Read Scripture In A Year: December 29

Passage 1: Job 39

(Job 39:1) (39:4) Knowest thou the time when the wilde goates bring foorth yong? or doest thou marke when the hindes doe calue?

(Job 39:2) (39:5) Canst thou nomber the moneths that they fulfill? or knowest thou the time when they bring foorth?

(Notes Reference) Canst thou number the months [that] they (d) fulfil? or knowest thou the time when they bring forth?

(d) That is, how long they go with young?

(Job 39:3) (39:6) They bow them selues: they bruise their yong and cast out their sorowes.

(Notes Reference) They bow themselves, they (e) bring forth their young ones, they cast out their sorrows.

(e) They bring forth with great difficulty.

(Job 39:4) (39:7) Yet their yong waxe fatte, and growe vp with corne: they goe foorth and returne not vnto them.

(Job 39:5) (39:8) Who hath set the wilde asse at libertie? or who hath loosed the bondes of the wilde asse?

(Job 39:6) (39:9) It is I which haue made the wildernesse his house, and the salt places his dwellings.

(Notes Reference) Whose house I have made the wilderness, and the (f) barren land his dwellings.

(f) That is, the barren ground where no good fruit grows.

(Job 39:7) (39:10) He derideth the multitude of the citie: he heareth not the crie of the driuer.

(Job 39:8) (39:11) He seeketh out the mountaine for his pasture, and searcheth after euery greene thing.

(Job 39:9) (39:12) Will the vnicorne serue thee? or will he tary by thy cribbe?

(Notes Reference) Will the unicorn be willing to (g) serve thee, or abide by thy crib?

(g) Is it possible to make the unicorn tame? signifying that if man cannot rule a creature, that it is much more impossible that he should appoint the wisdom of God, by which he governs all the world.

(Job 39:10) (39:13) Canst thou binde the vnicorne with his band to labour in the furrowe? or will he plowe the valleyes after thee?

(Job 39:11) (39:14) Wilt thou trust in him, because his strength is great, and cast off thy labour vnto him?

(Job 39:12) (39:15) Wilt thou beleeue him, that he will bring home thy seede, and gather it vnto thy barne?

(Job 39:13) (39:16) Hast thou giuen the pleasant wings vnto the peacockes? or winges and feathers vnto the ostriche?

(Job 39:14) (39:18) And forgetteth that the foote might scatter the, or that the wild beast might breake the.

(Notes Reference) Which leaveth her eggs in the earth, and (h) warmeth them in dust,

(h) They write that the ostrich covers her eggs in the sand, and because the country is hot and the sun still keeps them warm, they are hatched.

(Job 39:15) (39:19) He sheweth himselfe cruell vnto his yong ones, as they were not his, and is without feare, as if he trauailed in vaine.

(Job 39:16) Hast thou giuen the pleasant wings vnto the peacockes? or winges and feathers vnto the ostriche?

(Notes Reference) She is hardened against her young ones, as though [they were] not hers: her labour is (i) in vain without fear;

(i) If he should take care of them.

(Job 39:17) (39:20) For God had depriued him of wisedom, and hath giuen him no part of vnderstanding.

(Notes Reference) Because God hath deprived her of (k) wisdom, neither hath he imparted to her understanding.

(k) That is, to have a care and natural affection toward his young.

(Job 39:18) (39:21) When time is, he mounteth on hie: he mocketh the horse and his rider.

(Notes Reference) What (l) time she lifteth up herself on high, she scorneth the horse and his rider.

(l) When the young ostrich is grown up, he outruns the horse.

(Job 39:19) (39:22) Hast thou giuen the horse strength? or couered his necke with neying?

(Notes Reference) Hast thou given the horse strength? hast thou clothed his neck with (m) thunder?

(m) That is, given him courage? which is meant by neighing and shaking his neck.

(Job 39:20) (39:23) Hast thou made him afraid as the grashopper? his strong neying is fearefull.

(Job 39:21) (39:24) He diggeth in the valley, and reioyceth in his strength: he goeth foorth to meete the harnest man.

(Notes Reference) He (n) paweth in the valley, and rejoiceth in [his] strength: he goeth on to meet the armed men.

(n) He beats with his hoof.

(Job 39:22) (39:25) He mocketh at feare, and is not afraid, and turneth not backe from the sworde,

(Job 39:23) (39:26) Though the quiuer rattle against him, the glittering speare and the shield.

(Job 39:24) (39:27) He swalloweth the ground for fearcenes and rage, and he beleeueth not that it is the noise of the trumpet.

(Notes Reference) He (o) swalloweth the ground with fierceness and rage: neither believeth he that [it is] the sound of the trumpet.

(o) He so rides the ground that it seems nothing under him.

