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Passage 1: Ruth 3-4

(Rth 3:1) Afterward Naomi her mother in lawe said vnto her, My daughter, shall not I seeke rest for thee, that thou mayest prosper?

(Notes Reference) Then Naomi her mother in law said unto her, My daughter, shall I not seek (a) rest for thee, that it may be well with thee?

(a) Meaning that she would provide her with a husband, with whom she might live peacefully.

(Rth 3:2) Now also is not Boaz our kinsman, with whose maides thou wast? beholde, he winoweth barly to night in the floore.

(Rth 3:3) Wash thy sellfe therefore, and anoint thee, and put thy raiment vpon thee, and get thee downe to the floore: let not the man know of thee, vntill he haue left eating and drinking.

(Notes Reference) Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: [but] make not thyself known unto the (b) man, until he shall have done eating and drinking.

(b) Boaz, nor yet any other.

(Rth 3:4) And when he shall sleepe, marke the place where he layeth him downe, and go, and vncouer the place of his feete, and lay thee downe, and he shall tell thee what thou shalt doe.

(Rth 3:5) And she answered her, All that thou biddest me, I will doe.

(Rth 3:6) So she went downe vnto the floore, and did according to all that her mother in lawe bade her.

(Rth 3:7) And when Boaz had eaten, and drunken, and cheared his heart, he went to lie downe at the end of the heape of corne, and she came softly, and vncouered the place of his feet, and lay downe.

(Notes Reference) And when Boaz had eaten and drunk, and his (c) heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down.

(c) That is, he had refreshed himself among his servants.

(Rth 3:8) And at midnight the man was afraide and caught holde: and loe, a woman lay at his feete.

(Rth 3:9) Then he sayd, Who art thou? And she answered, I am Ruth thine handmayd: spread therefore the wing of thy garment ouer thine handmayd: for thou art the kinsman.

(Rth 3:10) Then sayd he, Blessed be thou of the Lord, my daughter: thou hast shewed more goodnes in the latter end, then at the beginning, in as much as thou followedst not yong men, were they poore or rich.

(Notes Reference) And he said, Blessed [be] thou of the LORD, my daughter: [for] thou hast (d) shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich.

(d) You showed yourself repeatedly to be more virtuous.

(Rth 3:11) And now, my daughter, feare not: I will doe to thee all that thou requirest: for all the citie of my people doeth knowe, that thou art a vertuous woman.

(Rth 3:12) And now, it is true that I am thy kinsman, howbeit there is a kinsman neerer then I.

(Rth 3:13) Tarie to night, and when morning is come, if he will doe the duetie of a kinsman vnto thee, well, let him doe the kinsmans duetie: but if he will not doe the kinsmans part, then wil I doe the duetie of a kinsman, as the Lord liueth: sleepe vntill the morning.

(Notes Reference) Tarry this night, and it shall be in the morning, [that] if he (e) will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, [as] the LORD liveth: lie down until the morning.

(e) If he will take you to as his wife because of his relation by marriage, according to God's law, (Deu 25:5).

(Rth 3:14) And she lay at his feete vntill the morning: and she arose before one could know another: for he sayd, Let no man knowe, that a woman came into the floore.

(Rth 3:15) Also he sayd, Bring the sheete that thou hast vpon thee, and holde it. And when she helde it, he measured sixe measures of barly, and layde them on her, and she went into the citie.

(Rth 3:16) And when she came to her mother in law, she sayd, Who art thou, my daughter? And she tolde her all that the man had done to her,

(Notes Reference) And when she came to her mother in law, she said, (f) Who [art] thou, my daughter? And she told her all that the man had done to her.

(f) Believing by her returning home that he had not taken her as his wife, she was astonished.

(Rth 3:17) And said, These sixe measures of barly gaue he me: for he sayd to me, Thou shalt not come emptie vnto thy mother in lawe.

(Rth 3:18) Then sayd she, My daughter, sit still, vntill thou knowe how the thing will fall: for the man wil not be in rest, vntill he hath finished the matter this same day.

(Rth 4:1) Then went Boaz vp to the gate, and sate there, and beholde, the kinsman, of whome Boaz had spoken, came by: and he sayd, Ho, snch one, come, sit downe here. And he turned, and sate downe.

(Notes Reference) Then went Boaz up to the (a) gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, (b) Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

(a) Which was the place of judgment.

(b) The Hebrews here use two words which have no proper meaning, but serve to denote a certain person, as we would say, "Ho, so-and-so".

(Rth 4:2) Then he tooke ten men of the Elders of the citie, and sayd, Sit ye downe here. And they sate downe.

(Rth 4:3) And he said vnto ye kinsman, Naomi, that is come againe out of ye countrey of Moab, wil sell a parcel of land, which was our brother Elimelechs.

(Rth 4:4) And I thought to aduertise thee, saying, Buy it before the assistants, and before the Elders of my people. If thou wilt redeeme it, redeeme it: but if thou wilt not redeeme it, tel me: for I know that there is none besides thee to redeeme it, and I am after thee. Then he answered, I wil redeeme it.

