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Passage 1: 1 Samuel 2

(1Sa 2:1) And Hannah prayed, and said, Mine heart reioyceth in the Lord, mine horne is exalted in the Lord: my mouth is enlarged ouer mine enemies, because I reioyce in thy saluation.

(Notes Reference) And Hannah (a) prayed, and said, My heart rejoiceth in the LORD, mine (b) horn is exalted in the LORD: my mouth is (c) enlarged over mine enemies; because I rejoice in thy salvation.

(a) After she had obtained a son by prayer she gave thanks.

(b) I have recovered strength and glory by the benefit of the Lord.

(c) I can answer them that criticize my barrenness.

(1Sa 2:2) There is none holy as the Lord: yea, there is none besides thee, and there is no god like our God.

(1Sa 2:3) Speake no more presumptuously: let not arrogancie come out of your mouth: for the Lord is a God of knowledge, and by him enterprises are established.

(Notes Reference) Talk (d) no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed.

(d) In that you condemn my barrenness, you show your pride against God.

(1Sa 2:4) The bow and the mightie men are broken, and the weake haue girded themselues with strength.

(1Sa 2:5) They that were full, are hired foorth for bread, and the hungrie are no more hired, so that the barren hath borne seuen: and shee that had many children, is feeble.

(Notes Reference) [They that were] full have hired out themselves for (e) bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.

(e) They sell their labours for necessary food.

(1Sa 2:6) The Lord killeth and maketh aliue: bringeth downe to the graue and raiseth vp.

(1Sa 2:7) The Lord maketh poore and maketh rich: bringeth lowe, and exalteth.

(1Sa 2:8) He raiseth vp ye poore out of the dust, and lifteth vp the begger from the dunghill, to set them among princes, and to make them inherite the seate of glory: for the pillars of the earth are the Lordes, and he hath set the world vpon them.

(Notes Reference) He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among (f) princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the (g) LORD'S, and he hath set the world upon them.

(f) He prefers to honour, and does according to his own will, though man's judgment is contrary.

(g) Therefore he may dispose all things according to his will.

(1Sa 2:9) Hee will keepe the feete of his Saintes, and the wicked shall keepe silence in darkenes: for in his owne might shall no man be strong.

(1Sa 2:10) The Lordes aduersaries shall be destroyed, and out of heauen shall he thunder vpon them: the Lord shall iudge the endes of the worlde, and shall giue power vnto his King, and exalt the horne of his Anoynted.

(Notes Reference) The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his (h) king, and exalt the horn of his anointed.

(h) She grounded her prayer on Jesus Christ who was to come.

(1Sa 2:11) And Elkanah went to Ramah to his house, and the childe did minister vnto the Lord before Eli the Priest.

(Notes Reference) And Elkanah went to Ramah to his house. And the child did minister unto the (i) LORD before Eli the priest.

(i) In all that Eli commanded him.

(1Sa 2:12) Now the sonnes of Eli were wicked men, and knewe not the Lord.

(Notes Reference) Now the sons of Eli [were] sons of Belial; they (k) knew not the LORD.

(k) That is, they neglected his ordinance.

(1Sa 2:13) For the Priestes custome towarde the people was this: when any man offered sacrifice, the Priestes boy came, while the flesh was seething, and a fleshhooke with three teeth, in his hand,

(1Sa 2:14) And thrust it into the kettle, or into the caldron, or into the panne, or into the potte: all that the fleshhooke brought vp, the Priest tooke for himselfe: thus they did vnto all the Israelites, that came thither to Shiloh.

(Notes Reference) And he struck [it] into the pan, or kettle, or caldron, or pot; (l) all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.

(l) Transgressing the order appointed in the Law, (Lev 7:31), for their bellies sake.

(1Sa 2:15) Yea, before they burnt the fat, the priests boy came and saide to the man that offered, Giue me flesh to rost for the priest: for he wil not haue sodden flesh of thee, but rawe.

(Notes Reference) Also before they burnt the (m) fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.

(m) Which was commanded first to have been offered to God.

(1Sa 2:16) And if any man saide vnto him, Let them burne the fatte according to the custome, then take as much as thine heart desireth: then hee would answere, No, but thou shalt giue it nowe: and if thou wilt not, I will take it by force.

(Notes Reference) And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul (n) desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force.

(n) Not passing for their own profit, so that God might be served rightly.

(1Sa 2:17) Therefore the sinne of the yong men was very great before the Lord: for men abhorred the offering of the Lord.

(Notes Reference) Wherefore the sin of the young men was very great before the LORD: for men (o) abhorred the offering of the LORD.

(o) Seeing the horrible abuse of it.

