Passage 1: 1 Samuel 3
(1Sa 3:1) Nowe the childe Samuel ministred vnto the Lord before Eli: and the word of the Lord was precious in those dayes: for there was no manifest vision.
(Notes Reference) And the child Samuel ministered unto the LORD (a) before Eli. And the word of the LORD was (b) precious in those days; [there was] no open vision.
(a) The Chaldee text reads "while Eli lived".
(b) Because there were very few prophets to declare it.
(1Sa 3:2) And at that time, as Eli lay in his place, his eyes began to waxe dimme that he could not see.
(Notes Reference) And it came to pass at that time, when Eli [was] laid down in his (c) place, and his eyes began to wax dim, [that] he could not see;
(c) In the court next to the tabernacle.
(1Sa 3:3) And yet the light of God went out, Samuel slept in the temple of the Lord, where the Arke of God was.
(Notes Reference) And ere the (d) lamp of God went out in the temple of the LORD, where the ark of God [was], and Samuel was laid down [to sleep];
(d) That is, the lamps which burnt in the night.
(1Sa 3:4) Then the Lord called Samuel: and hee said, Here I am.
(Notes Reference) That the LORD (e) called Samuel: and he answered, Here [am] I.
(e) Josephus writes that Samuel was 12 years old when the Lord appeared to him.
(1Sa 3:5) And he ranne vnto Eli, and said, Here am I, for thou calledst me. But he said, I called thee not: goe againe and sleepe. And he went and slept.
(1Sa 3:6) And the Lord called once againe, Samuel. And Samuel arose, and went to Eli, and said, I am here: for thou diddest call me. And he answered, I called thee not, my sonne: go againe and sleepe.
(1Sa 3:7) Thus did Samuel, before hee knewe the Lord, and before the word of the Lord was reueiled vnto him.
(Notes Reference) Now Samuel did not yet know (f) the LORD, neither was the word of the LORD yet revealed unto him.
(f) By vision.
(1Sa 3:8) And the Lord called Samuel againe the thirde time: and he arose, and went to Eli, and said, I am here: for thou hast called me. Then Eli perceiued that the Lord had called the childe.
(Notes Reference) And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here [am] I; for thou didst call me. And Eli (g) perceived that the LORD had called the child.
(g) Such was the corruption of those times that the chief priest had become dull and negligent to understand the Lord's appearing.
(1Sa 3:9) Therefore Eli saide vnto Samuel, Goe and sleepe: and if he call thee, then say, Speake Lord, for thy seruant heareth. So Samuel went, and slept in his place.
(1Sa 3:10) And the Lord came, and stoode, and called as at other times, Samuel, Samuel. Then Samuel answered, Speake, for thy seruant heareth.
(1Sa 3:11) Then the Lord said to Samuel, Beholde, I wil doe a thing in Israel, whereof whosoeuer shall heare, his two eares shall tingle.
(Notes Reference) And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall (h) tingle.
(h) God declares that sudden fear will come on men when they hear that the ark is taken, and see Eli's house destroyed.
(1Sa 3:12) In that day I will raise vp against Eli all things which I haue spoken concerning his house: when I begin, I will also make an ende.
(1Sa 3:13) And I haue tolde him that I will iudge his house for euer, for the iniquitie which hee knoweth, because his sonnes ranne into a slaunder, and he stayed them not.
(1Sa 3:14) Nowe therefore I haue sworne vnto the house of Eli, that the wickednes of Elis house, shall not be purged with sacrifice nor offring for euer.
(Notes Reference) And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for (i) ever.
(i) Meaning that his posterity would never enjoy the chief priests office.
(1Sa 3:15) Afterward Samuel slept vntil the morning, and opened the doores of the house of the Lord, and Samuel feared to shewe Eli the vision.
(1Sa 3:16) Then Eli called Samuel, and said, Samuel my sonne. And he answered, Here I am.
(1Sa 3:17) Then he said, What is it, that the Lord said vnto thee? I pray thee, hide it not from mee. God doe so to thee, and more also, if thou hide any thing from me, of all that he said vnto thee.
(Notes Reference) And he said, What [is] the thing that [the LORD] hath said unto thee? I pray thee hide [it] not from me: God (k) do so to thee, and more also, if thou hide [any] thing from me of all the things that he said unto thee.
(k) God punish you after this and that sort, unless you tell me the truth, (Rth 1:17).
(1Sa 3:18) So Samuel tolde him euery whit, and hid nothing from him. Then hee said, It is the Lord: let him do what seemeth him good.
(1Sa 3:19) And Samuel grew, and the Lord was with him, and let none of his words fall to the ground.
(Notes Reference) And Samuel grew, and the LORD was with him, and did let none of his words (l) fall to the ground.
(l) The Lord accomplished whatever he had said.
(1Sa 3:20) And all Israel from Dan to Beer-sheba knew that faithfull Samuel was the Lordes Prophet.
(1Sa 3:21) And the Lord appeared againe in Shiloh: for the Lord reueiled himselfe to Samuel in Shiloh by his word.
Passage 2: Isaiah 49
(Isa 49:1) Hear yee me, O yles, and hearken, yee people from farre. The Lord hath called me from the wombe, and made mention of my name from my mothers bellie.
(Notes Reference) Listen, to me O isles; and hearken, ye people, from far; The LORD hath called (a) me from (b) the womb; from the body of my mother hath he made mention of my name.
