Annotations on the New Testament

Annotations on Chap. VIII.

[ a] V. s1. Silence in heaven ] The manner of offering of incense is here described by way of vision, the High priest offering it upon the 〈 in non-Latin alphabet 〉 within the Temple, the Priests shouting and blowing with the Trumpet, and the people mean-while praying without by themselves, everyone silently in the court; which prayers of theirs are supposed to go up to God with the incense, v. 4. (a description of this see Note on Luk. 1. 10. e.) These prayers of the people are here first set down by the phrase, 〈 in non-Latin alphabet 〉 , silence in heaven for half an hour, the Temple being sometime expressed by heaven, sometime by the host of heaven, that is, the Sun, Moon, and Stars (see v. 12.) and the silence there being the private prayer of the people in the court, Luk. 1. 10. and the time of half an hour being the space that those prayers used to continue, while the Priest continued within at the Altar in the Temple, and after which he used to come out, and pronounce the blessing on the people, and dismiss them, but till then they stayed and prayed, see Luk. 1. 21. And if beside this primary and literal, any secondary mystical sense of this phrase, silence in heaven about half an hour, need to be observed, it may not unfitly be this, that it denote a short amazement in the faithful persevering Christians, joined with an awful reverence of the Divine Majesty, and compassion of their native country, upon the apprehension of the calamities now to be inflicted. These might justly provoke a sadness and an amazement. But then the consideration of God's glory, arising out of this his justice upon the impenitent, and also of the merciful deliverance of the faithful, not only from this misery, but even by means of this misery, (the destruction of the persecutors being the release of the persecuted) these make the amazement and compassion not to remain long, and so the silence to be for a short space. But this by the way, as a descant, not an interpretation. Then next, the trumpetting of the Priests, the sons of Aaron, Ecclus 50. 16. is here expressed by the seven trumpets given to the seven Angels, v. 2. then the High Priest's offering the incense is described by the other Angel having the golden Censer, &c. v. 3. And all this representation was here fitly set in the Vision to signify the prayers of the true faithful Christians, and their acceptance with God, to which is consequent their deliverance; while all other the impenitent unbelievers have this vengeance poured down upon them, nay, as an effect of the hearing these prayers of the godly (though they prayed not for judgments on the rest) is the very vengeance on the wicked, who persecute the godly, (as when Abel 's blood is said to cry to heaven for vengeance against Cain, ) for so everywhere most bitterly did the Jews persecute the Christians. See Note on c. 2. b. & Gal. 6. 12.

[ b] V. 5. Voices and thunderings and— ] That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 voices and thunders are all one (from the equivocalnesse of the Hebrew word, which signifies both) hath been often said; and so here, by these two words there is no more meant then either of them would have imported, thunder; to which lightning and earthquake are fitly joined, to signify in general the judgments of God, and vengeance on this people, which are more specially described and represented under the sounding of the seven trumpets that follow, and the productions of each of them. And though the 〈 in non-Latin alphabet 〉 or earthquake here mentioned, may fitly signify the commotions and stirs which are prefigured by the three first Angels, (see Note c.) yet this verse here, belonging equally to all that follows, and not peculiarly to those three, will more fitly be interpreted in a general notion comprehensive of all that is after more particularly described, (& so the earthquake will signify a shaking, preparative to a fall and desolation) then by any such propriety of the earthquake, be thus confined.

[ c] V. 7. Fire ] What is signified by the soundings of the three first Angels here, will be guessed by the 〈 in non-Latin alphabet 〉 fire, observable in each of them here, 〈 in non-Latin alphabet 〉 fire joined with the hail precedent, (and then blood superadded to both of them) A mountain burning with fire, v. 8. and a star burning as it were a lamp, v. 10. Now there is nothing more fitly resembled by fire, then sedition or rebellion is. All kind of contention being indeed a fire, & ordinarily styled 〈 in non-Latin alphabet 〉 a combustion: but the greater it is, as rebellion is of all others the greatest, the better it deserves that title: & this, because as a little fire sets a whole house, a whole kingdom, a whole world on fire, Ja. 3. 5, 6. and beginning from very small sparks ascends quickly into a very great flame; so sedition began by one, secretly steals on and increases, draws whole multitudes unto it, and then, as fire also, devours and destroys where-ever it comes, lays all waste before it. Now it is observable in the Jewish records of those times, how full the history is of two sorts of most violent disturbers, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Seditious and the Zealots. And though the fire here might properly enough belong to either of these, yet it is very fit to make a distinction between them in the predictions here, as we know there is in the histories of them. The 〈 in non-Latin alphabet 〉 , or seditious, stirred up rebellion against the Romans, pretending and designing to cast off that yoke of their Conquerors, under the conduct of the 〈 in non-Latin alphabet 〉 , false Christ's, which undertook to redeem Israel out of their slavery. But the 〈 in non-Latin alphabet 〉 Zealots exercised tyranny, and all manner of cruelty upon their own countrymen. The latter of these were immediately before the siege, and in time of the siege, and are described by the Locusts most fitly, c. 9. 3. But the former, the Seditious, which raised those stirs and tumults, which caused the Romans to send armies to the subduing of them, and so were the foundation of that bloody wasting war, and by several degrees promoted it, are the subject of this part of the Vision, upon the sounding of the four first Angels. Of this sort was the Egyptian Impostor mentioned Act. 21. 38. and more largely by Josephus (Ant. l. 20. c. 6. and De Bell. Jud. l. 2. c. 12. and out of him by Eusebius l. 2. c. 21.) who led after him to mount Olivet thirty thousand men, meaning from thence to force his passage into Jerusalem, and seise upon the Roman guards, and possess himself of the city, but was prevented, and discomfited by Felix about the end of Claudius 's reign. But this is somewhat too early to be refer'd to here. That which seems most probable is, That these first trumpets in this chapter contain the space of time from the coming of Albinus to his Prefecture, and the Jews sufferings under him, then under Gessius Florus his successor, as also the spoiling of Galilee by Sestius Gallus Prefect of Syria, to which fitly follows the siege, and attempt of Gallus on Jerusalem, the importance of the sounding of the fourth trumpet. Under Albinus and Florus the Jews were much grieved and provoked, and brake out into seditions: see Joseph. Antiq. l. 20. c. 9. and De bell. Jud. l. 2. c. 13. and so forward. Upon this the war began in the second year of Florus 's Procuratorship, in the twelfth of Nero, saith Josephus, Ant. l. 20. in the last chapter. This Florus having exercised much cruelty on the Jews in Cesarea, on occasion of a sedition there ( De bell. Jud. l. 2. c. 25.) cometh with an army to Jerusalem, kills a great many, takes and scourges many of the best and noblest of the Jews, and hangs them up. They of Jerusalem send their complaints to the Governor of Syria, Sestius Gallus; he sends Politian to see how it fared with them; Politian meets King Agrippa coming from Alexandria, enters Jerusalem with him, sees and returns an account to Sestius Gallus, upon which they hope for relief from him, but in vain. King Agrippa makes an Oration to quiet them, and persuade them patience, subjection to the Romans, and obedience to Florus, till the Emperor should send another in his stead: Upon this Oration they break out violently against the King, reproach him, and drive him out of the city. About the same time they seise upon the fort called Massada, kill the Romans, and put in a garrison of their own; and Eleazar son of Annas the high-Priest rejects the Emperor's sacrifices, and refuseth to offer them according as was wont. The chief men, and all that loved peace, betook themselves to the upper city; the forces of the Seditious seised on the lower and the Temple, from thence brake in upon the upper, burnt the high-Priest's house, and King Agrippa's palace, took the tower called Antonia, killed all the garrison of soldiers there. At the same time there is a great slaughter of Jews in Cesarea, and the Jews over all Syria rise up against the people of the country, and great slaughters are committed on both sides, Jos. l. 2. De bell. Jud. c. 13. &c. This occasions Sestius his coming with a great army into Palestine, and after the destroying of some towns of the Jews, he besieges Jerusalem at the feast of Tabernacles. This siege of Jerusalem being the close of what befell the Jews, by reason of the Seditious, may most fitly be resolved on to be the interpretation of the smiting the third part of the Sun, Moon, and stars, so as to dark • n them, and diminish the luster both of day and night, which are all but phrases to signify a pressure and a sad condition which befell Jerusalem. But because the city was not to be taken by this siege, but by the especial providence of God, Sestius against all reason, 〈 in non-Latin alphabet 〉 saith Josephus, raised this siege, by that means to give opportunity to the believers to obey Christ's directions, Luk. 20. 21. and to fly out of Judea to the mountains, and withal, to make the judgment far more terrible on the rest, (by the famine that after followed) then it would have been if it had at this time been taken (as easily it might have been) therefore follows in this point of time, most fitly, the Angels flying through the midst of heaven, v. 13. and crying, Woe, woe, woe to the inhabitants of Judea, by reason of the other voices of the trumpets of the three Angels which are ready to sound. Upon which, saith Josephus, before the coming of the fatal final siege, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 many of the eminenter Jews, as from a ship ready to sink, swame out of the city. Thus saith Eusebius l. 3. c. 5. that there was an Oracle, or Prophecy, delivered to the 〈 in non-Latin alphabet 〉 the good men, or Christians, that they should go out of the city before the war should rage, and go to Pella; and so Epiphanius De pond, & men's. that before the city should be taken by the Romans, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 all the believers were warned by an angel (as here it is an angel flying) to go out of the city, which was now ready to be utterly destroyed.

[ d] Ib. Green grass ] What is here distinctly meant by the green grass 〈 in non-Latin alphabet 〉 can be but conjectured; and that perhaps will be best done by comparing it with Ezek. 20. 47. where God's judgments are described by a fire, (as here) falling and devouring every green tree, and every dry. What is the meaning of this, appears, ch. 21. 3. I will cut off from thee the righteous and the wicked; where the righteous are evidently described by the green, as the wicked by the dry tree. Thus Luk. 23. 31. it proverbially signifies, If they do these things in a green tree, what shall be done in a dry? If the righteous scape so hardly, where shall the ungodly and sinners appear? And the elegance and significancy lying not in that of the tree, but of the greenness, that doth as fitly hold in the grass, as the tree. And thus it is clearly used, c. 9. 4. where the grass and green thing & tree are opposed to those that have not the seal of God in their foreheads, and so are the righteous opposed to the impenitent, and particularly the Christians in Judea, on whom the violence of these tumults and seditions fell heavily, as those which were hated by the Jews, and which would not take up arms with them, and join in their seditious' practices.

