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Passage 1: Job 40

(Job 40:1) (39:34) Moreouer ye Lord spake vnto Iob, and said,

(Job 40:2) (39:35) Is this to learne to striue with the Almightie? he that reprooueth God, let him answere to it.

(Notes Reference) Shall he that contendeth with the Almighty (q) instruct [him]? he that reproveth God, let him answer it.

(q) Is this the way for a man that will learn, to strive with God? which he reproves in Job.

(Job 40:3) (39:36) Then Iob answered the Lord, saying,

(Job 40:4) (39:37) Beholde, I am vile: what shall I answere thee? I will lay mine hand vpon my mouth.

(Notes Reference) Behold, I am (r) vile; what shall I answer thee? I will lay mine hand upon my mouth.

(r) By which he shows that he repented and desired pardon for his faults.

(Job 40:5) (39:38) Once haue I spoken, but I will answere no more, yea twise, but I will proceede no further.

(Job 40:6) (40:1) Againe the Lord answered Iob out of the whirle winde, and said,

(Job 40:7) (40:2) Girde vp now thy loynes like a man: I will demaunde of thee, and declare thou vnto me.

(Job 40:8) (40:3) Wilt thou disanul my iudgement? or wilt thou condemne me, that thou mayst be iustified?

(Notes Reference) Wilt thou also disannul (a) my judgment? wilt thou condemn me, that thou mayest be righteous?

(a) Signifying that they who justify themselves condemn God as unjust.

(Job 40:9) (40:4) Or hast thou an arme like God? or doest thou thunder with a voyce like him?

(Job 40:10) (40:5) Decke thy selfe now with maiestie and excellencie, and aray thy selfe with beautie and glory.

(Notes Reference) Deck thyself now [with] (b) majesty and excellency; and array thyself with glory and beauty.

(b) Meaning, that these were proper to God, and belonged to no man.

(Job 40:11) (40:6) Cast abroad the indignation of thy wrath, and beholde euery one that is proude, and abase him.

(Job 40:12) (40:7) Looke on euery one that is arrogant, and bring him lowe: and destroy the wicked in their place.

(Job 40:13) (40:8) Hide them in the dust together, and binde their faces in a secret place.

(Notes Reference) Hide them in the dust together; [and] bind (c) their faces in secret.

(c) Cause them to die if you can.

(Job 40:14) (40:9) Then will I confesse vnto thee also, that thy right hand can saue thee.

(Notes Reference) Then will I also confess unto thee that thine own right hand can (d) save thee.

(d) Proving by this that whoever attributes to himself power and ability to save himself, makes himself God.

(Job 40:15) (40:10) Behold now Behemoth (whom I made with thee) which eateth grasse as an oxe.

(Notes Reference) Behold now (e) behemoth, which I made (f) with thee; he eateth (g) grass as an ox.

(e) This beast is thought to be the elephant, or some other, which is unknown.

(f) Whom I made as well as you.

(g) This commends the providence of God toward man: for if he were given to devour as a lion, nothing would be able to resist him, or content him.

(Job 40:16) (40:11) Behold now, his strength is in his loynes, and his force is in the nauil of his belly.

(Job 40:17) (40:12) When hee taketh pleasure, his taile is like a cedar: the sinews of his stones are wrapt together.

(Job 40:18) (40:13) His bones are like staues of brasse, and his small bones like staues of yron.

(Job 40:19) (40:14) He is the chiefe of the wayes of God: he that made him, will make his sworde to approch vnto him.

(Notes Reference) (h) He [is] the chief of the ways of God: (i) he that made him can make his sword to approach [unto him].

(h) He is one of the chief works of God among the beasts.

(i) Though man dare not come near him, yet God can kill him.

(Job 40:20) (40:15) Surely the mountaines bring him foorth grasse, where all the beastes of the fielde play.

(Job 40:21) (40:16) Lyeth hee vnder the trees in the couert of the reede and fennes?

(Job 40:22) (40:17) Can the trees couer him with their shadow? or can the willowes of the riuer compasse him about?

(Job 40:23) (40:18) Behold, he spoyleth the riuer, and hasteth not: he trusteth that he can draw vp Iorden into his mouth.

(Notes Reference) Behold, he drinketh up a river, (k) [and] hasteth not: he trusteth that he can draw up Jordan into his mouth.

(k) He drinks at leisure, and fears nobody.