(Notes Reference) And I thought to advertise thee, saying, Buy [it] before the inhabitants, and before the elders of my people. If thou wilt redeem [it], redeem [it]: but if thou wilt not redeem [it, then] tell me, that I may know: for [there is] none to redeem [it] (c) beside thee; and I [am] after thee. And he said, I will redeem [it].

(c) For you are the next of kin.

(Rth 4:5) Then said Boaz, What day thou buyest the field of the hand of Naomi, thou mnst also buy it of Ruth the Moabitesse the wife of the dead, to stirre vp the name of the dead, vpon his inheritance.

(Notes Reference) Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy [it] also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his (d) inheritance.

(d) That his inheritance might bear his name that is dead.

(Rth 4:6) And the kinsman answered, I can not redeeme it, lest I destroy mine owne inheritance: redeeme my right to thee, for I can not redeeme it.

(Rth 4:7) Now this was the maner beforetime in Israel, concerning redeeming and changing, for to stablish all things: a man did plucke off his shooe, and gaue it his neighbour, and this was a sure witnes in Israel.

(Notes Reference) Now this [was the manner] in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave [it] to his neighbour: and this [was] a (e) testimony in Israel.

(e) That he had resigned his right, (Deu 25:9).

(Rth 4:8) Therefore the kinsman sayd to Boas, Buy it for thee: and he drew off his shooe.

(Rth 4:9) And Boaz sayd vnto the Elders and vnto all the people, Ye are witnesses this day, that I haue bought all that was Elimelechs, and all that was Chilions and Mahlons, of the hand of Naomi.

(Rth 4:10) And moreouer, Ruth the Moabitesse the wife of Mahlon, haue I bought to be my wife, to stirre vp the name of the dead vpon his inheritance, and that the name of the dead be not put out from among his brethren, and from the gate of his place: ye are witnesses this day.

(Notes Reference) Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his (f) place: ye [are] witnesses this day.

(f) Or, of the city where he remained.

(Rth 4:11) And all the people that were in the gate, and the Elders sayd, We are witnesses: the Lord make the wife that commeth into thine house, like Rahel and like Leah, which twaine did build the house of Israel: and that thou mayest doe worthily in Ephrathah, and be famous in Beth-lehem,

(Notes Reference) And all the people that [were] in the gate, and the elders, said, [We are] witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in (g) Ephratah, and be famous in Bethlehem:

(g) Ephratah and Bethlehem are both one.

(Rth 4:12) And that thine house be like the house of Pharez ( whom Thamar bare vnto Iudah) of the seede which the Lord shall giue thee of this yong woman.

(Rth 4:13) So Boaz tooke Ruth, and she was his wife: and when he went in vnto her, the Lord gaue that she conceiued, and bare a sonne.

(Rth 4:14) And the women sayd vnto Naomi, Blessed be the Lord, which hath not left thee this day without a kinsman, and his name shalbe continued in Israel.

(Notes Reference) And the women said unto Naomi, Blessed [be] the LORD, which hath not left thee this day without a kinsman, that (h) his name may be famous in Israel.

(h) He shall leave continual posterity.

(Rth 4:15) And this shall bring thy life againe, and cherish thine olde age: for thy daughter in lawe which loueth thee, hath borne vnto him, and she is better to thee then seuen sonnes.

(Notes Reference) And he shall be unto thee a restorer of [thy] life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than (i) seven sons, hath born him.

(i) Meaning, many sons.

(Rth 4:16) And Naomi tooke the childe, and layde it in her lap, and became nource vnto it.

(Rth 4:17) And the women her neighbours gaue it a name, saying, There is a childe borne to Naomi, and called the name thereof Obed: the same was the father of Ishai, the father of Dauid.

(Rth 4:18) These now are ye generations of Pharez: Pharez begate Hezron,

(Notes Reference) Now these [are] the generations of (k) Pharez: Pharez begat Hezron,

(k) This genealogy is brought in to prove that David by succession came from the house of Judah.

(Rth 4:19) And Hezron begate Ram, and Ram begate Amminadab,

(Rth 4:20) And Amminadab begate Nahshon, and Nahshon begate Salmah,

(Rth 4:21) And Salmon begate Boaz, and Boaz begat Obed,

(Rth 4:22) And Obed begate Ishai, and Ishai begate Dauid.

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Passage 2: Isaiah 45

(Isa 45:1) Thus sayeth the Lord vnto Cyrus his anointed, whose right hand I haue holden to subdue nations before him: therefore will I weaken the loynes of Kings and open the doores before him, and the gates shall not be shut:

(Notes Reference) Thus saith the LORD to his anointed, to (a) Cyrus, whose (b) right hand I have held, to (c) subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

(a) To assure the Jews of their deliverance against the great temptations that they would abide, he names the person and the means.

(b) Because Cyrus would execute the office of a deliverer, God called him his anointed for a time, but after another sort than he called David.

(c) To guide him in the deliverance of my people.

(Isa 45:2) I will goe before thee and make the crooked streight: I will breake the brasen doores, and burst the yron barres.

