Commentary on Revelation, Commentary on the Book of Revelation · Chapter 9 · Part 2
The ſecond part of the Chapter.
The ſcound of the ſeventh Trumpet at the laſt judgement. Containing the fourth Act of this Viſion.
15. And the ſeventh Angel ſounded, & there were great voyces in heaven, ſaying, the kingdomes of this world are become the kingdomes of our Lord, & of his Chriſt, & he ſhall reigne for ever and ever.
16. And the foure & twenty Elders which ſate before God on their ſeates, fell upon their faces, and worſhipped God,
17. Saying, we give thee thankes, O Lord God Almighty, which art, and waſt, and art to come, becauſe thou haſt taken to thee thy great power, and haſt reigned.
18. And the 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, & to the Saints, and them that feare thy Name, ſmal and great, and ſhouldeſt deſtroy them, which deſtroy the earth.
19. And the Temple of God was opened in heaven, and there was ſeene in his Temple, the Arke of his Teſtament, and there were lightnings, and voyces, and thundrings, and an earthquake, and great hayle.
THE COMMENTARIE.
ANd the ſeventh Angel ſounded] Of this Angel interpreters write diverſely. The fiction of Lyra I paſſe by.
Gagnaeus underſtands thereby the ſeventh order of good men or preachers, Who is this ſeventh Angel.who after Antichriſts death and neer about the laſt day ſhal preach the Goſpel: the which he takes from the common fiction, that Antichriſt ſhall die fourty & five dayes before the laſt judgment. But Antichriſt ſhalbe deſtroyed by none, ſave by the brightneſſe of the comming of Chriſt.
Alcaſar ſpeakes little of him: but applies the trumpet to the obſtinacie of the Iewes, and election of the Gentiles: Which thing is unworthy of any refutation. For the nations here are not ſaid to be elected, but angrie: beſides the very matter it ſelfe ſheweth, that theſe things appertaine unto the laſt times.
Brightman takes this Angel to have ſounded anno 1558. when there were great voyces in heaven, that is, much joy in the reformed Church for the reſtauration of Chriſts kingdome in Germanie: at what time Q: Eliſabeth alſo began to reign & reſtore the ſincere preaching of the Goſpel in England, &c. But it is plain, the words are to be applyed unto the laſt day, when both the living and the dead, good and bad, ſhall come to judgement: and therefore cannot be reſtrained to ſuch a ſence.
More truly therefore Fox, Alphonſus, Bullinger, Toſſanus, Marlorate, The ſeventh trū pet foretels the laſt judgement.with the reſt of our interpreters (a few onelyonly excepted) acknowledge that the ſeventh trumpet is the meſſenger of the laſt day: in which the kingdomes of the adverſaries being overthrown and aboliſhed, Chriſt will immediately reſtore his kingdome, caſting the wicked into eternall puniſhment, and receiving the elect into endleſſe glorie: And this expoſition of the trumpet plainly appeares to be right from Chap. 10. v. 7. where Chriſt the ſtrong Angel expreſly ſweareth that the ſeventh Angel when he ſhal begin to ſound, the myſterie of God ſhould be finiſhed. It is alſo evident from the text. For in the laſt judgement and not before, all kingdoms of the earth become Gods and Chriſts, that God may be all in all: Then ſhall be the time of Gods wrath, and of the dead, that they may be judged, that the Martyrs, Prophets and ſervants of Chriſt may receive an eternall reward of their labours, and the wicked who deſtroyed the earth, periſh for ever and ever.
Therefore many of the Ancients, as Andreas, Bede, Aretas, A fained anticipation juſtly reproved.Primaſius & others follow this opinion. Ribera alſo acknowledgeth the ſame: but faineth that theſe things are here brought in by way of Anticipation, which Alcaſar juſtly reproveth: For what probable cauſe can there be imagined of an anticipation? or reaſon that Iohn by & by ſhould return again by a regreſſion unto the warr of Antichriſt? This inconvenience they al run into, who obſerve not the order and method of theſe Apocalypticall viſions, the which being neglected, we muſt needs wander as in a wood.