(a) This is spoken in the person of Christ, to assure the faithful that these promises should come to pass: for they were all made in him and in him would be performed.
(b) This is meant of the time that Christ would be manifested to the world, as in (Psa 2:7).
(Isa 49:2) And hee hath made my mouth like a sharpe sworde: vnder the shadowe of his hande hath he hid mee, and made me a chosen shafte, and hid me in his quiuer,
(Notes Reference) And he hath made my mouth like a sharp (c) sword; in the shadow of his hand hath he (d) hid me, and made me a polished shaft; in his quiver hath he hid me;
(c) By the sword and shaft, he signifies the virtue and efficacy of Christ's doctrine.
(d) God has taken me to his protection and defence: this chiefly is meant of Christ, and may also be applied to the ministers of his word.
(Isa 49:3) And sayd vnto me, Thou art my seruaunt, Israel, for I will be glorious in thee.
(Notes Reference) And said to me, Thou [art] my servant, O (e) Israel, in whom I will be glorified.
(e) By Israel is meant Christ, and all the body of the faithful, as the members and their head.
(Isa 49:4) And I said, I haue labored in vaine: I haue spent my strength in vaine and for nothing: but my iudgement is with the Lord, and my woorke with my God.
(Notes Reference) Then I said, I have (f) laboured in vain, I have spent my strength for nothing, and in vain: [yet] surely my judgment [is] with the LORD, and my work with my God.
(f) Thus Christ in his members complains that his labour and preaching take no effect, yet he is contented that his doings are approved by God.
(Isa 49:5) And now sayeth the Lord, that formed me from the wombe to be his seruaunt, that I may bring Iaakob againe to him (though Israel be not gathered, yet shall I bee glorious in the eyes of the Lord: and my God shall be my strength)
(Notes Reference) And now, saith the LORD that formed me from the womb [to be] his servant, to bring Jacob again to him, Though Israel be not gathered, (g) yet shall I be glorious in the eyes of the LORD, and my God shall be my strength.
(g) Though the Jews refuse my doctrine, yet God will approve my ministry.
(Isa 49:6) And hee sayde, It is a small thing that thou shouldest be my seruaunt, to raise vp the tribes of Iaakob, and to restore the desolations of Israel: I will also giue thee for a light of the Gentiles, that thou maiest bee my saluation vnto the ende of the worlde.
(Notes Reference) And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give (h) thee for a light to the Gentiles, that thou mayest be my salvation to the end of the earth.
(h) To declare my gospel to the Gentiles, as in (Isa 42:6; Act 13:47; Luk 2:32).
(Isa 49:7) Thus sayeth the Lord the redeemer of Israel, and his Holie one, to him that is despised in soule, to a nation that is abhorred, to a seruaunt of rulers, Kinges shall see, and arise, and princes shall worship, because of the Lord, that is faithfull: and ye Holy one of Israel, which hath chosen thee.
(Notes Reference) Thus saith the LORD, the Redeemer of Israel, [and] his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a (i) servant of rulers, Kings shall see and (k) arise, princes also shall worship, because of the LORD that is faithful, [and] the Holy One of Israel, and he shall choose thee.
(i) Meaning, the Jews whom tyrants kept in bondage.
(k) The benefit of their deliverance will be so great, that great and small will acknowledge it, and revere God for it.
(Isa 49:8) Thus sayeth the Lord, In an acceptable time haue I heard thee, and in a day of saluation haue I helped thee: and I will preserue thee, and wil giue thee for a couenant of ye people, that thou maiest raise vp the earth, and obtaine the inheritance of the desolate heritages:
(Notes Reference) Thus saith the LORD, (l) In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give (m) thee for a covenant of the people, to establish the (n) earth, to cause to inherit the desolate heritages;
(l) Thus he speaks of his Church when he would show his mercy toward it, (2Co 6:2).
(m) Meaning, Christ alone.
(n) Signifying that before Christ renewed the earth by his word, there is nothing but confusion and disorder.
(Isa 49:9) That thou maiest say to the prisoners, Goe foorth: and to them that are in darkenesse, Shewe your selues: they shall feede in the waies, and their pastures shall bee in all the toppes of the hilles.
(Notes Reference) That thou mayest say to the (o) prisoners, Go forth; to them that [are] in darkness, Show yourselves. They shall feed in the ways, and their (p) pastures [shall be] in all high places.
(o) To them who are in the prison of sin and death.
(p) Being in Christ's protection, they will be safe against all dangers, and free from fear of the enemies.
(Isa 49:10) They shall not be hungrie, neither shall they be thirstie, neither shall the heat smite them, nor the sunne: for he that hath compassion on them, shall leade them: euen to the springs of waters shall he driue them.
(Notes Reference) They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy (q) on them shall lead them, even by the springs of water shall he guide them.
(q) Meaning, that there would be nothing in their way from Babylon that would hinder or hurt them: but this is accomplished spiritually.
(Isa 49:11) And I will make all my mountaines, as a way, and my paths shalbe exalted.
(Isa 49:12) Beholde, these shall come from farre: and loe, these from the North and from the West, and these from the land of Sinim.
(Notes Reference) Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of (r) Sinim.
(r) Meaning, the south country, so that Christ will deliver his from all the parts of the world.
