Read Scripture In A Year: December 31

Passage 1: Job 41-42

(Job 41:1) (40:20) Canst thou drawe out Liuiathan with an hooke, and with a line which thou shalt cast downe vnto his tongue?

(Notes Reference) Canst thou draw out (l) leviathan with an hook? or his tongue with a cord [which] thou lettest down?

(l) Meaning the whale.

(Job 41:2) (40:21) Canst thou cast an hooke into his nose? canst thou perce his iawes with an angle?

(Notes Reference) Canst thou put an hook into his nose? or (m) bore his jaw through with a thorn?

(m) Because he fears lest you should take him.

(Job 41:3) (40:22) Will he make many prayers vnto thee, or speake thee faire?

(Job 41:4) (40:23) Will hee make a couenant with thee? and wilt thou take him as a seruant for euer?

(Notes Reference) Will he make a covenant with thee? wilt thou take (n) him for a servant for ever?

(n) To do your business, and be at your command?

(Job 41:5) (40:24) Wilt thou play with him as with a bird? or wilt thou bynd him for thy maydes?

(Job 41:6) (40:25) Shall the companions baket with him? shall they deuide him among the marchants?

(Job 41:7) (40:26) Canst thou fill the basket with his skinne? or the fishpanier with his head?

(Job 41:8) (40:27) Lay thine hand vpon him: remember the battel, and do no more so.

(Notes Reference) Lay thine hand upon him, remember (o) the battle, do no more.

(o) If you once consider the danger, you will not meddle with him.

(Job 41:9) (40:28) Behold, his hope is in vaine: for shall not one perish euen at the sight of him?

(Notes Reference) Behold, (p) the hope of him is in vain: shall not [one] be cast down even at the sight of him?

(p) That is, that trusts to take him.

(Job 41:10) (41:1) None is so fearce that dare stirre him vp. Who is he then that can stand before me?

(Notes Reference) None [is so] fierce that dare stir him up: who then is able to (a) stand before me?

(a) If no one dare stand against a whale, which is but a creature, who is able to compare with God the creator?

(Job 41:11) (41:2) Who hath preuented mee that I shoulde make an ende? Al vnder heauen is mine.

(Notes Reference) Who hath prevented me, that I should (b) repay [him? whatsoever is] under the whole heaven is mine.

(b) Who has taught me to accomplish my work?

(Job 41:12) (41:3) I will not keepe silence concerning his partes, nor his power nor his comely proportion.

(Notes Reference) I will not conceal (c) his parts, nor his power, nor his comely proportion.

(Job 41:13) (41:4) Who can discouer the face of his garmet? or who shall come to him with a double bridle?

(Notes Reference) Who can discover the face (d) of his garment? [or] who can come [to him] with his double (e) bridle?

(d) That is, who dare pull off his skin?

(e) Who dare put a bridle in his mouth?

(Job 41:14) (41:5) Who shall open the doores of his face? his teeth are fearefull round about.

(Notes Reference) Who can (f) open the doors of his face? his teeth [are] terrible round about.

(f) Who dare look in his mouth?

(Job 41:15) (41:6) The maiestie of his scales is like strog shields, and are sure sealed.

(Job 41:16) (41:7) One is set to another, that no winde can come betweene them.

(Job 41:17) (41:8) One is ioyned to another: they sticke together, that they cannot be sundered.

(Job 41:18) (41:9) His niesings make the light to shine, and his eyes are like the eyelids of the morning.

(Notes Reference) By his neesings (g) a light doth shine, and his eyes [are] like the eyelids of the morning.

(g) That is, casts out flames of fire.

(Job 41:19) (41:10) Out of his mouth go lampes, and sparkes of fire leape out.

(Job 41:20) (41:11) Out of his nostrels commeth out smoke, as out of a boyling pot or caldron.

(Job 41:21) (41:12) His breath maketh the coales burne: for a flame goeth out of his mouth.

(Job 41:22) (41:13) In his necke remayneth strength, and labour is reiected before his face.

(Notes Reference) In his neck remaineth strength, and (h) sorrow is turned into joy before him.

(h) Nothing is painful or hard for him.

(Job 41:23) (41:14) The members of his bodie are ioyned: they are strong in themselues, and cannot be mooued.

(Job 41:24) (41:15) His heart is as strong as a stone, and as hard as the nether milstone.

(Job 41:25) (41:16) The mightie are afrayd of his maiestie, and for feare they faint in themselues.

(Job 41:26) (41:17) When the sword doeth touch him, he will not rise vp, nor for the speare, dart nor habergeon.

