Read Scripture In A Year: December 25

Passage 1: Job 34

(Job 34:1) Moreouer Elihu answered, and saide,

(Job 34:2) Heare my wordes, ye wise men, and hearken vnto me, ye that haue knowledge.

(Notes Reference) Hear my words, O ye (a) wise [men]; and give ear unto me, ye that have knowledge.

(a) Which are esteemed wise by the world.

(Job 34:3) For the eare tryeth the words, as the mouth tasteth meate.

(Job 34:4) Let vs seeke iudgement among vs, and let vs knowe among our selues what is good.

(Notes Reference) Let us choose to us (b) judgment: let us know among ourselves what [is] good.

(b) Let us examine the matter uprightly.

(Job 34:5) For Iob hath saide, I am righteous, and God hath taken away my iudgement.

(Notes Reference) For Job hath said, I am righteous: and God hath taken (c) away my judgment.

(Job 34:6) Should I lye in my right? my wound of the arrowe is grieuous without my sinne.

(Notes Reference) Should I lie against my (d) right? my wound [is] (e) incurable without transgression.

(d) Should I say, I am wicked, being an innocent?

(e) I am more punished, than my sin deserves.

(Job 34:7) What man is like Iob, that drinketh scornfulnesse like water?

(Notes Reference) What man [is] like Job, [who] drinketh up (f) scorning like water?

(f) Which is compelled to receive your reproach and scorns of many for his foolish words.

(Job 34:8) Which goeth in the companie of them that worke iniquitie, and walketh with wicked men?

(Notes Reference) Which goeth in (g) company with the workers of iniquity, and walketh with wicked men.

(g) Meaning that Job was like the wicked, because he seemed not to glorify God and submit himself to his judgments.

(Job 34:9) For he hath saide, It profiteth a man nothing that he should walke with God.

(Notes Reference) For he hath said, (h) It profiteth a man nothing that he should (i) delight himself with God.

(h) He wrests Job's words who said that God's children are often punished in this world, and the wicked go free.

(i) That is, live godly, (Gen 5:22).

(Job 34:10) Therefore hearken vnto me, ye men of wisedome, God forbid that wickednesse should be in God, and iniquitie in the Almightie.

(Job 34:11) For he will render vnto man according to his worke, and cause euery one to finde according to his way.

(Job 34:12) And certainely God will not do wickedly, neither will the Almightie peruert iudgement.

(Job 34:13) Whome hath he appointed ouer the earth beside him selfe? or who hath placed the whole worlde?

(Job 34:14) If he set his heart vpon man, and gather vnto him selfe his spirit and his breath,

(Notes Reference) If (k) he set his heart upon man, [if] he gather unto himself his spirit (l) and his breath;

(k) To destroy him.

(l) The breath of life which he gave man.

(Job 34:15) All flesh shall perish together, and man shall returne vnto dust.

(Job 34:16) And if thou hast vnderstanding, heare this and hearken to the voyce of my wordes.

(Job 34:17) Shal he that hateth iudgement, gouerne? and wilt thou iudge him wicked that is most iust?

(Notes Reference) Shall even he that hateth right (m) govern? and wilt thou condemn him that is most just?

(m) If God were not just, how could be govern the world?

(Job 34:18) Wilt thou say vnto a King, Thou art wicked? or to princes, Ye are vngodly?

(Notes Reference) [Is it fit] to say to a king, [Thou art] (n) wicked? [and] to princes, [Ye are] ungodly?

(n) If man by nature fears to speak evil of such as have power, then they should be much more afraid to speak evil of God.

(Job 34:19) How much lesse to him that accepteth not the persons of princes, and regardeth not the rich, more then the poore? for they be all the worke of his handes.

(Job 34:20) They shall die suddenly, and the people shalbe troubled at midnight, and they shall passe foorth and take away the mightie without hand.

(Notes Reference) In a moment shall they die, (o) and the people shall be troubled at midnight, (p) and pass away: and the mighty shall be taken away without hand.

(o) When they look not for it.

(p) The messengers of visitation that God will send.

(Job 34:21) For his eyes are vpon the wayes of man, and he seeth all his goings.

(Job 34:22) There is no darkenesse nor shadowe of death, that the workers of iniquitie might be hid therein.

(Job 34:23) For he will not lay on man so much, that he should enter into iudgement with God.