(Notes Reference) I will go before thee, and make the (d) crooked places straight: I will break in pieces the gates of brass, and cut asunder the bars of iron:

(d) I will take away all impediments and hindrances.

(Isa 45:3) And I will giue thee the treasures of darkenesse, and the things hid in secret places, that thou maist know that I am the Lord which call thee by thy name, euen the God of Israel.

(Notes Reference) And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest (e) know that I, the LORD, who call [thee] by thy name, [am] the God of Israel.

(e) Not that Cyrus knew God to worship him correctly, but he had a certain particular knowledge as profane men may have of his power, and so was compelled to deliver God's people.

(Isa 45:4) For Iaakob my seruants sake, and Israel mine elect, I will euen call thee by thy name and name thee, though thou hast not knowen me.

(Notes Reference) For Jacob my servant's (f) sake, and Israel my elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

(f) Not for anything that is in you, or for your worthiness.

(Isa 45:5) I am the Lord and there is none other: there is no God besides me: I girded thee though thou hast not knowen me,

(Notes Reference) I [am] the LORD, and [there is] none else, [there is] no God besides me: I (g) girded thee, though thou hast not known me:

(g) I have given you strength, power and authority.

(Isa 45:6) That they may knowe from the rising of the sunne and from the West, that there is none besides me. I am the Lord, and there is none other.

(Isa 45:7) I forme the light and create darkenes: I make peace and create euill: I the Lord doe all these things.

(Notes Reference) I form the (h) light, and create darkness: I make peace, and create evil: I the LORD do all these [things].

(h) I send peace and war, prosperity and adversity, as in (Amo 3:6).

(Isa 45:8) Ye heauens, send the dewe from aboue, and let the cloudes droppe downe righteousnesse: let the earth open, and let saluation and iustice growe foorth: let it bring them foorth together: I the Lord haue created him.

(Notes Reference) Drop down, ye heavens, from above, and let the skies pour down (i) righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have (k) created it.

(i) He comforts the Jews as if he would say, "Though when you look to the heavens and earth for comfort you see nothing now but signs of God's wrath, yet will cause them to bring forth certain tokens of your deliverance, and of the performance of my promise": which is meant by righteousness.

(k) I have appointed Cyrus to this use and purpose.

(Isa 45:9) Woe be vnto him that striueth with his maker, the potsherd with the potsherds of the earth: shall the clay say to him that facioneth it, What makest thou? or thy worke, It hath none hands?

(Notes Reference) (l) Woe to him that contendeth with his Maker! [Let] the potsherd [contend] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, (m) He hath no hands?

(l) By this he bridles their impatience, who in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man would match with his like, and not contend against God.

(m) That is, it is not perfectly made.

(Isa 45:10) Woe vnto him that sayeth to his father, What hast thou begotten? or to his mother, What hast thou brought foorth?

(Isa 45:11) Thus saith the Lord, the holy one of Israel, and his maker, Aske me of things to come concerning my sonnes, and concerning the workes of mine hands: commande you me.

(Notes Reference) Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me (n) of things to come concerning my sons, and concerning the work of my hands command ye me.

(n) Instead of murmuring, humble yourselves and ask what you will for the consolation of my children, and you will be sure of it as you are of these things which are at your command. Some read it with an interrogation, and make it the application of the comparison.

(Isa 45:12) I haue made the earth, and created man vpon it: I, whose hands haue spred out the heauens, I haue euen commanded all their armie.

(Notes Reference) I have made the earth, and created man upon it: I, [even] my hands, have stretched out the heavens, and all their (o) host have I commanded.

(o) That is, the stars.

(Isa 45:13) I haue raised him vp in righteousnesse, and I will direct all his wayes: he shall build my citie, and he shall let goe my captiues, not for price nor rewarde, saith the Lord of hostes.

(Notes Reference) I have raised (p) him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for (q) price nor reward, saith the LORD of hosts.

(p) That is, Cyrus, that I may show by him the faithfulness of my promise in delivering my people.

(q) Meaning, freely and without ransom, or any grievous condition.

(Isa 45:14) Thus sayth the Lord, The labour of Egypt, and the marchandise of Ethiopia, and of the Sabeans, men of stature shall come vnto thee, and they shall be thine: they shall follow thee, and shall goe in chaines: they shall fall downe before thee, and make supplication vnto thee, saying, Surely God is in thee, and there is none other God besides.

(Notes Reference) Thus saith the LORD, The labour (r) of Egypt, and merchandise of Cush and of the Sabeans, men of stature, shall come over to thee, and they shall be (s) thine: they shall come after thee; in chains they shall come over, and they shall fall down to thee, they shall make supplication to thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.

(r) These people were tributaries to the Persians, and so king Artahshashte gave this money toward the building of the temple, (Ezr 7:27).

(s) While they were your enemies, they will now honour you and you will rule them: which was accomplished in the time of Christ.

(Isa 45:15) Verely thou, O God, hidest thy selfe, O God, the Sauiour of Israel.