(1Sa 2:18) Now Samuel being a yong childe ministred before the Lord, girded with a linen Ephod.

(1Sa 2:19) And his mother made him a litle coat, and brought it to him from yeere to yeere, when she came vp with her husband, to offer the yerely sacrifice.

(1Sa 2:20) And Eli blessed Elkanah and his wife, and said, The Lord giue thee seede of this woman, for the petition that she asked of the Lord: and they departed vnto their place.

(1Sa 2:21) And the Lord visited Hannah, so that she conceiued, and bare three sonnes, and two daughters. And the childe Samuel grewe before the Lord.

(1Sa 2:22) So Eli was very olde, and heard all that his sonnes did vnto all Israel, and howe they laye with the women that assembled at the doore of the tabernacle of the Congregation.

(Notes Reference) Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that (p) assembled [at] the door of the tabernacle of the congregation.

(p) Which was (as the Hebrews write) after their travail, when they came to be purified, read (Exo 38:8; Lev 12:6).

(1Sa 2:23) And hee saide vnto them, Why doe ye such things? for of all this people I heare euill reportes of you.

(1Sa 2:24) Do no more, my sonnes, for it is no good report that I heare, which is, that ye make the Lords people to trespasse.

(Notes Reference) Nay, my sons; for [it is] no good report that I hear: ye make the LORD'S people to (q) transgress.

(q) Because they contemn their duty to God, (1Sa 2:17).

(1Sa 2:25) If one man sinne against another, the Iudge shall iudge it: but if a man sinne against the Lord, who will pleade for him? Notwithstanding they obeyed not the voyce of their father, because the Lord would slay them.

(Notes Reference) If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD (r) would slay them.

(r) So that to obey good admonition is God's mercy, and to disobey them is his just judgment for sin.

(1Sa 2:26) (Nowe the childe Samuel profited and grewe, and was in fauour both with the Lord and also with men)

(1Sa 2:27) And there came a man of God vnto Eli, and said vnto him, Thus saith the Lord, Did not I plainely appeare vnto the house of thy father, when they were in Egypt in Pharaohs house?

(Notes Reference) And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy (s) father, when they were in Egypt in Pharaoh's house?

(s) That is, Aaron.

(1Sa 2:28) And I chose him out of all the tribes of Israel to be my Priest, to offer vpon mine altar, and to burne incense, and to weare an Ephod before me, and I gaue vnto the house of thy father all the offrings made by fire of the children of Israel.

(1Sa 2:29) Wherefore haue you kicked against my sacrifice and mine offering, which I commanded in my Tabernacle, and honourest thy children aboue mee, to make your selues fatte of the first fruites of all the offerings of Israel my people?

(Notes Reference) Wherefore (t) kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?

(t) Why have you contemned my sacrifices, and as it were trod them under foot?

(1Sa 2:30) Wherefore the Lord God of Israel saith, I saide, that thine house and the house of thy father should walke before mee for euer: but nowe the Lord saith, It shall not be so: for them that honour me, I will honour, and they that despise me, shall be despised.

(Notes Reference) Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, (u) Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.

(u) God's promises are only effective to those he gives faith to fear and obey him.

(1Sa 2:31) Beholde, the dayes come, that I will cut off thine arme, and the arme of thy fathers house, that there shall not be an olde man in thine house.

(Notes Reference) Behold, the days come, that I will cut off thine (x) arm, and the arm of thy father's house, that there shall not be an old man in thine house.

(x) Thy power and authority.

(1Sa 2:32) And thou shalt see thine enemie in the habitation of the Lord in all thinges wherewith God shall blesse Israel, and there shall not be an olde man in thine house for euer.

(Notes Reference) And thou (y) shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever.

(y) Your posterity will see the glory of the chief priest given to another, whom they will envy, (1Ki 2:27).

(1Sa 2:33) Neuerthelesse, I will not destroy euery one of thine from mine altar, to make thine eyes to faile, and to make thine heart sorowfull: and all ye multitude of thine house shall die when they be men.

(1Sa 2:34) And this shalbe a signe vnto thee, that shall come vpon thy two sonnes Hophni and Phinehas: in one day they shall die both.

(1Sa 2:35) And I will stirre me vp a faithfull Priest, that shall do according to mine heart and according to my minde: and I wil build him a sure house, and he shall walke before mine Anointed for euer.

(Notes Reference) And I will raise me up a (z) faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.

(z) Meaning Zadok, who succeeded Abiathar, and was the figure of Christ.

(1Sa 2:36) And all that are left in thine house, shall come and bowe downe to him for a piece of siluer and a morsell of bread, and shall say, Appoint me, I pray thee, to one of the priestes offices, that I may eate a morsell of bread.