(Job 41:27) (41:18) He esteemeth yron as strawe, and brasse as rotten wood.

(Job 41:28) (41:19) The archer canot make him flee: ye stones of the sling are turned into stubble vnto him:

(Job 41:29) (41:20) The dartes are counted as strawe: and hee laugheth at the shaking of the speare.

(Job 41:30) (41:21) Sharpe stones are vnder him, and he spreadeth sharpe things vpon the myre.

(Notes Reference) Sharp stones (i) [are] under him: he spreadeth sharp pointed things upon the mire.

(i) His skin is so hard that he lies with a great ease on the stones as in the mud.

(Job 41:31) (41:22) He maketh the depth to boyle like a pot, and maketh the sea like a pot of oyntment.

(Notes Reference) He maketh the deep to (k) boil like a pot: he maketh the sea like a pot of ointment.

(k) Either he makes the sea to seem like it is boiling by his wallowing, or else he spouts water in such abundance as it would seem that the sea boiled.

(Job 41:32) (41:23) He maketh a path to shine after him: one would thinke the depth as an hoare head.

(Notes Reference) He maketh a path to (l) shine after him; [one] would think the deep [to be] hoary.

(l) That is, a white froth and shining stream before him.

(Job 41:33) (41:24) In the earth there is none like him: hee is made without feare.

(Job 41:34) (41:25) He beholdeth al hie things: he is a King ouer all the children of pride.

(Notes Reference) He beholdeth (m) all high [things]: he [is] a king over all the children of pride.

(m) He despises all other beasts and monsters, and is the proudest of all others.

(Job 42:1) Then Iob answered the Lord, and sayd,

(Job 42:2) I knowe that thou canst doe all things, and that there is no thought hidde from thee.

(Notes Reference) I know that thou canst do every [thing], and [that] no (a) thought can be withholden from thee.

(a) No thought so secret but you see it, nor anything that you think but that you can bring it to pass.

(Job 42:3) Who is hee that hideth counsell without knowledge? therefore haue I spoken that I vnderstood not, euen things too wonderfull for me, and which I knew not.

(Notes Reference) Who [is] he that hideth counsel without (b) knowledge? therefore have I uttered that I understood not; things too wonderful for me, (c) which I knew not.

(b) Is there any but I? for this God laid to his charge, (Job 38:2).

(Job 42:4) Heare, I beseech thee, and I will speake: I will demaunde of thee, and declare thou vnto me.

(Notes Reference) Hear, I beseech thee, and I will speak: I will demand of thee, (d) and declare thou unto me.

(d) He shows that he will be God's scholar to learn of him.

(Job 42:5) I haue heard of thee by the hearing of the eare, but now mine eye seeth thee.

(Notes Reference) I have (e) heard of thee by the hearing of the ear: but now mine eye seeth thee.

(e) I knew you only before by hearsay, but now you have caused me to feel what you are to me, that I may resign myself over to you.

(Job 42:6) Therefore I abhorre my selfe, and repent in dust and ashes.

(Job 42:7) Now after that the Lord had spoken these wordes vnto Iob, ye Lord also said vnto Eliphaz ye Temanite, My wrath is kindled against thee, and against thy two friends: for yee haue not spoken of me the thing that is right, like my seruant Iob.

(Notes Reference) And it was [so], that after the LORD had spoken these words unto Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me [the thing that is] (f) right, as my servant (g) Job [hath].

(f) You took in hand an evil cause, in that you condemned him by his outward afflictions, and not comforted him with my mercies.

(g) Who had a good cause, but handled it evil.

(Job 42:8) Therefore take vnto you nowe seuen bullockes, and seuen rammes, and go to my seruant Iob, and offer vp for your selues a burnt offring, and my seruant Iob shall pray for you: for I wil accept him, least I should put you to shame, because ye haue not spoken of me the thing, which is right, like my seruant Iob.

(Notes Reference) Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall (h) pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job.

(h) When you have reconciled yourselves to him for the faults that you have committed against him, he will pray for you, and I will hear him.

(Job 42:9) So Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite went, and did according as the Lord had saide vnto them, and the Lord accepted Iob.

(Job 42:10) Then the Lord turned the captiuitie of Iob, when he prayed for his friends: also the Lord gaue Iob twise so much as he had before.

(Notes Reference) And the LORD turned the (i) captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before.

(i) He delivered him out of the affliction he was in.