(Job 40:24) (40:19) Hee taketh it with his eyes, and thrusteth his nose through whatsoeuer meeteth him.

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Passage 2: Malachi 2

(Mal 2:1) And now, O ye Priests, this commandement is for you.

(Notes Reference) And now, O ye (a) priests, this commandment [is] for you.

(a) He speaks mainly to them, but under them he includes the people also.

(Mal 2:2) If yee will not heare it, nor consider it in your heart, to giue glory vnto my Name, sayth the Lord of hostes, I will euen sende a curse vpon you, and will curse your blessings: yea, I haue cursed them alreadie, because yee doe not consider it in your heart.

(Notes Reference) If ye will not hear, and if ye will not lay [it] to heart, to give glory (b) unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your (c) blessings: yea, I have cursed them already, because ye do not lay [it] to heart.

(b) To serve me according to my word.

(c) That is, the abundance of God's benefits.

(Mal 2:3) Behold, I wil corrupt your seede, and cast dongue vpon your faces, euen the dongue of your solemne feastes, and you shall be like vnto it.

(Notes Reference) Behold, I will corrupt (d) your seed, and spread dung upon your faces, [even] the (e) dung of your solemn feasts; and [one] shall take you away with it.

(d) The seed you sow will come to no profit.

(e) You boast of your holiness, sacrifices, and feasts, but they will turn to your shame and be as vile as dung.

(Mal 2:4) And yee shall know, that I haue sent this commandement vnto you, that my couenant, which I made with Leui, might stand, sayeth the Lord of hostes.

(Notes Reference) And ye shall know that I have (f) sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.

(f) The Priests objected against the Prophet that he could not remove them without speaking against the priesthood, and the office established by God by promise. But he shows that the office is nothing slandered, when these villains and dung are called by their own names.

(Mal 2:5) My couenant was with him of life and peace, and I gaue him feare, and he feared mee, and was afraid before my Name.

(Notes Reference) My (g) covenant was with him of life and peace; and I (h) gave them to him [for] the fear wherewith he feared me, and was afraid before (i) my name.

(g) He shows what were the two conditions of the covenant made with the tribe of Levi on God's part, that he would give them long life and felicity, and on their part, that they should faithfully serve him according to his word.

(h) I commanded Levi a certain law to serve me.

(i) He served me and set forth my glory with all humility and submission.

(Mal 2:6) The lawe of trueth was in his mouth, and there was no iniquitie founde in his lippes: hee walked with me in peace and equitie, and did turne many away from iniquitie.

(Notes Reference) The law of (k) truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.

(k) He shows that the priests ought to have knowledge to instruct others in the word of the Lord.

(Mal 2:7) For the Priestes lippes shoulde preserue knowledge, and they shoulde seeke the Lawe at his mouth: for he is the messenger of the Lord of hostes.

(Notes Reference) For the priest's (l) lips should keep knowledge, and they should seek the law at his mouth: for he [is] the (m) messenger of the LORD of hosts.

(l) He is as the treasure house of God's word, and ought to give to everyone according to their need, and not to reserve it for himself.

(m) Showing that whoever does not declare God's will, is not his messenger, and priest.

(Mal 2:8) But yee are gone out of the way: yee haue caused many to fall by the Lawe: yee haue broken the couenant of Leui, sayeth the Lord of hostes.

(Mal 2:9) Therefore haue I also made you to be despised, and vile before all the people, because yee kept not my wayes, but haue beene partiall in the Lawe.

(Mal 2:10) Haue we not all one father? hath not one God made vs? why doe we transgresse euery one against his brother, and breake the couenant of our fathers?

(Notes Reference) Have we not all one (n) father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of (o) our fathers?

(n) The Prophet accuses the ingratitude of the Jews toward God and man: for seeing they were all born of one father Abraham, as God had elected them to be his holy people, they ought neither to offend God nor their brethren.

(o) By which they had bound themselves to God to be a holy people.

(Mal 2:11) Iudah hath transgressed, and an abomination is committed in Israel and in Ierusalem: for Iudah hath defiled the holinesse of the Lord, which hee loued, and hath maried the daughter of a strange God.

(Notes Reference) Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the (p) daughter of a strange god.

(p) They have united themselves in marriage with those that are of another religion.