So then here is deſcribed the fourth and laſt Act of the third Ʋiſion, The fourth Act of the third Viſion.containing the third Woe, that is, Gods horrible judgments which ſhall be powred out in the laſt day univerſally upon all wicked men, adverſaries, tyrants, hereticks, hypocrites, Antichriſt and his locuſts: the which indeed ſhall be an happie change of the Churches calamities.
Now touching the ſeventh Angel, he is no other but that Archangel, Who is the ſeventh Angel: and what the ſeventh trumpet.the publiſher of Chriſts comming with a ſhout and great voice. The ſeventh trumpet is that laſt trumpet of God, with which Chriſt ſhal deſcend from heaven, and call both living and dead unto judgement, 1. Theſ. 4.16. and 1. Cor. 15.52.
The members of this Act (as we ſhewed in the analyſis) are three. The firſt is the heavenly triumph, becauſe the kingdoms of the world are become Gods and Chriſts. v. 15. The ſecond is a triumphing ſong of the four and twenty elders, rendring thanks and praiſes to Chriſt for the deliverance of the Church, and intreating him to bridle the wrath of the adverſaries by his judgement, and render rewards unto the godly, and due puniſhments unto the wicked, ver. 16.17, 18.
The third is the execution of judgement on both, ver. 19.
The ſcope is, to ſet forth the conſolation of the godly at laſt: for howſoever the Church on earth be in warr againſt Antichriſt, yet ſhe ſhall at length triumph with Chriſt in heaven.
And there were great voyces in heaven] Theſe are not the voyces of mourners, Great voyces of rejoycings.but of them that rejoyce, tow it, of the bleſſed Angels and ſoules of the Saintes in heaven, as appeareth by the ſubject of the matter. But did not John threaten the third Woe? Yea he did ſo, but not to the heavenly inhabitants, nor unto the ſervants of God, but to the adverſaries, not in heaven, but upon the earth. Before the Woes therefore of the enemies (called in other places of ſcripture, gnaſhing of the teeth, the worme that dies not, unquencheable fire, tribulation and anguiſh, and here are named lightnings, voyces, thunders, earthquakes and haile, &c.) Iohn heard the joy of them that were in heaven, celebrating with ſongs the equity and righteouſnes of the judgement to come. So then the third Woe ſhal fall, not upon the godlie, as the two former woes did on both Antichriſts, but upon the adverſaries, whom Chriſt will caſt into the lake of fire and brimſtone. And thus the firſt apparition or companie of the 24 Elders ſhall with ſongs of triumph put an end unto this third Viſion.
The kingdomes of this world are become] Montanus in the kings edition hath it in the ſingular number foreign the kingdome of this world is made or become: but al other bookes have it in the plural (according to our tranſlation) foreign: the ſenſe beeing all one. Now it is (as I ſaid) the triumph and joy of Angels and Saintes in heaven, becauſe the myſterie of God was finiſhed, according to the praediction in Chap. 10.7. that is, becauſe at laſt Chriſts kingdome was delivered out of all danger, and the power of the adverſaries troden under foot: The ſenſe is thus: The adverſaries had violently taken into their poſſeſſion the kingdomes of the world, thruſting out, as much as lay in them, Chriſt: But now the kingdomes are returned unto Chriſt, who henceforward (all enemies beeing deſtroyed) ſhall reigne alone.