(Notes Reference) And it shall come to pass, [that] every one that is left in thine house shall come [and] (a) crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.

(a) That is, will be inferior to him.

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Passage 2: Isaiah 48

(Isa 48:1) Hear yee this, O house of Iaakob, which are called by the name of Israel, and are come out of the waters of Iudah: which sweare by the Name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousnesse.

(Notes Reference) Hear ye this, O house of Jacob, who are (a) called by the name of Israel, and have come forth out of (b) the waters of Judah, who swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness.

(a) He detects their hypocrisy who claimed to be Israelites, but were not so.

(b) Meaning, the fountain and stock.

(Isa 48:2) For they are called of the holy citie, and staie themselues vpon the God of Israel, whose Name is the Lord of hostes.

(Notes Reference) For they call themselves of the holy city, and stay themselves (c) upon the God of Israel; The LORD of hosts [is] his name.

(c) They make a show, as though they would have no other God.

(Isa 48:3) I haue declared ye former things of old, and they went out of my mouth, and I shewed them: I did them suddenly, and they came to passe.

(Notes Reference) I have declared the former things from the beginning; and they went forth from my mouth, and I showed (d) them; I did [them] suddenly, and they came to pass.

(d) He shows that they could not accuse him in anything, as he had performed whatever he had promised.

(Isa 48:4) Because I knewe, that thou art obstinate, and thy necke is an yron sinew, and thy brow brasse,

(Notes Reference) Because I knew that (e) thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass;

(e) I have done for you more than I promised, that your stubbornness and impudency might have been overcome.

(Isa 48:5) Therefore I haue declared it to thee of old: before it came to passe, I shewed it thee, lest thou shouldest say, Mine idole hath done them, and my carued image, and my molten image hath commanded them.

(Notes Reference) I have even from the beginning declared [it] to thee; before it came to pass I showed (f) [it] thee: lest thou shouldest say, My idol hath done them, and my graven image, and my molten image, hath commanded them.

(f) How you should be delivered out of Babylon.

(Isa 48:6) Thou hast heard, behold all this, and wil not yee declare it? I haue shewed thee newe things, euen now, and hid things, which thou knewest not.

(Notes Reference) Thou hast heard, see all this; and will not ye (g) declare [it]? I have showed ye new things from this time, even hidden things, and thou didst not know them.

(g) Will you not acknowledge my blessing, and declare it to others?

(Isa 48:7) They are created now, and not of olde, and euen before this thou heardest them not, lest thou shouldest say, Beholde, I knewe them.

(Notes Reference) They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I (h) knew them.

(h) Showing that man's arrogancy is the reason God does not declare all things at once, lest they should attribute this knowledge to their own wisdom.

(Isa 48:8) Yet thou heardest them not, neither diddest know them, neither yet was thine eare opened of olde: for I knewe that thou wouldest grieuously transgresse: therefore haue I called thee a transgressour from the wombe.

(Notes Reference) Yea, thou heardest not; yea, thou knewest not; yea, from that time [that] thy ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the (i) womb.

(i) From the time that I brought you of Egypt: for that deliverance was as the birth of the Church.

(Isa 48:9) For my Names sake will I defer my wrath, and for my praise will I refraine it from thee, that I cut thee not off.

(Notes Reference) For my name's sake will I defer my anger, and for my praise will I refrain for thee, (k) that I cut thee not off.

(k) As it was my free mercy that I chose you: so it is my free mercy that must save you.

(Isa 48:10) Behold, I haue fined thee, but not as siluer: I haue chosen thee in the fornace of affliction.

(Notes Reference) Behold, I have refined thee, but (l) not with silver; I have (m) chosen thee in the furnace of affliction.

(l) For I had respect to your weakness and infirmity: for in silver there is some pureness, but in us there is nothing but dross.

(m) I took you out of the furnace where you would have been consumed.

(Isa 48:11) For mine owne sake, for mine owne sake wil I doe it: for how should my Name be polluted? surely I wil not giue my glory vnto another.

(Notes Reference) For my own sake, [even] for my own sake, will I do [it]: for how should [my name] (n) be profaned? (o) and I will not give my glory to another.

(n) God joins the salvation of his with his own honour: so that they cannot perish, but his glory would be diminished, as in (Deu 32:27).

(o) Read (Isa 42:8).

(Isa 48:12) Heare me, O Iaakob and Israel, my called, I am, I am the first, and I am the last.

(Notes Reference) Hearken to me, O Jacob and Israel, my called; (p) I [am] he; I [am] the first, I also [am] the last.

(p) Read (Isa 41:4).

(Isa 48:13) Surely mine hand hath laid the foundation of the earth, and my right hand hath spanned the heaues: when I cal them, they stand vp together.