(Job 42:11) Then came vnto him all his brethren, and all his sisters, and all they that had bene of his acquaintance before, and did eate bread with him in his house, and had compassion of him, and comforted him for al the euil, that the Lord had brought vpon him, and euery man gaue him a piece of money, and euery one an earing of golde.

(Notes Reference) Then came there unto him all his (k) brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold.

(k) That is, all his kindred, read (Job 19:13).

(Job 42:12) So the Lord blessed the last dayes of Iob more then the first: for he had foureteene thousand sheepe, and sixe thousand camels, and a thousand yoke of oxen, and a thousand shee asses.

(Notes Reference) So the LORD blessed the latter end of Job more than his beginning: for he had (l) fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses.

(l) God made him twice as rich in cattle as he was before, and gave him as many children as he had taken from him.

(Job 42:13) He had also seue sonnes, and three daughters.

(Job 42:14) And he called the name of one Iemimah, and the name of the seconde Keziah, and the name of the third Keren-happuch.

(Notes Reference) And he called the name of the first, (m) Jemima; and the name of the second, (n) Kezia; and the name of the third, (o) Kerenhappuch.

(m) That is, of long life, or beautiful as the day.

(n) As pleasant as cassia or sweet spice.

(o) That is, the horn of beauty.

(Job 42:15) In all the lande were no women found so faire as the daughters of Iob, and their father gaue them inheritaunce among their brethren.

(Job 42:16) And after this liued Iob an hundreth and fourtie yeres, and sawe his sonnes, and his sonnes sonnes, euen foure generations.

(Job 42:17) So Iob dyed, being old, and full of dayes.

Passage 2: Malachi 3-4

(Mal 3:1) Behold, I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seeke, shall speedely come to his Temple: euen the messenger of the couenant whom ye desire: beholde, he shall come, sayth the Lord of hostes.

(Notes Reference) Behold, I will send my (a) messenger, and he shall prepare the way before me: and the (b) Lord, whom ye seek, shall suddenly come to his temple, even the (c) messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

(a) This is meant of John the Baptist, as Christ interprets it; (Luk 7:27).

(b) Meaning, the Messiah, as in (Psa 40:17; Dan 9:17, Dan 9:25).

(c) That is, Christ, by whom the covenant was made and ratified, who is called the angel or messenger of the covenant, because he reconciles us to his Father, and is Lord or King, because he has the rule of his Church.

(Mal 3:2) But who may abide the day of his comming? and who shall endure, when he appeareth? for he is like a purging fire, and like fullers sope.

(Notes Reference) But who (d) may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner's fire, and like fullers' soap:

(d) He shows that the hypocrites who wish so much for the Lord's coming will not remain when he draws near: for he will consume them, and purge his own and make them clean.

(Mal 3:3) And he shall sit downe to trye and fine the siluer: he shall euen fine the sonnes of Leui and purifie them as golde and siluer, that they may bring offerings vnto the Lord in righteousnesse.

(Notes Reference) And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of (e) Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.

(e) He begins at the priests, that they might be lights, and shine unto others.

(Mal 3:4) Then shall the offerings of Iudah and Ierusalem be acceptable vnto the Lord, as in old time and in the yeeres afore.

(Mal 3:5) And I will come neere to you to iudgement, and I will be a swift witnesse against the southsayers, and against the adulterers, and against false swearers, and against those that wrongfully keepe backe the hirelings wages, and vexe the widowe, and the fatherlesse, and oppresse the stranger, and feare not me, sayth the Lord of hostes.

(Mal 3:6) For I am the Lord: I change not, and ye sonnes of Iaakob are not consumed.

(Notes Reference) For I [am] the LORD, I change not; therefore ye sons of Jacob (f) are not consumed.

(f) They murmured against God, because they did not see his help which was ever present to defend them: and therefore he accuses them of ingratitude, and shows that in that they are not daily consumed, it is a sign that he still defends them, and so his mercy towards them never changes.

(Mal 3:7) From the dayes of your fathers, ye are gone away from mine ordinances, and haue not kept them: returne vnto me, and I will returne vnto you, saith the Lord of hostes: but ye saide, Wherein shall we returne?

(Notes Reference) Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. (g) Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?

(g) Read (Zec 1:3).

(Mal 3:8) Will a man spoyle his gods? yet haue ye spoyled me: but ye say, Wherein haue we spoyled thee? In tithes, and offerings.

(Notes Reference) Will a (h) man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In (i) tithes and offerings.

(h) There are none of the heathen so barbarous, that will defraud their gods of their honour, or deal deceitfully with them.

(i) By which the service of God should have been maintained, and the priests and the poor relieved.