(Notes Reference) Verily thou [art] a God that (t) hidest thyself, O God of Israel, the Saviour.

(t) By this he exhorts the Jews to patience, though their deliverance is deferred for a time: showing that they would not repent their long patience, but the wicked and idolaters will be destroyed.

(Isa 45:16) All they shalbe ashamed and also confounded: they shall goe to confusion together, that are the makers of images.

(Isa 45:17) But Israel shall be saued in the Lord, with an euerlasting saluation: ye shall not be ashamed nor confounded worlde without ende.

(Isa 45:18) For thus saith the Lord (that created heauen, God himselfe, that formed the earth, and made it: he that prepared it, he created it not in vaine: he formed it to be inhabited) I am the Lord, and there is none other.

(Notes Reference) For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be (u) inhabited: I [am] the LORD; and [there is] none else.

(u) That is, of men, but chiefly of his Church.

(Isa 45:19) I haue not spoken in secrete, neither in a place of darkenes in the earth: I saide not in vaine vnto the seede of Iaakob, Seeke you me: I the Lord doe speake righteousnesse, and declare righteous things.

(Notes Reference) I have not spoken in secret, (x) in a dark place of the earth: I have not said to the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

(x) As do the false gods, who give uncertain answers.

(Isa 45:20) Assemble your selues, and come: drawe neere together, ye abiect of the Gentiles: they haue no knowledge, that set vp the wood of their idole, and pray vnto a god, that cannot saue them.

(Notes Reference) Assemble yourselves and come; draw near together, (y) ye [that have] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray to a god [that] cannot save.

(y) All you idolaters who though you seem to have worldly dignity yet in God's sight you are vile and abject.

(Isa 45:21) Tell ye and bring them, and let them take counsell together, who hath declared this from the beginning? or hath tolde it of olde? Haue not I the Lord? and there is none other God beside me, a iust God, and a Sauiour: there is none beside me.

(Isa 45:22) Looke vnto me, and ye shall be saued: all the endes of the earth shall be saued: for I am God, and there is none other.

(Notes Reference) Look to me, and be ye saved, all (z) the ends of the earth: for I [am] God, and [there is] none else.

(z) He calls the idolaters to repentance, willing them to look on him with the eye of faith.

(Isa 45:23) I haue sworne by my selfe: the worde is gone out of my mouth in righteousnesse, and shall not returne, That euery knee shall bowe vnto me, and euery tongue shall sweare by me.

(Notes Reference) I have sworn by myself, the word is gone out of my mouth [in] (a) righteousness, and shall not return, That to me every (b) knee shall bow, every tongue shall swear.

(a) That is, that the thing which I have promise will be faithfully performed.

(b) The knowledge of God and the true worshipping will be through all the world, (Rom 14:11; Phi 2:10) by which he signifies that we must not only serve God in heart, but declare the same also by outward profession.

(Isa 45:24) Surely he shall say, In the Lord haue I righteousnesse and strength: he shall come vnto him, and all that prouoke him, shall be ashamed.

(Notes Reference) Surely, (c) shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are (d) incensed against him shall be ashamed.

(c) Meaning the faithful will feel and confess this.

(d) All the contemners of God.

(Isa 45:25) The whole seede of Israel shall be iustified, and glorie in the Lord.

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Passage 3: Revelation 1-2

(Rev 1:1) The Reuelation of Iesus Christ, which God gaue vnto him, to shewe vnto his seruants things which must shortly be done: which he sent, and shewed by his Angel vnto his seruant Iohn,

(Notes Reference) The (1) (a) Revelation of (b) Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified [it] by his angel unto his servant John:

1 AD The dragon watches the Church of the Jews, which was ready to travail: She brings forth, flees and hides herself, while Christ was yet on the earth.

34 AD The dragon persecutes Christ ascending to heaven, he fights and is thrown down: and after persecutes the Church of the Jews.

67 AD The Church of the Jews is received into the wilderness for three years and a half.

70 AD When the Church of the Jews was overthrown, the dragon invaded the catholic church: all this is in the twelfth chapter. The dragon is bound for a thousand years in chapter twenty. The dragon raises up the beast with seven heads, and the beast with two heads, which make havock of the catholic church and her prophets for 1260 years after the passion of Christ in (Rev 13:11).

97 AD The seven churches are admonished of things present, somewhat before the end of Domitian his reign, and are forewarned of the persecution to come under Trajan for ten years, chapter 2,3. God by word and signs provokes the world, and seals the godly in chapter 6 and 7. He shows examples of his wrath on all creatures, mankind excepted in chapter 8.

1073 AD The dragon is let loose after a thousand years, and Gregory the seventh, being Pope, rages against Henry the third, then Emperor in chapter 20.

1217 AD The dragon vexes the world for 150 years to Gregory the ninth, who wrote the Decretals, and most cruelly persecuted the Emperor Fredrick the second.

1295 AD The dragon kills the prophets after 1260 years, when Boniface the eighth was Pope, who was the author of the sixth book of the Decretals: he excommunicated Philip the French King.