(Job 39:25) (39:28) He sayth among the trumpets, Ha, ha: hee smellleth the battell afarre off, and the noyse of the captaines, and the shouting.

(Job 39:26) (39:29) Shall the hauke flie by thy wisedome, stretching out his wings toward the South?

(Notes Reference) Doth the hawk fly by thy wisdom, [and] stretch her wings toward the (p) south?

(p) That is, when cold comes, to fly into the warm countries.

(Job 39:27) (39:30) Doeth the eagle mount vp at thy commandement, or make his nest on hie?

(Job 39:28) (39:31) Shee abideth and remaineth in the rocke, euen vpon the toppe of the rocke, and the tower.

(Job 39:29) (39:32) From thence she spieth for meate, and her eyes beholde afarre off.

(Job 39:30) (39:33) His young ones also sucke vp blood: and where the slaine are, there is she.

Passage 2: Malachi 1

(Mal 1:1) The burden of the woorde of the Lord to Israel by the ministerie of Malachi.

(Notes Reference) The (a) burden of the word of the LORD to Israel by Malachi.

The Argument - This Prophet was one of the three who God raised up for the comfort of the Church after the captivity, and after him there was no one else until John the Baptist was sent, which was either a token of God's wrath, or an admonition that they should with more fervent desires look for the coming of the Messiah. He confirms the same doctrine, that the two former do: chiefly he reproves the priests for their covetousness, and because they served God after their own fantasies, and not according to the direction of his word. He also notes certain distinct sins, which were then among them, such as the marrying of idolatrous and many wives, murmurings against God, impatience, and things such as these. Nonetheless, for the comfort of the godly he declares that God would not forget his promise made to their fathers, but would send Christ his messenger, in whom the covenant would be accomplished, whose coming would be terrible to the wicked, and bring all consolation and joy to the godly.

(a) See Isa 13:1

(Mal 1:2) I haue loued you, sayth the Lord: yet yee say, Wherein hast thou loued vs? Was not Esau Iaakobs brother, saith the Lord? yet I loued Iaakob,

(Notes Reference) I have loved you, saith the LORD. Yet ye say, (b) Wherein hast thou loved us? [Was] not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

(b) Which declares their great ingratitude that did not acknowledge this love, which was so evident, in that he chose Abraham from out of all the world, and next chose Jacob the younger brother from whom they came, and left Esau the elder.

(Mal 1:3) And I hated Esau, and made his mountaines wast, and his heritage a wildernes for dragons.

(Notes Reference) And I (c) hated Esau, (1) and laid his mountains and his heritage waste for the dragons of the wilderness.

(c) For besides this the signs of my hatred appeared even when he was made servant to his younger brother, being yet in his mother's belly, and also afterward in that he was put from his birthright. Yet even now before your eyes the signs of this are evident, in that his country lies waste, and he will never return to inhabit it.

(d) Whereas you my people, whom the enemy hated more than them, are by my grace and love towards you delivered; read (Rom 9:13).

(Mal 1:4) Though Edom say, wee are impouerished, but we will returne and build the desolate places, yet sayeth the Lord of hostes, they shall builde, but I will destroy it, and they shall call them, The border of wickednes, and the people, with whome the Lord is angrie for euer.

(Mal 1:5) And your eyes shall see it, and yee shall say, The Lord will be magnified vpon the border of Israel.

(Mal 1:6) A sonne honoureth his father, and a seruant his master. If then I be a father, where is mine honour? and if I be a master, where is my feare, sayth the Lord of hostes vnto you, O Priestes, that despise my Name? and yee say, Wherein haue we despised thy Name?

(Notes Reference) A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, (d) O priests, that despise my name. And ye say, (e) Wherein have we despised thy name?

(d) Besides the rest of the people he mainly condemns the priests, because they should have reproved others for their hypocrisy, and for not yielding to God, and should not have hardened them by their example to do greater evils.

(e) He notes their great hypocrisy, who would not see their faults, but most impudently covered them, and so were blind guides.

(Mal 1:7) Ye offer vncleane bread vpon mine altar, and you say, Wherein haue we polluted thee? In that ye say the table of the Lord is not to be regarded.

(Notes Reference) Ye offer (f) polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of

the LORD [is] (g) contemptible.

(f) You receive all types of offerings for your own greediness, and do not examine whether they are according to my Law or not.

(g) Not that they said this, but by their doings they declared it.

(Mal 1:8) And if yee offer the blinde for sacrifice, it is not euill: and if ye offer the lame and sicke, it is not euill: offer it nowe vnto thy prince: will he be content with thee, or accept thy person, saieth the Lord of hostes?

(Notes Reference) And if ye offer the blind for sacrifice, [is it] (h) not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.