[ e] V. 8. Third part of the sea became blood ] That the tumults and rebellions of the seditious are here represented by these three first Angels, is more manifest then what those seditions particularly were which are denoted by each of them. Our Savior saith of these times, that many should arise, and deceive many; and the event hath confirmed it. At every turn some or other arose and undertook to lead them out, and nothing is to be met with in the stories of these times but the raising of seditions among the Jews, & the coming of the Romans to suppress them. And therefore it is not needful to distribute these several representations of the three first trumpets, and apply them severally, but to understand them in gross of this matter. Yet supposing (what hath been showed, Note b. on c. 7.) that the sea here (noting the sea or lake of Tiberias) may signify Galilee, it will be commodious enough to understand this of that sedition raised in Galilee, which Vespasian was by Nero sent to quell about the year of Christ 69. in the twelfth of Nero. At which time, saith Baronius cut of Josephus, he subdued the Galileans, Gentem fortissimam, totius Palaestinae potentissimam & munitissimam, the most valiant, powerful and best fortified country of all Palestine. Which action of his being so considerable & remarkable for the slaughter of above an hundred thousand, and the carrying above forty thousand Jews captive, may fitly be here represented under the third part of the sea becoming blood, and the dying of the third part of the creatures, that is, Jews, in the sea, that is, of Galilee, and the third part of the ships, that is, of the cities, which are to a country as ships to a sea, the places wherein men live and • affick, and wherein they are fortified against enemies, as by ships against the violence of the sea. And this slaughter falling upon the whole region of Galilee, and not only on the cities thereof, may probably be meant by the Vision that follows the sounding of the third Angel also, the star that burnt, and fell upon the rivers and fountains, which are to the sea as towns and villages to the cities, and of which a third part became wormwood, v. 11. And if it be necessary to define who it was who is described by the great star from heaven, burning as it were a lamp, it may fitly be affirmed to be Josephus the son of Mattathias, the leader of those of Jotapata; but this not personally, but he and his forces together, who made a very valiant resistance to Vespasian's army, but by doing so brought great slaughters upon them, as is particularly and exactly set down by Josephus, l. 3. De bell. Jud.

[ f] V. 11. Wormwood ] Wormwood is in Scripture sometimes used to express that which infecteth others, infusing its bitterness into them; and so it may signify any impostor that seduceth and draws others after him, as any of those seditious Captains did to their destruction. Sometimes it is used to signify any bitter effect, any heavy calamity: and so here it may signify also these tumults of the seditious bringing great slaughters on Judea, as appears by Josephus's story, De Bell. Jud. l. 2. and 3.

[ g] V. 12. Third part of the sun was smitten and the— ] That the Temple is described and expressed generally in the Scripture by an host, hath been formerly shown, Note on 1 Tim. 1. f. That this host is in Visions or Prophetical dark representations fitly expressed by the Sun, Moon and stars, will be easily consented to, when we but remember that those are called the host of heaven, and that the Temple is commonly a representation of heaven, and sometimes represented by it (see ver. 1.) and accordingly the Christian Church is called the Kingdom of heaven ofttimes in the Gospel. Then that the particulars of Sun, Moon and stars are severally mentioned, rather then the heaven the aggregate body, is by that ordinary manner of speaking among the Hebrews, which express the whole by enumeration of the several parts of it (see Note on 2 Pet. 3. e.) And so here it may possibly denote the service of the Temple, which was performed by night, ( ye that by night stand in the courts of God, saith the Psalmist, the watches being then kept) as well as by day, which is here also mentioned by 〈 in non-Latin alphabet 〉 the night, as well as 〈 in non-Latin alphabet 〉 the day; which could not severally have been mentioned, had not the Sun for the day, and the Moon and stars for the night, been accordingly mentioned also. And if this be it, then when 'tis said, that the third part of these was smitten, the meaning must be, that an heavy distress now fell upon the Temple, and the service of God there was shrewdly disturbed by this siege, but not (at this part of the Vision) wholly destroyed. But besides this there is another interpretation, of which the words are more clearly capable, so as the Sun signify the Temple, the Moon the City, and the stars all the people, and all together the whole nation, (as in Josephs prophetic dream, the Sun, Moon and Stars are all the family of Jacob) against which here the woes are denounced, v. 13. according to the words in Josephus, Woe, woe to the city, and the people, and the Temple (see Note h.) And this seems the more probable interpretation. See Mat. 24. Note n.

[ h] V. 13. Woe, woe, woe, ] Concerning this Angel flying in the midst of heaven, and crying with a loud voice, 〈 in non-Latin alphabet 〉 Woe, woe, woe to the dwellers in the land, the story is remarkable in Josephus (and out of him in Eusebius l. 3. c. n.) which he sets down as a prodigy, presaging that destruction of the Jews: There was, saith he, one Jesus Jonne of Ananias, a country-man of mean birth, • our years before the war against the Jews, at a time when all was in deep peace and tranquility, who coming up to the feast of tabernacles, according to the custom, began on a sudden to cry out, and say, 〈 in non-Latin alphabet 〉 , &c. a voice from the East, a voice from the West, a voice from the four winds, a voice against Jerusalem and the Temple, a voice against bridegrooms and brides, a voice against all the people. Thus he went about all the narrow lanes, crying night and day, and being apprehended and scourged, he still continued the same language under the blows without any other word. And they on this supposing (as it was) 〈 in non-Latin alphabet 〉 that it was some divine motion, brought him to the Roman Praefect: and by his appointment being with whips wounded, and his flesh torn to the bones, he neither entreated, nor shed t • ar, but to every blow, in a most lamentable mournful note, cried out, 〈 in non-Latin alphabet 〉 , Woe, woe to Jerusalem. This he continued to do till the time of the siege, seven years together; and at last, to his ordinary note of Woe to the city, the people, the temple, adding, Woe 〈◊〉 me, a stone from the battlements fell down and 〈◊〉 him. To this I shall add no more, but that 〈 in non-Latin alphabet 〉 the land here being the land of Judea, the phrase 〈 in non-Latin alphabet 〉 inhabitants of the land is as truly agreeable to the Jews, as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are all one also. 'It is only farther observable, that these prophetic woes are here said to be three, and those inflicted and brought upon the people by that which is represented by the voices of the trumpets of the three Angels still behind, the first mentioned as past, ch. 9. 12. the second and third, ch. 11. 14. see Note on ch. 11. e. And so what is here represented in this part of the Vision is but the setting down of this prophecy, which Jesus the son of Ananias should deliver concerning the judgments, and not the judgments themselves, which follow in the succeeding chapters. And so 'tis more perfectly parallel to that passage out of Josephus and Eusebius, which was a 〈 in non-Latin alphabet 〉 , or prodigy, to fore • signify that destruction, and not the destruction itself.

CHAP. IX.

1. AND the fifth Angel sounded, and I saw [note a] a star fall from heaven unto the earth: and to him was given the key of the bottomeless pit.]

[Paraphrase] 1. And upon the sounding of the fifth trumpet, I saw him that was before, (c. 8. 10.) the leader of the seditious, or some other that succeeded in his place, and he became a ring-leader of most hellish villanes, which under the title of Zealots did all the mischief imaginable.

2. And he opened the bottomeless 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.]

[Paraphrase] 2. And they marched up to Jerusalem, and seised upon the temple there, killed the high Priests, and the rest of the Priests, and plundered the city.

3. 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.]

[Paraphrase] 3. And these became as Locusts, great wasters and devourers, and were in other respects peculiarly like Locusts, which having no King, go out by bands, Prov. 30. 27. and such were these, a company of giddy wild people, in great numbers, harassing and devouring all.

4. And it [note b] 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.]

[Paraphrase] 4. But by God's providence disposing for the good of his servants, so it was, that this judgment of the Zealots fell not upon the Christians, (see note on c. 8. d.) but only upon the Jews themselves (that were as contrary to Christianity as any) only because they were not of the faction of those Zealots.

5. And to them it was given that they should not kill them, but that they should be [note c] tormented five months: and their torment was as the torment of a Scorpion, when he striketh a man.]

[Paraphrase] 5. And the judgment that fell upon the Jews by these men, was not so much a down-right killing (though that also befell Annas and the Priests, see note a.) as plundering and pillaging and undoing them, and tearing their necessary food from the best citizens of Jerusalem, and thus continuing for five months space, till Titus came to besiege the city, by which means the siege became much the more cruel and intolerable when it came: and so this was most fitly compared to scorpions, as the whipping with them is the most cruel and terrible infliction, much more cruel then any other scourge, 1 King. 12. 11.

6. And in those days shall men [note d] seek death, and shall not find it; and shall desire to die, and death shall flee from them.]

[Paraphrase] 6. This brought a great famine & want on the greatest and richest men, and that is • arre more miserable then death itself (see note on c. 6. a.)

7. And the shapes of the locusts were like unto horses prepared to battle; and on their heads were as it were crowns of gold; and their faces were as the faces of men.]

[Paraphrase] 7. And these devouring wasters, the Zealots, were in appearance like warriors, and pretended themselves to be redeemers of the people, and counter-conquerors of the Romans (which is meant by their Crowns like unto gold, false Princes, false Patriots) and they took upon them to be Savior's and Benefactors, saith Josephus, would look like men, kind and friendly, when they wrought all this ruin to their brethren.

8. And they had hair as the hair of women, and their teeth were as the teeth of lions.]

[Paraphrase] 8. And all this while these that thus devoured and preyed upon all they came near, and so were most terrible to those that could not resist, were most base cowardly persons, these great plunderers, far from having any manliness or valor in them.

9. And they had breast plates as it were breast-plates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.]

[Paraphrase] 9. And they were hardhearted, compassionless people, and in great troops like grass-hoppers or locusts they flew about, and made all places resound with their noise, and at the news of them, Joel 2. 5.

10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months.]

[Paraphrase] 10. And as scorpions wound and sting with their tails, so they coming in with fair pretences of Savior's and Benefactors, when they depart, plunder and carry all along with them, and so they continue till the time of Titus siege v. 5. just five months space.

11. 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 [note e] Apollyon.]