1300 AD Boniface celebrates the Jubile.

1301 AD About this time was a great earthquake, which overthrew many houses in Rome.

1305 AD Prophecy ceases for three years and a half, until Benedict the second succeeded after Boniface the eighth. Prophecy is revived in chapter 11. The dragon and the two beasts question prophecy in chapter 13. Christ defends his Church in word and deed, chapter 14, and with threats and arms, chapter 16. Christ gives his Church victory over the harlot, chapter 17 and 18. Over the two beasts, chapter 19. Over the dragon and death, chapter 20. The Church is fully glorified in heaven with eternal glory, in Christ Jesus, chapter 21 and 22.

(1) This chapter has two principal parts, the title or inscription, which stands in place of an introduction: and a narration going before the whole prophecy of this book. The inscription is double, general and particular. In (Rev 1:1) the general inscription contains the kind of prophecy, the author, end, matter, instruments, and manner of communication the same, in (Rev 1:2) the most religious faithfulness of the apostle as public witness and the use of communicating the same, taken from the promise of God, and from the circumstance of the time, (Rev 1:3)

(a) An opening of secret and hidden things.

(b) Which the Son opened to us out of his Father's bosom by angels.

(Rev 1:2) Who bare record of ye word of God, and of the testimonie of Iesus Christ, and of all things that he saw.

(Rev 1:3) Blessed is he that readeth, and they that heare the wordes of this prophecie, and keepe those things which are written therein: for the time is at hand.

(Rev 1:4) Iohn, to the seuen Churches which are in Asia, Grace be with you, and peace from him, Which is, and Which was, and Which is to come, and from the seuen Spirits which are before his Throne,

(Notes Reference) (2) John to the seven churches which are in Asia: Grace [be] unto you, and peace, (3) from him (c) which is, and which was, and which is to come; and from (4) the (d) seven Spirits which are before his throne;

(2) This is the particular or singular inscription, in which salutation is written to certain churches by name, who represent the catholic church: and the certainty and truth of this is declared, from the author of it, in (Rev 1:8). (3) That is, from God the Father, eternal, immortal, immutable: wholly unchangeable, John declares in a form of speech which is undeclined. For there is no incongruity in this place, where, of necessity the words must be adapted to the mystery, not the mystery corrupted or impaired by the words.

(c) These three, Is, Was, and Shall be, signify the word Jehovah, which is the proper name for God. (4) That is, from the Holy Spirit who proceeds from the Father and the Son. This Spirit is one in person according to his subsistence: but in communication of his power, and in demonstration of his divine works in those seven churches, perfectly manifests himself as if there were many spirits, every one perfectly working in his own church. Which is why in (Rev 5:6) they are called the seven horns and seven eyes of the Lamb, as if to say, as his most absolute power and wisdom. In (Rev 3:1) Christ is said to have those seven spirits of God, and in (Rev 4:5) it is said that seven lamps burn before his throne, which also are those seven spirits of God. That this place ought to be so understood, it is thus proved. For first, grace and peace is asked by prayer from this Spirit, which is a divine work, and an action incommunicable in respect to God. Secondly, he is placed between the Father and the Son, as set in the same degree of dignity and operation with them, besides, he is before the throne, as of the same substance with the Father and the Son: as the seven eyes and seven horns of the Lamb. Moreover, these spirits are never said to adore God, as all other things are. Finally, this is the power by which the Lamb opened the book, and loosed the seven seals of it, when no one could be found among all creatures by whom the book might be opened (Rev 5:1-10); Of these things long ago Master John Luide of Oxford wrote to me. Now the Holy Spirit is named before Christ because a long speech about Christ follows.

(d) These are the seven spirits, which are later called the horns and eyes of the Lamb in (Rev 5:6) and are now acting as a guard waiting on God.

(Rev 1:5) And from Iesus Christ, which is that faithful witnes, and that first begotten of the dead, and that Prince of the Kings of the earth, vnto him that loued vs, and washed vs from our sinnes in his blood,

(Notes Reference) And from Jesus Christ, (5) [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

(5) A most ample and honourable commendation of Christ, first from his offices of the priesthood and kingdom: secondly from his benefits, as his love toward us, and washing us with his blood, in this verse, and communication of his kingdom and priesthood with us: thirdly, from his eternal glory and power, which is always to be celebrated by us; (Rev 1:6) Finally, from the accomplishment of all things once to be effected by him, at his second coming, at which time he shall openly destroy the wicked, and comfort the godly in the truth; (Rev 1:7).

(Rev 1:6) And made vs Kings and Priests vnto God euen his Father, to him I say be glory, and dominion for euermore, Amen.

(Rev 1:7) Beholde, he commeth with cloudes, and euery eye shall see him: yea, euen they which pearced him thorowe: and all kinreds of the earth shall waile before him, Euen so, Amen.

(Notes Reference) Behold, he cometh with clouds; and every (e) eye shall see him, and they [also] which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

(e) All men.

(Rev 1:8) I am Alpha and Omega, the beginning and the ending, saith the Lord, Which is, and Which was, and Which is to come, euen the Almightie.