(h) You make it no fault: and by this he condemns them that think it sufficient to serve God partly as he has commanded, and partly after man's fantasy, and so do not come to the pureness of religion, which he requires. And therefore in reproach he shows them that a mortal man would not be content to be served in such a way.

(Mal 1:9) And nowe, I pray you, pray before God, that he may haue mercie vpon vs: this hath beene by your meanes: will hee regard your persons, sayth the Lord of hostes?

(Notes Reference) And now, I pray you, (i) beseech God that he will be gracious unto us: this hath been by your means: will he regard (k) your persons? saith the LORD of hosts.

(i) He derides the priests who deceived the people in saying that they prayed for them, and shows that they were the occasion that these evils came upon the people.

(k) Will God consider your office and state, seeing you are so covetous and wicked?

(Mal 1:10) Who is there euen among you, that would shut the doores? and kindle not fire on mine altar in vaine, I haue no pleasure in you, sayeth the Lord of hostes, neither will I accept an offering at your hande.

(Notes Reference) Who [is there] even among you (l) that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.

(l) Because the Levites who kept the doors did not test whether the sacrifices that came in were according to the Law, God wishes that they would rather shut the doors, than to receive such as were not perfect.

(Mal 1:11) For from the rising of the sunne vnto the going downe of the same, my Name is great among the Gentiles, and in euery place incense shalbe offred vnto my Name, and a pure offering: for my Name is great among the heathen, sayeth the Lord of hostes.

(Notes Reference) For from the rising of the sun even unto the going down of the same my name [shall be] (m) great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith the LORD of hosts.

(m) God shows that their ingratitude and neglect of his true service will be the cause of the calling of the Gentiles: and here the Prophet that was under the Law, used words that the people would understand, and by the altar and sacrifice he means the spiritual service of God, which should be under the Gospel, when an end would be made to all these legal ceremonies by Christ's sacrifice alone.

(Mal 1:12) But ye haue polluted it, in that ye say, The table of the Lord is polluted and the fruit thereof, euen his meat is not to be regarded.

(Notes Reference) But ye have profaned it, in that ye say, (n) The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible.

(n) Both the priests and the people were infected with this error, that they did not regard what was offered: for they thought that God was as well content with the lean, as with the fat. But in the meantime they did not show the obedience to God which he required, and so committed impiety, and also showed their contempt of God, and covetousness.

(Mal 1:13) Ye said also, Beholde, it is a wearines, and ye haue snuffed at it, sayth the Lord of hostes, and ye offred that which was torne, and the lame and the sicke: thus yee offred an offring: shoulde I accept this of your hand, sayth the Lord?

(Notes Reference) Ye said also, Behold, what a (o) weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.

(o) The priests and people were both weary with serving God, and did not regard what manner of sacrifice and service they gave to God: for that which was least profitable, was thought good enough for the Lord.

(Mal 1:14) But cursed be the deceiuer, which hath in his flocke a male, and voweth, and sacrificeth vnto ye Lord a corrupt thing: for I am a great King, sayth the Lord of hostes, and my Name is terrible among the heathen.

(Notes Reference) But cursed [be] the deceiver, which hath in his flock (p) a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen.

(p) That is, has ability to serve the Lord according to his word, and yet will serve him according to his covetous mind.

Passage 3: Revelation 17-18

(Rev 17:1) Then there came one of the seuen Angels, which had the seuen vials, and talked with me, saying vnto me, Come: I will shewe thee the damnation of the great whore that sitteth vpon many waters,

(Notes Reference) And (1) there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto (2) thee the (a) judgment of the great whore that sitteth upon many waters:

(1) The state of the Church militant being declared, now follows the state of the church overcoming and getting victory, as I showed before in the beginning of the tenth chapter. This state is set forth in four chapters. As in the place before I noted, that in that history the order of time was not always exactly observed so the same is to be understood in this history, that it is distinguished according to the people of which it speaks, and that the stories of the people are observed in the time of it. For first is delivered the story of Babylon destroyed in this and the next chapter (for this Babylon out of all doubt, shall perish before the two beasts and the dragon). Secondly, is delivered the destruction of both the two beasts, chapter nineteen and lastly of the dragon, chapter eighteen. In the story of the spiritual Babylon, are distinctly set forth the state of it in this chapter, and the overthrow done from the first argument, consisting of the particular calling of the prophet (as often before) and a general proposition. (2) That is, that damnable harlot, by a figure of speech called "hyppalage". For John as yet had not seen her. Although another interpretation may be thought of, yet I like this better.

(a) The sentence that is pronounce against this harlot.

(Rev 17:2) With whom haue committed fornication the Kings of the earth, and the inhabitants of the earth are drunken with the wine of her fornication.