(Notes Reference) My hand also hath laid the foundation of the earth, and my right hand hath spread out the heavens: [when] I call to them, (q) they stand up together.

(q) To obey me, and to do whatever I command them.

(Isa 48:14) All you, assemble your selues, and heare: which among them hath declared these thinges? The Lord hath loued him: he wil doe his will in Babel, and his arme shalbe against the Chaldeans.

(Notes Reference) All ye, assemble yourselves, and hear; who among them hath declared these [things]? The LORD hath loved (r) him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans.

(r) Meaning, Cyrus, whom he had chosen to destroy Babylon.

(Isa 48:15) I, euen I haue spoken it, and I haue called him: I haue brought him, and his way shall prosper.

(Isa 48:16) Come neere vnto me: heare ye this: I haue not spoken it in secret from the beginning: from the time that the thing was, I was there, and now the Lord God and his Spirit hath sent me.

(Notes Reference) Come ye near to me, hear ye this; I have not spoken in secret from the (s) beginning; from the time that it was, there [am] I: and now the Lord GOD, and his Spirit, hath (t) sent me.

(s) Since the time that I declared myself to your fathers.

(t) Thus the Prophet speaks for himself, and to assure them of these things.

(Isa 48:17) Thus saith the Lord thy redeemer, the Holy one of Israel, I am the Lord thy God, which teach thee to profite, and lead thee by the way, that thou shouldest goe.

(Notes Reference) Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God who teacheth thee (u) to profit, who leadeth thee by the way [that] thou shouldest go.

(u) What things will do you good.

(Isa 48:18) Oh that thou haddest hearkened to my commandements! then had thy prosperitie bene as the floude, and thy righteousnesse as the waues of the sea.

(Isa 48:19) Thy seede also had beene as the sande, and the fruite of thy body like the grauell thereof: his name should not haue bene cut off nor destroied before me.

(Notes Reference) Thy seed also had been as the sand, and the offspring of thy body like its gravel; his (x) name should not have been cut off nor destroyed from before me.

(x) That is, the prosperous estate of Israel.

(Isa 48:20) Goe yee out of Babel: flee yee from the Chaldeans, with a voice of ioy: tel and declare this: shewe it foorth to the ende of the earth: say yee, The Lord hath redeemed his seruant Iaakob.

(Notes Reference) (y) Go ye forth from Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it [even] to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.

(y) After he had forewarned them of their captivity and of the reason for it, he shows them the great joy that will come of their deliverance.

(Isa 48:21) And they were not thirstie: hee led them through the wildernesse: hee caused the waters to flowe out of the rocke for them: for he claue the rocke, and the water gushed out.

(Notes Reference) And they (z) thirsted not [when] he led them through the deserts: he caused the waters to flow out of the rock for them: he broke the rock also, and the waters gushed out.

(z) He shows that it will be as easy to deliver them, as he did their fathers out of Egypt.

(Isa 48:22) There is no peace, sayeth the Lord, vnto the wicked.

(Notes Reference) [There is] no (a) peace, saith the LORD, to the wicked.

(a) Thus he speaks that the wicked hypocrites should not abuse God's promise, in whom was neither faith nor repentance, as in (Isa 57:21)

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Passage 3: Revelation 5-6

(1) Hereafter follows the second part of this book, altogether prophetical foretelling those things which were to come, as was said in (Rev 1:19). This is divided into two histories: one common to the whole world, till Chapter 9 and another unique to the Church of God, till Chapter 22. These histories are said to be described in several books (Rev 5:1, Rev 10:2). Now this verse is a passage from the former part to this second: where it is said, that heaven was opened, that is, that heavenly things were unlocked and that a trumpet sounded in heaven, to stir up the apostle, and call him to the understanding of things to come. The first history has two parts: one the causes of things done and of this whole revelation in this next chapter, another of the acts done in the next four chapters. The principal causes according to the economy or dispensation of it, are two: One the beginning, which none can approach, that is, God the Father, of whom is spoken in this chapter. The other, the Son, who is the secondary cause, easy to be approached, in that he is God and man in one person; (Rev 5:5-9).

(Rev 4:2) And immediatly I was rauished in the spirit, and behold, a throne was set in heauen, and one sate vpon the throne.

(Notes Reference) And (2) immediately I was (a) in the spirit: (3) and, behold, a throne was set in heaven, and [one] sat on the throne.

(2) The manner of revelation:

(a) See (Rev 1:10). (3) A description of God the Father, and of his glory in the heavens, explained to men by his office, nature, attending company, effect, instruments and events that follow afterwards. In this verse he is presented in office as a judge as Abraham said; (Gen 18:25) which is declared by his throne as sign of judgment, and his sitting on it.