(Mal 3:9) Ye are cursed with a curse: for ye haue spoyled me, euen this whole nation.

(Mal 3:10) Bring ye all the tythes into the storehouse that there may be meate in mine House, and proue me nowe herewith, sayeth the Lord of hostes, if I will not open the windowes of heauen vnto you, and powre you out a blessing without measure.

(Notes Reference) Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, (k) that [there shall] not [be room] enough [to receive it].

(k) Not having respect how much you need, but I will give you in all abundance, so that you will lack place to put my blessings in.

(Mal 3:11) And I will rebuke the deuourer for your sakes, and he shall not destroy the fruite of your grounde, neither shall your vine be baren in the fielde, sayeth the Lord of hostes.

(Notes Reference) And I will rebuke the (l) devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.

(l) Meaning the caterpillar, and whatever destroys corn and fruits.

(Mal 3:12) And all nations shall call you blessed: for ye shall be a pleasant lande, sayeth the Lord of hostes.

(Mal 3:13) Your wordes haue bene stout against me, sayeth the Lord: yet ye say, What haue we spoken against thee?

(Notes Reference) Your words have been stout (m) against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?

(m) The Prophet condemns them of double blasphemy against God: first, in that they said that God had no respect for those that served him, and next, that the wicked were more in his favour than the godly.

(Mal 3:14) Ye haue saide, It is in vaine to serue God: and what profite is it that we haue kept his commandement, and that we walked humbly before the Lord of hostes?

(Mal 3:15) Therefore wee count the proude blessed: euen they that worke wickednesse, are set vp, and they that tempt God, yea, they are deliuered.

(Notes Reference) And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even (n) delivered.

(n) They are not only preferred to honour, but also delivered from dangers.

(Mal 3:16) Then spake they that feared the Lord, euery one to his neighbour, and the Lord hearkened and heard it, and a booke of remembrance was written before him for them that feared the Lord, and that thought vpon his Name.

(Notes Reference) (o) Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a (p) book of remembrance was written before him for them that feared the LORD, and that thought upon his name.

(o) After these admonitions of the Prophet, some were strongly touched, and encouraged others to fear God.

(p) Both because the thing was strange that some turned to God in that great and universal corruption, and also that this might be an example of God's mercies to all repentant sinners.

(Mal 3:17) And they shall be to me, sayeth the Lord of hostes, in that day that I shall do this, for a flocke, and I will spare them, as a man spareth his owne sonne that serueth him.

(Notes Reference) And they shall be mine, saith the LORD of hosts, in that day (q) when I make up my jewels; and I will (r) spare them, as a man spareth his own son that serveth him.

(q) When I will restore my Church according to my promise, they will be as my own proper goods.

(r) That is, forgive their sins, and govern them with my Spirit.

(Mal 3:18) Then shall you returne, and discerne betweene the righteous and wicked, betweene him that serueth God, and him that serueth him not.

(Mal 4:1) For behold, the day commeth that shall burne as an ouen, and all the proude, yea, and all that doe wickedly, shall be stubble, and the day that commeth, shall burne them vp, sayeth the Lord of hostes, and shall leaue them neither roote nor branche.

(Notes Reference) For, behold, the day cometh, that shall (a) burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.

(a) He prophesies of God's judgments against the wicked, who would not receive Christ, when God would send him for the restoration of his Church.

(Mal 4:2) But vnto you that feare my Name, shall the sunne of righteousnesse arise, and health shall be vnder his wings, and ye shall goe forth, and growe vp as fat calues.

(Notes Reference) But unto you that fear my name shall the (b) Sun of righteousness arise with healing in his wings; and ye shall go (c) forth, and grow up as calves of the stall.

(b) Meaning, Christ, who with his wings or beams of his grace would enlighten and comfort his Church; (Eph 5:14). And he is called the "Sun of righteousness", because in himself he has all perfection, and also the justice of the Father dwells in him: by which he regenerates us to righteousness, cleanses us from the filth of this world, and reforms us to the image of God.

(Mal 4:3) And ye shall treade downe the wicked: for they shall be dust vnder the soles of your feete in the day that I shall doe this, sayeth the Lord of hostes.

(Mal 4:4) Remember the lawe of Moses my seruant, which I commanded vnto him in Horeb for all Israel with the statutes and iudgements.

(Notes Reference) (d) Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments.

(d) Because the time had come that the Jews would be destitute of Prophets until the time of Christ, because they should with more fervent minds desire his coming, the Prophet exhorts them to exercise themselves diligently in studying the Law of Moses in the meantime, by which they might continue in the true religion, and also be armed against all temptations.