(Notes Reference) For he will not lay upon man more [than right]; that he should (q) enter into judgment with God.

(q) God does not afflict man above measure so that he should have opportunity to contend with him.

(Job 34:24) He shall breake the mightie without seeking, and shall set vp other in their stead.

(Notes Reference) He shall break in pieces mighty men without (r) number, and set others in their stead.

(r) For all his creatures are at hand to serve him, so that he needs not to seek for any other army.

(Job 34:25) Therefore shall he declare their works: he shall turne the night, and they shalbe destroyed.

(Notes Reference) Therefore he knoweth their (s) works, and he overturneth [them] in the (t) night, so that they are destroyed.

(s) Make it known that they are wicked.

(t) Declare the things that were hid.

(Job 34:26) He striketh them as wicked men in the places of the seers,

(Notes Reference) He striketh them as wicked men in the open sight of (u) others;

(u) Meaning, openly in the sight of all men.

(Job 34:27) Because they haue turned backe from him, and would not consider all his wayes:

(Job 34:28) So that they haue caused the voyce of the poore to come vnto him, and he hath heard the cry of the afflicted.

(Notes Reference) So that they cause the cry of the poor to (x) come unto him, and he heareth the cry of the afflicted.

(x) By their cruelty and extortion.

(Job 34:29) And when he giueth quietnesse, who can make trouble? and when he hideth his face, who can beholde him, whether it be vpon nations, or vpon a man onely?

(Job 34:30) Because the hypocrite doeth reigne, and because the people are snared.

(Notes Reference) That the (y) hypocrite reign not, lest the people be ensnared.

(y) When tyrants sit in the throne of justice which under pretence of executing justice are hypocrites and oppress the people, it is a sign that God has drawn back his countenance of favour from that place.

(Job 34:31) Surely it appertaineth vnto God to say, I haue pardoned, I will not destroy.

(Notes Reference) Surely it is meet (z) to be said unto God, I have borne [chastisement], I will not offend [any more]:

(z) It only belongs to God to moderate his corrections, and not to man.

(Job 34:32) But if I see not, teach thou me: if I haue done wickedly, I will doe no more.

(Notes Reference) (a) [That which] I see not teach thou me: if I have done iniquity, I will do no more.

(a) Thus Elihu speaks in the person of God, as it were mocking Job, because he would be wiser than God.

(Job 34:33) Wil he performe the thing through thee? for thou hast reproued it, because that thou hast chosen, and not I. now speake what thou knowest.

(Notes Reference) [Should it be] according to (b) thy mind? he will recompense (c) it, whether thou refuse, or whether thou choose; and not I: therefore speak what thou knowest.

(b) Will God use your counsel in doing his works?

(Job 34:34) Let men of vnderstanding tell me, and let a wise man hearken vnto me.

(Job 34:35) Iob hath not spoken of knowledge, neyther were his wordes according to wisedome.

(Job 34:36) I desire that Iob may be tryed, vnto the ende touching the answeres for wicked men.

(Notes Reference) My desire [is that] Job may be (d) tried unto the end because of [his] answers for wicked men.

(d) That he may speak as much as he can, that we may answer him and all the wicked that will use such arguments.

(Job 34:37) For he addeth rebellion vnto his sinne: he clappeth his handes among vs, and multiplieth his wordes against God.

(Notes Reference) For he (e) addeth rebellion unto his sin, he clappeth [his hands] among us, and multiplieth his words against God.

(e) He stands stubbornly to the maintenance of his cause.

Passage 2: Zechariah 10

(Zec 10:1) Aske you of the Lord raine in the time of the latter raine: so shall the Lord make white cloudes, and giue you showers of raine, and to euery one grasse in the field.

(Notes Reference) Ask ye of the (a) LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.

(a) The Prophet reproves the Jews, because by their own infidelity they turn away God's promised graces, and so famine came by God's just judgment. Therefore to avoid this plague, he exhorts them to turn to God, and to pray in faith to him, and so he will give them abundance.

(Zec 10:2) Surely the idols haue spoken vanitie, and the southsayers haue seene a lye, and the dreamers haue tolde a vaine thing: they comfort in vaine: therefore they went away as sheepe: they were troubled, because there was no shepheard.

(Notes Reference) For the (b) idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore (c) they went their way as a flock, they were troubled, because [there was] no shepherd.