[Paraphrase] 11. And though they disclaim having any King over them but God, and upon that score pretend to rise up against the Romans, and though like locusts v. 3. they go out by bands having no King to conduct them, yet their cruelty and unmercifulness in destroying owns them to have a King, who rules among them, and puts them upon all this villainy, Satan that delights in nothing but destroying.

12. One woe is past, and behold there come two woes more hereafter.]

[Paraphrase] 12. And this is the first of those woes or pests foretold c. 8. 13. And though this were a competent judgment on that nation, there are yet two more approaching them.

13. And the sixth Angel sounded, and I heard a voice from the four horns of the golden altar, which is before God,]

[Paraphrase] 13. And upon the sounding of the sixth trumpet of the sixth Angel, I heard a voice from the altar of incense, where the prayers of the Saints or constant Christians are said to be offered up, c. 8. 3. noting that the prayers of the exiled Christians (that to avoid this destruction were departed to Pella, and many other places out of the land, and prayed for liberty to return to their country again) were come up before God, and in mercy to them the siege of Jerusalem, that now follows, was hastened.

14. Saying to the sixth Angel which had the trumpet, Loose the four Angels which are bound in the great river [note f] Euphrates.]

[Paraphrase] 14. And methought that voice said to this sixth Angel, that he should take off that restraint caused by the present affairs at Rome, and by the great changes there, which detained Vespasian from setting upon Jerusalem according to his purpose.

15. 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.]

[Paraphrase] 15. And so they were let loose from that restraint, that is, permitted by the condition of affairs to march into Judea, for which they were before ready, but had by the providence of God interposing some hindrances, as he thought fit, been kept for this point of time, to a day (as we say) which God hath determined as most agreeable to all his purposes of saving some, and destroying the rest.

16. And the number of the army of the horse-men were two hundred thousand thousand, and I heard the number of them.]

[Paraphrase] 16. And methought their armies of horse-men were presently mustered, and the number of them found to be infinite and unimaginable, the Syrians, Arabians, Itureans, &c. in vast numbers associating themselves unto them.

17. And thus I saw the horses in the vision, and them that sat on them, having [note g] breastplates of fire, and of Jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone.]

[Paraphrase] 17. And these troops of horse or horse-men were represented to me with breast-plates shining like flaming fire, and their aspect most terrible, like that of Lions gaping, and flaming fire issuing out of their mouths. Or else the front of this army, noted by their breastplates and heads, were very formidable.

18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.]

[Paraphrase] 18. And a multitude of the Jews were killed by them in their passage through the country.

19. For their power is in their mouth and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.]

[Paraphrase] 19. And the rear of this army was as terrible as the front, came after wasting and destroying, as the front had done v. 18. And so the whole army was like that kind of serpent which hath an head in the tail, and wounds as dangerously with that as with the other.

20. 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:]

[Paraphrase] 20. And though many of the inhabitants were destroyed by this means, yet were not they that escaped, nor the Gnostics among them, that had associated with the Jews against the Christians (and were many of them now destroyed with them) reformed by all this; they yet repented not of their Idol-worship, which they took for an indifferent thing, but rather grew worse and worse,

21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.]

[Paraphrase] 21. And went on impenitently in all their bloodiness that they had been guilty of upon the Christians, their sorceries, (see note on Gal. 5. d) yea and their abominable uncleannesses and rapines; they were no whit the better for all that had yet befall'n them.

Annotations on Chap. IX.

[ a] V. 1. Star fall ] For the understanding of this ensuing chapter, and the interpretation of the other parts of this Vision upon the sounding of these other Angels, it will be useful to take the rise from the 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 the star which had fallen from heaven, for so 〈 in non-Latin alphabet 〉 signifies in the Praeter, not Present tense. This in all reason must relate to ch. 8. v. 10. where we read 〈 in non-Latin alphabet 〉 , there fell from heaven a great star: who that was, was desined most probably ch. 8. Note e. viz. the army of the 〈 in non-Latin alphabet 〉 or seditious under Joseph the son of Mattathias, that defended themselves against Vespasian in the city Jotapata. For from these sprang the 〈 in non-Latin alphabet 〉 Zealots, so much spoken of in Josephus, the forerunners and hastners of the woes foretold in the end of the last chapter, and which made the latter siege so extremely miserable, and are now the subject of the Visions of this chapter. For it is briefly observable out of Josephus, that (as Galilee had the first and principal of Christ's miracles afforded them, so) that region was to have their first part in the destruction. This was done in a most sad manner by Vespasian in the 12th of Nero, (see ch. 8. Notee.) and finished at the taking of Jotapata. At which time they that escaped the Romans sword, ran in vast numbers to Jerusalem, & being gotten into the city helped to devour the provision laid in for the maintenance of the city, & not only so, but plundered them in a most horrible manner. These coming under the pretence of great zeal to the law of God, & customs of their country, were called Zealots; & these betook themselves into the Temple as a place best fortified; and the High-priest Annas stirring up the people against them, great slaughters were committed on both sides. The Zealots called the Edumaeans to their aid: Annas commands the gates to be shut against them: they getting in in a tempestuous night join with the Zealots, and both of them together kill a great multitude, Annas himself, & the rest of the Priests, & cast their bodies out in the street without burial. And at length the Edumaeans, disliking and detesting the cruelty of the Zealots, returned to their own country. The Zealots they continue to make havoc, pillage and destroy, set guards, that none might go out of the city, & so besiege and shut them up before the enemy comes, and in fine, are the forest enemies to the city of Jerusalem that they ever felt, and caused the siege that attended to be then much more cruel, the famine more sharp, and the destruction more terrible, then it could have been if Sestius Gallus had continued the siege and taken them. And to make the condition yet more unhappy, whilst these Zealots raged so within the city, the Sicarii were as unruly without; and so as it was most unsafe to remain within, because of the Zealots, so in case they made any shift to get out of it, they fell into the hands of the cut-throats, under John, who desiring to set himself up for a King, spoiled and slaughtered all, and at last was by the Zealots advanced and set over them.

[ b] V. 4. Was commanded them ] That 〈 in non-Latin alphabet 〉 it was said is a proper word to signify a command of God's, appears by Mat. 5. where the precepts of the Decalogue are set down in this phrase 〈 in non-Latin alphabet 〉 , it was said to them of old. Now all the wise and gracious acts of God's providence, in protecting his servants, and restraining the malice of their enemies, is the most properly thus expressed, his will being of the same force to produce the effects as his commands ought to be. And accordingly that is here meant, that by God's wise disposal so it was, that in the judgments that fell upon Jerusalem by the Zealots, the Christians suffered not: For upon Sestius Gallus's raising his siege we know the Christians went out of Jerusalem, and fled to Pella. (see Note on ch. 8. c.) and so when the Zealots came to Jerusalem, immediately before the siege by Titus, the Christians were gone out of their way, and all their violence fell on the unbelieving Jews, which accordingly continued there. And these are expressed by the phrase, 〈 in non-Latin alphabet 〉 , as many as had not the seal of God on their foreheads (see ch. 7. c.) as the Christians by 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the grass, and every green thing, and every tree, (see Note on ch. 8. d.)

[ c] V. 5. Tormented ] The famine, which the plundering of the Zealots was to produce, is here very fitly expressed by 〈 in non-Latin alphabet 〉 , being tortured, as that is opposite to 〈 in non-Latin alphabet 〉 killing, because famine, as the torture, is a lingering racking death, doth not dispatch men easily or quickly, as the sword doth, but (as it were breaking one limb after another) tearing of the flesh from the bones, consuming and emaciating them. And indeed of the time of the siege, it is literally affirmed by Eusebius, out of Josephus, that these Zealots or Seditious Jews in Jerusalem, tearing every man's victuals from him, 〈 in non-Latin alphabet 〉 , l. 3. c. 6. invented cruel ways of torture to find out food, when it was concealed from them by the possessors, or on conceit that it was concealed where indeed it was not. And he mentions some of their inventions of torment, 〈 in non-Latin alphabet 〉 , &c. A most horrible cruelty not fit to be translated: and, saith he, 〈 in non-Latin alphabet 〉 , 'twas terrible even to hear what some men suffered, to make them confess but one loaf of bread, when they had no more, perhaps not that. These he ordinarily styles there 〈 in non-Latin alphabet 〉 , the tormentors; and so that makes this representation here the more proper, and fit to express this matter of their plundering.

[ d] V. 6. Seek death ] That which is here said, that men shall seek death, and shall not find it, is a most proper expression of a lingering tormenting death, and so of a famine, (which is most eminently such) and of such vastations and plunderings which leave men life, but nothing to support or sustain it; and such was the effect of the cruelty of these Zealots at this time. The very thing here said is after, in the time of the siege, set down by way of story or relation of the fact by Eusebius, l. 3. c. 6. out of Josephus. That when the 〈 in non-Latin alphabet 〉 or seditious, were so lavish of their swords, that they would kill men, run them through, only 〈 in non-Latin alphabet 〉 , to try their swords, or to keep them in ure; yet 〈 in non-Latin alphabet 〉 , when any being ready to famish desired them to lend them their hand and their sword, to put them out of their pain, they through arrogance and scorn of their miseries rejected their beseechings, and left them to the famine to use them more cruelly.