(Rev 4:3) And he that sate, was to looke vpon, like vnto a iasper stone, and a sardine, and there was a rainbowe rounde about the throne, in sight like to an emeraude.

(Notes Reference) (4) And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald.

(4) By his nature, in that he is the Father, most glorious in his own person, and with his glory outshining all other things.

(Rev 4:4) And round about the throne were foure and twentie seates, and vpon the seates I sawe foure and twentie Elders sitting, clothed in white raiment, and had on their heads crownes of golde.

(Notes Reference) (5) And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

(5) By the company attending about him in that, as that most high Judge, he is accompanied with the most honourable attendance of prophets and apostles both of the old and new Church, whom Christ has made to be priests and kings; (Rev 1:6, Rev 5:10).

(Rev 4:5) And out of the throne proceeded lightnings, and thundrings, and voyces, and there were seuen lampes of fire burning before the throne, which are the seuen spirits of God.

(Notes Reference) (6) And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God.

(6) By effects, in that most mightily he speaks all things by his voice and word, (Psa 29:3) and with the light of his Spirit and prudence peruses and passes through all.

(Rev 4:6) And before the throne there was a sea of glasse like vnto chrystall: and in the middes of the throne, and round about the throne were foure beasts full of eyes before and behinde.

(Notes Reference) (7) And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.

(7) By instruments used, in that he has both a most ready treasury and a workhouse excellently furnished with all things, to the executing of his will, which things flow from his commandment, as repeated in (Rev 15:2) and has also the angels ready administers of his counsel and pleasure to all parts of the world, continually watching, (in this verse) working by reason otherwise than the instruments without life last mentioned, courageous as lions, mighty as bulls, wise as men, swift as eagles (Rev 4:7) most apt to all purposes as furnished with wings on every part, most piercing of sight, and finally, pure and holy spirits always in continual motion (Rev 4:8).

(Rev 4:7) And the first beast was like a lion, and the second beast like a calfe, and the thirde beast had a face as a man, and the fourth beast was like a flying Eagle.

(Rev 4:8) And the foure beasts had eche one of them sixe wings about him, and they were full of eyes within, and they ceased not day nor night, saying, Holy, holy, holy Lord God almighty, Which Was, and Which Is, and Which Is to come.

(Notes Reference) And the (b) four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not (8) day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

(b) Every beast had six wings. (8) By events, in that for all the causes before mentioned, God is glorified both by angels, as holy, Judge, omnipotent, eternal and immutable and also after their example he is glorified by holy men (Rev 4:9) in sign and speech (Rev 4:10).

(Rev 4:9) And when those beasts gaue glorie, and honour, and thanks to him that sate on the throne, which liueth for euer and euer,

(Notes Reference) And when those beasts (c) give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

(c) God is said to have glory, honour, kingdom, and such like given to him, when we godly and reverently set forth that which is properly and only his.

(Rev 4:10) The foure and twentie Elders fell downe before him that sate on the throne and worshipped him that liueth for euermore, and cast their crownes before the throne, saying,

(Notes Reference) (9) The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

(9) Three signs of divine honour given to God, prostration or falling down, adoration and casting their crowns before God: in which the godly, though made kings by Christ, willingly empty themselves of all glory, moved with a religious respect for the majesty of God.

(Rev 4:11) Thou art worthy, O Lord, to receiue glory and honour, and power: for thou hast created all things, and for thy wils sake they are, and haue beene created.

(Notes Reference) (10) Thou art worthy, O Lord, (11) to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

(10) The sum of their speech: that all glory must be given to God: the reason, because he is the eternal beginning of all things, from whose only will they have their being, and are governed: and finally in all respects are that which they are.

(11) That is, that you should challenge the same to yourself alone. But as for us, we are unworthy, that even by your goodness we should share in this glory. So far has been discussed the principal cause unapproachable, which is God.

(Rev 5:1) And I saw in the right hand of him that sate vpon the throne, a Booke written within, and on the backside, sealed with seuen seales.

(Notes Reference) And (1) I saw in the (2) right hand of him that sat on the throne (3) a book written within and on the backside, sealed with seven seals.

(1) A passing to the second principal cause, which is the Son of God, God and man, the mediator of all, as the eternal word of God the Father, manifest in the flesh. This chapter has two parts: one that prepares the way to the revelation, by rehearsal of the occasions that occurred in the first four verses (Rev 5:2-5). Another, the history of the revelation of Christ, from there to the end of the chapter (Rev 5:6-14). (2) That is, in the very right hand of God. (3) Here are shown the occasions for which the principal cause, and this revelation was also necessary: the same are three, the first a present vision of the book of the counsels of God, concerning the government of this whole world, which book is said to be laid up with the Father as it were in his hand: but shut up and unknown to all creature, in this verse. The second is a religious desire of the angels of God to understand the mysteries of this book (1Pe 1:12) (Rev 5:2). The third is a lamentation of John and all the godly, moved by the same desire (Rev 5:4) when they saw that it was an impossible thing for any creature to do: which is declared in (Rev 5:3).