(Mal 2:12) The Lord will cut off the man that doeth this: both the master and the seruaunt out of the Tabernacle of Iaacob, and him that offereth an offering vnto the Lord of hostes.

(Notes Reference) The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that (q) offereth an offering unto the LORD of hosts.

(q) That is, the priest.

(Mal 2:13) And this haue ye done againe, and couered the altar of the Lord with teares, with weeping and with mourning: because the offering is no more regarded, neither receiued acceptably at your handes.

(Notes Reference) And this have ye done again, (r) covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand.

(r) Yet cause the people to lament, because God does not regard their sacrifices, so that they seem to sacrifice in vain.

(Mal 2:14) Yet yee say, Wherein? Because the Lord hath beene witnesse betweene thee and the wife of thy youth, against whome thou hast transgressed: yet is shee thy companion, and the wife of thy couenant.

(Notes Reference) Yet ye say, (s) Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy (t) companion, and the wife of thy (u) covenant.

(s) This is another fault, of which he accuses them, that is, that they broke the laws of marriage.

(t) As the one half of yourself.

(u) She that was united to you by a solemn covenant, and by the invocation of God's name.

(Mal 2:15) And did not hee make one? yet had hee abundance of spirit: and wherefore one? because he sought a godly seede: therefore keepe your selues in your spirit, and let none trespasse against the wife of his youth.

(Notes Reference) And did not (x) he make one? Yet had he the (y) residue of the spirit. And wherefore one? That he might seek a godly (z) seed. Therefore take heed to your (a) spirit, and let none deal treacherously against the wife of his youth.

(x) Did not God make man and woman as one flesh and not many?

(y) By his power and strength he could have made many women for one man.

(z) Those who should be born in lawful and moderate marriage, in which is no excess of lusts.

(a) Contain yourselves within your bounds, and be sober in mind, and bridle your affections.

(Mal 2:16) If thou hatest her, put her away, sayeth the Lord God of Israel, yet he couereth the iniurie vnder his garment, saieth the Lord of hosts: therefore keepe your selues in your spirite, and transgresse not.

(Notes Reference) For the LORD, the God of Israel, saith that he (b) hateth putting away: for [one] covereth (c) violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.

(b) Not that he allows divorce, but of two faults he shows which is the less.

(c) He thinks it sufficient to keep his wife still, even though he takes others, and so as it were covers his fault.

(Mal 2:17) Yee haue wearied the Lord with your woordes: yet yee say, Wherein haue we wearied him? When ye say, Euery one that doeth euill, is good in the sight of the Lord, and he deliteth in them. Or where is the God of iudgement?

(Notes Reference) Ye have (d) wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth (e) evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of (f) judgment?

(d) You murmur against God, because he did not hear you as soon as you called.

(e) In thinking that God favoured the wicked, and had no respect for those that serve him.

(f) Thus they blasphemed God in condemning his power and justice, because he did not judge according to their imaginings.

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Passage 3: Revelation 19-20

(Rev 19:1) And after these things I heard a great voyce of a great multitude in heauen, saying, Hallelu-iah, saluation, and glorie, and honour, and power be to the Lord our God.

(Notes Reference) And (1) after these things I heard a great voice of much people in heaven, saying, (a) (2) Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

(1) This chapter has in summary two parts, one transitory or of passage to the things that follow, to the tenth verse, (Rev 19:2-10), another historical of the victory of Christ over both the beasts, to the end of the chapter (Rev 19:11-21), which I said was the second history of this argument, (Rev 17:1). The transition has two places, one of praising God for the overthrow done to Babylon in (Rev 19:4): and another likewise of praise and prophecy, for the coming of Christ to his kingdom, and his most royal marriage with his Church, thence to the tenth verse (Rev 19:5-10). The former praise has three parts, distinguished after the ancient manner of those that sing: an invitation in (Rev 19:1-2), a response or answer in (Rev 19:3), and a close or joining together in harmony in (Rev 19:4), all which I thought good of purpose to distinguish in this place, lest any man should with Porphyrius, or other like dogs, object to John, or the heavenly Church, a childish and idle repetition of speech.

(a) Praise the Lord. (2) The proposition of praise with exhortation in this verse, and the cause of it in (Rev 19:2).

(Rev 19:2) For true and righteous are his iudgements: for he hath condemned that great whore, which did corrupt the earth with her fornication, and hath auenged the blood of his seruants shed by her hand.