(b) He calls to remembrance God's punishments in times past, because they trusted not in him, but in their idols and sorcerers who always deceived them.

(Zec 10:3) My wrath was kindled against the shepherdes, and I did visite the goates: but the Lord of hostes will visite his flocke the house of Iudah, and will make them as his beautifull horse in the battell.

(Notes Reference) My anger was kindled against the shepherds, and I punished the (d) goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as (e) his majestic horse in the battle.

(d) Meaning, the cruel governors who did oppress the poor sheep; (Eze 34:16-17).

(e) He will be merciful to his Church, and cherish them as a king or prince does his best horse, which will be for his own use in war.

(Zec 10:4) Out of him shall the corner come foorth: out of him the nayle, out of him ye bowe of battell, and out of him euery appointer of tribute also.

(Notes Reference) Out (f) of him came forth the corner, out of him the nail, out of him the battle bow, out of him every (g) oppressor together.

(f) Out of Judah will the chief governor proceed, who will be as a corner to uphold the building, and as a nail to fasten it together.

(g) Over their enemies.

(Zec 10:5) And they shalbe as the mightie men, which treade downe their enemies in the mire of the streetes in the battell, and they shall fight, because the Lord is with them, and the riders on horses shall be confounded.

(Zec 10:6) And I will strengthen the house of Iudah, and I will preserue the house of Ioseph, and I wil bring them againe, for I pitie them: and they shall be as though I had not cast them off: for I am the Lord their God, and will heare them.

(Notes Reference) And I will strengthen the house of Judah, and I will save the (h) house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.

(h) That is, the ten tribes, which would be united under Christ to the rest of the Church.

(Zec 10:7) And they of Ephraim shall be as a gyant, and their heart shall reioyce as thorowe wine: yea, their children shall see it, and be glad: and their heart shall reioyce in the Lord.

(Zec 10:8) I will hisse for them, and gather them: for I haue redeemed them: and they shall encrease, as they haue encreased.

(Notes Reference) I will (i) hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.

(i) By which he declares the power of God, who needs no great preparation when he will deliver his own: for with a gesture or hiss he can call them suddenly from all places.

(Zec 10:9) And I will sowe them among the people, and they shall remember me in farre countreys: and they shall liue with their children and turne againe.

(Notes Reference) And I will (k) sow them among the people: and they shall remember me in far countries; and they shall live with their children, and (l) turn again.

(k) Though they will yet be scattered and seem to be lost, yet it will be profitable to them: for there they will come to the knowledge of my name, which was accomplished under the Gospel, among whom it was first preached.

(l) Not that they would return into their country, but be gathered and joined in one faith by the doctrine of the Gospel.

(Zec 10:10) I will bring them againe also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be found for them.

(Zec 10:11) And he shall goe into the sea with affliction, and shall smite the waues in the sea, and all the depthes of the riuer shall drye vp: and the pride of Asshur shall be cast downe, and the scepter of Egypt shall depart away.

(Notes Reference) And he (m) shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart.

(m) He alludes to the deliverance of the people out of Egypt, when the angel smote the floods and rivers.

(Zec 10:12) And I will strengthen them in the Lord, and they shall walke in his Name, sayth the Lord.

Passage 3: Revelation 10-11

(Rev 10:1) And I sawe another mightie Angel come downe from heauen, clothed with a cloude, and the raine bowe vpon his head, and his face was as the sunne, and his feete as pillars of fire.

(Notes Reference) And (1) I saw (2) another mighty angel come down from heaven, clothed with a cloud: and a rainbow [was] upon his head, and his face [was] as it were the sun, and his feet as pillars of fire:

(1) Now John passes to the other prophetical history, which is of the Church of God, as I showed that this book should be distinguished (Rev 4:1). This story goes from here to (Rev 22:1). This whole chapter is a transition from the common history of the world to that which is particular of the Church. There are in this transition or passage, two preparatives as it were, to this Church story comprised in this whole chapter. One is the authority of Christ revealing his mysteries and calling his servant, to (Rev 10:7). The other is John, his calling proper to this place, and repeated from before to the end of this chapter. Authority is given to this revelation, by these things: first, by the appearing from heaven in this habit and countenance, strong, ready glorious surveying all things by his providence, and governing them by his omnipotence (Rev 10:1). Secondly, that he brought not by chance, but out of a book, this open revelation, set forth to the eye, to signify the same to the sea and land, as the Lord over all (Rev 10:2). Thirdly that he offered the same not whispering or muttering in a corner (as false prophets do) but crying out with a loud voice to those who sleep, and with a lionish and terrible noise roused the secure: the very thunders themselves giving testimony to it (Rev 10:3). Lastly, for that he confirmed all by another (Rev 10:5-7).