(Rev 5:2) And I sawe a strong Angell which preached with a loud voice, Who is worthy to open ye booke, and to loose the seales thereof?

(Rev 5:3) And no man in heauen, nor in earth, neither vnder the earth, was able to open the Booke, neither to looke thereon.

(Notes Reference) (4) And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon.

(4) Thus neither of them that are in heaven, nor of them who are in the earth. Now this counting of parts, is sufficient to the denying of the whole; For of the creatures, one sort is in heaven, above the earth: another in the earth, and another under the earth in the sea, as is later declared in (Rev 5:13).

(Rev 5:4) Then I wept much, because no man was foud worthy to open, and to reade the Booke, neither to looke thereon.

(Rev 5:5) And one of the Elders saide vnto me, Weepe not: beholde, that Lion which is of the tribe of Iuda, that roote of Dauid, hath obteined to open the Booke, and to loose the seuen seales thereof.

(Notes Reference) (5) And one of the elders saith unto me, Weep not: behold, the (6) Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

(5) The second part of this chapter, in which is set down the revelation of the Son, as was said before. This part contains first a history of the way God prepared John to understand this revelation, in this verse. Secondly, the revelation of the Son himself, to (Rev 5:6,7). Thirdly, the events of this revelation in the rest of the chapter. The manner now, is here described in two parts: one from outside him, by speech, in this verse: another within, by opening the eyes of John (which before were shut) that he might see, in the verse following. (6) That is, most mighty and most approved Prince: according to the use of the Hebrew speech.

(Rev 5:6) Then I behelde, and loe, in the middes of the throne, and of the foure beasts, and in the mids of the Elders, stoode a Labe as though he had bene killed, which had seuen hornes, and seuen eyes, which are the seuen spirites of God, sent into all the world.

(Notes Reference) And I beheld, and, lo, (7) in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

(7) The sum of this revelation: Christ the mediator takes and opens the book (Rev 5:6,7). Therefore this revelation describes the person of Christ. The person is described this way: Christ the mediator between God, angels and men, as the eternal word of God, and our redeemer: as the Lamb of God, standing as slain and making intercession for us by the power and merit of his everlasting sacrifice, is armed with the Spirit of God, that is, with the power and wisdom of God effectually to the government of this whole world.

(Rev 5:7) And hee came, and tooke the Booke out of the right hand of him that sate vpon the throne.

(Notes Reference) (8) And he came and took the book out of the right hand of him that sat upon the throne.

(8) The fact of Christ the Mediator: that he comes to open it. That he opened it is first expressed (Rev 6:1).

(Rev 5:8) And when he had taken ye Booke, ye foure beasts and the foure and twenty Elders fel downe before the Lambe, hauing euery one harps and golden vials full of odours, which are the praiers of the Saintes,

(Notes Reference) (9) And when he had taken the book, the four beasts and four [and] twenty elders fell down before the Lamb, having every one of them (10) harps, and golden vials full of odours, which are the (a) prayers of saints.

(9) Now follows the end, the events of the revelation previously spoken of: that all the holy angels and men sang to him: both the chief (Rev 5:9-10) and common order of angels (Rev 5:11-12) and of all things created (Rev 5:13) the princes of both sorts agreeing to it, (Rev 5:14).

(10) The symbols or signs of praise, sweet in savour and acceptable to God;

(a) See (Rev 8:3).

(Rev 5:9) And they sung a new song, saying, Thou art worthie to take the Booke, and to open the seales thereof, because thou wast killed, and hast redeemed vs to God by thy blood out of euery kinred, and tongue, and people, and nation,

(Notes Reference) And they sung a (b) new (11) song, saying, (12) Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation;

(b) No common song.

(11) That is, composed according to the present matter, the Lamb having received the book as it were with his feet and opened it with his horns, as it is said in the Song of Solomon

(12) The song of the nobles or princes standing by the throne, consisting of a publication of the praise of Christ and a confirmation of the same from his blessings, both which we have received from him (as are the suffering of his death, our redemption upon the cross by his blood, in this verse: and our communion with him in kingdom and priesthood which long ago he has granted to us with himself and which we hereafter hope to obtain, as our kingdom to come, in Christ, (Rev 5:10).

(Rev 5:10) And hast made vs vnto our God Kings and Priests, and we shall reigne on the earth.