(Rev 17:3) So he caried me away into the wildernesse in the Spirit, and I sawe a woman sit vpon a skarlet coloured beast, full of names of blasphemie, which had seuen heads, and tenne hornes.

(Notes Reference) (3) So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a (b) scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.

(3) Henceforth is propounded the type of Babylon, and the state of it, in four verses. After, a declaration of the type, in the rest of this chapter. In the type are described two things, the beast (of whom chapter thirteen speaks), in this verse and the woman that sits on the beast in (Rev 17:4-6). The beast in process of time has gotten somewhat more than was expressed in the former vision. First in that it is not read before that he was apparelled in scarlet, a robe imperial and of triumph. Secondly, in that this is full of names of blasphemy: the other carried the name of blasphemy only in his heads. So God teaches that this beast is much increased in impiety and injustice and does in this last age, triumph in both these more insolently and proudly then ever before.

(b) A scarlet colour, that is, with a red and purple garment: and surely it was not without cause the romish clergy were so much delighted with this colour.

(Rev 17:4) And the woman was arayed in purple and skarlet, and gilded with golde, and precious stones, and pearles, and had a cup of gold in her hand, full of abominations, and filthines of her fornication.

(Notes Reference) And (4) the woman was arrayed (5) in purple and scarlet colour, and decked with gold and precious stones and pearls, having (6) a golden cup in her hand full of abominations and filthiness of her fornication:

(4) That harlot, the spiritual Babylon, which is Rome. She is described by her attire, profession, and deeds. (5) In attire most glorious, triumphant, most rich, and most gorgeous. (6) In profession the nourisher of all, in this verse and teaching her mysteries to all, (Rev 17:5) setting forth all things most magnificently: but indeed fatally besetting miserable men with her cup, and brings upon them a deadly giddiness.

(Rev 17:5) And in her forehead was a name written, A mysterie, that great Babylon, that mother of whoredomes, and abominations of the earth.

(Notes Reference) (7) And upon her forehead [was] a name written, MYSTERY, (8) BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.

(7) Deceiving with the title of religion, and public inscription of mystery: which the beast in times past did not bear. (8) An exposition: in which John declares what manner of woman this is.

(Rev 17:6) And I sawe ye woman drunken with the blood of Saintes, and with the blood of the Martyrs of IESVS: and when I sawe her, I wondred with great marueile.

(Notes Reference) (9) And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: (10) and when I saw her, I wondered with great admiration.

(9) In manner of deeds: She is red with blood, and sheds it most licentiously, and therefore is coloured with the blood of the saints, as on the contrary part, Christ is set forth imbued with the blood of her enemies; (Isa 63:1).

(10) A passage to the second part of this chapter, by occasion given of John, as the words of the angel do show in the next verse.

(Rev 17:7) Then the Angel saide vnto me, Wherefore marueilest thou? I will shewe thee the misterie of that woman, and of that beast, that beareth her, which hath seuen heads, and tenne hornes.

(Notes Reference) (11) And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

(11) The second part or place as I said in See Rev 17:1. The narration of the vision promised in the verse following. Now there is delivered first a narration of the beast and his story, to verse fourteen. After, of the harlot, to the end of the chapter.

(Rev 17:8) The beast that thou hast seene, was, and is not, and shall ascend out of the bottomles pit, and shall goe into perdition, and they that dwell on the earth, shall wonder (whose names are not written in the booke of life from the foundation of ye world) when they behold the beast that was, and is not, and yet is.

(Notes Reference) (12) The beast that thou sawest (13) was, and is not; and (14) shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, (15) when they behold the beast that was, and is not, and yet is.

(12) The story of the beast has a triple description of him. The first is a distinction of this beast from all that ever have been at any time: which distinction is contained in this verse: The second is a delineation or painting out of the beast by things present, by which he might even at that time be known by the godly: and this delineation is according to his heads in (Rev 17:12-14). This beast is that empire of Rome, of which I spoke in See Rev 13:11 according to the mutations and changes of which then had already happened, the Holy Spirit has distinguished and set out the same. The apostle distinguishes this beast from all others in these words "the beast which thou saw, was and is not." For so I expound the words of the apostle for the evidence's sake, as I will further declare in the notes following.

(13) The meaning is, that beast which you saw before in (Rev 13:1) and which you have now seen, was (was I say) from Julius Caesar in respect to beginning, rising up, station, glory, dominion, manner and family, from the house of Julius: and yet is not now the same, if you look to the house and family: for the dominion of this family was translated to another, after the death of Nero from that other to a third, from a third to a fourth, and so on, was varied and altered by innumerable changes. Finally, the Empire is one, as it were one beast: but exceedingly varied by kindreds, families, and persons. It was therefore (says John) in the kindred or house of Julius: and now it is not in that kindred, but translated to another.