[ e] V. 11. Apollyon ] That Apollyon here signifies the Devil, is apparent by what is affirmed of him in the former part of this verse, that it is the Angel of the bottomless pit. And accordingly the famous God of the Heathens called Apollo a word so lightly changed from this) must be resolved to be the Devil, this destroying Angel, as he is oft called in Scripture, employed altogether in destructions and mischiefs. To which purpose the 12. chap. of lib. 5. of A. G • illius is worth considering, where having taken notice of two ancient names of Heathen God's, Dijovis and Vejovis, and having deduced the former from an Original which signifies b • n • gne or helpful, he determines the latter to belong to a God, qui non juvandi potestatem, sed vim nocendi haberet, which had not the power of helping, but the force of doing mischief, adding that the image of this God is found to have Arrows in the hand, prepared for slaughters and destructions; ∴ Apollo is thought to be signified by that title. To which purpose, faith he, it is considerable that that Virgil, a man very greatly skilled in ancient knowledge, doth in his Georgicks deprecate Numina laeva, the unlucky, or hurtful, deities; signifying thereby quandam vim esse ejusmodi Deorum in laedendo magis quam juvando potentem, that such kind of God's had the virtue, or faculty, of hurting, but not of helping any; and of them Apollo is the only one named there, by that Poet,

[ f] V. 14. Euphrates ] What is here meant by Euphrates is somewhat uncertain. It may signify literally that known river; for it is said by Josephus l. 5. c. 6. that the Syrian Legions of the Roman army lay as far as Euphrates; and Philo in his Embassy mentions 〈 in non-Latin alphabet 〉 the armies reaching to Euphrates. But in the style of these Visions it may also signify somewhat else: For the River Euphrates we know, is that which runs through Babylon, and so that great river is fitly set to denote that city, as we ordinarily find Tiber to be used for Rome, the Sea for Galilee the Region which it belongs to, and many the like. Now that Babylon in these Visions signifies Rome heathen, will be hereafter shewn, Note on c. 18. a. And so 〈 in non-Latin alphabet 〉 may signify (not in, but) at, or about Rome, which being the Seat of the Empire, the great changes and affairs concerning the Empire are fitly expressed by this phrase; and so we shall see Euphrates used c. 16. 12. for the city of Rome. Next it must be remembered, that the Angels being the Officers and Ministers of God, to execute his will, to inflict punishments, &c. the Roman commanders under Vespasian, that were such instruments in destroying Jerusalem, are accordingly called his Angels. And so frequently this destruction of Jerusalem is expressed by Christ's coming with his Angels, visiting with or by these officers or instruments of his. And of these, it seems, there were four principal ones, or else this certain number is used for an uncertain, as the fourth and third part of the land are not to be thought that proportion exactly measured or numbered. Lastly, the binding of these Angels must signify the detaining or stopping of them from doing that work. And so the plain meaning of this verse will be, that upon occasion of the affairs of the Roman Empire, the Roman armies were stopped a while from their purpose of besieging Jerusalem. And thus it is evident in the story. When the Zealots, after Vespasian's subduing of Galilee, fled riotously into Jerusalem, and wrought those mischiefs there, (set down in the former part of this Chapter,) and Vespasian seeing the Jews by their civil broils destroy one another, he made no great hast to set about the siege, till some multitudes that fled out of Jerusalem came and besought him, that he would in mere pity come and take them, and rescue them from this scourge of Scorpions, the Zealots. Vespasian upon this prepared to go up against Jerusalem with all his forces; but (which is the thing here foretold) hearing of the death of the Emperor, defer'd this expedition, faith Josephus De bell. Jud. 1. 5. c. 6. expecting to see how the Empire would be disposed of. And not only so, but Mutianus President of Syria, and a chief Promoter of Vespasian to the Empire, went out from Syria with a great body of horse and foot into Italy, and came to Rome with them the next day after Vitellius was conquered and stain; see Josephus De bell. 1. 5. c. 〈 in non-Latin alphabet 〉 . Titus also and Agrippa were sent to Rome, faith Baronius, Anno Ch. 70. in fine. And so Tacitus as well as Josephus faith that Titus was sent by Vespasian from Syria to Rome, to congratulate Galba's promotion to the Empire, and receive directions about Judea; but hearing of his death as he went, returned to Syria. And in brief, the changes being so great and many after the death of Nero, and no settlement in the Empire, ( Galba, Otho, Vitellius coming all to the Empire and parting with it again in so short time) it is Josephus's observation, that the Roman armies remained in suspense what to do, (that is the meaning of 〈 in non-Latin alphabet 〉 bound here) and neglected their affairs in Judea, thinking it unseasonable to attempt other nations when there were such disquiets at home, Jos. De bell. 1. 5. c. 〈 in non-Latin alphabet 〉 . But within a while, Vitellius being killed, and his party overcome, Vespasian is chosen Emperor, being then at Alexandria in Egypt: And the Empire being soon confirmed on him, he immediately betakes himself to the finishing his business in Judea, having seasonably concluded his affairs in Egypt, and so sends his son Titus with select forces to besiege Jerusalem; which is here meant by the loosing of the four Angels that were bound, that is, detained by that former occasion. Upon which here follows immediately (as it did in the history) the marching of the Army toward Jerusalem.

[ g] V. 17. Breast-plates of fire ] What is here said of the breast-plates, or armor, and the several colors of it, may be thought to be interpretable literally, in respect of the several nations of which this army consisted, distinguished purposely by the color of their armor, for such ways of differencing the soldiers are ordinary and useful in armies: or it may possibly denote no more then that they were of steel, which is observed to cast divers colors. But yet thirdly, these three colors may be set (as in prophetic style it is ordinary) only to describe a terrible appearance: for such is best, and most commonly represented by a flaming consuming fire (as when God in his judgments in so called, Heb. 12. 29. and his Angels as executioners of his wrath are called a flaming fire, Heb. 1. 7.) and such do these three colors make up, the lower part being of the color of amber, ch. 1. 15. and here 〈 in non-Latin alphabet 〉 fire-color. the next part of the flame, blew, and the uppermost of all, pale, or of the color of brimstone (see Note on c. 1. f.) And so in the greatest flames 'tis ordinary to be seen. And then it is agreeable to the Hebrew style, to express one thing by the enumeration of the severals that make it up (see 2 Pet. 3. d.) the flaming fire by these three parts of it. And so this may be the meaning of the whole phrase, This army, the captains whereof are called Angels, v. 14. came in a most dreadful, formidable appearance, like a flaming consuming fire. And to the same purpose all the following expressions may be expounded. Their heads were like the heads of lions; which sure signifies no more, but they looked very terribly, as we know lions heads are the most frightful part of that dreadful beast, especially when they gape: to which the next part of the description may relate, Out of their mouths cometh out fire, and smoke, and brimstone, that is, flaming fire again; for the smoke here is all one with the blew above (the color of smoke) as the fire and brimstone are again repeated here. As a lion gaping or yawning from his prey, and the blood of it about his mouth, looks very dismally, the bloodiness and fierceness of his countenance is as if a flaming fire, or fire and smoke and brimstone, came out of his mouth. 'It is not impossible indeed that by the likeness of fire and smoke and brimstone coming out of their mouths might be signified fire-balls, or granado's, or such like instruments of firing cities, then in use: and so faith Valerius Flaccus of Titus besieging Jerusalem,

Spargentemque faces, & in omni turre furentem, that he throw fire-brands, or balls, into the city, and set the towers on fire. But this part of the Vision being the setting down the march of the army, not yet set down before the city, or displaying their fire-balls, the phrases will not so probably be appliable to that, and so may perhaps signify no more then the terribleness of their appearance as they past: And then to that also may belong all that follows; as first, that by these three plagues, ver. 18. the third part of men were killed, that is, by this fire and smoke and brimstone going out of their mouths, that is, by this formidable, dismal army, as by a flaming fire, consisting of those three parts, a great multitude of the Jews were slain in their passage through the country. And so again v. 19. Their power is in their mouth, and in their tails. For though it is possible again, that by the mouth and the tail may be meant the horse-men and, for expedition sake, a foot-man took up behind everyone of them (to which will also be appliable that which follows, that their tails had heads, and with them they do hurt, that is, these foot-men set down from the horses were able to fight also, and indeed were the most mischievous;) yet it is very reasonable to expound that also more grossly, that this army cannot better be expressed then by a poisonous killing serpent, that particularly called amphisbaen • , which hath an head at each end, and so can equally wound by either: Which being applied to the whole army, and not to each horse-man in it, will denote the two parts of the army, a front and a rear; the former before described, v. 17. 18. very terrible in their march, and making great slaughters; and then both of them together, v. 19. that their tail is as formidable as their head, their rear as their front, and in respect of both together they are like that serpent which hath another head in the tail, and can do as much hurt with that as with the other. What is the particular notation of each of these phrases, may be some what uncertain, whether either of these, or whether yet some other rather; but for the main or all together there is little doubt but they make up a description of the terribleness of that army in their march toward Jerusalem, and the great slaughters on the Jews by the way thither: and that is all that is necessary to be known for the understanding the Vision.

CHAP. X.

1. AND I saw another mighty Angel come down from heaven, clothed with a cloud, and a rainebow was upon his head, and his face was as it were the sun, and his feet as pillars of fire.]

[Paraphrase] 1. Upon the multiplying of these sins c. 9. 21. and impenitent continuing in all their provocations, it was just with God to proceed, as now he appeared to me in the vision to do; For me thought I saw another Angel of special dignity, (such as ch. 5. 2. and ch. 18. 21. designed and used for eminent employments) coming down in a cloud from heaven (as Angels are wont to do on God's messages) having a rainbow on his head, either to denote a glorious appearance, as Ezech. 1. 28. or perhaps moreover (see c. 4. 3.) God's covenant of mercy and deliverance, made with all his faithful servants, who were now to receive benefit by what should fall out (see c. 9. 13.) but his looks or countenance were most terrible, and his feet, denoting his ways and present designed actions, were most sad and destructive, the fire noting destruction, and the pillars the fixtnesse of the decree, the immutablenesse of it.

2. And he had in his hand a little book open, and he set his right foot upon the sea, and his left foot upon the earth]

[Paraphrase] 2. And he had in his hand a roll opened, and so ready to be read, wherein was contained a sentence against the whole nation of the Jews, (see note on ch. 7. 6.) a decree come out from God of utter destruction: and this was the completion of that prophecy, wherein 'twas said that Christ should make his enemies his footstool, that is, subdue and bring them down, and that here expressed by this Angels setting both his feet on them.

3. And cried with a loud voice, as when a lion roareth: and when he had cried, [note a] seven thunders uttered their voices.]

[Paraphrase] 3. And this Angel roared terribly, as a Lion doth roar after his prey, when he is in fight of it: and upon that, as upon a call, the seven thunders uttered their voices, that is, me thought I heard seven, that is, many claps of thunder, and voices coming out of them, by which the destruction of Jerusalem by Titus was shortly represented.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not.]

[Paraphrase] 4. And as I had before written what I had seen and heard, so now I was about to do, to set down what was said by those voices: but I was commanded that I should not do so, but on the other side that I should shut and seal them up, signifying them to be too terrible to be revealed, (the ears of everyone that heard them would tingle) and therefore fitter to be sealed and closed up in silence, then to be recorded or set down, (such was this destruction by Titus.)