(2) Christ Jesus, see (Rev 7:2)

(Rev 10:2) And hee had in his hande a little booke open, and he put his right foote vpon the sea, and his left on the earth,

(Notes Reference) And he had in his hand a (3) little book open: and he set his right foot upon the sea, and [his] left [foot] on the earth,

(3) Namely, a special book of the affairs of God's Church: For the book that contains things belonging to the whole world, is said to be kept with the Creator (Rev 5:1) but the book of the Church, with the Redeemer: and out of this book is taken the rest of the history of this Apocalypse.

(Rev 10:3) And cried with a loude voyce, as when a lyon roareth: and when he had cried, seuen thunders vttered their voyces.

(Rev 10:4) And whe the seuen thunders had vttered their voyces, I was about to write: but I heard a voice from heauen saying vnto me, Seale vp those things which the seuen thunders haue spoken, and write them not.

(Notes Reference) (4) And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, (a) Seal up those things which the seven thunders uttered, and write them not.

(4) A godly care is laudable, but must be married with knowledge. Therefore nothing is to be done but by the calling of God, which must be expected and waited for by the godly.

(a) Keep them secret.

(Rev 10:5) And the Angel which I sawe stand vpon the sea, and vpon the earth, lift vp his hand to heauen,

(Notes Reference) And the angel which I saw stand upon the sea and upon the earth (b) lifted up his hand to heaven,

(b) This was a gesture used of one that swears, which men do now use.

(Rev 10:6) And sware by him that liueth for euermore, which created heauen, and the thinges that therein are, and the earth, and the things that therein are, and the sea, and the thinges that therein are, that time should be no more.

(Notes Reference) And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, (5) that there should be (c) time no longer:

(5) Neither time itself, nor the things that are in time: but that the world to come is at hand, which is altogether of eternity, and beyond all times.

(Rev 10:7) But in the dayes of the voyce of the seuenth Angel, when he shall beginne to blow the trumpet, euen the mysterie of God shalbe finished, as he hath declared to his seruants the Prophets.

(Notes Reference) But in the days of the (6) voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

(6) See (Rev 11:15; Rev 16:17).

(Rev 10:8) And the voyce which I heard from heauen, spake vnto me againe, and said, Go and take the litle booke which is open in the hand of the Angel, which standeth vpon the sea and vpon the earth.

(Notes Reference) (7) And the voice which I heard from heaven spake unto me again, and said, Go [and] take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

(7) The other part of this chapter concerning the particular calling of John to the receiving of the following prophecy, which is enjoined him, first by sign, in three verses, then in plain words in the last verse (Rev 10:9-11). To the setting forth of the sign belong these things: That John is taught from heaven to ask for the book of the prophecy in this verse: for these motions and desires God inspires that asking for the book, he is charged to take it in a figurative manner, the use of which is expounded in (Rev 10:9) (as in) (Eze 2:9) whence this similitude is borrowed: lastly that John at the commandment of Christ took the book, and found by experience that the same as proceeding from Christ, was most sweet, but in that it foretells the afflictions of the Church, it was most bitter to his spirit.

(Rev 10:9) So I went vnto the Angel, and saide to him, Giue me the litle booke. And he said vnto me, Take it, and eate it vp, and it shall make thy belly bitter, but it shalbe in thy mouth as sweete as honie.

(Rev 10:10) Then I tooke the litle booke out of ye Angels hand, and ate it vp, and it was in my mouth as sweete as hony: but whe I had eaten it my belly was bitter.

(Rev 10:11) And he said vnto me, Thou must prophecie againe among the people and nations, and tongues, and to many Kings.

(Notes Reference) (8) And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

(8) A simple and plain declaration of the sign before, witnessing the divine calling of John, and laying on him the necessity of it.

(Rev 11:1) Then was giuen me a reede, like vnto a rod, and the Angel stoode by, saying, Rise and mete the Temple of God, and the altar, and them that worship therein.