(Isa 49:13) Reioyce, O heauens: and bee ioyfull, O earth: brast foorth into praise, O mountaines: for God hath comforted his people, and will haue mercie vpon his afflicted.
(Notes Reference) Sing, O (s) heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted.
(s) Read (Isa 44:23).
(Isa 49:14) But Zion saide, The Lord hath forsaken me, and my Lord hath forgotten me.
(Notes Reference) But Zion said, The LORD hath (t) forsaken me, and my Lord hath forgotten me.
(t) He objects what the faithful might say in their long affliction and answers to comfort them with a most proper comparison and full of consolation.
(Isa 49:15) Can a woman forget her childe, and not haue compassion on the sonne of her wombe? though they should forget, yet wil I not forget thee.
(Isa 49:16) Behold, I haue grauen thee vpon the palme of mine hands: thy walles are euer in my sight.
(Notes Reference) Behold, I have graven thee upon the palms of [my] (u) hands; thy (x) walls [are] continually before me.
(u) Because I would not forget you.
(x) Meaning, the good order of policy and discipline.
(Isa 49:17) Thy builders make haste: thy destroiers and they that made thee waste, are departed from thee.
(Notes Reference) Thy children shall make (y) haste; thy destroyers and they that made thee waste shall go forth from thee.
(y) I have continual care to build you up again and to destroy your enemies.
(Isa 49:18) Lift vp thine eies round about and behold: all these gather themselues together and come to thee: as I liue, sayeth the Lord, thou shalt surely put them all vpon thee as a garment, and girde thy selfe with them like a bride.
(Notes Reference) Lift up thy eyes around, and behold: all these gather themselves together, [and] come to thee. [As] I live, saith the LORD, thou shalt surely (z) clothe thee with them all, as with an ornament, and bind them [on thee], as a bride [doeth].
(z) He shows what are the ornaments of the Church: to have many children, who are assembled by the word of God, and governed by his Spirit.
(Isa 49:19) For thy desolations, and thy waste places, and thy land destroied, shall surely be now narow for them that shall dwell in it, and they that did deuoure thee, shalbe farre away.
(Isa 49:20) The children of thy barennesse shall say againe in thine eares, The place is straict for mee: giue place to me that I may dwell.
(Isa 49:21) Then shalt thou say in thine heart, Who hath begotten mee these, seeing I am baren and desolate, a captiue and a wanderer to and from? and who hath nourished them? beholde, I was left alone: whence are these?
(Isa 49:22) Thus sayeth the Lord God, Beholde, I will lift vp mine hande to the Gentiles and set vp my stadart to the people, and they shall bring thy sonnes in their armes: and thy daughters shall be caried vpon their shoulders.
(Notes Reference) Thus saith the Lord GOD, Behold, I will lift up my hand to the (a) Gentiles, and set up my standard to the people: and they shall bring thy sons in [their] arms, and thy daughters shall be carried upon [their] shoulders.
(a) He shows that Christ will not only gather this great number from the Jews but also from the Gentiles.
(Isa 49:23) And Kings shalbe thy nourcing fathers, and Queenes shalbe thy nources: they shall worship thee with their faces towarde the earth, and licke vp the dust of thy feete: and thou shalt knowe that I am the Lord: for they shall not be ashamed that waite for me.
(Notes Reference) And kings (b) shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow to thee with [their] face toward the earth, and lick up the (c) dust of thy feet; and thou shalt know that I [am] the LORD: for they shall not be ashamed that wait for me.
(b) Meaning, that kings will be converted to the gospel, and bestow their power and authority for the preservation of the Church.
(c) Being joined with the Church, they will humble themselves to Christ their head, and give him all honour.
(Isa 49:24) Shall the pray be taken from the mightie? or the iust captiuitie deliuered?
(Notes Reference) Shall the prey be (d) taken from the mighty, or the lawful captive delivered?
(d) He makes this as an objection as though the Chaldeans were strong, and had them in just possession.
(Isa 49:25) But thus sayeth the Lord, euen the captiuitie of the mightie shall be taken away: and the pray of the tyrant shall be deliuered: for I wil contend with him that contendeth with thee, and I will saue thy children,
(Notes Reference) But thus saith the LORD, (e) Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children.
(e) This is the answer to their objection, that no one is stronger than the Lord, neither has a more just title to them.
(Isa 49:26) And will feede them that spoile thee, with their owne flesh, and they shall be drunken with their owne bloode, as with sweete wine: and all flesh shall know that I the Lord am thy sauiour and thy redeemer, the mighty one of Iaakob.
(Notes Reference) And I will feed them that oppress thee with (f) their own flesh; and they shall be drunk with their own blood, as with sweet wine: and all flesh shall know that I the LORD [am] thy Saviour and thy Redeemer, the mighty One of Jacob.
(f) I will cause them to destroy one another as in (Jdg 7:22; 2Ch 20:22; Isa 19:2).
Passage 3: Revelation 7-9
(Rev 7:1) And after that, I sawe foure Angels stand on the foure corners of the earth, holding the foure windes of the earth, that the winds should not blow on the earth, neither on the sea, neither on any tree.
(Notes Reference) And (1) after these things I saw four angels standing on the (a) four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, (2) nor on any tree.