(14) As if he should say, "Also this same that is, shall shortly not be: but shall ascend out of the depth, or out of the sea" (as was said) in (Rev 13:1) that is, shall be a new stock from among the nations without difference and shall in the same state go to into destruction, or run and perish: and so shall successively new princes or emperors come and go, arise and fall, the body of the beast remaining still, but tossed with many frequent alterations, as no man can but marvel that this beast was able to stand and hold out, in so many mutations, verily no empire that ever was tossed with so many changes, and as it were with so many tempests of the sea, ever continued so long.

(Rev 17:9) Here is the mind that hath wisdome. The seuen heads, are seuen mountaines, whereon the woman sitteth: they are also seuen Kings.

(Notes Reference) (16) And here [is] the mind which hath wisdom. The (c) seven heads (17) are seven mountains, on which the woman sitteth.

(16) An exhortation preparing for the readers in the same argument, as that of Christ "He that hath ears to hear let him hear". I would rather read in this passage "Let there be here a mind, etc". So the angel passes to the second place of this description.

(c) Children know what the seven hilled city is, which is so much spoken of, and where of Virgil thus reports, "And compasses seven towers in one wall", that city it is, which when John wrote these things, had rule over the kings of the earth. It was and is not, and yet it remains to this day, but it is declining to destruction.

(17) This is the description of the beast by things present (as I said before) by which John endeavoured to describe the same, that he might be both known of the godly in that age, and be further observed and marked of posterity afterwards. This delineation has one tip, that is, his heads, but a double description or application of the type: one permanent, from the nature itself, the other changeable, by the working of men. The description permanent, is by the seven hills, in this verse, the other that flees, is from the seven kings, (Rev 17:10-11). Here it is worthy to be observed, that one type has sometime two or more applications, as seems good to the Holy Spirit to express, either one thing by various types, or various things by one type. So I noted before of the seven spirits in See Rev 1:4. Now this woman that sits on seven hills, is the city of Rome, called in times past by the Greeks, "upon a hill" i. of seven tops or crests and by Varro, "septiceps" i. of her seven heads (as here) of seven heads, and by others, "septem collis" i. standing upon seven hills.

(Rev 17:10) Fiue are fallen, and one is, and another is not yet come: and when he commeth, he must continue a short space.

(Notes Reference) (18) And there are seven kings: (19) five are fallen, (20) and one is, (21) [and] the other is not yet come; and when he cometh, he must continue a short space.

(18) The beginning of these kings or emperors is almost the same as the beginning of the Church of Christ, which I showed before in See Rev 11:1. Namely from the 25th year after the passion of Christ, at which time the temple and church of the Jews was overthrown. In this year it came to pass by the providence of God, that that saying "The beast was, and is not" was fulfilled before the destruction of the Jews immediately following, came to pass. That was 809 years from the building of the city of Rome at which time John counted the emperors who had been, when he wrote these things, and foretells two others next to come: and with this purpose, that when this particular prediction of things to come should take effect, the truth of all other predictions in the Church, might be the more confirmed. God in ancient times mentioned this sign in the Law and Jeremiah confirmed it in (Deu. 18:1-22; Jer 28:8).

(19) Whose names are these: the first, Servius Sulpitius Galba, who was the seventh emperor of the people of Rome, the second Marcus Salvius Otho, the third Avlus Vitellius, the fourth, Titus Flavius Vespasianus, the fifth, Titus Vespasianus his son, of his own name.

(20) Flavius Domitian, son of the first Vespasian. For in the latter end of his days John wrote these things, as witnesses Irenaus; Lib. 5 adversus hareses.

(21) Nerua, The empire being now translated from the family of Flavius. This man reigned only one year, four months and nine days, as the history writers tell.

(Rev 17:11) And the beast that was, and is not, is euen the eight, and is one of the seuen, and shall goe into destruction.

(Notes Reference) (22) And the beast that was, and is not, even he is (23) the eighth, and is (24) of the seven, (25) and goeth into perdition.

(22) This is spoken by synecdoche, as if to say, as that head of the beast which was and is not, because it is cut off, and Nerua in so short time extinguished. How many heads there were, so many beasts there seemed to be in one. See a similar speech in (Rev 13:3).

(23) Nerua Traianus, who in various respects is called here the seventh and the eighth.

(24) Though in number and order of succession he is the eighth yet he is counted with one of these heads, because Nerua and he were one head. For this man obtained authority together with Nerua and was Consul with him, when Nerua died.

(25) Namely, to persecute the Churches of Christ, as history agrees, and I have briefly noted See Rev 2:10.

(Rev 17:12) And the tenne hornes which thou sawest, are tenne Kings, which yet haue not receiued a kingdome, but shall receiue power, as Kings at one houre with the beast.