(Notes Reference) And there (1) was given me a reed like unto a rod: and the angel stood, saying, Rise, and (2) measure the temple of God, and the altar, and them that worship therein.

(1) The authority of the intended revelation being declared, together with the necessity of that calling which was particularly imposed on John after which follows the history of the estate of Christ his Church, both conflicting or warring, and overcoming in Christ. For the true Church of Christ is said to fight against that which is falsely so called, over which Antichrist rules, Christ Jesus overthrowing Antichrist by the spirit of his mouth: and Christ is said to overcome most gloriously until he shall slay Antichrist by the appearance of his coming, as the apostle teaches in (2Th 2:8). So this history has two parts: One of the state of the Church conflicting with temptations until Chapter 16. The other of the state of the same church obtaining victory, thence to Chapter 20. The first part has two sections most conveniently distributed into their times, of which the first contains a history of the Christian Church for 1260 years, what time the gospel of Christ was as it were taken up from among men into heaven: the second contains a history of the same Church to the victory perfected. These two sections are briefly, though distinctly propounded in this chapter, but both of them are discoursed after in due order. For we understand the state of the Church conflicting, out of Chapters 12 and 13, and of the same growing out of afflictions, out of Chapters 14 to 16. Neither did John unknowingly join together the history of these two times in this chapter, because here is spoken of prophecy, which all confess to be but one just and immutable in the Church, and which Christ commanded to be continual. The history of the former time reaches to (Rev 11:2-14), the latter is set down in the rest of this chapter (Rev 11:15-19). In the former are shown these things: the calling of the servants of God in (Rev 11:4) the conflicts which the faithful must undergo in their calling, for Christ and his Church, thence to (Rev 11:5-10) and their resurrection, and receiving up into heaven to (Rev 11:11-14). In the calling of the servants of God, two things are mentioned: the begetting and settling of the Church in two verses, and the education of it in two verses. The begetting of the Church is here commended to John by sign and by speech: the sign is a measuring rod, and the speech a commandment to measure the Temple of God, that is, to reduce the same to a new form: because the Gentiles are already entered into the Temple of Jerusalem, and shall shortly defile and overthrow it completely.

(2) Either that of Jerusalem's, which was a figure of the Church of Christ, or that heavenly model in (Rev 11:19) but I like the first better, and the things following all agree to it. The sense therefore is, you see all things in God's house, almost from the passion of Christ, to be disordered: and not only the city of Jerusalem, but also the court of the Temple is trampled under foot by the nations, and by profane men whether Jews or strangers: and that only this Temple, that is, the body of the Temple, with the altar, and a small company of good men who truly worship God, do now remain, whom God sanctifies and confirms by his presence. Measure therefore this, even this true Church, or rather the true type of the true Church, omitting the rest, and so describe all things from me, that the true Church of Christ may be as it were a very little centre, and the Church of Antichrist as the circle of the centre, every way in length and breadth compassing about the same, that by way of prophecy you may so declare openly, that the state of the Temple of God, and the faithful who worship him, that is, of the Church, is much more upright than the Church of Antichrist.

(Rev 11:2) But the court which is without the temple cast out, and mete it not: for it is giuen vnto the Gentiles, and the holy citie shall they treade vnder foote, two and fourtie moneths.

(Notes Reference) (3) But the (a) court which is without the temple (b) leave out, and measure it not; for it is given unto the (4) Gentiles: and the holy city shall they tread under foot (5) forty [and] two months.

(3) As if he should say, it is not your place to judge those who are outside, (1Co 5:12) who are innumerable: look to those of the household only, or to the house of the living God.

(a) He speaks of the outer court, which was called the peoples court, because all men might come into that.

(b) That is counted to be cast out, which in measuring is refused as profane. (4) To profane persons, wicked and unbelievers, adversaries to the Church. (5) Or a thousand, two hundred and sixty days, as is said in (Rev 11:3): that is, a thousand two hundred and sixty years, a day for a year, as often in Ezekiel and Daniel, which I noted before See Rev 2:10. The beginning of these thousand two hundred and sixty years, we account from the passion of Christ, by which (the partition wall being broken down) we were made from two into one (Eph 2:14). I say, one flock under one shepherd in (Joh 10:16) and the end of these years precisely falls into the reign of pope Boniface the eighth, who a little before the end of 1294, entered Rome in the feast of Saint Lucie (as Bergomensis says) having put in prison his predecessor Coelestinus, whom by fraud, under colour of Oracle, he deceived: for which cause it was well said of him, "Intravit ut vulpes, regnavit ut leo, mortuus est ut canis." That is, "He entered like a fox, reigned like a lion, and died like a dog." For if from 1294, you subtract the number of years Christ lived on the earth, you will find there remains just one thousand two hundred and sixty years, which are mentioned in this place and many others.