Of our Lord and of Christ] And, here is declarative, for, of our Lord, who is Chriſt. So often the Apoſtle, God and the Father, for, God who is the Father. But doth not Chriſt even now alſo reigne? Pſa. 2.6. Heb. 2.8. Phil. 2.9.Yea verily, for he ſits at the right hand of God: God hath ſet his king upon his holy hill of Sion: And put all things under his feet: And unto him is given a name above every name. But then at length he truely ſhall reigne, that is, declare that he reigneth, when having thrown down the Pope, Turke, and all other tyrants and adverſaries from their thrones, he ſhall alone with the Father and holy Ghoſt rule the elect Angels and Men. The beſt interpreter of this place is Paul, 1 Cor. 15. ver. 24. Then commeth the end when CHRIST ſhall have delivered up the kingdome to God & the Father, & ſhall have put downe all rule & all authoritie & power. For he muſt reigne, till he hath put all enemies under his feet: and when all things ſhalbe ſubdued unto him, then ſhall the ſon alſo himſelf be ſubject unto him that put all things under him, that God may be all in all.
But thou wilt ſay, How Chriſt ſhal deliver up the kingdome to the Father, & yet reigne for ever.how ſhal Christ reigne for ever and ever, if, as it is there ſaid, he ſhall deliver the kingdome to God and the Father? I anſwer, he ſhal deliver the kingdom to God, not by reſigning up the kingdome, but by ceaſing to reigne after that manner as hitherto he had done. Now he reignes by the meanes of his word, ſacraments and miniſters, gathering to himſelf and ſanctifying the Church here on earth: Then he ſhall reigne by immediate illumination and glorification of the Saintes in heaven. Now he ruleth in the midſt of his enemies, Pſal. 110.2. 1 Cor. 15.25. Then he ſhall reigne alone without enemies. Now Antichriſt Chriſts corrival with all deceiveablenes of unrighteouſneſſe and by the power of Satan, doth ſubject the kingdoms of the world unto himſelf,
Then he ſhal be thrown down and aboliſhed by the brightnes of Chriſts comming. Now God and Chriſt have a divided empire (ſo to ſpeake) with Satan, the Pope, and other tyrants, who chalenge much unto themſelves. But then all enemies ſhall be aboliſhed, God and Chriſt ſhall have a full and entire kingdome over all: becauſe they ſhalbe all in all things. Chriſt the Son therfore ſhal reigne with the Father and holy Ghoſt for ever and ever, and not for a thouſand yeeres onelyonly, (as the Chiliaſts dreame) of which afterward.
16. Then thoſe four and twenty Elders] The company of the four and twentie Elders doe alſo with the other heavenly inhabitants give thankes to God for the vindication and deliverance of the Church and kingdome of Chriſt: beſeeching him to execute his laſt judgement. Touching the Elders we have heard Chap. 4.4. One of them Chap. 7.23. concluded the ſecond Viſion, and expounded to John the glory of the bleſſed Martyrs. Here all of them ſhut up this third Viſion, with a ſong of triumph: not much unlike unto that in Chap. 4. and 5. It containes a thanksgiving & a prayer. They give thankes to the Lord God almighty, which is, which was, and which is to come] that is, either to Chriſt, or unto the holy Trinity, as before on Chap. 1.8. But for what benefit?
Becauſe thou haſt taken to thee thy great power and haſt reigned] But what good comes hereby unto the Elders? indeed they have great cauſe to rejoyce for theſe benefits, conſidering that they ſerve to the eternal felicity of the Church triumphant. Hitherto the Lord in ſuffering the fury of the adverſaries did ſeem not to exerciſe his great power, that is, his omnipotencie: and Chriſt to be overcome by Antichriſt: but at length by taking, that is, by exerciſing and ſhewing forth his power in caſting down the adverſaries, he delivered the afflicted Church out of all her trouble: and by reigning bleſſeth her with eternal happineſſe. Rom. 14.17.The kingdome of God is righteouſnes, peace and joy in the holy Ghost. And God ſhall then perfectly reigne, when as he ſhall give to his elect eternal righteouſneſſe, peace and the joy of the ſpirit. Of this ſee the deſcription in the end of the ſecond Viſion Chap. 7. v. 15.16.17.
18. And the nations were angry] Now followes their wiſh or prayer. For by putting God and Chriſt (as it were) in minde of the time of judgment, they humbly beſeech him that he would moſt juſtly execute the ſame, according to the propheſies of the ſcripture.
