Read Scripture In A Year: July 1

(1Sa 13:1) Saul nowe had beene King one yeere, and he reigned two yeeres ouer Israel.

(Notes Reference) Saul reigned (a) one year; and when he had reigned (b) two years over Israel,

(a) While these things were done.

(b) Before he took upon himself the state of a king.

(1Sa 13:2) Then Saul chose him three thousand of Israel: and two thousande were with Saul in Michmash, and in mount Beth-el, and a thousande were with Ionathan in Gibeah of Beniamin: and the rest of the people he sent euery one to his tent.

(1Sa 13:3) And Ionathan smote the garison of the Philistims, that was in the hill: and it came to the Philistims eares: and Saul blewe the trumpet throughout all the land, saying, Heare, O yee Ebrewes.

(Notes Reference) And Jonathan smote the garrison of the Philistines that [was] in (c) Geba, and the Philistines heard [of it]. And Saul blew the (d) trumpet throughout all the land, saying, Let the Hebrews hear.

(d) That everyone should prepare themselves to fight.

(1Sa 13:4) And al Israel heard say, Saul hath destroied a garison of the Philistims: wherefore Israel was had in abomination with the Philistims: and the people gathered together after Saul to Gilgal.

(1Sa 13:5) The Philistims also gathered themselues together to fight with Israel, thirty thousand charets, and sixe thousande horsemen: for the people was like the sand which is by the seas side in multitude, and came vp, and pitched in Michmash Eastward from Beth-auen.

(Notes Reference) And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which [is] on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from (e) Bethaven.

(e) Which was also called Beth-el, in the tribe of Benjamin.

(1Sa 13:6) And when the men of Israel saw that they were in a strait (for the people were in distresse) the people hid themselues in caues, and in holdes, and in rockes, and in towres, and in pittes.

(1Sa 13:7) And some of the Ebrewes went ouer Iorden vnto the lande of Gad and Gilead: and Saul was yet in Gilgal, and al the people for feare followed him.

(Notes Reference) And [some of] the Hebrews went over Jordan to the land of (f) Gad and Gilead. As for Saul, he [was] yet in Gilgal, and all the people followed him trembling.

(f) Where the two tribes and the half remained.

(1Sa 13:8) And he taried seuen daies, according vnto the time that Samuel had appointed: but Samuel came not to Gilgal, therefore the people were scattered from him.

(Notes Reference) And he tarried seven days, according to the set time that Samuel [had appointed]: but Samuel came not to Gilgal; and the people were (g) scattered from him.

(g) Thinking that the absence of the prophet was a sign, that they would lose the victory.

(1Sa 13:9) And Saul sayde, Bring a burnt offering to me and peace offrings: and he offered a burnt offering.

(1Sa 13:10) And assoone as hee had made an ende of offering the burnt offering, beholde, Samuel came: and Saul went foorth to meete him, to salute him.

(1Sa 13:11) And Samuel saide, What hast thou done? Then Saul saide, Because I sawe that the people was scattred from me, and that thou camest not within the daies appoynted, and that the Philistims gathered themselues together to Michmash,

(Notes Reference) And Samuel said, What hast thou done? And Saul said, Because I saw that the people were (h) scattered from me, and [that] thou camest not within the days appointed, and [that] the Philistines gathered themselves together at Michmash;

(h) Though these causes seem sufficient in man's judgment: yet because they had not the word of God, they turned to his destruction.

(1Sa 13:12) Therefore said I, The Philistims will come downe nowe vpon me to Gilgal, and I haue not made supplication vnto the Lord. I was bolde therefore and offred a burnt offring.

(1Sa 13:13) And Samuel saide to Saul, Thou hast done foolishly: thou hast not kept the commandement of the Lord thy God, which he commanded thee: for the Lord had nowe stablished thy kingdome vpon Israel for euer.

(Notes Reference) And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy (i) God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever.

(i) Who willed you to obey him, and rest on the words spoken by his prophet.

(1Sa 13:14) But nowe thy kingdom shall not continue: the Lord hath sought him a man after his owne heart, and the Lord hath commanded him to be gouernour ouer his people, because thou hast not kept that which the Lord had commanded thee.

(Notes Reference) But now thy kingdom shall not continue: the LORD hath sought him a (k) man after his own heart, and the LORD hath commanded him [to be] captain over his people, because thou hast not kept [that] which the LORD commanded thee.

(k) That is, David.

(1Sa 13:15) And Samuel arose, and gate him vp from Gilgal in Gibeah of Beniamin: and Saul nombred the people that were found with him, about sixe hundreth men.

(Notes Reference) And Samuel arose, and gat him up from Gilgal unto (l) Gibeah of Benjamin. And Saul numbered the people [that were] present with him, about six hundred men.