(Rev 11:3) But I wil giue power vnto my two witnesses, and they shall prophecie a thousande two hundreth and threescore dayes, clothed in sackcloth.

(Notes Reference) And (6) I will give [power] unto my two witnesses, and they shall (7) prophesy a thousand two hundred [and] threescore days, clothed in sackcloth.

(6) I would rather translate it "illud" than "illam" the temple than the city: for God says, I will give that temple, and commit it to my two witnesses, that is, to the ministers of the word, who are few indeed, weak and contemptible: but yet two, that is, of such a number as one of them may help another, and one confirm the testimony of another to all men, that from the mouth of two or three witnesses every word may be made good among men; (2Co 13:1). (7) They will exercise their office enjoined by me by the space of those 1260 years, in the midst of afflictions though never so lamentable, which is figuratively shown by the mourning garment.

(Rev 11:4) These are two oliue trees, and two candlestickes, standing before the God of the earth.

(Notes Reference) These (8) are the two olive trees, and the two candlesticks standing before the God of the earth.

(8) That is, the ordinary and perpetual instruments of spiritual grace, peace and light in my Church, which God by his only power preserved in this Temple. See (Zec 4:3).

(Rev 11:5) And if any man wil hurt them, fire proceedeth out of their mouthes, and deuoureth their enemies: for if any man would hurt the, thus must he be killed.

(Notes Reference) (9) And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

(9) The power and surety of the holy ministry, which is truly evangelical, is declared both in earth and in heaven, protecting the administers of it, and destroying its enemies, in this verse, divine power, most mightily showing itself forth in heaven, earth and the sea in (Rev 11:6) as it is described in (2Co 10:4) according to the promise of Christ in (Mar 16:17). This is the second place (as I said before) of the combats which the servants of God must undergo in the executing of their calling, and of the things that follow the same combats or conflicts are these things to overcome, in these two verses: to be overcome and killed in (Rev 11:7) After the slaughter follow these things, that the carcasses of the godly, laid abroad in (Rev 11:8) and being unburied, are scorned, together with cursing and bitter abhorrance (Rev 11:9) and that therefore congratulations are publicly and privately made in (Rev 11:10).

(Rev 11:6) These haue power to shut heauen, that it raine not in the dayes of their prophecying, and haue power ouer waters to turne them into blood, and to smite the earth with all maner plagues, as often as they will.

(Rev 11:7) And when they haue finished their testimonie, the beast that commeth out of the bottomlesse pit, shall make warre against them, and shall ouercome them, and kill them.

(Notes Reference) (10) And when they shall have (c) finished their testimony, (11) the beast that ascendeth out of the bottomless pit shall make war against them, and shall (12) overcome them, and kill them.

(10) That is, when they have spent those 1260 years mentioned in (Rev 11:2-3) in publishing their testimony according to their office.

(11) Of which after Chapter 13, that beast is the Roman Empire, made long ago of civil, ecclesiastical: the chief head of which was then Boniface the eighth, as I said before: who lifted up himself in so great arrogancy, (says the author of "Falsciculus temporum") that he called himself, Lord of the whole world, as well in temporal causes, as in spiritual: There is a document of that matter, written by the same Boniface most arrogantly, shall I say, or most wickedly, "Ca. unam sanctam, extra de majoritate & obedientia." In the sixth of the Decretals (which is from the same author) many things are found of the same argument.

(12) He shall persecute most cruelly the holy men, and put them to death, and shall wound and pierce through with cursings, both their names and writings. That this was done to very many godly men, by Boniface and others, the histories do declare, especially since the time that the odious and condemned name amongst the multitude, first of the brethren Waldonenses or Lugdunenses, then also of the Fraticels, was pretended, that good men might with more approbation be massacred.

(Rev 11:8) And their corpses shall lie in the streetes of the great citie, which spiritually is called Sodom and Egypt, where our Lord also was crucified.