(Rev 19:3) And againe they saide, Hallelu-iah: and that her smoke rose vp for euermore.

(Notes Reference) And again they said, (3) Alleluia. And her smoke rose up for ever and ever.

(3) The song of the Antiphony or response, containing an amplification of the praise of God, from the continuous and certain testimony of his divine judgment as was done at Sodom and Gomorrah, (Gen. 19:1-38).

(Rev 19:4) And the foure and twentie Elders, and the foure beastes fell downe, and worshipped God that sate on the throne, saying, Amen, Hallelu-iah.

(Rev 19:5) Then a voyce came out of the throne, saying, Prayse our God, all ye his seruants, and ye that feare him, both small and great.

(Notes Reference) (4) And a voice came out of the (5) throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.

(4) The second place of praise, as I said See Rev 19:1 which first is commanded by God in this verse: and then is in most ample manner pronounced by the creatures, both because they see that kingdom of Christ to come, which they desire, (Rev 19:6) and also because they see the Church is called forth to be brought home to the house of her husband by holy marriage, to the fellowship of his kingdom, (Rev 19:7-8). Therefore John is commanded to write in a book the acclamation together with a divine testimony, (Rev 19:9). (5) Out of the temple from God as in (Rev 11:19).

(Rev 19:6) And I heard like a voyce of a great multitude, and as the voyce of many waters, and as the voyce of strong thundrings, saying, Hallelu-iah: for the Lord that God that almightie God hath reigned.

(Notes Reference) And I heard (6) as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.

(6) Outside the temple in heaven.

(Rev 19:7) Let vs be glad and reioyce, and giue glory to him: for the marriage of that Lambe is come, and his wife hath made her selfe ready.

(Notes Reference) Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath (7) made herself ready.

(7) Namely, to that holy marriage, both herself in person in this verse, and also provided by her spouse with marriage gifts princely and divine, is adorned and prepared in the next verse.

(Rev 19:8) And to her was granted, that she should be arayed with pure fine linnen and shining, for the fine linnen is the righteousnesse of Saintes.

(Notes Reference) And to her was granted that she should be arrayed in (8) fine linen, clean and white: for the fine (9) linen is the (b) righteousness of saints.

(8) As an ensign of kingly and priestly dignity, which Christ bestows on us in (Rev 1:6). (9) This is a gift given by the husband for marriage sake, and a most choice ornament which Christ gave to us, as to his spouse.

(b) Good works which are lively testimonies of faith.

(Rev 19:9) Then he said vnto me, Write, Blessed are they which are called vnto the Lambes supper. And he said vnto me, These wordes of God are true.

(Notes Reference) (10) And he saith unto me, Write, Blessed [are] they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

(10) Namely the angel, as it appears by the next verse.

(Rev 19:10) And I fell before his feete, to worship him: but he said vnto me, See thou doe it not: I am thy fellowe seruant, and one of thy brethren, which haue the testimonie of Iesus. Worship God: for the testimonie of Iesus is the Spirit of prophecie.

(Notes Reference) (11) And I fell at his feet to worship him. And he said unto me, See [thou do it] not: I am thy fellowservant, and of thy brethren that have the (c)testimony of Jesus: worship God: for the testimony of (d) Jesus is the spirit of prophecy.

(11) The particular history of this verse is brought in by occasion, and as it were besides the purpose that John might make a public example of his own infirmity and of the modest sanctimony of the angel, who both renounced for himself the divine honours, and recalled all the servants of God, to the worship of him alone: as also (Rev 22:8).

(c) Who are commanded to bear witness of Jesus.

(d) For Jesus is the mark that all the prophecies shoot at.

(Rev 19:11) And I sawe heauen open, and behold, a white horse, and he that sate vpon him, was called, Faithfull and true, and he iudgeth and fighteth righteously.

(Notes Reference) (12) And I saw (13) heaven opened, and behold a white horse; and he that sat upon him [was] called Faithful and True, and in righteousness he doth judge and make war.

(12) The second part of this chapter (as I said in) See Rev 19:1 is of the victory gained by Christ against both the beasts: in which first Christ is described as one ready to fight, to the sixteenth verse (Rev 19:12-16), then the battle is shown to begin, there to the eighteenth verse (Rev 19:17-18), lastly is set forth the victory, to the end the chapter (Rev 19:19-21). In this place the most excellent properties of Christ as our heavenly judge and avenger shine forth, according to his person, company, effects and names.