(1) The second part of this section is a preventing of danger, as we distinguished before in (Rev 6:1) that is, of the caution of God ahead of time to provide for his, after the example of the Israelites; (Exo 8:23) the faithful are exempted from the plagues of this wicked world. This section is a dialogue and bringing in for this whole chapter by occasion of the prediction and argument of the sixth seal. For first harm is withheld from the elect, (Rev 7:1-9). Then thanks are given by the elect for that cause (Rev 7:10-12). Lastly, the accomplishment of it is set forth to the end of the chapter. The first verse is a transition, speaking of the angels who keep the lesser parts from harm, until God commands. For, as in (Eze 10:19), their faces and their wings reach up, continually waiting on and watching the countenance of God for their direction and every one of them goes into that part that is right before his face: wherever the Spirit goes, they go, they do not step out of the way, not so much as a foot breadth from the path commanded to them by God.
(a) On the four corners or coasts of the earth. (2) That is, neither into the air, into which the trees grow.
(Rev 7:2) And I sawe another Angel come vp from the East, which had the seale of the liuing God, and hee cried with a loud voice to the foure Angels to who power was giuen to hurt the earth, and the sea, saying,
(Notes Reference) (3) And I saw (4) another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,
(3) Now God provides against the danger of his elect, by his commandment (Rev 7:2,3), and by sign or figure, both for those of the nation of the Jews and also for the Gentiles (Rev 7:9). (4) Not only another, or differing number from the common angels of God, but also in essence, office and operation exceeding all angels: that is, Christ Jesus the eternal angel or Word of God, and mediator of the covenant, see (Rev 8:3, Rev 10:1, Rev 10:5).
(Rev 7:3) Hurt ye not the earth, neither the sea, neither the trees, til we haue sealed the seruants of our God in their foreheads.
(Rev 7:4) And I heard the number of them, which were sealed, and there were sealed an hundreth and foure and fourtie thousand of all the tribes of the children of Israel.
(Notes Reference) And I heard the number of them which were sealed: [and there were] sealed (5) an hundred [and] forty [and] four thousand of all the tribes of the children of Israel.
(5) That is, of the Jews a number certain in itself before God, and such as may be numbered of us: for which cause also the same is here set down as certain. But of the elect who are Gentiles, the number indeed is in itself certain with God, but of us not possibly to be numbered, as God, (Gen 15:5). This is spoken with respect, when a certain number is put for one uncertain. Compare with (Rev 7:9).
(Rev 7:5) Of the tribe of Iuda were sealed twelue thousande. Of the tribe of Ruben were sealed twelue thousande. Of the tribe of Gad were sealed twelue thousande.
(Rev 7:6) Of the tribe of Aser were sealed twelue thousand. Of the tribe of Nephthali were sealed twelue thousand. Of the tribe of Manasses were sealed twelue thousand.
(Rev 7:7) Of the tribe of Simeon were sealed twelue thousande. Of the tribe of Leui were sealed twelue thousande. Of the tribe of Issachar were sealed twelue thousand. Of the tribe of Zabulon were sealed twelue thousand.
(Notes Reference) Of the tribe of Simeon [were] sealed twelve thousand. (6) Of the tribe of (b) Levi [were] sealed twelve thousand. Of the tribe of Issachar [were] sealed twelve thousand.
(6) Here the tribe of Levi is listed with the rest, because all the Israelites were equally made priests with them in Christ by his priesthood (Rom 12:1; 1Pe 2:9; Rev 1:6; Rev 5:10). Dan is not mentioned, because the Danites long before forsaking the worship of God, were fallen away from the fellowship of God's people, to the part of the Gentiles: which evil many ages before Jacob foresaw (Gen 49:17-18), and because of which no mention is made of this tribe in the book of Chronicles.
(b) He skipped Dan, and reckons Levi.
(Rev 7:8) Of the tribe of Ioseph were sealed twelue thousande. Of the tribe of Beniamin were sealed twelue thousand.
(Notes Reference) Of the tribe of Zabulon [were] sealed twelve thousand. Of the tribe of (c) Joseph [were] sealed twelve thousand. Of the tribe of Benjamin [were] sealed twelve thousand.
(c) Of Ephraim, who was Joseph's other son, and had the birthright given him, of which he is called Joseph.
(Rev 7:9) After these thinges I behelde, and loe a great multitude, which no man coulde number, of all nations and kindreds, and people, and tongues, stoode before the throne, and before the Lambe, clothed with long white robes, and palmes in their hands.
(Notes Reference) After this I beheld, and, lo, a great multitude, (7) which no man could number, of all nations, and kindreds, and people, and tongues, (8) stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;
(7) See Rev 7:4 (8) As priests, kings and glorious conquerors by martyrdom: which is noted by the signs in this verse.
(Rev 7:10) And they cried with a loud voice, saying, Saluation commeth of our God, that sitteth vpon the throne, and of the Lambe.
(Notes Reference) (9) And cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.
(9) The praise of God, celebrated first by the holy men, in this verse, then by the heavenly angels, in the two verses following (Rev 7:11-12).
(Rev 7:11) And all the Angels stoode rounde about the throne, and about the Elders, and the foure beastes, and they fell before the throne on their faces, and worshipped God,
(Rev 7:12) Saying, Amen. Praise, and glorie, and wisdom, and thankes, and honour, and power, and might bee vnto our God for euermore, Amen.