The nations were angry] This is as it were a former reaſon: Becauſe the nations are angrie, as if he ſhould ſay, they have bin angry, that is, raged long enough againſt Chriſt and the Church. It is time therefore that thou alſo be angrie, that is, repreſſe the angrie nations. Thus he calleth all adverſaries whatſoever, whither Jewes, Turkes or Chriſtians falſly ſo named.
Thy wrath] That is, thy vengeance and judgement, or wrath for puniſhments, by a metalepſis as Rom. 2.5.
Is come] For let it come.
And the time] namely, is come, the which thou haſt defined in ty eternal counſel; Vnknown indeed unto mortal men, but then revealed by Chriſt unto them in heaven: For without a ſpeciall revelation no man knoweth that day, ſave God alone: But what time?
Of the dead] That is, to be raiſed. Some take it of the wicked onelyonly, dead in ſins. But the following diſtribution of them which are to be judged comprehends all, both good and bad.
For it is added, That they ſhould be judged] But the godlie ſhall not come into judgement, Jo. 5.24. He that beleeveth on him that ſent mee hath eternal life, and ſhall not come into judgement: But foreign judgement is there put for foreign condemnation, and therfore Beza hath ſo rendred it. So then the elect ſhall come to judgment: for all muſt ſtand before the tribunall ſeat of Christ, however they ſhall come to be abſolved and not condemned. And therefore the Elders further adde.Two companies of them that are to be judged.
That thou ſhouldest give reward] They make two ſorts of people of ſuch as ſhal be judged, ſome to be rewarded, the other to be deſtroyed: as Chriſt in Matth. 25. & Joh. 5. The reward of their faith ſhalbe given them, and of their obedience, conſtancie, patience, labours and miſeries. What reward? eternal life & glorie. VntoUnto whom? They make three ſorts of ſuch as ſhalbe rewarded.Three rankes of ſuch as are to be rewarded.
First they place, Gods ſervants the prophets: thereby comprehending the faithfull of more ſpecial note whither under the Law or Goſpel, as Patriarchs, Prophets, Apostles, Evangelists, &c. who were Gods ſervants by a more then orninary vocation.
Secondly the Saintes, to wit confeſſours and martyrs, who eyther by ſincere preaching, or conſtant martyrdome have held forth the glory of Chriſt againſt Antichriſt. VnderUnder whom are comprehended all faithfull teachers and preachers of the word, called Saints by an Hebraiſme, as ſeparated to ſome ſpecial work.
In the third place, they add the fearers of Gods name, that is, all other faithful ones (beſides the two former companies) who from the beginning of the world unto the end therof have worſhipped the Lord in ſinceritie. What it is to feare the name of God.For to fear the name of God, is to worſhip him ſincerely, to call upon him, and love him above all: becauſe the feare of the Lord is the beginning of wiſdome, & godlineſſe.
Great and ſmall] They ſhew that the reward is common unto all, without any difference of merit either of greater or leſſer condition and ſtate: to the end, that neyther the great ones ſhould promiſe unto themſelves a greater reward, or the others deſpaire of the ſame recompence. Popiſh Sophiſters diſpute much touching the degrees of glorie, which rather proceedeth out of their own braine, & from a falſe ſuppoſed foundation of humane merits, then from the Scriptures of God. But whither the Lord wil crown his ſervants with equal or unequal glorie, it ſhal not be according to their merit, but merely of his own grace. And this is all Jovinian (againſt whom Jerom wrote) pleaded for, except I be deceived, viz. that unto all who kept their baptiſme, there ſhould be one recompence in the kingdome of God. For he ſeems not to diſapprove of a degree of reward, but of merit. The crown of righteouſnes propounded unto all the faithfull.Paul the Apoſtle who was taken up into the third heaven, and inferiour to none of the Saintes, ſhewes us, that for him was laid up a crown of righteouſneſſe, which the Lord the righteous judge would give him at that day, and not unto him onelyonly, but unto all that love his appearing. This ſame crown of righteouſneſſe the Elders doe promiſe unto the Prophets, and Saintes, and all the fearers of the name of God. This ſufficeth for our faith and conſolation. Let us leave diſputing in this life touching the differences of the crowne, and rather indeavour, ſo to walke, as that we may be made partakers therof in the life to come.