(13) Properties belonging to his person, that he is heavenly, judge, faithful, true, just, in this verse, knowing all things, ruling over all, to be known by no one, (Rev 19:12), the triumpher and in essence, the Word of God, in (Rev 19:13).

(Rev 19:12) And his eyes were as a flame of fire, and on his head were many crownes: and he had a name written, that no man knewe but himselfe.

(Rev 19:13) And he was clothed with a garment dipt in blood, and his name is called THE WORD OF GOD.

(Rev 19:14) And the hostes which werein heauen, followed him vpon white horses, clothed with fine linnen white and pure.

(Notes Reference) (14) And the armies [which were] in heaven followed him upon white horses, clothed in fine linen, white and clean.

(14) The company or retinue of Christ, holy, innumerable, heavenly, judicial, royal and pure.

(Rev 19:15) And out of his mouth went out a sharpe sworde, that with it he should smite the heathen: for he shall rule them with a rod of yron: for he it is that treadeth the wine presse of the fiercenesse and wrath of almightie God.

(Notes Reference) (15) And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.

(15) The effects of Christ prepared to fight, that with his mouth he strikes the Gentiles, rules and destroys.

(Rev 19:16) And he hath vpon his garment, and vpon his thigh a name written, THE KINGS OF KINGS, AND LORD OF LORDS.

(Notes Reference) (16) And he hath on [his] vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

(16) The name agreeing to Christ according to the former qualities, expressed after the manner of the Hebrews.

(Rev 19:17) And I sawe an Angel stand in the sunne, who cryed with a loude voyce, saying to all the foules that did flie by the middes of heauen, Come, and gather your selues together vnto the supper of ye great God,

(Notes Reference) (17) And I saw an angel standing in the (18) sun; and he cried with a loud voice, saying to all the fowls that fly in the (19) midst of heaven, Come and gather yourselves together unto the supper of the great God;

(17) The second part, as I said in See Rev 19:11. A reproachful calling forth of his enemies into battle: in which not themselves (for why should they be called forth by the king of the world, or provoked being his subjects? for that is not comely) but in their hearing, the birds of the air are called to eat their carcasses.

(18) That is, openly, and in sight of all, as in (Num 25:4; 2Sa 12:11).

(19) That is, through this inferior heaven, and which is nearer to us: a Hebrew phrase.

(Rev 19:18) That ye may eate the flesh of Kings, and the flesh of hie Captaines, and the flesh of mightie men, and the flesh of horses, and of them that sit on them, and the flesh of all freemen, and bondmen, and of small and great.

(Rev 19:19) And I sawe the beast, and the Kings of the earth, and their hostes gathered together to make battell against him that sate on the horse, and against his armie.

(Notes Reference) (20) And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.

(20) The third part (as was said in) (Rev 19:11) by the victory obtained by Christ. Two things pertain to this: his fighting with the beast and his forces, in this verse: and the event most magnificent, described after the manner of men, in the verses following. All these things are plain.

(Rev 19:20) But ye beast was taken, and with him that false prophet that wrought miracles before him, whereby he deceiued them that receiued ye beastes marke, and them that worshipped his image. These both were aliue cast into a lake of fire, burning with brimstone.

(Notes Reference) And the beast (21) was taken, and with him (22) the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.

(21) Namely, that beast with seven heads; (Rev 13:1; Rev 17:3).

(22) That is, that beast with two heads; (Rev 13:11; Rev 16:14).

(Rev 19:21) And the remnant were slayne with the sword of him that sitteth vpon the horse, which commeth out of his mouth, and all the foules were filled full with their flesh.

(Rev 20:1) And I saw an Angel come downe from heauen, hauing the keye of the bottomles pit, and a great chaine in his hand.

(Notes Reference) And (1) I saw an angel come down from heaven, having the key (2) of the bottomless pit and a great chain in his hand.