(Notes Reference) (6) I am (f) Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

(6) A confirmation of the greeting earlier, taken from the words of God himself: in which he affirms his operation in every single creature, the immutable eternity that is in himself, and his omnipotence in all things: and concludes in the unity of his own essence, that Trinity of persons which was spoken of before.

(f) I am he before whom there was nothing, indeed, by whom everything that is made, was made: and I shall remain though everything else should perish.

(Rev 1:9) I Iohn, euen your brother, and companion in tribulation, and in the kingdome and patience of Iesus Christ, was in the yle called Patmos, for the worde of God, and for the witnessing of Iesus Christ.

(Notes Reference) (7) I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is (g) called Patmos, for the word of God, and for the testimony of Jesus Christ.

(7) The narration, opening the way to the declaring of the authority and calling of John the evangelist in this singular revelation, and to procure faith and credit to this prophecy. This is the second part of this chapter, consisting of a proposition, and an exposition. The proposition shows, in (Rev 1:9) first who was called to this revelation, in what place, and how occupied. Then at what time, and by what means, namely, by the Spirit and the word, and that on the Lord's day, which ever since the resurrection of Christ, was consecrated for Christians: that is to say, to be a day of rest, as in (Rev 1:10) Thirdly, who is the author that calls him, and what is the sum of his calling.

(g) Patmos is one of the islands of Sporas, where John was banished according to some historians.

(Rev 1:10) And I was rauished in spirit on the Lordes day, and heard behinde me a great voyce, as it had bene of a trumpet,

(Notes Reference) I was in the (h) Spirit on the (i) Lord's day, and heard behind me a great voice, as of a trumpet,

(h) This is a holy trance expressed, with which the prophets were entranced, and being carried out of the world, conversed with God: and so Ezekiel says often, that he was carried from place to place by the Spirit, and that the Spirit of the Lord came on him.

(i) He calls it the Lord's day, which Paul calls the first day of the week; (1Co 16:2).

(Rev 1:11) Saying, I am Alpha and Omega, that first and that last: and that which thou seest, write in a booke, and send it vnto the seuen Churches which are in Asia, vnto Ephesus, and vnto Smyrna, and vnto Pergamus, and vnto Thyatira, and vnto Sardis, and vnto Philadelphia, and vnto Laodicea.

(Rev 1:12) Then I turned backe to see the voyce, that spake with me: and when I was turned, I sawe seuen golden candlestickes,

(Notes Reference) (8) And I turned to (k) see the voice that spake with me. (9) And being turned, I saw seven golden candlesticks;

(8) The exposition, declaring the third and last point of the proposition (for the other points are evident of themselves) in which is he first speaks of the author of his calling (till verse 17), and secondly, of the calling itself (Rev 1:17-20). First of all the occasion is noted in this verse, in that John turned himself towards the vision, and after he sets down the description of the author, in the following verses, (Rev 1:13-16).

(k) To see him whose voice I had heard. (9) The description of the Author, who is Christ: by the candlesticks that stand about him, that is, the churches that stand before him, and depend upon his direction. In (Rev 1:13) he is described by his properties, that he is provided with wisdom and dexterity for the achieving of great things, and in (Rev 1:14) with ancient gravity and most excellent sight of the eye. In (Rev 1:15) he is described with strength invincible and with a mighty word, and in (Rev 1:16) by his ruling of the ministry of his servants in the Church by the sword of his word, and enlightening all things with his countenance, and mightily providing for everyone by his divine providence.

(Rev 1:13) And in the middes of the seuen candlestickes, one like vnto the Sonne of man, clothed with a garment downe to the feete, and girded about the pappes with a golden girdle.

(Rev 1:14) His head, and heares were white as white wooll, and as snowe, and his eyes were as a flame of fire,

(Rev 1:15) And his feete like vnto fine brasse, burning as in a fornace: and his voyce as the sounde of many waters.

(Rev 1:16) And he had in his right hand seuen starres: and out of his mouth went a sharpe two edged sword: and his face shone as the sunne shineth in his strength.

(Rev 1:17) And when I saw him, I fell at his feete as dead: then he laid his right hand vpon me, saying vnto me, Feare not: I am that first and that last,

(Notes Reference) (10) And when I saw him, I fell at his feet as dead. (11) And he laid his right hand upon me, saying unto me, Fear not; (12) I am the first and the last:

(10) A religious fear, that goes before the calling of the saints, and their full confirmation to take on them the vocation of God.

(11) A divine confirmation of this calling, partly by sign, and partly by word of power.

(12) A most elegant description of this calling contained in three things, which are necessary to a just vocation: first the authority of him who calls, for he is the beginning and end of all things, in this verse, for he is eternal and omnipotent (Rev 1:8). Secondly the sum of his prophetic calling and revelation (Rev 1:9). Lastly a declaration of those persons to whom this prophecy is by the commandment of God directed in the description of it (Rev 1:20).

(Rev 1:18) And am aliue, but I was dead: and beholde, I am aliue for euermore, Amen: and I haue the keyes of hell and of death.