(Mal 4:5) Beholde, I will sende you Eliiah the Prophet before the comming of the great and fearefull day of the Lord.

(Notes Reference) Behold, I will send you (e) Elijah the prophet before the coming of the great and (f) dreadful day of the LORD:

(e) This Christ interprets of John the Baptist, who both for his zeal, and restoring or religion, is aptly compared to Elijah; (Mat 11:13-14).

(f) Which as it is true for the wicked, so does it waken the godly, and call them to repentance.

(Mal 4:6) And he shall turne the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with cursing.

(Notes Reference) And he shall (g) turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and (h) smite the earth with a curse.

(g) He shows in what John's office would consist: in the turning of men to God, and uniting the father and children in one voice of faith: so that the father will turn to the religion of his son who is converted to Christ, and the son will embrace the faith of the true fathers, Abraham, Isaac, and Jacob.

(h) The second point of his office was to give notice of God's judgment against those that would not receive Christ.

Passage 3: Revelation 21-22

(Rev 21:1) And I sawe a newe heauen, and a newe earth: for the first heauen, and the first earth were passed away, and there was no more sea.

(Notes Reference) And (1) I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.

(1) Now follows the second part of the history prophetic of the future estate of the Church in heaven after the last judgment, to (Rev 21:2; Rev 22:5). In this are two things briefly declared. The station, seat, or place of it, (Rev 21:1). Then her state and condition, in the verses following. Before the state of the Church described, is set down the state of the whole world, that there shall be a new heaven, and a new earth; (Isa 65:17; Isa 66:22; 2Pe 3:13) and this is the seat or place of the Church, in which righteousness shall dwell.

(Rev 21:2) And I Iohn sawe the holie citie newe Hierusalem come downe from God out of heauen, prepared as a bride trimmed for her husband.

(Notes Reference) (2) And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.

(2) The state of this glorious Church is first described generally to (Rev 21:3-8), and then specially and by parts, in the verses following. The general description consists in a vision shown afar off, (Rev 21:2) and in speech spoken from heaven. In the general these things are common, that the Church is holy, new, the workmanship of God, heavenly, most glorious, the spouse of Christ, and partaker of his glory in this verse.

(Rev 21:3) And I heard a great voice out of heauen, saying, Behold, the Tabernacle of God is with men, and he will dwell with them: and they shalbe his people, and God himselfe shalbe their God with them.

(Notes Reference) (3) And I heard a great voice out of heaven saying, Behold, the tabernacle of God [is] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, [and be] their God.

(3) The Church is described by the speech, first of an angel, in two verses, then by God himself, in four verses. The angel's speech describes the glory of the Church, by the most intimate communion with God, by giving of all manner of good things according to the covenant, in this verse: and by removing or putting away of all evil things, in the verse following (Rev 21:4).

(Rev 21:4) And God shall wipe away all teares from their eyes: and there shalbe no more death, neither sorow, neither crying, neither shall there be any more paine: for the first things are passed.

(Rev 21:5) And he that sate vpon the throne, sayd, Behold, I make all things newe: and he sayde vnto me, Write: for these wordes are faithfull and true.

(Notes Reference) (4) And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

(4) In the speech of God himself describing the Church, is first an introduction, or entrance. Then follows a magnificent description of the Church, by the present and future good things of the same, in three verses following (Rev 21:6-8). In the introduction God challenges to himself the restoring of all the creatures, (Rev 21:1) and witnesses the calling of John to the writing of these things, in this verse.

(Rev 21:6) And he said vnto me, It is done, I am Alpha and Omega, the beginning and the ende. I wil giue to him that is a thirst, of the well of the water of life freely.

(Notes Reference) And he said unto me, (5) It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

(5) The description of the Church is in three parts, by the abolishing of old things, by the being of present things in God, that is, of things eternal: and by the giving of all good things with the godly. If so be they shall contend manfully; (Rev 21:7). But the reprobate are excluded from there; (Rev 21:8).

(Rev 21:7) He that ouercommeth, shall inherit all things, and I will be his God, and he shall be my sonne.

(Rev 21:8) But the fearful and vnbeleeuing, and the abominable and murtherers, and whoremogers, and sorcerers, and idolaters, and all liars shall haue their part in the lake, which burneth with fire and brimstone, which is the second death.

(Notes Reference) But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their (a) part in the lake which burneth with fire and

(a) Their lot, and inheritance as it were.

(Rev 21:9) And there came vnto mee one of the seuen Angels, which had the seuen vials full of the seuen last plagues, and talked with mee, saying, Come: I will shewe thee the bride, the Lambes wife.