(1) Now follows the third part of the prophetic history, which is of the victory by which Christ overcame the dragon, as I noted in (Rev 7:1). This part must necessarily be joined with the end of the twelfth chapter and be applied to the correct understanding of it. This chapter has two parts, one of the dragon overcome, to (Rev 20:2-10): the other of the resurrection and last judgment to (Rev 20:11-15). The story of the dragon is twofold: First of the first victory, after which he was bound by Christ, to the sixth verse (Rev 20:1-6). The second is of the last victory, by which he has thrown down into everlasting punishment, there to the fifteenth verse (Rev 20:7-15). This first history happened in the first time of the Christian Church, when the dragon thrown down from heaven by Christ, went about to molest the new birth of the Church in the earth, (Rev 12:17, Rev 18:1). For which cause I gave warning, that this story of the dragon must be joined to that passage. (2) That is, of hell, where God threw the angels who had sinned, and bound them in chains of darkness to be kept till damnation, (2Pe 2:4)

(Rev 20:2) And he tooke the dragon that olde serpent, which is the deuill and Satan, and he bounde him a thousand yeeres:

(Notes Reference) And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him (3) a thousand years,

(3) The first of which (continuing this history with the end of the second chapter) in the 36 years from the passion of Christ, when the Church of the Jews being overthrown, Satan attempted to invade the Christian church gathered from the Gentiles, and to destroy part of her seed, (Rev 12:17). The thousandth year falls precisely on the times of that wicked Hildebrand, who was called Gregory the seventh, a most damnable necromancer and sorcerer, whom Satan used as an instrument when he was loosed out of bonds, from then on to annoy the saints of God with most cruel persecutions, and the whole world with dissentions, and most bloody wars: as Benno the Cardinal reports at large. This is the first victory gained over the dragon in the earth.

(Rev 20:3) And cast him into the bottomles pit, and he shut him vp, and sealed the doore vpon him, that he should deceiue the people no more, till the thousand yeeres were fulfilled: for after that he must be loosed for a litle season.

(Notes Reference) And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations (4) no more, till the thousand years should be fulfilled: and after that he must be loosed (5) a little season.

(4) Namely, with that public and violent deceit which he attempted before in chapter 12 and which after a thousand years (alas for woe!) he most mightily achieved in the Christian world. (5) Which being once expired, the second battle and victory shall be; (Rev 20:7-8).

(Rev 20:4) And I sawe seates: and they sate vpon them, and iudgement was giuen vnto them, and I saw the soules of them that were beheaded for the witnes of Iesus, and for the word of God, and which did not worship the beast, neither his image, neither had taken his marke vpon their foreheads, or on their handes: and they liued, and reigned with Christ a thousand yeere.

(Notes Reference) (6) And I saw (a) thrones, and they sat upon them, and (7) judgment was given unto them: and [I saw] the souls of them that were (8) beheaded for the witness of Jesus, and for the word of God, and which (9) had not worshipped the beast, neither his image, neither had received [his] mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years.

(6) A description of the common state of the Church of Christ in earth in that space of a thousand years, during which the devil was in bonds; in which first the authority, life, and common honour of the godly, is declared, (Rev 20:4). Secondly, newness of life is preached to others by the gospel after that time; (Rev 20:5). Finally, he concludes with promises, (Rev 20:6).

(a) For judgment was committed to them, as to members joined to the head: not that Christ's office was given over to them. (7) This was a type of the authority of the good and faithful servants of God in the Church, taken from the manner of men. (8) Of the martyrs, who suffered in those first times. (9) Of the martyrs who suffered after both the beasts were now risen up, chapter 15. For there, these things are expounded.

(Rev 20:5) But the rest of the dead men shall not liue againe, vntill the thousand yeres be finished: this is the first resurrection.

(Notes Reference) (10) But the rest of the dead (11) lived not again until the thousand years were finished. This [is] the first resurrection.

(10) Whoever shall lie dead in sin, and not know the truth of God.

(11) They shall not be renewed with newness of the life by the enlightening of the gospel of the glory of Christ. For this is the first resurrection, by which souls of the dead do rise from their death. In the second resurrection their bodies shall rise again.

(Rev 20:6) Blessed and holy is hee, that hath part in the first resurrection: for on such the second death hath no power: but they shalbe the Priests of God and of Christ, and shall reigne with him a thousand yeere.

(Notes Reference) Blessed and holy [is] he that hath part in the first resurrection: on such the (12) second death hath no power, but they shall be priests of God and of Christ, (13) and shall reign with him a thousand years.

(12) That by this both body and soul, that is, the whole man is condemned and delivered to eternal death; (Rev 2:11).

(13) A return to the intended history, by resuming the words which are in the end of the fourth verse (Rev 20:4).