5. And the Angel which I saw stand upon the sea, and upon the earth, lifted up his hand to heaven,]

[Paraphrase] 5. And the Angel ver. 1. lift up his hand to heaven, as a ceremony of swearing, Gen. 14. 22. Deut. 32. 40. (proportionably to that which is said of God concerning the provoking Israelites, that he sware in his wrath, they should not enter into his rest, (that is, that they should die in the wilderness, and not enter into Canaan) or concerning the delivering his people out of Antiochus's hands, Dan. 12. 7.)

6. And sware by him that liveth forever and ever who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein that there should be [note b] time no longer;

7 But in the days of the voice of the seventh Angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.]

[Paraphrase] 6, 7. And with an oath by God the creator of all the world, he pronounced the sentence, that time of delay should no more be, that is, that this execution of God's decree should be no longer deferred, but the destruction, so long threatened, which when it came, it should be a total utter destruction, should now immediately light upon this people: A very great part of it now by Titus, and within a very little while, upon the sounding of the seventh Angel, it should be perfected, and so all those prophecies be fulfilled, whereby it had been foretold both by the old prophets, and since by the prophets under the New Testament, to whom it had been made known by God, though when, or at what point of time, it had never been revealed to any, Mat. 24. 36. Act. 1. 7. and so was kept as a mystery.

8. And the voice which I heard from heaven spake unto me again, and said, Go, and take the little book which is open in the hand of the Angel, which standeth upon the sea, and upon the earth.]

[Paraphrase] 8. And that voice that spake to me from heaven, v. 4. again spake to me, and commanded me to go to that Angel, ver. 2. and beseech him to give me the book or roll (wherein that sentence was written.)

9. And I went unto the Angel, and said unto him, Give me the little book. And he said unto me Take it. and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.]

[Paraphrase] 9. And I went and besought him for it; and he gave it me, and bid me eat it see Ezech. 3. 1. telling me that though it would taste a little pleasant in my mouth, Ezech. 3. 3. yet when 'twas in the stomach 'twould be very bitter: that is, that though in respect of the rescue and deliverance that would befall the godly by the destruction of these enemies of theirs, and by consideration of the great justice of God upon these that so well deserved it, I should, while I considered that alone, fully approve, and be well pleased with this sentence against the Jews; yet when I began to see and consider it in the terribleness of it, and in the utter vastation of a glorious Temple, where God had so long been pleased to dwell, and of a people which God had taken and owned peculiarly for himself, it would be a most horrible and amazing thing to me.

10. And I took the little book out of the Angels hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.]

[Paraphrase] 10. And I took the rol and devoured it, that is, considered and meditated upon it, on both parts of it, the destructions to the Jews, as well as the deliverances and advantages to Christians; the terribleness of the utter destruction, as well as the merits of the Jews that brought it on them: and though the one pleased me exceedingly, yet, as honey, that is sweat to the taste, when 'tis eaten, is very uneasy to the stomach, so the other part, that of the destructions of my country-men the Jews, was matter of horrible grief to me.

11. And he said unto me, Thou must prophesy again before [note c] many people, and nations, and tongues, and kings.]

[Paraphrase] 11. And when I thought with myself, sure now there is an end of the vision concerning the Jews, there is no more to be seen or prophesied of the Angel said unto me, that beyond this destruction of the Temple and Jerusalem and Judea under Titus, to which these last parts of the vision belonged, there was yet more matter of prophecy belonging to this people, what should yet farther beside them from the Romans (after this destruction) by ensuing Emperors, Adrian especially, and other Kings and people, that should assist him in rooting out this nation.

Annotations on the revelation. Chap. X.

[ a] V. 3. Seven thunders ] What is meant by the 〈 in non-Latin alphabet 〉 seven thunders here, must be observed, for the clearing the whole matter. That thunders are the fittest expressions or emblems of great blows or judgments, is obvious to every man; and so that the number of seven, being a complete number, is fitly affixed when any fatal, signal blow is to be inflicted: And so these seven thunders here sending forth their voices signify the destruction to which such preparation was made in the former Visions, the destruction of Jerusalem under Titus. This so sad and terrible, that it was not to be committed to writing, ver. 4. And this utterly irreparable, never to be made up again; which was the importance of the Angels oath, ver. 5, 6. Only some addition there might be made to it, and that should soon be done, the utter destruction should be completed in Adrian's time, called the days of the voice of the seventh trumpet, ver. 7. And that is the third and last woe, c. 11. 14. And that, when it came, ver. 15. set down in a parallel phrase to this of the seven thunders, viz. 〈 in non-Latin alphabet 〉 there were great voices in heaven. For 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 voices and thunders everywhere appear to be all one in these books, (see Note on ch. 11. e.) and the addition of great will have a force in it, and denote that there under Adrian to be the comp • eting of • he destruction. That so great things as these two the destruction under Titus, and the full measure under Adrian, should be so briefly set down in these Visions, as by these two phrases, the seven thunders uttering their voices, and there were great voices, or thunders, in heaven, will not seem strange, if first it be observed that the few words, seven thunders and great voices, have great force in them, as great as any circumlocution of words could express; and so we know the one single 〈 in non-Latin alphabet 〉 , it was, ch. 16. 17. is the description of the destruction of heathen Rome, and accordingly the Latin word Fuit, it hath been, or 'tis gone, is as full an expression of an utter destruction of Troy, or any the most famous city or people, as can be: and secondly, if it be remembered what pomp had been formerly used in the foregoing Chapters to express it as approaching, which made it unnecessary to describe it again more largely when it came to pass.

[ b] V. 6. Time no longer ] The word 〈 in non-Latin alphabet 〉 signifying time, signifies delay also: and accordingly thus the Verb 〈 in non-Latin alphabet 〉 , (rendered by Hesychius, 〈 in non-Latin alphabet 〉 , to stay) is used by the Apostle, Heb. 10. 37. 〈 in non-Latin alphabet 〉 he that comes will not delay, in the very notion that here, 〈 in non-Latin alphabet 〉 , there shall be no longer delay, God's judgments shall speedily be executed; and this most agreeably to the expression in Habakkuk ch. 2. 3. It will surely come, 〈 in non-Latin alphabet 〉 , it will not tarry, or delay, any longer. So Ecclus 7. 16. of wrath, that is, the judgments of God, 〈 in non-Latin alphabet 〉 , it will make no long delay, and c. 12. 15. 〈 in non-Latin alphabet 〉 , he will not tarry. And so in Demosthenes the word is used, 〈 in non-Latin alphabet 〉 to cause delay to affairs.

[ c] V. 11. Many people's ] What 〈 in non-Latin alphabet 〉 here signifies may be thus collected. The word 〈 in non-Latin alphabet 〉 people is frequently taken for the Jews, and then here in the Plural (see Act. 4. 25. and Note on Rev. 11. f.) it will do the same; or else farther, it may signify this people in all their dispersions, in Asrick and Egypt and Greece, &c. where the judgments of God should find them out, as many as continued obdurate, according to that of Christ's prediction, that wheresoever the carcass was, the Roman Eagles should congregate and assemble unto them. Then for 〈 in non-Latin alphabet 〉 , that must rather be rendered of, or concerning, (according to the looser use of the Hebrew 〈 in non-Latin alphabet 〉 , answerable to it) then before. And then 〈 in non-Latin alphabet 〉 is an easy and ordinary phrase, to denote the matter of the prophecy, and not the auditors of it; as when Ezech. 32. 2. 'tis said, take up a lamentation 〈 in non-Latin alphabet 〉 it is not before, but concerning, Pharaoh. Then for the 〈 in non-Latin alphabet 〉 many, that in the ordinary Translation is joined with people; in the Greek 'tis the last word of the verse, adjoined to 〈 in non-Latin alphabet 〉 , Kings, and so must in reason be joined in the rendering. Then for the rest that follow, 〈 in non-Latin alphabet 〉 nations and languages, those words most fitly signify the heathen world of distinct languages one from another, and all from the Jews; and agreeably the 〈 in non-Latin alphabet 〉 many Kings will signify their Princes, or (considering them together in an army) their Commanders or Rulers over them. And the joining of these with the 〈 in non-Latin alphabet 〉 , the people of the Jews, in the ensuing prophecy, will then signify their fighting and destroying the Jews; and so it will most exactly belong to the time of Adrian the Emperor of Rome, and his Commanders, (all such being called 〈 in non-Latin alphabet 〉 Kings; see c. 6. Note h.) Marcius Turbo, and Rufus, &c. together with the Auxiliaries that came in to him from the Parthians, and many other nations. All which together are the subject of his next prophecy, ch. 11 • which is yet wanting to complete the destruction of the Jews, and therefore 'tis said, 〈 in non-Latin alphabet 〉 , Thou must prophesy again, or see another Vision; and this will be the subject of it, the dealing of the Jews, and the farther destruction that befell them in Adrian's time. By what hath here been said, will appear also what is meant by the people and kindred, or tribes, and tongues, and nations, c. 11. 9. the two former, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , people and tribes, denoting the Jews, and the tongues and nations denoting the Gentiles, viz. the people of Jerusalem, as now they were made up of Jews and Gentiles; neither of which should show any reverence to the Christians, or express any kindness to them, whilst those seditious people under Barchochebah were in power, but on the contrary use them contumeliously, and triumph over them, v. 10. And so I suppose 〈 in non-Latin alphabet 〉 , tribes and tongues and nations, c. 14. 7. may denote the Jews and Gentiles, that is, in that place, the Saints or Christians wheresoever inhabiting.

CHAP. XI.

1. AND there was given me a reed like unto a rod: and the Angel stood, saying, Rise, and measure the Temple of God, and the [note a] Altar, and them that worship therein.]

[Paraphrase] 1. After the destruction of Jerusalem by Titus, c. 10. the most memorable passage concerning this matter of the Jews, (and so the fittest matter of a farther vision) being that which fell on that people under the Emperor Adrian, the next vision here seems to belong to that. And by way of preparation to the representing of it, here is first set down Adrian's re-building of Jerusalem, and setting up the heathen worship there. To this purpose, faith he, Methought I had a measuring rod, or pole, or pertch, given me, (as in Ezekiel c. 40.) and a command from the Angel to mete the Temple of God, that is, first, the Sanctuary or Holy, and in it the Holy of Holies, and then the Court, where the altar of burnt-offerings stood, and where the people worship'd and prayed to God, called the court of the Israelites. (This measuring is the inclosing or setting thus much of the Temple apart, in memory of the former consecration, not to be profaned or meddled with, that is, built upon by the Emperor Adrian, who now designed to er • ct a new city there, calling it (by his own name Aelius) Aeelia.