(Rev 1:19) Write the things which thou hast seene, and the things which are, and the things which shall come hereafter.

(Notes Reference) (13) Write the things which thou hast seen, and the things which are, and the things which shall be hereafter;

(13) The sum of this prophecy, that the apostle must write whatever he sees, adding nothing, nor taking away anything (Rev 1:2). Here there are two parts: one is a narration of those things which are, that is, which then were at that time, contained in the second and third chapter: the other part is of those things which were to come, contained in the rest of this book.

(Rev 1:20) The misterie of the seuen starres which thou sawest in my right hand, and the seuen golden candlestickes, is this, The seuen starres are the Angels of the seuen Churches: and the seuen candlestickes which thou sawest, are the seuen Churches.

(Notes Reference) (14) The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the (l) angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches.

(14) That is, the thing which was mystical signified by the particulars of the vision before going.

(l) By angels he means the ministers of the Church.

(Rev 2:1) Vnto the Angel of the Church of Ephesus write, These things saieth he that holdeth the seuen starres in his right hand, and walketh in the middes of the seuen golden candlestickes.

(Notes Reference) Unto (1) the angel of the church of Ephesus write; (2) These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

(1) The former part of this book is comprised in a narration of those things which then were, as John taught us, in (Rev 1:19) it belongs wholly to instruction, and in these two next chapters, contains seven places, according to the number and condition of those churches which were named before in (Rev 1:11) shown in (Rev 1:12) and distributed most aptly into their pastors and flocks, (Rev 1:10) which verse of that chapter is a passage to the first part. Every one of these seven passages has three principal parts, an introduction taken from the person of the reprehension of that which is evil: an instruction, containing either an exhortation alone, or a dissuasion opposite to it, and a conclusion stirring to attention, by divine promises. This first passage is to the pastors of the church of Ephesus. (2) The introduction in which are contained the special prayers of Christ Jesus the author of this prophecy out of (Rev 1:6, Rev 1:13).

(Rev 2:2) I knowe thy workes, and thy labour, and thy patience, and howe thou canst not beare with them which are euill, and hast examined them which say they are Apostles, and are not, and hast found the liars.

(Notes Reference) (3) I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars:

(3) The proposition first condemning the pastor of this church (Rev 2:2,3) then reproving him (Rev 2:4) after informing him, and threatening that he will move the church to another place (Rev 2:5). This threat of divine vengeance Christ mitigates by a type of correction, calling to mind the particular virtue and piety of the Church, which God never leaves without recompense (Rev 2:6). Concerning the Nicolaitans, see (Rev 2:15).

(Rev 2:3) And thou wast burdened, and hast patience, and for my Names sake hast laboured, and hast not fainted.

(Rev 2:4) Neuertheles, I haue somewhat against thee, because thou hast left thy first loue.

(Notes Reference) Nevertheless I have [somewhat] (a) against thee, because thou hast left thy first love.

(a) To deal with you for.

(Rev 2:5) Remember therefore from whence thou art fallen, and repent, and doe the first workes: or els I will come against thee shortly, and will remooue thy candlesticke out of his place, except thou amend.

(Rev 2:6) But this thou hast, that thou hatest the workes of the Nicolaitanes, which I also hate.

(Rev 2:7) Let him that hath an eare, heare, what the Spirite saith vnto the Churches, To him that ouercommeth, will I giue to eate of the tree of life which is in the middes of the Paradise of God.

(Notes Reference) (4) He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in (5) the midst of the (b) paradise of God.

(4) The conclusion containing a commandment of attention, and a promise of everlasting life, shown in a figure; (Gen 2:9). (5) That is, in paradise after the manner of the Hebrew phrase.

(b) Thus Christ speaks as he is mediator.

(Rev 2:8) And vnto the Angel of the Church of the Smyrnians write, These things saith he that is first, and last, which was dead and is aliue.

(Notes Reference) (6) And unto the angel of the church in (c) Smyrna write; These things saith the first and the last, which was dead, and is alive;

(6) The second passage is to the pastors of the church of the Smyrnians. The introduction is taken out of (Rev 1:17-18).

(c) Smyrna was one of the cities of Ionia in Asia.

(Rev 2:9) I knowe thy workes and tribulation, and pouertie (but thou art riche) and I knowe the blasphemie of them, which say they are Iewes, and are not, but are the Synagogue of Satan.

(Notes Reference) (7) I know thy works, and tribulation, and poverty, (but thou art rich) and [I know] the blasphemy of them which say they are Jews, and are not, but [are] the synagogue of Satan.

(7) The proposition of praise is in this verse, and of exhortation joined with a promise, is in (Rev 2:10).

(Rev 2:10) Feare none of those things, which thou shalt suffer: beholde, it shall come to passe, that the deuill shall cast some of you into prison, that ye may be tryed, and ye shall haue tribulation tenne dayes: be thou faithfull vnto the death, and I will giue thee the crowne of life.