(Rev 5:11) Then I behelde, and I heard the voice of many Angels round about the throne, and about the beastes and the Elders, and there were ten thousand times ten thousand, and thousand thousands,

(Notes Reference) (13) And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: (14) and the number of them was (c) ten thousand times ten thousand, and thousands of thousands;

(13) The consent of the common order of angels, answering in melody to their princes that stood by the throne.

(14) A finite number, but almost infinite, as in (Dan 7:10).

(c) This means a great number.

(Rev 5:12) Saying with a loude voice, Worthie is the Lambe that was killed to receiue power, and riches, and wisdome, and strength, and honour, and glory, and praise.

(Notes Reference) Saying with a loud voice, Worthy is the Lamb that was slain to (d) receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

(d) To have all praise given to him, as to the mightest and wisest

(Rev 5:13) And al the creatures which are in heauen, and on the earth, and vnder the earth, and in the sea, and al that are in them, heard I, saying, Praise, and honour, and glory, and power be vnto him, that sitteth vpon the throne, and vnto the Lambe for euermore.

(Notes Reference) (15) And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, [be] unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

(15) The consent of all the common multitude of the creatures.

(Rev 5:14) And the foure beasts said, Amen, and the foure and twentie Elders fell downe and worshipped him that liueth for euermore.

(Notes Reference) (16) And the four beasts said, Amen. And the four [and] twenty elders fell down and worshipped him that liveth for ever and ever.

(16) A confirmation of the praise given before, from the consent of the nobles, expressed in word and signs, as once or twice before this.

(Rev 6:1) After, I beheld whe the Lambe had opened one of the seales, and I heard one of the foure beastes say, as it were the noise of thunder, Come and see.

(Notes Reference) And (1) I saw when the Lamb opened one of the seals, and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see.

(1) This is the second part of this first history (which I said was common and of the whole world) of the works of God in the government of all things. There are generally three parts to this: the forewarning, the caution, and the execution of all the evils which God sends on this world, which was scarcely postponed by him. The forewarning is set down in this chapter, the caution for preserving the Church is in the next chapter, and the execution is described in (Rev 8:9) In each part of the forewarning, there are three points: the distinct and express calling of John to prepare himself to take knowledge of the things that are to be showed to him in the opening of the seals, the sign, and the word expounding the sign. Though the express calling of John is used in only four of the signs, yet the same is also to be understood in the rest that follow. The author of the forewarnings is the Lamb as that word of the Father made the Mediator, opening the seals of the book. The instruments are the angels in most of the visions, who explain the sign and the words of it. Now this first verse contains an express calling of John to record the opening of the first seal.

(Rev 6:2) Therefore I behelde, and loe, there was a white horse, and hee that sate on him, had a bowe, and a crowne was giuen vnto him, and he went forth conquering that he might ouercome.

(Notes Reference) And (2) I saw, and behold a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer.

(2) The first sign, joined with a declaration, is that because of the sins and horrible rebellion of the world, God will invade the world: and first of all will suddenly, mightily, and gloriously, as if with arrows of pestilence from a distance, beat down the same as Judge, and triumph over it as conqueror.

(Rev 6:3) And when he had opened the seconde seale, I heard the second beast say, Come and see.

(Notes Reference) And (3) when he had opened the second seal, I heard the second beast say, Come and see.

(3) The second sign joined with words of declaration (after the express calling of John as before) is, that God being provoked to wrath by the obstinacy and hard heartedness of the world, not repenting for the former plague: as setting on the same at hand, will cause disputes among men, and will destroy the inhabitants of this world, by the swords of one another.

(Rev 6:4) And there went out an other horse, that was red, and power was giuen to him that sate thereon, to take peace from the earth, and that they should kill one another, and there was giuen vnto him a great sword.

(Rev 6:5) And when hee had opened the thirde seale, I heard the thirde beast say, Come and see: Then I behelde, and loe, a blacke horse, and he that sate on him, had balances in his hand.

(Notes Reference) (4) And when he had opened the third seal, I heard the third beast say, Come and see. And I beheld, and lo a black horse; and he that sat on him had a pair of balances in his hand.

(4) The third sign with declaration is that God will destroy the world with famine, removing all food: which is by Synecdoche comprehended in wheat, barley, wine and oil.

(Rev 6:6) And I heard a voice in the mids of the foure beastes say, A measure of wheate for a penie, and three measures of barly for a peny, and oyle, and wine hurt thou not.

(Notes Reference) And I heard a voice in the midst of the four beasts say, A (a) measure of wheat for a penny, (5) and three measures of barley for a penny; and [see] thou hurt not the oil and the wine.

