greene thing, neither any tree: but onely those men which haue not the seale of God in their foreheads.

(Notes Reference) (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 (Rev 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 (Rev 9:13). Now this space is to be accounted from the end of that thousand years mentioned in (Rev 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 (Rev 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.

(Rev 9:5) And to them was comanded that they should not kill them, but that they should be vexed fiue moneths, and that their paine should be as the paine that commeth of a scorpion, when he hath stung a man.

(Rev 9:6) Therefore in those dayes shall men seeke death, and shall not finde it, and shall desire to die, and death shall flie from them.

(Rev 9:7) And the forme of the locustes was like vnto horses prepared vnto battel, and on their heads were as it were crownes, like vnto golde, and their faces were like the faces of men.

(Notes Reference) (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 (Rev 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, (Rev 9:9) that they are fraudulent: that they are poisonous and extremely offensive though their power is limited. (Rev 9:10). All these things are found in the infernal powers and communicated by them to their ministers and vassals.

(Rev 9:8) And they had heare as the heare of women, and their teeth were as the teeth of lyons.

(Rev 9:9) And they had habbergions, like to habbergions of yron: and the soud of their wings was like the sound of charets whe many horses runne vnto battel.

(Rev 9:10) And they had tailes like vnto scorpions, and there were stings in their tailes, and their power was to hurt men fiue moneths.

(Rev 9:11) And they haue a King ouer them, which is the Angel of the bottomlesse pit, whose name in Hebrewe is Abaddon, and in Greeke he is named Apollyon, that is, destroying.

(Notes Reference) (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.

(Rev 9:12) One woe is past, and beholde, yet two woes come after this.

(Notes Reference) (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.

(Rev 9:13) Then the sixt Angel blew the trumpet, and I heard a voyce from the foure hornes of the golden altar, which is before God,

(Notes Reference) (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 (Rev 9:4). This narration has two parts: a commandment from God, in (Rev 9:14) and an execution of the commandment, in (Rev 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.

(Rev 9:14) Saying to the sixt Angel, which had the trumpet, Loose the foure Angels, which are bound in the great riuer Euphrates.

(Notes Reference) 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.

(Rev 9:15) And the foure Angels were loosed, which were prepared at an houre, at a day, at a moneth, and at a yeere, to slay the thirde part of men.

(Notes Reference) (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 (Rev 9:16) and in themselves by all means fully furnished to hide and to hurt (Rev 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 (Rev 9:18) The other part, that these butchers have effected the commandment of God by fraud and violence, in the two verses following (Rev 9:16-17).

(Rev 9:16) And the nomber of horsemen of warre were twentie thousand times ten thousand: for I heard the nomber of them.

(Rev 9:17) And thus I saw the horses in a vision, and them that sate on them, hauing firie habbergions, and of Iacinth, and of brimstone, and the heads of the horses were as the heades of lyons: and out of their mouthes went foorth fire and smoke and brimstone.

(Rev 9:18) Of these three was the thirde part of men killed, that is, of the fire, and of the smoke, and of the brimstone, which came out of their mouthes.

(Rev 9:19) For their power is in their mouths, and in their tailes: for their tailes were like vnto serpents, and had heades, wherewith they hurt.

(Notes Reference) 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, (Rev 9:3).

(Rev 9:20) And the remnant of the men which were not killed by these plagues, repented not of the works of their handes that they should not worship deuils, and idoles of golde and of siluer, and of brasse, and of stone, and of wood, which neither can see, neither heare nor goe.

(Notes Reference) (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 Rev 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 (Rev 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, (Rev 11:16) as shall appear on those places.

(Rev 9:21) Also they repented not of their murder, and of their sorcerie, neither of their fornication, nor of their theft.