(l) And went to his city Ramah.

(1Sa 13:16) And Saul and Ionathan his sonne, and the people that were found with them, had their abiding in Gibeah of Beniamin: but the Philistims pitched in Michmash.

(1Sa 13:17) And there came out of the hoste of the Philistims three bandes to destroie, one bande turned vnto the way of Ophrah vnto the lande of Shual,

(1Sa 13:18) And another bad turned toward the way to Beth-horon, and the third band turned toward the way of the coast that looketh toward the valley of Zeboim, towarde the wildernesse.

(Notes Reference) And another company turned the way [to] Bethhoron: and (m) another company turned [to] the way of the border that looketh to the valley of Zeboim toward the wilderness.

(m) So that to man's judgment these three armies would have overrun the whole country.

(1Sa 13:19) Then there was no smith founde throughout all the land of Israel: for the Philistims sayde, Lest the Ebrewes make them swordes or speares.

(1Sa 13:20) Wherefore all ye Israelites went downe to the Philistims, to sharpen euery man his share, his mattocke, and his axe, and his weeding hooke.

(1Sa 13:21) Yet they had a file for the shares, and for the mattockes, and for the picke forkes, and for the axes, and for to sharpen the goades.

(1Sa 13:22) So whe the day of battell was come, there was neither sworde nor speare founde in the handes of any of the people that were with Saul and with Ionathan: but onely with Saul and Ionathan his sonne was there founde.

(Notes Reference) So it came to pass in the day of battle, that there was neither (n) sword nor spear found in the hand of any of the people that [were] with Saul and Jonathan: but with Saul and with Jonathan his son was there found.

(n) To declare that the victory only came from God, and not by their force.

(1Sa 13:23) And the garison of the Philistims came out to the passage of Michmash.

Passage 2: Isaiah 56-57

(Isa 56:1) Thus saith the Lord, Keepe iudgement and doe iustice: for my saluation is at hand to come, and my righteousnes to be reueiled.

(Notes Reference) Thus saith the LORD, (a) Keep ye judgment, and do justice: for my salvation [is] near to come, and my (b) righteousness to be revealed.

(a) God shows what he requires of them after he has delivered them: that is, the works of charity by which true faith is declared.

(b) Which I will declare toward you, and pour into your hearts by my Spirit.

(Isa 56:2) Blessed is the man that doeth this, and the sonne of man which layeth holde on it: hee that keepeth the Sabbath and polluteth it not, and keepeth his hand from doing any euill.

(Notes Reference) Blessed [is] the man [that] doeth this, and the son of man [that] layeth hold on it; that keepeth the (c) sabbath from profaning it, and keepeth his hand from doing any evil.

(Isa 56:3) And let not the sonne of the stranger, which is ioyned to the Lord, speake and say, The Lord hath surely separate me from his people: neither let the Eunuch say, Beholde, I am a drye tree.

(Notes Reference) Neither let the son of the foreigner, that (d) hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

(d) Let no one think himself unfit to receive the graces of the Lord: for the Lord will take away all impediments, and will forsake no one who will keep his true religion, and believe in him.

(Isa 56:4) For thus saith the Lord vnto the Eunuches, that keepe my Sabbaths, and chuse the thing that pleaseth me, and take holde of my couenant,

(Isa 56:5) Euen vnto them wil I giue in mine House and within my walles, a place and a name better then of the sonnes and of the daughters: I will giue them an euerlasting name, that shall not be put out.

(Notes Reference) Even to them will I give in my (e) house and within my walls a place and a (f) name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.

(e) Meaning, in his Church.

(f) They will be called after my people, and be of the same religion: yea, under Christ the dignity of the faithful will be greater than the Jews were at that time.

(Isa 56:6) Also the strangers that cleaue vnto the Lord, to serue him, and to loue the Name of the Lord, and to be his seruants: euery one that keepeth the Sabbath, and polluteth it not and imbraceth my couenant,

(Isa 56:7) Them wil I bring also to mine holy mountaine, and make them ioyfull in mine House of prayer: their burnt offerings and their sacrifices shall be accepted vpon mine altar: for mine House shall be called an house of prayer for all people.

(Notes Reference) Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt (g) offerings and their sacrifices [shall be] accepted upon my altar; for my house shall be called an house of prayer for (h) all people.

(g) By this he means the spiritual service of God, to whom the faithful offer continual thanksgiving, yea themselves and all that they have, as a lively and acceptable sacrifice.

(h) Not only for the Jews, but for all others, (Mat 21:13).

(Isa 56:8) The Lord God sayth, which gathereth the scattered of Israel, Yet wil I gather to them those that are to be gathered to them.