2. But the court which is without the Temple leave out, and measure it not; for it is given unto the Gentiles, and the holy city shall they tread underfoot forty and two months.]

[Paraphrase] 2. But I was appointed to leave or cast out, that is, not thus to measure or inclose, the court of the Gentiles, called the outer court, (see note on Eph. 2. a.) noting that the Roman Emperor should take that in, and build upon it and about it a new city, not only for Jews, but Gentiles to live in; and so that Jerusalem, formerly called the faithful and holy city, should now, being thus re-built, be called by another name, and prosaned with Idol-worship, a Temple being erected to Jupiter upon mount Zion, and so continue for the same proportion of time (that is, three years and an half) that it had in Daniel's prophecy been profaned by Antiochus, Dan. 7. 25.

3. And I will give power unto my [note b] two witnesses, and they shall prophesy a thousand two hundred and threescore days clothed in fackcloth.]

[Paraphrase] 3. And all this time there being two Christian Bishops of Jerusalem, one of the Jewish, toother of the Gentile or stranger Christians there, and these being raised up by God like prophets to forewarn men of their sins and danger, shall like prophers set themselves against the sins both of the Jews and Gentiles, labor to convert them all to Christianity, to bring them to the reformation of their wicked lives, to the purging out of all the abominable sins (mentioned c. 9. 20, 21.) unreformed among them; and this the Angel told me they should do all that space of three years and an half (mentioned v. 2.) and do it (as prophets are wont, when they prophesy judgments on unreformed sinners) in sackcloth (see Mat. 3. d.) denoting the yet farther evil effects that would be consequent to their still holding out impenient against the Faith.

4. These are the two Olive-trees, and the two Candlesticks, standing before the God of the earth.]

[Paraphrase] 4. These two Bishops of the Christian Churches there, together with the congregations belonging to them, were now to be looked on as the advancers and restorers of piety, after that general depravation and infidelity in that place; and are therefore compared, the Bishops to Zerubbabel and Joshua, Zach. 4. 3. described there by the emblem of the two Olive-trees, and the two Churches to the two Candlesticks (see ch. 1. 20.) standing before the God of the land, ver. 14. that is, serving Christ continually at a time of such universal corruption among all others.

5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.]

[Paraphrase] 5. And to these two are appliable two passages of story belonging to Elias, as first bringing down fire from heaven (noting what shall befall their enemies v. 13.)

6. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues as often as they will.]

[Paraphrase] 6. And secondly, having that power of prayer as to shut up heaven that it should not rain, for the same space that Elias did, that is, three years and an half, v. 3. (see Jam. 5. 17.) and two passages more referring to Moses; as first, the power to turn the water into blood through all Egypt, and secondly, to bring plagues upon them: noting by both these, that they were a kind of Moses and Elias, designed by God, one to bring the Jews to obedience, as Moses, the other to destroy Idolatry, as Elias; the first the work of the Bishop of the Jewish congregations, the second of the Bishop of the Gentiles.

7. And when they shall have finished their testimony, the beast, that ascendeth out of the bottomeless pit, shall [note c] make war against them, and shall overcome them, and kill them.]

[Paraphrase] 7. And when they have spent a good time in discharging their office thus, in endeavoring to reduce both Jews and Gentiles, and bring them into the Church, an eminent instrument of the devils, Barchochebah, in Adrian's time, will gather a multitude of unbelieving Jews unto him, and as a wild beast ravine and devour, kill and plunder all that will not join with him against the Romans, and so (as histories affirm of him) handle the Christians cruelly and hostilely, because they would not do so, and unless they would deny Christ.

8. And their dead bodies shall lie in the streets of the great City, which spiritually is called Sodom and Egypt, where also our Lord was crucified.]

[Paraphrase] 8. And upon this pretence kill them, and cast out their carcasses in the streets without burial; and this still in Jerusalem (that no Prophet might be slain anywhere else) which cannot better be compared then to Sodom, for abominable sins of the Gnostics, to Egypt, (see note c. on ch. 14.) for oppressing God's people, that is the Christians, nor expressed by any character, then that which brought all their punishments upon them, their crucifying of Christ, and dealing in like manner with Christians.

9. And they of the people, and kindred, and tongues, and nations, shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.]

[Paraphrase] 9. And thus shall it be, the Christians shall be thus slain, and cast out into the streets, without any compassion or reverence, either from the Jews or heathens inhabiting at Jerusalem, (see note on ch. 10. c.) as long as that seditious company prevail there.

10. And they that dwell upon the earth, shall rejoice over them, and make merry, and shall send gifts one to another; because these two Prophets tormented them that dwelt on the earth.]

[Paraphrase] 10. And this should be matter of rejoicing and congratulating to the Jews one with another, as upon the destruction of their greatest enemies (as Elias was counted an enemy to Ahab, whom he would have reformed.)

11. And after three days and an half the Spirit of life from God entered into them: and they stood upon their feet, and great fear fell upon them which saw them.]

[Paraphrase] 11. But after some time their cause should come to be heard before God, their injuries to be avenged, the Christians of these congregations should begin to flourish again, as in a kind of resurrection from the dead, by the power and mercy of God: and all that saw this, and the manner of doing it, (Christians rescued by the Idolatrous heathen Romans) could not but acknowledge it a great work of God's, and worship God for it.

12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud, and their enemies beheld them.]

[Paraphrase] 12. And they were taken up as it were to heaven, out of this bloody seditious broil that lay so heavy upon them, that is, restored to a great and notable tranquility, to Halcyonian days of peace and Christian profession.

13. And the same hour was there a great earthquake, and the tenth part of the City fell; & in the earthquake were slain of men seven thousand: and [note d] the remnant were affrighted, and gave glory to the God of heaven.]

[Paraphrase] 13. And as they were thus rescued and relieved, so the other inhabitants of that place, that joined in that sedition, or complied with them against the Christians, v. 10. were destroyed by the Romans, a great part of that new city, and the inhabitants thereof; and upon this the rest turned Christians, seeing the prophecies of the two witnesses fulfilled upon those that would not believe or obey them.

14. The [note e] second woe is past, and behold the third woe cometh quickly.]

[Paraphrase] 14. And so this calamity lighting on the Jews in Adrian's time was in a manner as bloody as that other under Titus, and though it came some time after the former, yet was not long deferred. That under Titus was the 2 ^d woe, described from c. 9. 12, 15. to the end of chap. 10. and this under Adrian, the 3d, set down from the beginning of this chapter, and caused by the sedition of Barchochebah, v. 7.

15. And the seventh Angel sounded, and there were great voices in heaven, saying, [note f] The kingdoms of this world are become the kingdoms of our Lord, and his Christ, and he shall reign forever and ever.]

[Paraphrase] 15. And this summarily repeated by the sounding of the seventh Angel, who was to conclude this whole tragedy. For as he sounded, thunders were immediately heard, that is, pouring in of the Roman armies upon them, mentioned v. 13. and an immense multitude of Jews, almost six hundred thousand of them, slain, faith Dio, others affirm as many more, from the beginning of this war. And as this was done on the seditious Jews, so by this means the Christians, especially of the Gentiles, came to flourish there more then ever, and that whole city became in a manner Gentile-Christian, Marcus a Gentile being the one Bishop under which both Jew and Gentile-Christians were united: and thus the Church of Jerusalem entered upon her flourishing condition, and the faith of Christ got the upper hand, so as it never should be destroyed utterly again.

16. And the four and twenty Elders, which sat before God on their seats, fell upon their faces, and worshipped God,]

[Paraphrase] 16. And the four and twenty Bishops of Judea ch. 4. 2. acknowledged this a great mercy of God, which tended wonderfully to the prosperity of the whole Church of Judea under them,

17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned:]

[Paraphrase] 17. Saying, Blessed be God for this infinite mercy of his, wherein he hath magnified his fidelity to the Christians, and used the Gentile-Romans as his instruments to set up his Christian Church in Judea.

18. And the [note g] nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets and to the saints, and them that fear thy name, small and great, and shouldest destroy them which [note h] destroy the earth.]

[Paraphrase] 18. Now is fulfilled that prophecy of Psal. 2. The Jewish nation have behaved themselves most stubbornly against Christ, and cruelly against Christians, and thy judgments are come upon them; and though the avenging of the blood of the Martyr-Christians hath a while been deferred, till these other sufferings under Barchochebah were added to them, ch. 6. 11, yet now the time is fully come for all the vengeance to be poured out, the Jews and Gnostics to be destroyed, and all the orthodox pure constant Christians to have days of tranquility, and peaceable profession of the Gospel, and liberty of assemblies.

19. And the Temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.]

[Paraphrase] 19. And this as an effect of God's covenant of mercy made with believers, and which will never fail to be performed to all Christians, that will in time of distresses and persecutions wait and depend constantly, and that fall not off by any temptations from him. And there were lightnings, and voices, and thunders, and great hail, (which words in all probability belong to the next vision (and chapter) and so are connected by Andreas Caesarcensis, and his exscriber Arethas; and by them is noted, that there is a farther vision behind, and that consisting of thunderings, and lightnings, and earthquakes, that is, menaces of judgments from heaven against those that had their hearts hardened and stubborn against Christ, of which the hail was an emblem, c. 8. 7. And who these were that were now next to come on the scene, will follow in the next Chapter.)

Annotations on Chap. XI.