(Notes Reference) (6) And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife.

(6) A transition to the describing of the heavenly Church, by the express calling of John in this verse, and his enrapturing by the Spirit, in confirmation of the truth of God in the verse following.

(Rev 21:10) And he caried me away in the spirit to a great: and an hie mountaine, and he shewed me that great citie, that holie Hierusalem, descending out of heauen from God,

(Notes Reference) And he carried me away in the spirit to a great and (7) high mountain, and shewed me (8) that great city, the holy Jerusalem, descending out of heaven from God,

(7) He means the place and stately seat of the Church, foreshadowed in a mountain. (8) A type of that Church which is one, ample, or catholic, holy celestial, built by God, in this verse: and glorious in the verse following (Rev 21:11). This type propounded generally, is particularly declared; (Rev 21:12).

(Rev 21:11) Hauing the glorie of God: and her shining was like vnto a stone most precious, as a Iasper stone cleare as crystall,

(Rev 21:12) And had a great wall and hie, and had twelue gates, and at the gates twelue Angels, and the names written, which are the twelue tribes of the children of Israel.

(Notes Reference) (9) And had a wall great and high, [and] had (10) twelve gates, and at the gates (11) twelve angels, and names written thereon, which are [the names] of the twelve tribes of the children of Israel:

(9) A particular description of the celestial Church, first, by its essential parts, compared to a city down to verse 22, (Rev 21:12-22). Secondly, from the outside, to the end of the chapter (Rev 21:23-27). Thirdly, by the effects, in the beginning of the next chapter, the essential parts are noted the matter and the form in the whole work: of these the superstructure and foundation of the wall are entire parts (as they use to be called) which parts are first described in figure, to the 14th verse afterwards more exactly.

(10) According to the number of the tribes. For here the outward part is attributed to the Old Testament, and the foundation of the New Testament.

(11) He means the prophets, who are the messengers of God, and watchmen of the Church.

(Rev 21:13) On the East part there were three gates, and on the Northside three gates, on the Southside three gates, and on the Westside three gates.

(Rev 21:14) And the wall of the citie had twelue foundations, and in them the Names of the Lambes twelue Apostles.

(Notes Reference) And the wall of the city had (12) twelve foundations, and in them the names of the twelve apostles of the Lamb.

(12) That is, foundation stones, according to the number of the gates, as is shown in (Rev 21:19).

(Rev 21:15) And hee that talked with mee, had a golden reede, to measure the citie withall, and the gates thereof, and the wall thereof.

(Notes Reference) (13) And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.

(13) A transition to a more exquisite description of the parts of the Church, by finding out its size, by the angel that measured them.

(Rev 21:16) And the citie laie foure square, and the length is as large as the bredth of it, and he measured the citie with the reede, twelue thousande furlongs: and the length, and the bredth, and the height of it are equall.

(Notes Reference) (14) And the city lieth (b) foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.

(14) The measure and form most equal, in two verses.

(b) A foursquare figure has equal sides, and outright corners, and therefore the Greeks call by this name those things that are steady, and of continuance and perfect.

(Rev 21:17) And hee measured the wall thereof, an hundreth fourtie and foure cubites, by the measure of man, that is, of the Angell.

(Notes Reference) And he measured the wall thereof, an hundred [and] forty [and] four cubits, [according to] the measure of a man, that is, of the (c) angel.

(Rev 21:18) And ye building of the wall of it was of Iasper: and the citie was pure golde, like vnto cleare glasse.

(Notes Reference) (15) And the building of the wall of it was [of] jasper: and the city [was] pure gold, like unto clear glass.

(15) The matter most precious and glittering, which the presence of God makes most glorious.

(Rev 21:19) And the foundations of the wall of ye city were garnished with all maner of precious stones: the first foundation was Iasper: the second of Saphire: the third of a Chalcedonie: the fourth of an Emeraude:

(Rev 21:20) The fift of a Sardonix: the sixt of a Sardius: the seueth of a Chrysolite: the eight of a Beryl: the ninth of a Topaze: the tenth of a Chrysoprasus: the eleuenth of a Iacynth: the twelfth an Amethyst.

(Rev 21:21) And the twelue gates were twelue pearles, and euery gate is of one pearle, and the streete of the citie is pure golde, as shining glasse.

(Notes Reference) And the twelve gates [were] twelve pearls; every several gate was of one pearl: and the (d) street of the city [was] pure gold, as it were transparent glass.