(Isa 56:9) All ye beastes of the fielde, come to deuoure, euen all ye beastes of the forest.

(Notes Reference) All ye (i) beasts of the field, come to devour, [yea], all ye beasts in the forest.

(i) Meaning, the enemies of the Church, as the Babylonians, Assyrians, etc thus he speaks to scare the hypocrites and to assure the faithful that when this comes they may know it was told to them before.

(Isa 56:10) Their watchmen are all blinde: they haue no knowledge: they are all dumme dogs: they can not barke: they lie and sleepe and delite in sleeping.

(Notes Reference) His (k) watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

(k) He shows that this affliction will come through the fault of the governors, prophets and pastors, whose ignorance, negligence, greed and obstinacy provoked God's wrath against them.

(Isa 56:11) And these griedy dogs can neuer haue ynough: and these shepheards cannot vnderstand: for they all looke to their owne way, euery one for his aduantage, and for his owne purpose.

(Isa 56:12) Come, I wil bring wine, and we wil fill our selues with strong drinke, and to morowe shalbe as this day, and much more abundant.

(Notes Reference) Come ye, [say they], I will bring wine, and we will fill ourselves with strong drink; and to (l) morrow shall be as this day, [and] much more abundant.

(l) We are well yet, and to morrow will be better: therefore let us not fear the plagues before they come: thus the wicked contemned the admonition and exhortations which were made to them in the Name of God.

(Isa 57:1) The righteous perisheth, and no man considereth it in heart: and mercifull men are taken away, and no man vnderstandeth that the righteous is taken away from the euill to come.

(Notes Reference) The righteous perisheth, and no man layeth [it] to heart: and merciful men [are] taken away, none considering that the righteous is taken away (a) from the evil [to come].

(a) From the plague that is at hand, and also because God will punish the wicked.

(Isa 57:2) Peace shall come: they shall rest in their beds, euery one that walketh before him.

(Notes Reference) (b) He shall enter into peace: they shall rest in their beds, [each one] walking [in] his uprightness.

(b) The soul of the righteous will be in joy, and their body will rest in the grave to the time of the resurrection, because they walked before the Lord.

(Isa 57:3) But you witches children, come hither, the seede of the adulterer and of the whore.

(Notes Reference) But draw near here, ye (c) sons of the sorceress, the seed of the adulterer and the harlot.

(c) He threatens the wicked hypocrites, who under the pretence of the name of God's people, derided God's word and his promises: boasting openly that they were the children of Abraham, but because they were not faithful and obedient as Abraham was, he calls them bastards and the children of sorcerers, who forsook God, and fled to wicked means for comfort.

(Isa 57:4) On whome haue ye iested? vpon whome haue ye gaped and thrust out your tongue? are not ye rebellious children, and a false seede?

(Isa 57:5) Inflamed with idoles vnder euery greene tree? and sacrificing the children in the valleys vnder the tops of the rocks?

(Notes Reference) Inflaming yourselves with idols under every green tree, slaying the (d) children in the valleys under the clefts of the rocks?

(d) Read (Lev 18:21; 2Ki 23:10).

(Isa 57:6) Thy portion is in the smooth stones of the riuer: they, they are thy lot: euen to them hast thou powred a drinke offering: thou hast offered a sacrifice. Should I delite in these?

(Notes Reference) Among the smooth [stones] (e) of the stream [is] thy portion; they, they [are] thy lot: even to them hast thou poured a drink offering, thou hast offered a meat offering. Should I receive comfort in (f) these?

(e) Meaning every place was polluted with their idolatry: or every fair stone they found they made into an idol.

(f) In the sacrifices which you offering before these idols thought you served God.

(Isa 57:7) Thou hast made thy bed vpon a very hie mountaine: thou wentest vp thither, euen thither wentest thou to offer sacrifice.

(Notes Reference) Upon a lofty and high mountain hast thou set thy (g) bed: even there thou wentest up to offer sacrifice.

(g) That is, your altars in an open place, like an impudent harlot, that cares not for the sight of her husband.

(Isa 57:8) Behinde the doores also and postes hast thou set vp thy remembrance: for thou hast discouered thy selfe to another then me, and wentest vp, and diddest enlarge thy bed, and make a couenant betweene thee and them, and louedst their bed in euery place where thou sawest it.

(Notes Reference) Behind the (h) doors also and the door posts hast thou set up thy remembrance: for thou hast uncovered [thyself to another] than me, and hast gone up; thou hast (i) enlarged thy bed, and made thee [a covenant] with them; thou didst love their bed where thou sawest [it].

(h) Instead of setting up the word of God in the open places on the posts and doors to have it in remembrance, (Deu 6:9, Deu 27:1) you have set up signs and marks of your idolatry in every place.

(i) That is, increased your idolatry more and more.