(Rev 7:13) And one of the Elders spake, saying vnto me, What are these which are araied in log white robes? and whence came they?
(Notes Reference) (10) And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?
(10) A passage over to the explanation of the vision, which the angel enquires of John to stir him up in this verse and John in the form of speech, both acknowledges his own ignorance, attributing knowledge to the angel, and also in a humble manner requests the explanation of the vision.
(Rev 7:14) And I saide vnto him, Lord, thou knowest. And he saide to me, These are they, which came out of great tribulation, and haue washed their long robes, and haue made their long robes white in the blood of the Lambe.
(Notes Reference) And I said unto him, Sir, thou knowest. And he said to me, (11) These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.
(11) The explanation of the vision, in which the angel tells first the acts of the saints, that is, their sufferings and work of faith in Christ Jesus, in this verse. Secondly their glory: both present, which consists in two things, that they minister to God, and that God protects them (Rev 7:15) and to come, in their perfect deliverance from all annoyances (Rev 7:16) and in participation of all good things which the memory of past hurts shall never be able to diminish (Rev 7:17). The cause efficient and which contains all these things is only one, the Lamb of God, the Lord, the Mediator, and the Saviour Christ Jesus.
(Rev 7:15) Therefore are they in the presence of the throne of God, and serue him day and night in his Temple, and he that sitteth on the throne, wil dwell among them.
(Notes Reference) Therefore are they before the throne of God, and serve him (d) day and night in his temple: and he that sitteth on the throne shall dwell (e) among them.
(d) He alludes to the Levites, who served day and night, for there is no night in heaven.
(e) Or, upon them, referring to God's defence and protection of those who are as safe, as men in the Lord's tents.
(Rev 7:16) They shall hunger no more, neither thirst any more, neither shall the sunne light on them, neither any heate.
(Rev 7:17) For the Lambe, which is in the middes of the throne, shall gouerne them, and shall leade them vnto the liuely fountaines of waters, and God shall wipe away all teares from their eyes.
(Rev 8:1) And when he had opened the seuenth seale, there was silence in heauen about halfe an houre.
(Notes Reference) And (1) when he had opened the seventh seal, there was silence in heaven about the space of half an hour.
(1) He returns to the history of the seals of the book, which the Lamb opens. The seventh seal is the next sign, a precise commandment for the execution of the most severe judgment of God on this wicked world, and being understood by the seal, all things in heaven are silent, and in horror through admiration, until the command to act is given by God to the ministers of his wrath. So he moves to the third part which I spoke of before in (Rev 6:1) which is the enacting of those evils with which God most justly determined to afflict the world.
(Rev 8:2) And I sawe the seuen Angels, which stoode before God, and to them were giuen seuen trumpets.
(Notes Reference) (2) And I saw the seven angels which (a) stood before God; and to them were given seven trumpets.
(2) Now follows the third branch of the common history, as even now I said: which is the execution of the judgments of God on the world. This is first generally prepared, down to (Rev 8:3-6). The administers of the execution are seven angels: their instruments, trumpets, by which they sound the alarm at the commandment of God. They are seven in number, because it did not please God to deliver all his wrath on the rebellious world at once, but at various times, in segments, and in slow order, and as if unwilling to exercise his judgments on his creatures, so long called on both by word and signs, if perhaps they should decide to repent.
(a) Who appear before him as his ministers.
(Rev 8:3) Then another Angel came and stoode before the altar hauing a golden censer, and much odours was giuen vnto him, that hee shoulde offer with the prayers of all Saintes vpon the golden altar, which is before the throne.
(Notes Reference) (3) And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer [it] with the prayers of all saints upon the golden altar which was before the throne.
(3) This is the great emperor, the Lord Jesus Christ, our King and Saviour, who both makes intercession to God the Father for the saints, filling the heavenly sanctuary with most sweet odour, and offering up their prayers, as the calves and burnt sacrifices of their lips, in this verse: in such manner as every one of them (so powerful is that sweet savour of Christ, and the reliability of his sacrifice) are reconciled with God and made most acceptable to him, (Rev 8:4). Then also out of his treasury and from the same sanctuary, the fire of his wrath descends on the world, adding also divine signs to it: and by that means (as of old the heralds of Rome did) he proclaims war against the rebellious world.
(Rev 8:4) And the smoke of the odours with the prayers of the Saintes, went vp before God, out of the Angels hand.
(Notes Reference) And the smoke of the incense, [which came] with the prayers of the saints, (b) ascended up before God out of the angel's hand.
(b) Our prayers are worth nothing, unless the true and sweet savour of that only sacrifice be especially and before all things with them, that is to say, unless we are first of all justified through faith in his Son, acceptable to him.
(Rev 8:5) And the Angel tooke the censer, and filled it with fire of the altar, and cast it into the earth, and there were voyces, and thundrings, and lightnings, and earthquake.
(Rev 8:6) Then the seuen Angels, which had the seuen trumpets, prepared themselues to blow the trumpets.
(Notes Reference) (4) And the seven angels which had the seven trumpets prepared themselves to sound.
(4) This is the work of the administers. The angels, the administers of Christ, by sounding trumpet and voice (for they are heralds) effectually call forth the instruments of the wrath of God, through his power. Until now, things have been general. Now the narration of specific things follows, which the angels fix in number wrought in their order, set out in (Rev 8:7) and is concluded with the declaration of the event which followed these things done in the world, and in chapters ten and eleven.