(Notes Reference) (26) And the ten horns which thou sawest are (27) ten kings, which have received no kingdom as yet; but receive power as kings (28) one hour with the beast.

(26) The third place of this description, as I said in See Rev 17:8 is a prophetical prediction of things to come, which the beast should do, as in the words following John does not obscurely signify, saying, "which have not yet received the kingdom, etc". For there is an antithesis or opposition between these kings, and those that went before. First the persons are described in this verse, then their deeds, in the two verses following.

(27) That is, arising with their kingdoms out of that Roman beast: at such time as that political empire began to fall by the plotting of the popes.

(28) Namely, with that second beast, whom we called before a false prophet, who ascending out of the earth, got to himself all the authority and power of the first beast, and exercised the same before his face, as was said in (Rev 14:11-12). For when the political empire of the west began to bow downwards, there arose those ten kings, and the second beast took the opportunity offered to usurp for himself all the power of the former beast. These kings long ago, many have numbered and described to be ten, and a great part of the events plainly testifies the same in this our age.

(Rev 17:13) These haue one minde, and shall giue their power, and authoritie vnto the beast.

(Notes Reference) (29) These have one mind, and shall give their power and strength unto the beast.

(29) That is, by consent and agreement, that they may conspire with the beast, and depend on his call. Their story is divided into three parts, counsels, acts, and events. The counsellors some of them consist in communicating of judgments and affections: and some in communicating of power, which they are said to have given to this beast, in this verse.

(Rev 17:14) These shall fight with the Lambe, and the Lambe shall ouercome them: for he is Lord of Lordes, and King of Kings: and they that are on his side, called, and chosen, and faithfull.

(Notes Reference) These shall make war with the (30) Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him [are] called, and chosen, and faithful.

(30) With Christ and his Church, as the reason following declares, and here are mentioned the facts and events which followed for Christ's sake, and for the grace of God the Father towards those that are elected, called, and are his faithful ones in Christ.

(Rev 17:15) And he said vnto me, The waters which thou sawest, where the whore sitteth, are people, and multitudes, and nations, and tongues.

(Notes Reference) (31) And he saith unto me, The waters which thou sawest, where the whore sitteth, (32) are peoples, and multitudes, and nations, and tongues.

(31) This is the other part of the narration, as I said in See Rev 17:7 belonging to the harlot, showed in the vision, (Rev 17:3). In this history of the harlot, these three things are distinctly propounded, what is her magnificence, in this verse, what is her fall, and by whom it shall happen to her, in (Rev 17:16-17): and lastly, who that harlot is, in (Rev 17:18). This passage which by order of nature should have been the first, is therefore made the last, because it was more fit to be joined with the next chapter.

(32) That is, as changing and variable as the waters. Upon this foundation sits this harlot as queen, a vain person, on that which is vain.

(Rev 17:16) And the tenne hornes which thou sawest vpon the beast, are they that shall hate the whore, and shall make her desolate and naked, and shall eate her flesh, and burne her with fire.

(Notes Reference) And the ten (33) horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

(33) The ten kings, as (Rev 17:12). The accomplishment of this fact and event is daily increased in this our age by the singular providence and most mighty government of God. Therefore the facts are propounded in this verse, and the cause of them in the verses following.

(Rev 17:17) For God hath put in their heartes to fulfill his will, and to doe with one consent for to giue their kingdome vnto the beast, vntill the wordes of God be fulfilled.

(Notes Reference) (34) For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

(34) A reason rendered from the chief efficient cause, which is the providence of God, by which alone John by inversion of order affirms to have come to pass, both that the kings should execute on the harlot that which pleased God, and which he declared in the verse before: and also that by one consent and counsel, they should give their kingdom to the beast, etc. (Rev 17:13-14) for as these being blinded have before depended on the call of the beast that lifts up the harlot, so it is said, that afterward it shall come to pass, that they shall turn back, and shall fall away from her, when their hearts shall be turned into better state by the grace and mercy of God.

(Rev 17:18) And that woman which thou sawest, is that great citie, which reigneth ouer the kings of ye earth.

(Notes Reference) And the woman which thou sawest is that (35) great city, which reigneth over the kings of the earth.

(35) That is, Rome that great city, or only city (as Justinian calls it) the king and head of which was then the emperor, but now the pope, since the condition of the beast was changed.

(Rev 18:1) And after these thinges, I sawe another Angel come downe from heauen, hauing great power, so that the earth was lightened with his glorie,

(Notes Reference) And (1) after these things I saw another (2) angel come down from heaven, having great power; and the earth was lightened with his glory.