That thou ſhouldest give reward] Here fals in a queſtion. For a reward is given of merit and debt. Therfore ſay ſome, the reward of eternall life is given unto the Saintes, as a due debt: otherwiſe it would not be called a reward. Now it is not onelyonly here ſo called, Mat. 5.12. & 20.8. 1 Cor. 3.8. Rom. 4.4.but in many other places: Great is your reward in heaven. Give unto them their reward or hire. Every one ſhall receive his own reward according to his own labour. But to him that worketh the reward is not given of grace, but of debt. Thus the mercenarie adverſaries of grace diſpute. But how eternal life is ſaid to be a reward, appeares by the words of the Apoſtle: The wages of ſin is death: but the gift of God is life eternal. Rom. 6.23 Epheſ. 2.9.It is the gift of God: not of workes least any man ſhould glorie. Now all gifts are gratis, (and not due debts.) Foraſmuch therfore as eternal life is a gift, Eternal life is mercy not merit.it is of mercy, and not of merit. And it is called a reward not due, but freely given, ſuch a reward as a father gives to his ſon: not as a maſter unto his hired ſervant.
Neither is it contradictorie that the Apoſtle denies, that a reward is given of grace. For he denies it of a reward of workes: To him that worketh, ſaith he, the reward is not imputed of grace but of workes. Now we denie that life eternal is ſaid to bee ſuch a reward. For not to workers but to beleevers is this reward given.
They inſiſt out of Thomas: Thom. 1. ſecundae quaeſt. 114. ad 1.that it is not indeed given of debt in order of juſtice, but yet that it is given of debt by divine ordination, in as much as every promiſe becomes a debt. I anſwer: That the divine appointment is not, that we ſhould by our merits obtaine eternal life: or that eternall life ſhould be given to any of merit: but Gods appointment according unto the Goſpell is this, that eternall life bee given, not to them that worke, but to them that beleeve: not of debt but of grace: for the gift of God is life eternall. Faith works indeed (becauſe it is operative through Charitie) but it doth not therefore worke that it may merit, but to the end that due obedience may be performed to the Lord. For no debt can be ſaid to be a merit.
But thou wilt ſay, Howfar a promiſe becomes a debt.every promiſe becomes a debt. This is true amongſt men, with whom there is a natural and legal obligation. But that Gods promiſe ſhould come under the nature of a debt, it is falſe: Both becauſe their is no proportion between God who is infinite, and a finite creature, neyther any obligation on Gods part: as alſo becauſe as wel the promiſe, as the thing promiſed is of mere grace. For it is of grace (I ſay) that he promiſeth to give, & whatſoever he doth give, he gives it of grace.
But they ſay, God by promiſe becomes indebted unto us. This Aquinas himſelf denies, ſaying, It followes not that God ſimply becomes a debtor to us, but unto himſelf. Se Bellarm. caſtigat. lib, 5. in prooem. & cap. 3.14.16. de juſtif.
And deſtroy them that deſtroy the earth] The other ſort to be judged, are ſuch as ſhalbe deſtroyed with unquencheable fire, and eternall torments. For foreign ſignifying to corrupt, is not ſo to deſtroy them, as if they ſhould ceaſe to be; like as it is in naturall corruption, the which is motus ab eſſe ad non eſſe, a diſſolution from a beeing to nothing: but to thruſt them into puniſhment, ſo as they ſhal not be bleſſed, but miſerable for ever.