[ a] V. 1. Altar ] The word 〈 in non-Latin alphabet 〉 doth in some places signify the Altar of incense; see c. 6. e. In other places there is no question but it signifies the Altar of burnt-offering; but that again sometimes not strictly the Altar, but the court where the altar is placed. So ch. 14. 18. & 16. 7. it cannot be rendered Altar, because there is mention of one going forth, and another speaking out of it; it must therefore signify the court, or place of sacrificing, wherein the Altar is: so faith the Glossary, 〈 in non-Latin alphabet 〉 , sacrarium, altarium; and in Philoxenus, Sacrarium, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 and in that sense, faith Ignatius, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , he that is out of the Altar, that is, the Church, &c. And agreeably in this place, by that which follows, and those that worship in it, (which belongs not to the Temple before, but is immediately annexed to 〈 in non-Latin alphabet 〉 ) it cannot reasonably denote the Altar, but the place wherein men were which worshipped, and that here most probably is (not the Sanctuary, where the Altar of incense was, but) 〈 in non-Latin alphabet 〉 , the inward court of the Temple (opposed to 〈 in non-Latin alphabet 〉 , outer court, that of the Gentiles here) that where the Congregation or people worshipped. See Note on Mat. 23. i.

[ b] V. 3. Two witnesses ] Who the two Witnesses are is the main difficulty of this chapter: And the matter here spoken of yielding some directions to pitch on the time of which this Vision treats; as 1. the farther judgments falling on Jerusalem after the destruction by Titus; and 2 ^dly , those after the rebuilding the city, and planting it with Gentiles as well as Jews, ver. 1, 2. which must needs belong to the time of Adrian; it may be reasonable to forsake all other conjectures, and pitch upon that which the learned Hugo Grotius hath resolved on, of making the two Churches, which were at this time at Jerusalem, one of the Jewish, the other of Gentile Christians, the two Witnesses here spoken of; or more distinctly, I conceive, the two Bishops of (and together with them) those two Congregations. That there were two such plantations in the same city, in many places, before the Jews and Gentiles grew into one, appears by divers evidences: In Antioch as one Church was planted, and governed by Peter, the Apostle of the Circumcision, so another by Paul the Apostle of the Gentiles: and that is expressed in the Epistle of the Council of Jerusalem by 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 , the brethren, that is, the Church, at Antioch, those, or that, of the Gentiles, and in the one Euodius succeeded Bishop, in the other Ignatius. So in Ephesus and Asia John was founder of the Churches of the Jews, and Paul of the Gentiles; and while John continued over the former, Timothy was by Paul made Bishop at Ephesus over the latter. So at Rome, Peter was bishop of the Jewish congregation, and Clemens his Deacon, Paul of the Gentile part, and Linus his Deacon; & after them Clemens succeeds in one chair, and Linus in the other, and after him Cletus or Anacletus; and after him both joined together under Clemens. And thus it is to be supposed at Jerusalem, especially after the destruction by Titus, when there were many Gentiles there, which may occasion the multitude of Bishops that Eusebius observes to have been there in few years, till they joined both under Marcus a Gentile Bishop in Adrian's time, (see ver. 15.) And this was in some degree necessary, not only because there was some distance kept betwixt the Jewish and Gentile Christians, (which at Rom; Paul endeavored to make up, Rom. 14. &c.) but in respect of the several languages which they were of necessity to use in their assemblies, and farther in respect of the several customs for a good while continued among them. Now that all that is said of these two Witnesses doth perfectly agree to these two Bishops, and their congregations of Christians, will appear in the Paraphrase; and to that belong directly the descriptions here bestowed on them. One, like Moses over the Jews, laboring to bring all that people out of their Egyptian blindness and bondage to sin, their unchristian impenitence: and the other, like Elias, preaching down idolatry, bringing the Heathens to Christianity. And then to these are fitly adjoined (in the chorus, as it were) the 24 Elders, ver. 16. that is, the Bishops of all Judea, that belonged to the Bishops of Jerusalem, (as lesser cities to a Metropolis, ch. 4. 4.) and had their part in the benefit of this destruction that fell on Barchochebah and the seditious Jews.

[ c] V. 7. Make war against them ] That Barchochebah raised a sedition against the Romans is known in story, and that he called himself by that name, as son of a star, but was after more truly called the son of a lie, that is, of an idol, which is a lie, and that idol a false God, that is, the Devil; or else more generally the son of a lie, that is, an impostor, coming from the father of lies, stir'd up and agitated by him, & so here ascending out of the abyss. The only thing here farther affirmed of him is, that he wars against the two Witnesses, that is, against all the Christians in Jerusalem and Judea, using them cruelly and bloodily, if they would not join with him against the Romans, and if they would not deny Christ. These two things are distinctly affirmed, the first by Eusebius in his Chronicon: Chochebah, saith he, leader of a faction of the Jews, killed with all cruelty the Christians that would not help him against the Romans. And so likewise Orosius, 1. 7. c. 13. Christianos Judaei, Cothebâ (that is, Cochebâ ) duce, quod sibi contra Romanos non assentarentur, excruciabant, The Jews under their leader Cocheba tormented the Christians, because they would not comply and take part with them against the Romans. The second by Justin Martyr, Apol. 2. 〈 in non-Latin alphabet 〉 , Barchochebas, the leader of the defection of the Jews, commanded the Christians, and none else, to be led to cruel torments, if they would not deny Christ, and blaspheme him.

[ d] V. 13. The remnant were affrighted ] That the remnant here, that is, all the Jews in Jerusalem that were not now destroyed, did convert and believe in Christ, appears by that which is ordinarily known in story, that Adrian at this time by Edict banished all the Jews out of it, that is, all that remained such, or were not converted to Christianity, and set up the picture of a Swine at the gates, to keep any of them from thoughts of entering again, and even to banish their eyes from thence (See Aristo Pellaeus in Eusebius, 〈 in non-Latin alphabet 〉 , the whole nation was from thenceforth forbidden to enter the region about Jerusalem, and this by decree of Adrian, which commanded that none should out of any eminent place so much as behold their native soil. And Tertullian Apolog. c. 21. Quibus nec advenarum jure terram patriam saltem vestigio salutare conceditur, They were not permitted to salute, or visit, their native country so much as travelers or guests: and so Advers. Jud. c. 13.) mean while the Christians freely returning thither from their dispersions, and inhabiting quietly there. Christianis tantùm permissa civitas, saith Orosius, the city was permitted to Christians only, (see Note on Luc. 21. c.) that is, no Jews were there permitted that received not Christianity.

[Paraphrase] 1. 7. c. 13.

[ e] V. 14. Second woe is past ] Some mistake there may possibly be in this place by conceiving these words, 〈 in non-Latin alphabet 〉 , the second woe is past, to denote the description of that second woe to end in this place, and consequently that, behold the third woe cometh quickly, should signify that the coming of that third woe should now next be set down. But this is a mistake, that would be apt to disturb and perplex the Vision. For of the three woes denounced ch. 8. 13. 'tis plain that the first is set down from c. 9. 1, to v. 12. and there concludes, the first woe is past: Then after that, saith the Vision, 〈 in non-Latin alphabet 〉 , there come two woes more. These two are coupled together, and not set down so severally as this first was from those two, (those latter two agreeing one with the other in this, that they were both executed by the Romans, whereas the first was by the Zealots among themselves) and so described somewhat undiscernibly, yet so that the second may be found to end ch. 10. 10. upon which 'tis said, that he must prophesy again, v. 11. that is, that there was not yet an end of that sad matter, but that the third woe was still behind, and that set down from the beginning of this 11 ^th chap. to ver. 14. where that third (and so both these, 〈 in non-Latin alphabet 〉 , the second and third named together, ch. 9. 12.) being at an end, in reference to both of them this verse must be understood; that as the second had been fulfilled, ch. 10. 10. so within a small time after, no longer then from Titus to Adrian, the third was executed also, only by way of recapitulation the same thing is again set down, v. 15. very briefly, in the sounding of the seventh trumpet, (as had been foretold it should, ch. 10. 6, 7.) upon which come out the great voices, that is, thunders (for voices and thunders, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , are all one; see Note on Act. 9. b.) signifying that destruction, (see Note on ch. 10. a.) And this third woe being thus added to the two former, the effect and result of all the three woes is, the setting up of Christianity in Judea. And that is signified by the acclamations, the Kingdom is the Lord's, &c. Which speech is said to be delivered by the thunders, as being a most natural consequent of that destruction. And then a new vision of a new matter begins at the beginning of the twelfth chapter.

[ f] V. 15. The Kingdoms of this world are become the Kingd— ] What is here meant by this acclamation, The Kingdoms of this world are become the Kingdoms of our Lord, &c. may best be understood by these degrees; First, that becoming the Lord's (all one with 〈 in non-Latin alphabet 〉 Psal. 47. 9. where 'tis said the shields of the earth are the Lord's ) signifies conversion to Christianity, and that is evident by the addition of 〈 in non-Latin alphabet 〉 and his Christ's. Secondly, that the Kingdoms of the world signifies not here the whole world, and all the Kingdoms of that, but as (when it is said the world hateth you, and, I pray not for the world, and very often in the same style) the world signifies unbelievers, and 〈 in non-Latin alphabet 〉 the whole societies and multitudes of them. And this being by the Context applied to Jerusalem and Judea, the plain meaning of the whole phrase must be, that the inhabitants of Jerusalem and Judea were now generally converted to the faith of Christ, as in the story it was known to be in Adrian 's time, after the defeating of Barchochebah, the unbelieving Jews being finally banished thence, and the city inhabited by Christians of that and other nations indifferently: see Euseb. Eccl. hist. 1. 4. c. 5. As for that which follows in the acclamatin 〈 in non-Latin alphabet 〉 , and he shall reign forever and ever, that is capapble of a twofold interpretation: either more generally, that the Christian faith and Church shall continue forever, ( the gates of hades never prevailing against it ) and support itself from being utterly destroyed, against all opposition; and this here fit to be pronounced of the Church in general, upon occasion of this good success of it in Jerusalem and Judea, where it had been so long persecuted, but now had gotten the victory: Or secondly, applying it particularly to this Church, the meaning may be, that Christ should have faithful servants in Judea, and continue to have so to all eternity; which hath yet been made good through all changes and vicissitudes, under the Pagan and Christian Emperors first, and since under Saracens and Turks.