(Rev 8:7) So the first Angell blewe the trumpet, and there was haile and fire, mingled with blood, and they were cast into the earth, and the thirde part of trees was burnt, and all greene grasse was burnt.
(Notes Reference) (5) The first angel sounded, and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.
(5) The first execution at the sound of the first angel, on the earth, that is, the inhabitants of the earth (by metonymy) and on all the fruits of it: as comparing this verse with the second part of (Rev 8:9) does plainly declare.
(Rev 8:8) And the second Angel blew the trumpet, and as it were a great mountaine, burning with fire, was cast into the sea, and the thirde part of the sea became blood.
(Notes Reference) (6) And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third part of the sea became blood;
(6) The second execution on the sea, in this verse and all things that are in (Rev 8:9).
(Rev 8:9) And the thirde part of the creatures, which were in the sea, and had life, died, and the thirde part of shippes were destroyed.
(Rev 8:10) Then the thirde Angel blew the trumpet, and there fell a great starre from heauen, burning like a torche, and it fell into the thirde part of the riuers, and into the fountaines of waters.
(Notes Reference) (7) And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;
(7) The third execution on the floods and fountains, that is, on all fresh water, in this verse: the effect of which is, that many are destroyed by the bitterness of the water, in the verse following.
(Rev 8:11) And the name of the starre is called wormewood: therefore the thirde part of the waters became wormewood, and many men died of the waters, because they were made bitter.
(Notes Reference) And the name of the star is called (8) Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.
(8) This is spoken by metaphor of a commonly known bitter herb: unless perhaps a man following those that note the derivation of words would rather explain it as an adjective for that which cannot be drunk because of its bitterness, causing the liquid it is made into to be more bitter than any man can drink.
(Rev 8:12) And the fourth Angel blew the trumpet, and the thirde part of the sunne was smitten, and the thirde part of the moone, and the thirde part of the starres, so that the thirde part of them was darkened: and the day was smitten, that the thirde part of it could not shine, and likewise the night.
(Notes Reference) (9) And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.
(9) The fourth execution on the lights of heaven, which give light to this world.
(Rev 8:13) And I beheld, and heard one Angel flying thorow the middes of heauen, saying with a loude voyce, Woe, woe, woe to the inhabitants of the earth, because of the sounds to come of the trumpet of the three Angels, which were yet to blowe the trumpets.
(Notes Reference) (10) And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound!
(10) A lamentable prediction or foretelling of those parts of the divine execution which yet are behind: which also is a passage to the argument of the next chapter. Of all these things in a manner Christ himself expressly foretold in (Luk 21:24) and they are common plagues generally denounced, without particular note of time.
(Rev 9:1) And the fifth Angel blew the trumpet, and I saw a starre fall from heauen vnto the earth, and to him was giuen the key of the bottomlesse pit.
(Notes Reference) (1) And the fifth angel sounded, and I saw a (2) star fall from heaven unto the earth: (3) and to him was given the key of the (a) bottomless pit.
(1) The first execution on the wicked men inhabiting the earth (as the angel said before) wrought by the infernal powers is declared from here to (Rev 9:2-11) and after the sixth execution to (Rev 9:12-19) and lastly is shown the common event that followed the former execution in the world, in the two last verses (Rev 9:20-21). (2) That is, that the angel of God glittering with glory, as a star fallen from heaven. He may be Christ, who has the keys of hell by himself and by princely authority, (Rev 1:18) or some inferior angel who has the same key entrusted to him and holds it ministerially, or by office of his ministry, here and (Rev 20:10) so the word "falling" is taken; (Gen 14:10; Gen 24:46; Heb 6:6). (3) The key was given to this star. For those powers of wickedness are sent to hell, bound with chains of darkness and kept there until damnation, unless God lets them loose for a time; (2Pe 2:4; Jud 1:6; Rev 20:7) the history of these agrees with this chapter.
(a) By the bottomless pit, he means the deepest darkness of hell.
(Rev 9:2) And he opened the bottomlesse pit, and there arose the smoke of the pit, as the smoke of a great fornace, and the sunne, and the ayre were darkened by the smoke of the pit.
(Notes Reference) (4) And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
(4) To this is added, the smoke of the hellish and infernal dark spirits, darkening all things in heaven and in earth. The spiritual darkness is the cause of all disorder and confusion: For the devil at a certain time sent these spirits into his kingdom, that he might at once and with one action overthrow all things and pervert if it were possible the elect themselves. By this darkness, all spiritual light, both active as of the sun and passive as of the air which is lightened by the sun, is taken away: and this is that which goes before the spirits: it follows of the spirits themselves.
(Rev 9:3) And there came out of the smoke Locustes vpon the earth, and vnto them was giuen power, as the scorpions of the earth haue power.
(Notes Reference) (5) And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power.
(5) A description of the malignant spirits invading the world, taken from their nature, power, form and order. From their nature, for that they are like certain locust, in quickness, subtilty, hurtfulness, number, and such like, in this verse. From their power, for that they are as the scorpions of the earth, of a secret force to hurt: for our battle is not here with flesh and blood, but with powers (Eph 6:12) This place of the power of the devils, generally noted in this verse, is particularly declared afterwards in (Rev 9:4-6).