(Notes Reference) And their dead bodies [shall lie] in the (13) street of the great city, which (d) spiritually is called Sodom and Egypt, (14) where also our Lord was crucified.

(13) That is, openly at Rome: where at that time was a most great crowd of people, the year of Jubile being then first ordained by Boniface to the same end, in the year 1300, an example of which is read in chapter 1 "Extra, de poenitentys & remissionibus." So by one act he committed two wrongs against Christ, both abolishing his truth by restoring the type of the Jubile, and triumphing over his members by wicked superstition. O religious heart! Now that we should understand the things of Rome, John himself is the author, both after in the seventeenth chapter almost throughout, and also in the restriction now next following, when he says, it is that great city (as he calls it) (Rev 17:18) and is spiritually termed Sodom and Egypt: and that spiritually (for that must here again be repeated from before) Christ was there crucified. For the two first names signify spiritual wickednesses: the latter signifies the show and pretence of good, that is, of Christian and sound religion. Sodom signifies most licentious impiety and in the most confident glorying of that city, as it were in true religion, being yet full of falsehood and ungodliness. Now who is ignorant that these things do rather, and better fit Rome, than any other city? The commendations of the city of Rome for many years past, are publicly notorious, which are not for me to gather together. This only I will say, that he long since did very well see what Rome is, who upon leaving, used these verses: "Roma vale, vidi, Satis est vidisse: revertar, Quumleno, meretrix, scurra, cinadus ero." "Now farewell Rome, I have seen thee, it was enough to see: I will return when as I mean, bawd, harlot knave to be"

(d) After a more secret type of meaning and understanding.

(14) Namely in his parts, as also he said to Saul in (Act 9:5)

(Rev 11:9) And they of the people and kinreds, and tongues, and Gentiles shall see their corpses three dayes and an halfe, and shall not suffer their carkeises to be put in graues.

(Notes Reference) And they of the people and kindreds and tongues and nations shall see their dead bodies (15) three days and an half, and shall not suffer their dead bodies to be put in graves.

(15) That is, for three years and a half: for so many years Boniface lived after his Jubile, as Bergomensis witnesses.

(Rev 11:10) And they that dwell vpon the earth, shall reioyce ouer them and be glad, and shall sende giftes one to an other: for these two Prophets vexed them that dwelt on the earth.

(Notes Reference) And they that dwell upon the earth (16) shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets (17) tormented them that dwelt on the earth.

(16) So much the more shall they by this occasion exercise the hilarity of their Jubile.

(17) The gospel of Christ is the affliction of the world, and the ministry of it, the savour of death to death, to those that perish, (2Co 2:16).

(Rev 11:11) But after three dayes and an halfe, the spirit of life comming from God, shall enter into them, and they shall stande vp vpon their feete: and great feare shall come vpon them which sawe them.

(Notes Reference) (18) And after (19) three days and an half (20) the Spirit of life from God entered into them, and they (21) stood upon their feet; and great fear fell upon them which saw them.

(18) The third passage, as noted before, is of the rising again of the prophets from the dead, and their carrying up into heaven. For their resurrection is shown in this verse: their calling and lifting up into heaven, in the verse following.

(19) That is, what time God shall destroy that wicked Boniface.

(20) That is, the prophets of God shall in a manner rise again, not the same in person (as they say) but in spirit: that is, in the power and efficacy of their ministry, which John expressed before, in (Rev 11:5-6) So the prophecy that is spoken of Elijah, is interpreted by the angel to be understood of John the Baptist (Luk 1:17). For the same Boniface himself, who sought to kill and destroy them, was by the fire of God's mouth (which the holy ministry shows and exhibits) devoured and died miserably in prison, by the endeavour of Satra Columensis and Nagaretus a French knight, whom Philip the fair King of France sent into Italy but with a very small power.

(21) That is, the most grievous heat of afflictions and persecution shall stay for a while, for the great amazement that shall arise on that sudden and unlooked for judgment of God.

(Rev 11:12) And they shall heare a great voyce from heauen, saying vnto them, Come vp hither. And they shall ascend vp to heauen in a cloude, and their enemies shall see them.

(Notes Reference) And they heard a great voice from heaven saying unto them, (22) Come up hither. And they ascended up to heaven in a cloud; (23) and their enemies beheld them.