[ g] V. 18. Nations] The word 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 doth not only belong to other nations in opposition to the Jews (the Ethnics or heathens, as we call them, though, when the word 〈 in non-Latin alphabet 〉 is used, that is the particular notion of it) but also to Palestine, either all together (as 〈 in non-Latin alphabet 〉 , in Orig. cont. Celsum 1. 4. are the Jews in contradistinction to others) or to the several parts of it divided not into Tetrarchies, Judea one 〈 in non-Latin alphabet 〉 , and Galilee another, &c. and so saith Josephus of Galilee, that it was the valiantest 〈 in non-Latin alphabet 〉 nation of Palestine, the powerfullest and best fortified, when he speaks of Vespasian's overcoming it. And so in the Gospels, 〈 in non-Latin alphabet 〉 nation against nation, Mat. 24. 7. Mar. 13. 8. Luc. 21. 10. and Joh. 11. 48, 51, 52. and c. 18. 35. and in many other places; (and agreeably the Tetrarch of any one of these was called 〈 in non-Latin alphabet 〉 , and in Latin Author, Ethnarcha; of which • ee Baronius ad An. Chr. 2. August. 49.) And not only in the Singular number, but also in the Plural, 〈 in non-Latin alphabet 〉 , Luc. 21. 25. the distress of nations ▪ that is, of the several parts of Palestine, noted by 〈 in non-Latin alphabet 〉 , on the land, which belongs to that peculiarly (see Note on ch. 7. a.) & to the inhabitants thereof, the Jews, and not to the heathens in the rest of the world. For so that text refers, speaking of their distress and great consternation (see Note on Rev. 6. f.). 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and their deanimation for fear and expectation of what would come upon the 〈 in non-Latin alphabet 〉 world, that is, that whole people, (see Luc. 2. 1.) So Act. 4. 25. out of the Psalmist, the 〈 in non-Latin alphabet 〉 , nations and people, that murmured against Christ, are sure the people of the Jews, and are expressed v. 26. by 〈 in non-Latin alphabet 〉 , the Kings of the land and the rulers; by the Kings meaning Herod (who had the rule of them under the Romans) Pontius Pilate, &c. and by the 〈 in non-Latin alphabet 〉 the rulers, or chief men among the Jews, which v. 27. is expressly set down, Herod and Pontius Pilate with the nations and people of Israel, 〈 in non-Latin alphabet 〉 and this is a place directly parallel to that which we have now in hand, both referring to that of Psal. 2. and so this also must be taken in that sense. See Note on Mat. 24. c.

[ h] Ib. Destroy the earth ] That 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 signify to corrupt, in that sense that wicked men ( 〈 in non-Latin alphabet 〉 , being themselves corrupted, and have their very understanding perverted by custom of unnatural sins) do corrupt others, see Note on 2. Pet. 1. b. and on 2 Pet. 2. b. and that 〈 in non-Latin alphabet 〉 signifies the land and people of the Jews, see Note on ch. 7. a. And so the Gnostics, that infused their filthy doctrines and corrupt practices into the Jewish believers, may probably here be called the 〈 in non-Latin alphabet 〉 , they that corrupt the land, which are here to be destroyed, and so were most notably, saith Eusebius.

CHAP. XII.

1. AND there appeared a great wonder in heaven, a woman [note a] clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:]

[Paraphrase] 1. Another vision is here set down, & either the heaven or the air made the scene whereon 'tis represented, thus; And methought I saw a woman, signifying the Church of Christ thereby, and that woman, that Church shining most illustriously with those graces which Christ the Sun of righteousness had bestowed upon it, and thereby much outshining the Jewish state of imperfection before Christ came, which was now also destroyed, and this Church founded in the twelve Apostles, which, as teachers thereof, are best compared of stars, ch. 1. 20. and those as so many gems in the crown of the Church, that is, principal persons in the constituting this kingdom of Christ.

2. And she being with child, cried, travailing in birth, and pained to be delivered.]

[Paraphrase] 2. And this woman was with child, and ready to bring forth, that is, by the preaching of the Apostles and Apostolical men, was in travail to produce Christians (see Gal. 4. 19.) that is, children to Christ, over all the world.

3. And there appeared another wonder in heaven, and behold, a great red Dragon, having seven heads and ten horns, and seven crowns upon his heads.]

[Paraphrase] 3. And on the other side, methought there was a Dragon, that is, the devil, that great enemy of Christianity, who had for a long time the city of Rome (so religiously devoted to the worship of Idols, that is, of devils, 1 Cor. 10. 20.) under his command, and all the principalities under it, (the first noted by the seven heads, that is, the seven hills, on which the city was built, the other by the ten horns, c. 13. 1. and 17. 9, and 12.) and that city (noted by the seven heads) was the Imperial city, and so had as many crowns on the heads.

4. And [note b] his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.]

[Paraphrase] 4. And the Devil, to oppose the prospering of the word of Christ and preaching of the Gospel, made use of subtlety, by the false doctrine of Simon and the Gnostics, to corrupt the doctors and people of the Church; and having succeeded prosperously in it in Samaria and other places, attempted the same also at Rome, that as soon as any turned Christians, they should inf • se their doctrines into them, (see note on 2 Tim. 3. a. and 2. Thess. 2.)

5. And she brought forth a man-child, which was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.]

[Paraphrase] 5. And there came into the Church many Christians in the city of Rome, that imperial city, v. 3. who proved very constant and faithful to Christ, and so a Church was established there, which should convert many to the faith of Christ, by preaching the word (which is the rod of iron, that is, spiritual sword, or scepter of Christ, the instrument of managing his spiritual kingdom, see ch. 2. note o.) unto them. And as soon as a Church was planted here, it was in the infancy endangered to be devoured by the Dragon, the devil assistd by the Roman power, the persecuting Emperor Nero, about the tenth year of his reign, had it not been wonderfully preserved by God.

6. And the [note c] woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.]

[Paraphrase] 6. And soon after, the Christians were by edict forbidden throughout the Empire: but God preserved his Church in this persecution, which lasted three years and an half.

7. And there was war in heaven; Michael and his Angels fought against the Dragon, and the Dragon fought and his Angels,]

[Paraphrase] 7. And there was a great contention at Rome, between Simon Peter on one side, the planter of the Christian faith, and Bishop of the Jewish Christians, and so maintainer of Michael's or Christ's cause there, and Simon Magus, that Apostate servant of the Devil, at his second coming to Rome in Nero's time; the one contending for Christ, the other against him: see note on 2 Tim. 3. a.

8. And prevailed not, neither was their place found anymore in heaven.]

[Paraphrase] 8. And Peter and the cause of Christ prevailed against him: for thought at his former coming to Rome, in Claudius's days, Simon was there worshipped for a God, and at his second coming much favored by Nero; yet upon his undertaking to fly in the air, by Peter's prayers he was cast down and maimed in the fall, and through pain and shame forced to cast himself headlong down from the top of an house: see 2 Tim. 3. a.

9. And the [note d] great Dragon was cast out, that old serpent, called the Devil and Satan, which deceiveth the whole world: he was cast out into the earth, and his Angels were cast out with him.]

[Paraphrase] 9. And by this means the Devil (that doth so oppose the Christian faith, and reduce men to heathenism and to corrupt living) was cast out of his unlimited power in men's hearts, and many upon this victory of Peter over Simon Magus, turned Christians.

10. And I heard a loud voice saying in heaven, Now is come salvation and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren in cast down, which [note e] accused them before our God day and night.]

[Paraphrase] 10. And this was matter of joy to all the Christians, nay, to the angels of heaven, who therefore praised and magnified the power of the Christian doctrine, which had cast out the eminent piece of hypocrisy out of the Church, the doctrine of the Gnostics, which did really infuse that into Christians, for which the devil is wont to accuse the servants of God falsely, (and gave an essay of it in his charging of Job c. 1. 11.) to wit, that in time of persecution they will deny and forswear Christ.

11. And they overcame him by the blood of the lamb, and by the word of their testimony; and they loved not their lives unto the death.]

[Paraphrase] 11. And the faithful sincere Christians, Peter and Paul, and divers others, having the patience and constancy of Christ before their eyes, (who laid down his life for them) and his frequent doctrines of taking up the cross, and following him, resolved to do so as he had given them example and command: and this was a victory over Satan, and these instruments of his, the Gnostics, which would have seduced all the Christians from their constancy.

12. Therefore rejoice ye heavens, and ye that dwell in them. Woe to the inhabitants of the earth, and of the sea: for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.]

[Paraphrase] 12. A thing much to be applauded & rejoiced at by all good men and angels. But upon this the devil was hugely enraged, to see his subtlety (the tail of this serpent v. 4.) the false doctrines and infusions of these heretics thus miscarry; and therefore in the rage of his, knowing that if he did not bestir himself mightily, Christianity, prevailing in the purity and sincerity of it, would utterly be his ruin, and that suddenly, he set a-foot the persecution against the whole Christian Church by Nero's edicts in a sharp manner.

13. And when the Dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man- child. ]

[Paraphrase] 13. By this to revenge himself upon Christianity for the destruction of Simon, his beloved instrument.

14. And to the woman were given two wings of a great Eagle, that she might fly into the wilderness, into her place: where she is nourished for a time, and times, and half a time from the face of the serpent.]

[Paraphrase] 14. And so not only at Rome, v. 6 but in all other parts of the Roman Empire, Christianity was persecuted, and the Christians forced to fly, someone way, and some another, (as they had been Acts 8. 1.) by which means they were by the providence of God kept safe for some while, (see v. 6.)

15. And the serpent cast out of his mouth waters as a flood after the woman; that he might cause her to be carried away to the flood.]

[Paraphrase] 15. Mean-while Satan used all means to pursue the Christians whither they fled, raising up persecutions from Nero against them in the provinces, by which he hoped to have utterly drowned and destroyed the Church.

16. And [note f] the earth helped the woman, and the earth opened her mouth, and swallowed up the flood, which the Dragon cast out of his mouth.]

[Paraphrase] 16. But these afflictions and calamities which the devil designed the Christians, were diverted by the seditions raised by the Jews against the Romans, by which means it came to pass, that all the malice which was by Satan designed against the Christians, fell actually upon the Jews, under Vespasian and Titus, and so at the time the persecution of the Christians was necessarily cooled, and fell upon the Jews their greatest enemies.

17. And the Dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and keep the testimony of Jesus Christ.]

[Paraphrase] 17. And this was a great vexation to Satan, to see Christianity thrive the better by this means, and therefore he set to his former design again, that of setting the Emperors upon persecuting the Christians, viz. the pure Orthodox of them that stood out constant in confession of Christ, and would not, for acquiring safety, join with the Jews or Gnostics, and comply with them. And this persecution now designed by Satan, is that which fell out under Domitian, the subject of the next vision, c. 13.