(Rev 9:4) And it was comanded them, that they should not hurt the grasse of the earth, neither any greene thing, neither any tree: but onely those men which haue not the seale of God in their foreheads.
(Notes Reference) (6) And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.
(6) Here the power of the devils is described according to their actions and the effects of the same. Their actions are said to be limited by the counsel of God: both because they do not hurt all men, but only the reprobate (for the godly and elect, in whom there is any part of a better life, God guards by his decree) whom Christ shall not have sealed, in this verse: and also because they did not have all power nor at all time, no not over those that are their own, but limited in manner and time, by the prescript of God in (Rev 9:5). So their power to afflict the godly is none, and for the wicked is limited in act and in effect, by the will of God: for the manner was prescribed to them that they should not slay, but torment this wretched world. The time is for five months, or for a hundred and fifty days, that is, for so many years, in which the devils have indeed mightily perverted all things in the world: and yet without that public and unpunished license of killing, which afterwards they usurped when the sixth angel had blown his trumpet, as shall be said in (Rev 9:13). Now this space is to be accounted from the end of that thousand years mentioned in (Rev 20:3) and that is from the reign of pope Gregory the seventh, a most monstrous Necromancer, who before was called Hidebrandus Senensis: for this man being made altogether of impiety and wickedness, as a slave of the devil, whom he served, was the most wicked firebrand of the world: he excommunicated the emperor Henry the fourth: went about by all manner of treachery to set up and put down Empires and kingdoms as he liked: and did not hesitate to set Rodolph the Swedon over the Empire instead of Henry, sending to him a crown, with this verse annexed to it: "Petra dedid Petro, Petrus diadema Rodolpho" that is, "The Rock to Peter gave the Crown, and Peter Rodolph doth renown". Finally, he so finely bestirred himself in his affairs, as he miserably set all Christendom on fire, and conveyed over to his successors the burning brand of the same who enraged with like ambition, never ceased to nourish that flame, and to kindle it more and more: by which cities, commonwealths and whole kingdoms set together by the ears amongst themselves by most expert cut-throats, came to ruin, while they miserably wounded one another. This term of a hundred and fifty years, ends in the time of Gregory the ninth or Hugolinus Anagniensis (as he was called before) who caused Raimond his chaplain and confessor to compile the writings of Decretals, and by permission of the kings and princes, published them in the Christian world, and established them as Law: For by this trick at length the popes gave themselves licence to kill whom they would, while others were unaware: and without fear established a butchery out of many of the wicked Canons of the Decretals, which the trumpet of the fifth angel had expressly forbidden and had hindered until this time. The effects of these bloody actions are declared in (Rev 9:6) that the miserable world languishing in so great calamities, should willingly seek death and prefer the it over life, by reason of the severity of the miseries that oppressed them.
(Rev 9:5) And to them was comanded that they should not kill them, but that they should be vexed fiue moneths, and that their paine should be as the paine that commeth of a scorpion, when he hath stung a man.
(Rev 9:6) Therefore in those dayes shall men seeke death, and shall not finde it, and shall desire to die, and death shall flie from them.
(Rev 9:7) And the forme of the locustes was like vnto horses prepared vnto battel, and on their heads were as it were crownes, like vnto golde, and their faces were like the faces of men.
(Notes Reference) (7) And the shapes of the locusts [were] like unto horses prepared unto battle; and on their heads [were] as it were crowns like gold, and their faces [were] as the faces of men.
(7) The form of these hellish spirits and administers, is outlined by signs and visible figures in this manner: that they are very expert and swift: that wherever they are in the world, the kingdom is theirs: that they manage all their affairs with cunning and skill, in this verse: that making show of mildness and tender affection to draw on men with, they most impudently rage in all mischief: that they are most mighty to do hurt (Rev 9:8) that they are freed from being hurt by any man, as armed with the colour of religion and sacred authority of privilege: that they fill all things with horror, (Rev 9:9) that they are fraudulent: that they are poisonous and extremely offensive though their power is limited. (Rev 9:10). All these things are found in the infernal powers and communicated by them to their ministers and vassals.
(Rev 9:8) And they had heare as the heare of women, and their teeth were as the teeth of lyons.
(Rev 9:9) And they had habbergions, like to habbergions of yron: and the soud of their wings was like the sound of charets whe many horses runne vnto battel.
(Rev 9:10) And they had tailes like vnto scorpions, and there were stings in their tailes, and their power was to hurt men fiue moneths.
(Rev 9:11) And they haue a King ouer them, which is the Angel of the bottomlesse pit, whose name in Hebrewe is Abaddon, and in Greeke he is named Apollyon, that is, destroying.
(Notes Reference) (8) And they had a king over them, [which is] the angel of the bottomless pit, whose name in the Hebrew tongue [is] Abaddon, but in the Greek tongue hath [his] name Apollyon.
(8) The order of powers of maliciousness: that they are subject to one infernal king, whom you may call, The Destroyer: who drives the whole world both Jews and Gentiles into the destruction that belongs to himself. I cannot tell whether this name has respect to the etymological interpretation of Hildebrand, by a figure often used in the Holy Scripture: which albeit it may otherwise be turned of the Germans (as the sense of compound words is commonly ambiguous) yet in very deed it signifies as much as if you should call him, the firebrand, that is, he that sets on fire those that are faithful to him.