(d) By street, he means the broadest place of the city.

(Rev 21:22) And I sawe no Temple therein: for the Lord God almightie and the Lambe are the Temple of it.

(Rev 21:23) And this citie hath no neede of the sunne, neither of the moone to shine in it: for the glorie of God did light it: and the Lambe is the light of it.

(Notes Reference) (16) And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb [is] the light thereof.

(16) The second form of particular description (as I said) See Rev 21:12 from exterior and outward actions which are these, light from God himself, to this verse glory from men, (Rev 21:24). Finally such truth and incorruption of glory (Rev 21:26) as can bear and abide with it, nothing that is inglorious, (Rev 21:27).

(Rev 21:24) And the people which are saued, shall walke in the light of it: and the Kings of the earth shall bring their glorie and honour vnto it.

(Rev 21:25) And the gates of it shall not be shut by day: for there shalbe no night there.

(Rev 21:26) And the glorie, and honour of the Gentiles shall be brought vnto it.

(Rev 21:27) And there shall enter into it none vncleane thing, neither whatsoeuer woorketh abomination or lies: but they which are written in ye Lambes booke of life.

(Rev 22:1) And hee shewed me a pure riuer of water of life, cleare as crystall, proceeding out of the throne of God, and of the Lambe.

(Notes Reference) And (1) he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.

(1) Here is absolved and finished the description of the celestial Church (as I showed before) See Rev 21:12 by the effects in (Rev 22:5), and then this book is concluded in the rest of the chapter. The effects proceeding from God, who dwells in the Church, are these: the everlasting grace of God, in this verse, the eternal life of the godly, as in (Rev 2:7) the eternal fruits which the godly bring forth to God, themselves and others, (Rev 22:2), freedom and immunity from all evil, God himself taking pleasure in his servants, and they likewise in their God, (Rev 22:3). The beholding and sight of God, and sealing of the faithful from all eternity, (Rev 22:4) the light of God and an everlasting kingdom and glory, (Rev 22:5).

(Rev 22:2) In the middes of the street of it, and of either side of ye riuer, was the tree of life, which bare twelue maner of fruits, and gaue fruit euery moneth: and the leaues of the tree serued to heale the nations with.

(Rev 22:3) And there shalbe no more curse, but ye throne of God and of the Lambe shall be in it, and his seruants shall serue him.

(Rev 22:4) And they shall see his face, and his Name shalbe in their foreheads.

(Rev 22:5) And there shalbe no night there, and they neede no candle, neither light of the sunne: for the Lord God giueth them light, and they shall reigne for euermore.

(Rev 22:6) And he said vnto me, These wordes are faithfull and true: and the Lord God of the holy Prophets sent his Angell to shewe vnto his seruants the things which must shortly be fulfilled.

(Notes Reference) (2) And he said unto me, These sayings [are] faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done.

(2) This whole book is concluded and made up by a confirmation, and a salutation. The confirmation has three parts: the words of the angel (Rev 22:15), the words of Christ, (Rev 22:16-17) and the supplication made by John from divine authority, (Rev 22:18-20). By the speech of the angel this prophecy is confirmed to (Rev 22:7-8), and then he speaks of the use of this book in the verses following. The prophecy is first confirmed by the angel from the nature of it, that it is faithful and true: Secondly, from the nature of the efficient cause, both principal, which is God, and instrumental, which is the angel in this verse. Thirdly, from the promises of God concerning his coming to effect all these things, and concerning our salvation; (Rev 22:7). Fourthly, from the testification of John himself; (Rev 22:8). The rest of the speech of the angel rending to the same end, John interrupted or broke off by his unadvised act of worshipping him, in the same verse, which the angel forbidding, teaches him that adoration must be given not to him, but only to God, as for himself, that he is of such nature and office, as he may not be adored: which thing also was in like manner done; (Rev 19:10).

(Rev 22:7) Beholde, I come shortly. Blessed is hee that keepeth the woordes of the prophecie of this booke.

(Rev 22:8) And I am Iohn, which sawe and heard these thinges: and when I had heard and seene, I fell downe to worship before the feete of the Angell which shewed me these things.

(Rev 22:9) But he sayde vnto me, See thou doe it not: for I am thy fellowe seruaunt, and of thy brethren the Prophets, and of them which keepe the woordes of this booke: worship God.

(Rev 22:10) And he said vnto me, Seale not the wordes of the prophecie of this booke: for the time is at hand.

(Notes Reference) (3) And he saith unto me, (4) Seal not the sayings of the prophecy of this book: for the time is at hand.