(Isa 57:9) Thou wentest to the Kings with oyle, and diddest increase thine oyntments and sende thy messengers farre off, and diddest humble thy selfe vnto hell.

(Notes Reference) And thou wentest (k) to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase [thyself even] to hell.

(k) You sought the favour of the Assyrians by gifts and presents to help you against the Egyptians and when they failed you sought the Babylonians, and more and more tormented yourself.

(Isa 57:10) Thou weariedst thy selfe in thy manifolde iourneys, yet saydest thou not, There is no hope: thou hast found life by thine hand, therefore thou wast not grieued.

(Notes Reference) Thou art wearied in the greatness of thy way; [yet] saidst thou not, (l) There is no hope: thou (m) hast found the life of thy hand; therefore thou wast not grieved.

(l) Although you saw all your labours to be in vain, yet would you never acknowledge your fault and leave off.

(m) He derides their unprofitable diligence, who thought to have made all sure, and yet were deceived.

(Isa 57:11) And whome diddest thou reuerence or feare, seeing thou hast lyed vnto me, and hast not remembred me, neither set thy minde thereon? is it not because I holde my peace, and that of long time? therefore thou fearest not me.

(Notes Reference) And of whom hast thou been afraid or feared, that thou hast (n) lied, and hast not remembered me, nor laid [it] to thy heart? have not I held my peace even of (o) old, and thou fearest me not?

(n) Broken promises with me.

(o) Meaning, that the wicked abuse God's leniency, and grow to further wickedness.

(Isa 57:12) I will declare thy righteousnes and thy workes, and they shall not profite thee.

(Notes Reference) I will declare thy righteousness, (p) and thy works; for they shall not profit thee.

(p) That is, your naughtiness, idolatry and impiety which the wicked call God's service: thus he derides their obstinacy.

(Isa 57:13) When thou cryest, let them that thou hast gathered together deliuer thee: but the winde shall take them all away: vanitie shall pull them away: but he that trusteth in me, shall inherite the lande, and shall possesse mine holy Mountaine.

(Notes Reference) When thou criest, let thy companies deliver thee; but the wind (q) shall carry them all away; vanity shall take [them]: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

(q) Meaning, the Assyrians and others, whose help they looked for.

(Isa 57:14) And he shall say, Cast vp, cast vp: prepare the way: take vp the stumbling blocks out of the way of my people.

(Notes Reference) (r) And shall say, Cast ye up, cast ye up, prepare the way, take up the stumblingblock out of the way of my people.

(r) God will say to Darius and Cyrus.

(Isa 57:15) For thus sayth he that is hie and excellent, he that inhabiteth the eternitie, whose Name is the Holy one, I dwell in the high and holy place: with him also that is of a contrite and humble spirite to reuiue the spirite of the humble, and to giue life to them that are of a contrite heart.

(Isa 57:16) For I will not contende for euer, neither will I be alwayes wroth, for the spirite should fayle before me: and I haue made the breath.

(Notes Reference) For I will not contend for ever, neither will I be always angry: (s) for the spirit should fail before me, and the souls [which] I have made.

(s) I will not use my power against frail man, whose life is but a blast.

(Isa 57:17) For his wicked couetousnesse I am angry with him, and haue smitten him: I hid mee and was angry, yet he went away, and turned after the way of his owne heart.

(Notes Reference) For the (t) iniquity of his covetousness I was angry, and smote him: I hid myself, and was angry, and he went on backsliding in the way of his heart.

(t) That is, for the vices and faults of the people, which is here meant by covetousness.

(Isa 57:18) I haue seene his wayes, and wil heale him: I wil leade him also, and restore comfort vnto him, and to those that lament him.

(Notes Reference) I have seen his ways, and will (u) heal him: I will lead him also, and restore comforts to him and to his mourners.

(u) Though they were obstinate, yet I did not withdraw my mercy from them.

(Isa 57:19) I create the fruite of the lips, to be peace: peace vnto them that are farre off, and to them that are neere, sayth the Lord: for I will heale him.

(Notes Reference) I create the (x) fruit of the lips; Peace, peace to [him that is] (y) far off, and to [him that is] near, saith the LORD; and I will heal him.

(x) That is, I frame the speech and words of my messengers who will bring peace.

(y) As well to him that is in captivity as to him that remains at home.

(Isa 57:20) But the wicked are like the raging sea, that can not rest, whose waters cast vp myre and dirt.

(Notes Reference) But the wicked [are] like the troubled sea, when it (z) cannot rest, whose waters cast up mire and dirt.

(z) Their evil conscience always torments them and therefore they can never have rest, (Isa 48:22).

(Isa 57:21) There is no peace, sayth my God, to the wicked.

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.