(Rev 9:12) One woe is past, and beholde, yet two woes come after this.
(Notes Reference) (9) One woe is past; [and], behold, there come two woes more hereafter.
(9) A passage to the next point and the history of the time following.
(Rev 9:13) Then the sixt Angel blew the trumpet, and I heard a voyce from the foure hornes of the golden altar, which is before God,
(Notes Reference) (10) And the sixth angel sounded, (11) and I heard a voice from the (b) four horns of the golden altar which is before God,
(10) The sixth execution done on the world by the tyrannical powers of it, working in the four parts of the earth, that is, in most cruel manner execution their tyrannous dominion through out the whole world: and killing the miserable people without punishment, which before was not lawful for them to do in that sort, as I showed in (Rev 9:4). This narration has two parts: a commandment from God, in (Rev 9:14) and an execution of the commandment, in (Rev 9:15).
(11) The commandment given by Christ himself, who is governor over all.
(b) He alludes to the altar of incense, which stood in the court which the priests were in, opposite the Ark of the Covenant, having a veil between them.
(Rev 9:14) Saying to the sixt Angel, which had the trumpet, Loose the foure Angels, which are bound in the great riuer Euphrates.
(Notes Reference) Saying to the sixth angel which had the trumpet, (12) Loose the four angels which are bound in the great river Euphrates.
(12) As if he should have said, these till now have been bound by the power of God, that they could not freely run over all men as they lusted, but were held and restrained at that great river of Euphrates, that is, in their spiritual Babylon (or this is a paraphrase of the spiritual Babylon, by the limits of the visible Babylon long since overthrown) that they might not commit those horrible slaughters, which they long breathed after. Now go to it, let loose those four angels, that is, administers of the wrath of God, in that number that is convenient to the slaughtering of the four quarters of the world: stir them up and give them the bridle, that rushing out of that Babylon of theirs, which is the seat of the wicked ones, they may fly over all the world, therein to rage, and most licentiously to practise their tyranny, as God has ordained. This was done when Gregory the ninth by public authority established as Law, his own Decretals, by which he might freely lay traps for the life of simple men. For who is it that sees not that the laws of Decretal, most of them are snares to catch souls with? Since that time (O good God) how many great slaughters have there been? How many great massacres? All history is full of them: and this our age abounds with most horrible and monstrous examples of the these.
(Rev 9:15) And the foure Angels were loosed, which were prepared at an houre, at a day, at a moneth, and at a yeere, to slay the thirde part of men.
(Notes Reference) (13) And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.
(13) The execution of the commandment is in two parts: one, that those butchers are let loose, that out of their tower of the spiritual Babylon they might with fury run abroad through all the world, as well the chief of that crew who are most prompt to all the work, in this verse: as their multitudes, both most copious, of which a number certain is named for a number infinite (Rev 9:16) and in themselves by all means fully furnished to hide and to hurt (Rev 9:17) as being armed with fire, smoke and brimstone, as appears in the colour of this armour, which dazzles the eyes to all men, and have the strength of lions to cause pain, from which (as out of their mouth) the fiery, smoky, and stinking darts of the pope are shot out (Rev 9:18) The other part, that these butchers have effected the commandment of God by fraud and violence, in the two verses following (Rev 9:16-17).
(Rev 9:16) And the nomber of horsemen of warre were twentie thousand times ten thousand: for I heard the nomber of them.
(Rev 9:17) And thus I saw the horses in a vision, and them that sate on them, hauing firie habbergions, and of Iacinth, and of brimstone, and the heads of the horses were as the heades of lyons: and out of their mouthes went foorth fire and smoke and brimstone.
(Rev 9:18) Of these three was the thirde part of men killed, that is, of the fire, and of the smoke, and of the brimstone, which came out of their mouthes.
(Rev 9:19) For their power is in their mouths, and in their tailes: for their tailes were like vnto serpents, and had heades, wherewith they hurt.
(Notes Reference) For their power is in their mouth, and in their tails: (14) for their tails [were] like unto serpents, and had heads, and with them they do hurt.
(14) That is, they are harmful on all sides: on whatever part you put your hand to them, or they touch you, they do hurt. So the former are called Scorpions, (Rev 9:3).
(Rev 9:20) And the remnant of the men which were not killed by these plagues, repented not of the works of their handes that they should not worship deuils, and idoles of golde and of siluer, and of brasse, and of stone, and of wood, which neither can see, neither heare nor goe.
(Notes Reference) (15) And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
(15) Now remains the event (as I said on the first verse), See Rev 9:1 which followed so many grievous judgments in the most wicked world, namely an impenitent affirmation of the ungodly in their impiety and unrighteousness, though they feel themselves most vehemently pressed with the hand of God: for their obstinate ungodliness is showed in this verse: and their unrighteousness in the verse following (Rev 9:21). So far has been the general history of things to be done universally in the whole world: which because it does not so much belong to the Church of Christ, is therefore not so expressly distinguished by certainty of time and other circumstances, but is woven, as they say, with a slight hand. Also there is no other reason why the history of the seventh angel is passed over in this place, then for that the same more properly appertains to the history of the Church. But this is more diligently set out according to its time, (Rev 11:16) as shall appear on those places.
(Rev 9:21) Also they repented not of their murder, and of their sorcerie, neither of their fornication, nor of their theft.