(Notes Reference) Fear none of those things which thou shalt suffer: behold, the devil shall cast [some] of you into prison, that ye may be tried; and ye shall have (8) tribulation ten days: be thou faithful unto death, and I will give thee a crown of life.

(8) That is, of ten years. For so commonly both in this book and in Daniel, years are signified by days: that God by this might declare, that the space of time is appointed by him and the same very short. Now because John wrote this book in the end of Domitian the Emperor's reign, as Justinus and Ireneus do witness, it is altogether necessary that this should be referred to that persecution which was done by the authority of the emperor Trajan: who began to make havock of the Christian church in the tenth year of his reign, as the historians do write: and his bloody persecution continued until Adrian the emperor had succeeded in his stead: The space of which time is precisely ten years, which are here mentioned.

(Rev 2:11) Let him that hath an eare, heare what the Spirit saith to the Churches. He that ouercommeth, shall not be hurt of the second death.

(Notes Reference) (9) He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt (10) of the second death.

(9) The conclusion, as in (Rev 2:7).

(10) See (Rev 10:6).

(Rev 2:12) And to the Angel of the Church, which is at Pergamus write, This saith he which hath that sharpe sworde with two edges.

(Notes Reference) (11) And to the angel of the church in (d) Pergamos write; These things saith he which hath the sharp sword with two edges;

(11) The third passage is to the pastors of Pergamos. The introduction is taken from (Rev 1:16).

(d) Pergamos was the name of a famous city of old in Asia, where the kings of the Attalians were always resident.

(Rev 2:13) I knowe thy workes and where thou dwellest, euen where Satans throne is, and thou keepest my Name, and hast not denied my faith, euen in those dayes when Antipas my faithfull martyr was slaine among you, where Satan dwelleth.

(Notes Reference) (12) I know thy works, and where thou dwellest, [even] where Satan's seat [is]: and thou holdest fast my name, and hast not denied my faith, even in (e) those days wherein Antipas [was] my faithful martyr, who was slain among you, where Satan dwelleth.

(12) The proposition of praise is in this verse, of reprehension in the two following, and of exhortation joined with a conditional threat (Rev 2:16). Now this Antipas was the angel or minister of the church of Pergamos, as Aretas writes.

(e) The faith of those at Pergamos is so much the more highly commended, because they remained constant even in the very heat of persecution.

(Rev 2:14) But I haue a fewe things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balac to put a stumbling blocke before ye children of Israel, that they should eate of things sacrificed vnto Idoles, and commit fornication.

(Notes Reference) But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to (f) eat things sacrificed unto idols, and to commit fornication.

(f) That which is here spoken of things offered to idols, is meant of the same type which Paul speaks of in (1Co 10:14).

(Rev 2:15) Euen so hast thou them, that maintaine the doctrine of the Nicolaitanes, which thing I hate.

(Notes Reference) So hast thou also them that hold the doctrine of the (13) Nicolaitans, which thing I hate.

(13) Which follow the footsteps of Balaam, and such as are abandoned to all filthiness, as he showed in the verse before, and is here signified by a note of similarity, and thus also must (Rev 2:6) be understood. For this matter especially Ireneus must be consulted as well.

(Rev 2:16) Repent thy selfe, or els I will come vnto thee shortly, and will fight against them with the sworde of my mouth.

(Rev 2:17) Let him that hath an eare, heare what the Spirite saith vnto the Churches. To him that ouercommeth, will I giue to eate of the Manna that is hid, and will giue him a white stone, and in the stone a newe name written, which no man knoweth sauing he that receiueth it.

(Notes Reference) (14) He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat (15) of the hidden (g) manna, and will give him a (h) (16) white stone, and in the stone a new (17) name written, which no man knoweth saving he that receiveth [it].

(14) The conclusion, by way of exhortation as before, and of promise.

(15) The bread of life, invisible, spiritual, and heavenly, which is kept secretly with God, from before all eternity.

(g) He alludes to (Psa 105:40; Joh. 6:26-59).

(h) Arethas writes that such a stone was given to wrestlers at games, or else that such stones did in old time witness the leaving of a man.

(16) Which is a sign and witness of forgiveness and remission of sins, of righteousness and true holiness, and of purity uncorrupted after the sin nature is destroyed.

(17) A sign and testimony of newness of life in righteousness and true holiness, by putting on the new man, whom no one inwardly knows, but the spirit of man which is in him, which is not praised by men, but by God; (Rom 2:28).

(Rev 2:18) And vnto ye Angel of the Church which is at Thyatira write, These things saith the Sonne of God, which hath his eyes like vnto a flame of fire, and his feete like fine brasse.

(Notes Reference) And unto (18) the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet [are] like fine brass;

(18) The fourth passage is to the pastors of Thyatira. The introduction is taken from (Rev 1:14-15).

(Rev 2:19) I knowe thy workes and thy loue, and seruice, and faith, and thy patience, and thy workes, and that they are more at the last, then at the first.

(Notes Reference) I know (19) thy works, and charity, and (i) service, and faith, and thy patience, and thy works; and the last [to be] more than the first.