(1) The second passage (as I said before) See Rev 17:1 of the history of Babylon, is of the woeful fall and ruin of that whore of Babylon. This historical prediction concerning her, is threefold. The first a plain and simple foretelling of her ruin, in three verses (Rev 18:2-3). The second a figurative prediction by the circumstances, from there to (Rev. 18:4-20). The third, a confirmation of the same by sign or wonder, to the end of the chapter (Rev 18:21-24). (2) Either Christ the eternal word of God the Father (as often elsewhere) or a created angel, and one deputed to this service, but thoroughly provided with greatness of power, and with light of glory, as the ensign of power.

(Rev 18:2) And he cryed out mightily with a loud voyce, saying, It is fallen, it is fallen, Babylon that great citie, and is become the habitation of deuils, and the holde of all foule spirits, and a cage of euery vncleane and hatefull birde.

(Notes Reference) (3) And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

(3) The prediction of her ruin, containing both the fall of Babylon, in this verse, and the cause of it uttered by way of allegory concerning her spiritual and carnal wickedness, that is, her most great impiety and injustice, in (Rev 18:3). Her fall is first declared by the angel, and then the greatness of it is shown here, by the events when he says it shall be the seat and habitation of devils, of wild beasts, and of cursed souls, as in (Isa 13:21) and often elsewhere.

(Rev 18:3) For all nations haue drunken of the wine of the wrath of her fornication, and the Kings of the earth haue committed fornication with her, and the marchants of the earth are waxed rich of the abundance of her pleasures.

(Rev 18:4) And I heard another voyce from heauen say, Goe out of her, my people, that ye be not partakers of her sinnes, and that ye receiue not of her plagues.

(Notes Reference) (4) And I heard another voice from heaven, saying, (5) Come out of her, my people, that ye (6) be not partakers of her sins, and that ye receive not of her plagues.

(4) The second prediction, which is of the circumstances of the ruin of Babylon: of these there are two types: one going before it, as beforehand the godly are delivered, to the ninth verse (Rev 18:5-9): the other following on her ruin, namely the lamentation of the wicked, and rejoicing of the godly, to the twentieth verse (Rev 18:10-20). (5) Two circumstance going before the ruin, are commanded in this place: one is that the godly depart out of Babylon: as I mentioned in chapter twelve to have been done in time past, before the destruction of Jerusalem: this charge is given here and in the next verse. The other is, that every one of them occupy themselves in their own place, in executing the judgment of God, as it was commanded of the Levites in (Exo 32:27) and that they sanctify their hands to the Lord. (6) Of this commandment there are two causes: to avoid the contamination of sin and to shun the participation of those punishments that belong to it.

(Rev 18:5) For her sinnes are come vp into heauen, and God hath remembred her iniquities.

(Notes Reference) For her sins have (a) reached unto heaven, and God hath remembered her iniquities.

(a) He uses a word which signifies the following of sins one after another, and rising one of another in such sort, that they grow at length to such a heap, that they come up even to heaven.

(Rev 18:6) Rewarde her, euen as she hath rewarded you, and giue her double according to her workes: and in the cup that she hath filled to you, fill her ye double.

(Notes Reference) (7) Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.

(7) The provocation of the godly, and the commandment of executing the judgment of God, stand on three causes which are here expressed: the unjust wickedness of the whore of Babylon, in this verse, her cursed pride opposing itself against God, which is the fountain of all evil actions, (Rev 18:7) and her most just damnation by the sentence of God, (Rev 18:8).

(Rev 18:7) In as much as she glorified her selfe, and liued in pleasure, so much giue ye to her torment and sorow: for she saith in her heart, I sit being a queene, and am no widowe, and shall see no mourning.

(Notes Reference) How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith (b) in her heart, I sit a queen, and am (c) no widow, and shall (d) see no sorrow.

(b) With herself.

(d) I shall taste of none.

(Rev 18:8) Therefore shall her plagues come at one day, death, and sorowe, and famine, and she shalbe burnt with fire: for that God which condemneth her, is a strong Lord.

(Notes Reference) Therefore shall her plagues come in (e) one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong [is] the Lord God who judgeth her.

(e) Shortly, and at one instant.

(Rev 18:9) And the kings of the earth shall bewayle her, and lament for her, which haue committed fornication, and liued in pleasure with her, when they shall see that smoke of that her burning,

(Notes Reference) And (8) the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning,

(8) The circumstances following the fall of Babylon, or the consequences of it (as I distinguished them in) See Rev 18:4 are two. Namely the lamentation of the wicked to (Rev 18:5-19) and the rejoicing of the godly in (Rev 18:20). This sorrowful lamentation, according to those that lament, has three parts: the first of which is the mourning of the kings and mighty men of the earth, (Rev 18:9-10): The second is, the lamentation of the merchants that trade by land, to the sixteenth verse: (Rev 18:11-16). The third is, the wailing of those that trade by sea, in (Rev 18:16-18). In each of those the cause and manner of their mourning is described in order, according to the condition of those that mourn, with observation of that which best agrees to them.