(Rev 20:7) And when the thousand yeres are expired, Satan shalbe loosed out of his prison,

(Notes Reference) (14) And when the (15) thousand years are expired, Satan shall be loosed out of his prison,

(14) The second history, of the latter victory of Christ, as was said in (Rev 20:1). In which are summarily described the work, overthrow, and eternal punishment of Satan.

(15) Of which I spoke. See Rev 20:2 Then there will be given to him liberty to rage against the Church, and to molest the saints for the sins of men: to whom the faithful shall have associated themselves more then was fitting, tasting with them of their impurity of doctrine and life.

(Rev 20:8) And shall go out to deceiue the people, which are in the foure quarters of the earth: euen Gog and Magog, to gather them together to battell, whose number is, as the sand of the sea.

(Notes Reference) (16) And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom [is] as the sand of the sea.

(16) The work or act of Satan (which is the first part, as I distinguished in the verse before) to deceive the whole world, even to the uttermost nations of it: to arm them against the people of God, in this verse and to besiege and oppress the Church, with his whole strength, in the verse following.

(Rev 20:9) And they went vp into the plaine of the earth, and they compassed the tents of the Saints about, and the beloued citie: but fire came downe from God out of heauen, and deuoured them.

(Notes Reference) And they went up on the (b) breadth of the earth, and compassed the camp of the saints about, and the beloved city: and (17) fire came down from God out of heaven, and devoured them.

(b) As if he said, in so much that the whole face of the earth, however great it is, was filled.

(17) The wrath of God, consuming the adversaries, and overthrowing all their enterprises; (Heb 10:27). This is the second part mentioned See Rev 20:7, in the overthrow of Satan.

(Rev 20:10) And the deuill that deceiued them, was cast into a lake of fire and brimstone, where that beast and that false prophet are, and shall be tormented euen day and night for euermore.

(Notes Reference) (18) And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet [are], and shall be tormented day and night for ever and ever.

(18) The third part, eternal destruction against those that are overcome: as I noted in the same place.

(Rev 20:11) And I saw a great white throne, and one that sate on it, from whose face fled away both the earth and heauen, and their place was no more found.

(Notes Reference) (19) And I saw a great (20) white throne, and him that sat on it, (21) from whose face the earth and the heaven fled away; and there was found no place for them.

(19) The second part of this chapter, in which the judge is described in this verse, and the last judgment in the verse following.

(20) That is, a tribunal seat most princelike and glorious: for so does the Greek word signify.

(21) That is, Christ, before whom when he comes to judgment, heaven and earth shall perish for the greatness of his majesty; (2Pe 3:7, 2Pe 3:10).

(Rev 20:12) And I saw the dead, both great and small stand before God: and the bookes were opened, and another booke was opened, which is the booke of life, and the dead were iudged of those thinges, which were written in the bookes, according to their woorkes.

(Notes Reference) And I saw the dead, small and great, stand before (22) God; and the (23) books were opened: and another book was opened, which is [the book] (24) of life: and the dead were judged out of those things which were written in the books, according to their works.

(22) That is, Christ the judge; (2Co 5:10).

(23) As it were, his books of reckoning or accounts, that is, the testimony of our conscience, and of our works, which by no means can be avoided.

(24) The book of the eternal decree of God, in which God the Father has elected in Christ according to the good pleasure of his will, those that shall be heirs of life. This also is spoken according to the manner of men.

(Rev 20:13) And the sea gaue vp her dead, which were in her, and death and hell deliuered vp the dead, which were in them: and they were iudged euery man according to their woorkes.

(Notes Reference) (25) And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.

(25) This is a reply or an answer to an objection: for some man will say, "But they are dead, whom the sea, death and the grave has consumed, how shall they appear before the judge?" John answers, by resurrection from death, where all things (however repugnant) shall minister and serve at the commandment of God, as in (Dan 12:1-2).

(Rev 20:14) And death and hell were cast into the lake of fire: this is the second death.

(Notes Reference) (26) And death and hell were cast into the lake of fire. This is the second death.

(26) The last enemy which is death shall be abolished by Christ (that he may no more make any attempt against us) (1Co 15:16) and death shall feed on the reprobate in hell for evermore, according to the righteous judgment of God, in the next verse (Rev 20:15).

(Rev 20:15) And whosoeuer was not found written in the booke of life, was cast into the lake of fire.