Who deſtroy the earth] A paraphraſe of ſuch as are to be deſtroyed, among the number of whom chieſſy are tyrants, hereticks and both Antichriſts: The ſonne of perdition deſtroyes the earth.who in a ſpeciall manner deſtroyed the earth, that is, the inhabitants of the earth, by fire & ſword, by deſtructive lawes and doctrines, by wicked manners and examples. This is a moſt proper note of Antichriſt; who therefore is called the ſonn of perdition & foreign, becauſe being loſt himſelfe and devoted to deſtruction, he deſtroyes the earth, like a robber killing ſoules and drawing men by all deceiveablenes of unrighteouſnes and lying ſignes with himſelf into eternal deſtruction. So Chap. 19.2. The whore is ſaid, to corrupt the earth with her fornication: And therefore as Antichriſt is a deſtroyer, ſo he ſhalbe rewarded with a final deſtruction.
Hitherto is the deſcription of the laſt judgement, the which by no ſhew of reaſon can be applyed to any other thing: neyther is it here put by way of anticipation, but repeated in a right order, as beeing the last Act of the third Ʋiſion: the which order they who obſerve not in this book, doe vainly weary themſelves with many ſubtilties.
19. And the temple of God was opened in heaven] Here ſome begin the following Viſion. But theſe things cohere with that which went before: For John ſhewes allegorically the execution of the laſt judgement: viz. the reward of the Saintes, and puniſhment of the wicked.
The temple of God in heaven] That is the Church triumphant, in which God dwelleth as in a temple.
It ſhall then be opened when the heavenly glorie thereof ſhal fullie appeare: For now indeed it is inward and hid: and therefore the magnificence of the temple, beeing as it were ſhut, is not perſpicuous. But then the temple of God ſhalbe opened, when the Church ſhall appear moſt glorious.
And the Ark of the teſtament was ſeen] He perſiſts in the allegory of the ancient temple: In the inmoſt part whereof was kept the Ark of the covenant (a type of Chriſt) beeing not to be ſeen of any ſave once a yeere by the High prieſt: ſignifying that Chriſt of old was hid, and as through a lattice the people then had but a ſmal glimpſe of him. VnderUnder the New Testament he appeared in the fleſh, but in a lowly way, neither is his glory yet ſeen in the Goſpel, but by faith. But after the judgment, the Ark of the covenant ſhall be ſeen in heaven, that is, Chriſt ſhall ſo appeare as he is in heavenly glory unto his elect.
Now we ſee through a glaſſe darkly, but then we ſhall ſee him face to face. The ſight of God is the Saintes felicity.This Viſion ſhalbe the Saintes happines, viz. when Chriſt ſhall preſent himſelf to be perfectlie beheld & enjoyed, and fullie perfect the grace of his covenant.
And there were lightnings] Before Chap. 4.5. in the praeparation of the ſecond Viſion there proceeded out of the throne, lightnings & thundrings, & voyces: and Chap. 8.5. in the praeparation of the third Viſion the Cenſer beeing caſt into the earth, there were voyces and thunders and lightnings and an earthquake: The wickeds pitnishment.but in ſenſe far different, then it is in the cataſtrophe or change of this Viſion. For now John in the deſcription of the laſt judgement, as he ſhewed the felicity of the Saintes allegorically: ſo he repreſents the puniſhments of the wicked metaphorically, by the lightnings, thunders, voyces, earthquakes, and great haile oppreſſing them. Theſe things ſhalbe the terrible ſignes of the wrath to come, when the heaven, earth & all the elements ſhall conſpire together to take vengeance on the wicked, according to that in the Pſalmiſt: Pſal. 11.6.he will raine upon the wicked, ſnares, fire and brimſtone, & wind of burning ſtorms ſhall be the portion of their cup.
Our Toſſanus to the ſame purpoſe, underſtands here the ſhaking of the whole frame of this world, & melting of the elements, of which Peter ſpeaketh, together with the deſtruction of the wicked. The like is ſpoken Chap. 16.18. at the powring forth of the ſeventh Viall, in Viſion the fift. Thus much touching the third Viſion and ſeven trumpets. The fourth Viſion followeth touching the Woman, & the Beaſts.