(a) It is here signified how little grain there was, for the word used here is a unit of measure for dry things, about an eighth of a bushel, which was a typical daily ration given to servants. (5) I would rather interpret and read the words this way, "And the wine and the oil you will not distribute unjustly." In this sense likewise the wine and the oil will be sold a very little for a penny. You will not distribute unjustly, namely, when you measure out a very little for a great price: so are the times evident: otherwise it would be true, as the wise man says, that whoever withholds the grain will be cursed by the people; (Pro 11:26).

(Rev 6:7) And when he had opened the fourth seale, I heard the voice of the fourth beast say, Come and see.

(Notes Reference) (6) And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.

(6) The fourth sign joined with words of declaration is, that God will devote a quarter of the world to death and hell, or the grave, by all those methods at once, who individually and in order he had summoned to change their minds. To these are also added the wild and cruel beasts of the earth (Lev 16:22). Thus according to his wisdom, God dispenses the treasures of his power, justly towards all, mercifully towards the good, and with patience or longsuffering towards his enemies.

(Rev 6:8) And I looked, and beholde, a pale horse, and his name that sate on him was Death, and Hell folowed after him, and power was giuen vnto them ouer the fourth part of the earth, to kill with sworde, and with hunger, and with death, and with beasts of the earth.

(Rev 6:9) And when hee had opened the fifth seale, I sawe vnder the altar the soules of them, that were killed for the worde of God, and for the testimonie which they mainteined.

(Notes Reference) (7) And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held:

(7) The sixth sign is that the holy martyrs who are under the altar, by which they are sanctified, that is, received into the trust and teaching of Christ (into whose hands they are committed) shall cry out for the justice of God, in a holy zeal to advance his kingdom, and not from any private disturbance of the mind, in this and the next verse, and that God will comfort them in deed, sign and word; (Rev 6:10).

(Rev 6:10) And they cried with a loud voice, saying, How long, Lord, which art holie and true! doest not thou iudge and auenge our blood on them that dwell on the earth?

(Rev 6:11) And long white robes were giuen vnto euery one, and it was saide vnto them, that they shoulde rest for a litle season vntill their fellow seruants, and their brethren that shoulde bee killed euen as they were, were fulfilled.

(Notes Reference) And (8) white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they [were], should be (b) fulfilled.

(8) As before (Rev 3:4).

(b) Until their number is completed

(Rev 6:12) And I behelde when hee had opened the sixt seale, and loe, there was a great earthquake, and the sunne was as blacke as sackecloth of heare, and the moone was like blood.

(Notes Reference) (9) And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as (c) sackcloth of hair, and the moon became as blood;

(9) The sixth sign, a narration, has two parts: the sign and the event. The sign is that the earth, heaven, and the things that are in them, for the horror of the sins of the world after those most heavy warnings from God, and complaints of the saints shall be shaken most severely, trembling in horrible manner, and losing their light, in this verse: things falling from heaven (Rev 6:13) withdrawing themselves and fleeing from the greatness of the trouble (Rev 6:14). So completely do all creatures depend on the will of God, and content themselves in his glory.

(c) So they called in old time those woven works that were of hair.

(Rev 6:13) And the starres of heauen fell vnto the earth, as a figge tree casteth her greene figges when it is shaken of a mightie winde.

(Rev 6:14) And heauen departed away, as a scroule, when it is rolled, and euery mountaine and yle were mooued out of their places.

(Rev 6:15) And the Kinges of the earth, and the great men, and the rich men, and the chiefe captaines, and the mighty men, and euery bondman, and euery free man, hid themselues in dennes, and among the rockes of the mountaines,

(Notes Reference) (10) And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;

(10) The event of the sign before: that there is no man who will not be amazed at that worldwide upheaval, fly away in fear and hide himself in this verse, and wish to die, because of the exceeding horror of the wrath of God, and of the Lamb, at which before he was amazed. Now this confusion is not on the part of the godly but of the wicked, whose portion is in this life; (Psa 17:14). Not that sorrow which is according to God, which works repentance to salvation, of which a man shall never repent him, but that worldly sorrow that brings death; (2Co 7:9) as their wishes declare: for this history of the whole world, is separated from the history of the Church, as I have showed before. See Rev 4:1

(Rev 6:16) And said to the mountaines and rocks, Fal on vs, and hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe.

(Notes Reference) And said to the mountains and rocks, (11) Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:

(11) These are words of those who despair of escape: of the cause of this despair there are two arguments, the presence of God and the Lamb provoked to wrath against the world, in this verse: and the awareness of their own weakness, feeling that they are not able to survive the day of the wrath of God (Rev 6:17) as it is said in (Isa 14:27).

(Rev 6:17) For the great day of his wrath is come, and who can stand?