(Rev 18:10) And shall stand a farre off for feare of her torment, saying, Alas, alas, that great citie Babylon, that mightie citie: for in one houre is thy iudgement come.

(Rev 18:11) And the marchants of the earth shall weepe and wayle ouer her: for no man byeth their ware any more.

(Notes Reference) (9) And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more:

(9) The lamentation of those that trade by land, as I distinguished before.

(Rev 18:12) The ware of golde, and siluer, and of precious stone, and of pearles, and of fine linnen, and of purple, and of silke, and of skarlet, and of all maner of Thyne wood, and of all vessels of yuorie, and of all vessels of most precious wood, and of brasse, and of yron, and of marble,

(Rev 18:13) And of cinamon, and odours, and ointments, and frankincense, and wine, and oyle, and fine floure, and wheate, and beastes, and sheepe, and horses, and charets, and seruants, and soules of men.

(Rev 18:14) (And the apples that thy soule lusted after, are departed from thee, and all things which were fatte and excellent, are departed from thee, and thou shalt finde them no more)

(Notes Reference) (10) And the (f) fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

(10) An apostrophe, or turning of the speech by imitation, used for more vehemence, as if those merchants, as mourners, should in passionate speech speak to Babylon, though now utterly fallen and overthrown; (Isa 13:9) and in many other places.

(f) By this is meant that season which is before the fall of the leaf, at which time fruit ripens, and the word signifies such fruits as are longed for.

(Rev 18:15) The marchants of these thinges which were waxed riche, shall stand a farre off from her, for feare of her torment, weeping and wayling,

(Rev 18:16) And saying, Alas, alas, that great citie, that was clothed in fine linnen and purple, and skarlet, and gilded with gold, and precious stones, and pearles.

(Rev 18:17) For in one houre so great riches are come to desolation. And euery shipmaster, and all the people that occupie shippes, and shipmen, and whosoeuer traffike on the sea, shall stand a farre off,

(Notes Reference) (11) For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

(11) The manner of mourning used by them that trade by sea.

(Rev 18:18) And crie, when they see that smoke of that her burning, saying, What citie was like vnto this great citie?

(Rev 18:19) And they shall cast dust on their heads, and crie, weeping, and wayling, and say, Alas, alas, that great citie, wherein were made rich all that had ships on the sea by her costlinesse: for in one houre she is made desolate.

(Rev 18:20) O heauen, reioyce of her, and ye holy Apostles and Prophets: for God hath punished her to be reuenged on her for your sakes.

(Notes Reference) Rejoice over her, (12) [thou] heaven, and [ye] holy apostles and prophets; for God hath avenged you on her.

(12) The other consequence on the ruin of Babylon, is the exultation or rejoicing of the godly in heaven and in earth as was noted in this verse.

(Rev 18:21) Then a mightie Angell tooke vp a stone like a great milstone, and cast it into the sea, saying, With such violence shall that great citie Babylon be cast, and shalbe found no more.

(Notes Reference) (13) And a mighty angel took up a stone like a great millstone, and cast [it] into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.

(13) The third prediction, as I said See Rev 18:1 based on a sign, and the interpretation of it: the interpretation of it is in two sorts, first by a simple proposal of the thing itself, in this verse, and then by declaration of the events, in the verses following.

(Rev 18:22) And the voyce of harpers, and musicians, and of pipers, and trumpetters shalbe heard no more in thee, and no craftesman, of whatsoeuer craft he be, shall be found any more in thee: and the sound of a milstone shalbe heard no more in thee.

(Notes Reference) (14) And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft [he be], shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;

(14) The events are two, and one of them opposite to the other for amplification sake. There shall be no mirth nor joy at all in Babylon, he says in this and the next verse, (Rev 18:23) but heavy and lamentable things, from the bloody slaughters of the righteous and the vengeance of God coming on it for this.

(Rev 18:23) And the light of a candle shall shine no more in thee: and the voyce of the bridegrome and of the bride shalbe heard no more in thee: for thy marchants were the great men of the earth: and with thine inchantments were deceiued all nations.

(Rev 18:24) And in her was found the blood of the Prophets, and of the Saints, and of all that were slaine vpon the earth.

(Notes Reference) And in her was found the (15) blood of prophets, (16) and of saints, and of all that were slain upon the earth.

(15) That is shed by bloody massacres, and calling for vengeance.

(16) That is, proved and found out, as if God had appointed a just inquiry concerning the impiety, unnaturalness and injustice of these men.