(3) The angel returns to his former speech: in which he teaches to use of this book both towards ourselves, in this and the next verse: and in respect of God for declaration of his truth, there to the fifteenth verse (Rev 22:11-15). (4) That is, propound this prophecy openly to all and conceal no part of it. The contrary to that which is commanded in (Isa 8:16; Dan 8:26).

(Rev 22:11) He that is vniust, let him be vniust stil and he which is filthie, let him be filthie still: and hee that is righteous, let him be righteous stil: and he that is holy, let him be holy still.

(Notes Reference) (5) He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

(5) An objection anticipated, but there will be some that will use this occasion for evil, and will wrest this scripture to their own destruction, as Peter says. What then? says the angel, the mysteries of God must not be concealed, which it has pleased him to communicate to us. Let them be harmful to others, let such be more and more vile in themselves, whom this scripture does not please: yet others will be further conformed to righteousness by this, and true holiness. The care and reformation of these may not be neglected, because of the voluntary and malicious offence of others.

(Rev 22:12) And beholde, I come shortly, and my reward is with mee, to giue euery man according as his worke shall be.

(Notes Reference) (6) And, behold, I come quickly; and my reward [is] with me, to give every man according as his work shall be.

(6) The second part belonging to the use of this book, as I said See Rev 22:10. Also (says God by the angel) though there should be no use of this book to men: yet it shall be of this use to me, that it is a witness of my truth to my glory, who will come shortly, to give and execute just judgment, in this verse; who have taught that all these things have their being in me, (Rev 22:13), and have pronounced blessedness to my servants in the Church, (Rev 22:14) and reprobation to the ungodly (Rev 22:15).

(Rev 22:13) I am Alpha and Omega, the beginning and the end, the first and the last.

(Rev 22:14) Blessed are they, that doe his commandements, that their right may be in the tree of life, and may enter in through the gates into the Citie.

(Notes Reference) Blessed [are] they that do his commandments, (7) that they may have right to the tree of life, and may enter in through the gates into the city.

(7) The blessedness of the godly set down by their title and interest there: and their fruit in the same.

(Rev 22:15) For without shall be dogs and inchanters, and whoremongers, and murtherers, and idolaters, and whosoeuer loueth or maketh lies.

(Rev 22:16) I Iesus haue sent mine Angell, to testifie vnto you these things in the Churches: I am the root and the generation of Dauid, and the bright morning starre.

(Notes Reference) (8) I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, [and] the bright and morning star.

(8) The second passage of confirmation (as I said) is the speech of Christ ratifying the vocation of John, and the authority of his calling and testimony, both from the condition of his own person being God and man, in whom all the promises of God are Yea and Amen; (2Co 1:20) and also from the testimony of other people, by the acclamation of the Holy Spirit, who here is an honourable assistant of the marriage of the Church as the spouse: and of each of the godly as members; and finally from the thing present, that of their own knowledge and accord, they are called forth to the participation of the good things of God; (Gen 22:17).

(Rev 22:17) And the Spirit and the bride say, Come. And let him that heareth, say, Come: and let him that is a thirst, come: and let whosoeuer will, take of the water of life freely.

(Rev 22:18) For I protest vnto euery man that heareth the words of the prophecie of this booke, If any man shall adde vnto these things, God shall adde vnto him the plagues, that are written in this booke:

(Notes Reference) (9) For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

(9) The supplication of John (which is the third part of the confirmation) joined with a curse of abhorrence, to preserve the truth of this book entire and uncorrupted in two verses.

(Rev 22:19) And if any man shall diminish of the wordes of the booke of this prophecie, God shall take away his part out of the Booke of life, and out of the holie citie, and from those things which are written in this booke.

(Rev 22:20) He which testifieth these things, saith, Surely, I come quickly. Amen. Euen so, come Lord Iesus.

(Notes Reference) (10) He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus.

(10) A divine confirmation or sealing of the supplication first from Christ affirming the same and denouncing his coming against all those that will put their sacrilegious hands here: then from John himself, who by a most holy prayer calls Christ to take vengeance on them.

(Rev 22:21) The grace of our Lord Iesus Christ be with you all, AMEN.

(Notes Reference) (11) The grace of our Lord Jesus Christ [be] with you all. Amen.

(11) The apostolic salutation, which is the other part of the conclusion, as I said See Rev 22:6 and is the end of almost every epistle; which we wish to the Church, and to all the holy and elect members of it, in Christ Jesus our Lord, until his coming to judgment "Come Lord Jesus" and do it. Amen, again Amen.