(22) They were called by God into heaven, and taken out of this wicked world, into the heavenly Church, which also lies hidden here in the earth, to exercise their calling secretly: of whom this wretched world was unworthy; (Heb 11:38). For the church of the wicked is by comparison called the earth, or the world: and the Church of the godly, heaven. As it was in ancient times among the godly Israelites: so among the Jews in the days of Manasseh and other kings, when the earth refused the heirs of heaven, we read that they lay hidden as heaven in the earth.

(23) Yet they could not hinder the secret ones of the Lord (as the Psalmist called them) (Psa 83:3) but they prospered in his work.

(Rev 11:13) And the same houre shall there bee a great earthquake, and the tenth part of the citie shall fall, and in the earthquake shalbe slaine in nomber seuen thousande: and the remnant were sore feared, and gaue glorie to the God of heauen.

(Notes Reference) (24) And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, (25) and (e) gave glory to the God of heaven.

(24) Bergomensis said, in 1301, "This year a blazing star foretelling great calamity to come, appeared in heaven: in which year during the feast of St. Andrew, a great earthquake occurred as never before: it continued for many days, and overthrew many stately houses." This he said of the year following the Jubilee: which John many ages before, expressed word for word.

(25) They were indeed broken with present astonishment of mind, but did not earnestly repent as they ought to have done.

(e) Glorified God by confessing his name.

(Rev 11:14) The second woe is past, and beholde, the third woe will come anon.

(Notes Reference) (26) The second woe is past; [and], behold, the third woe cometh quickly.

(26) He passes to the second history, which is the second part of this chapter. John calls these the second and third woe, see (Rev 9:12).

(Rev 11:15) And the seuenth Angell blewe the trumpet, and there were great voyces in heauen, saying, The kingdomes of this worlde are our Lordes, and his Christes, and he shall reigne for euermore.

(Notes Reference) (27) And the seventh angel sounded; and there were great voices in heaven, saying, (28) The kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign for ever and ever.

(27) Of whose sounding the trumpet Christ expressly foretold in (Rev 10:7) and this is the second part of this chapter, containing a general history of the Christian Church, from the time of Boniface to the consummation of the victory declared by voice from heaven. In this history there are three branches: a preparation by the sound of the angels trumpet: a narration by the voice of heavenly angels and elders and a confirmation by sign.

(28) The narration has two parts: an acclamation of the heavenly creatures in this verse, and both an adoration by all the elders in (Rev 11:16) and also a thanksgiving in (Rev 11:17-18). The sense of the acclamation is, "Now the Lord has entered his kingdom and has restored his church in which most mightily recovered from the profanation of the Gentiles, he may glorify himself." Namely that, which the Lord ordained when he first ordained his Church, that the faith of the saints does now behold as accomplished.

(Rev 11:16) Then the foure and twentie Elders, which sate before God on their seates, fell vpon their faces, and worshipped God,

(Notes Reference) (29) And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,

(29) As before in (Rev 7:11). This giving of thanks is altogether of the same content with the words going before.

(Rev 11:17) Saying, We giue thee thankes, Lord God almightie, Which art, and Which wast, and Which art to come: for thou hast receiued thy great might, and hast obteined thy kingdome.

(Rev 11:18) And the Gentiles were angrie, and thy wrath is come, and the time of the dead, that they shoulde be iudged, and that thou shouldest giue reward vnto thy seruants the Prophets, and to the Saintes, and to them that feare thy Name, to small and great, and shouldest destroy them, which destroy the earth.

(Notes Reference) (30) And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.

(30) A speech of the Hebrew language, as if to say, as Gentiles being angry, your inflamed wrath came on them, and showed itself from heaven, occasioned by their anger and fury.

(Rev 11:19) Then the Temple of God was opened in heauen, and there was seene in his Temple the Arke of his couenant: and there were lightnings, and voyces, and thundrings, and earthquake, and much haile.

(Notes Reference) And the temple of God was (31) opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

(31) This is the confirmation of the next prophecy before going by signs exhibited in heaven, and that of two sorts, of which some are visible, as the passing away of the heaven, the opening of the temple, the ark of the covenant appearing in the temple, and testifying the glorious presence of God, and the lightning: others apprehended by ear and feeling, which bear witness in heaven and earth to the truth of the judgments of God.