Chapter XII
AND there appeared a great [373]wonder in heaven; a [374]woman clothed with the [375]sun, and the moon under her feet, and upon her head a crown of twelve stars:
Ch. xii. 1. And there appeared a great wonder in heaven. In that heavenly world thus disclosed, in the very presence of God, he saw the impressive and remarkable symbol which he proceeds to describe. The word wonder――σημεῖον――properly means something extraordinary, or miraculous, and is commonly rendered sign. See Mat. xii. 38, 39; xvi. 1, 3, 4; xxiv. 3, 24, 30; xxvi. 48; Mar. viii. 11, 12; xiii. 4, 22; xvi. 17, 20;――in all which, and in numerous other places in the New Testament, it is rendered sign, and mostly in the sense of miracle. When used in the sense of a miracle, it refers to the fact that the miracle is a sign or token by which the divine power or purpose is made known. Sometimes the word is used to denote a sign of future things――a portent or presage of coming events; that is, some remarkable appearances which foreshadow the future. Thus in Mat. xvi. 3: “signs of the times;” that is, the miraculous events which foreshadow the coming of the Messiah in his kingdom. So also in Mat. xxiv. 3, 30; Mar. xiii. 4; Lu. xxi. 7, 11. This seems to be the meaning here, that the woman who appeared in this remarkable manner was a portent or token of what was to occur. ¶ A woman clothed with the sun. Bright, splendid, glorious, as if the sunbeams were her raiment. Comp. ch. i. 16; x. 1; see also Ca. vi. 10――a passage which, very possibly, was in the mind of the writer when he penned this description: “Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?” ¶ And the moon under her feet. The moon seemed to be under her feet. She seemed as if she stood on the moon, its pale light contrasted with the burning splendour of the sun, heightening the beauty of the whole picture. The woman, beyond all question, represents the church. See Notes on ver. 2. Is the splendour of the sunlight designed to denote the brightness of the gospel? Is the moon designed to represent the comparatively feeble light of the Jewish dispensation? Is the fact that she stood upon the moon, or that it was under her feet, designed to denote the superiority of the gospel to the Jewish dispensation? Such a supposition gives much beauty to the symbol, and is not foreign to the nature of symbolic language. ¶ And upon her head a crown of twelve stars. A diadem in which there were placed twelve stars. That is, there were twelve sparkling gems in the crown which she wore. This would, of course, greatly increase the beauty of the vision; and there can be no doubt that the number twelve here is significant. If the woman here is designed to symbolize the church, then the number twelve has, in all probability, some allusion either to the twelve tribes of Israel――as being a number which one who was born and educated as a Jew would be likely to use (comp. Ja. i. 1), or to the twelve apostles――an allusion which, it may be supposed, an apostle would be more {302} likely to make. Comp. Mat. xix. 28; Re. xxi. 14.
2 And she being with child cried, travailing in birth, and pained to be delivered.
2. And she being with child cried, travailing in birth, &c. That is, there would be something which would be properly represented by a woman in such circumstances.
The question now is, what is referred to by this woman? And here it need hardly be said that there has been, as in regard to almost every other part of the book of Revelation, a great variety of interpretations. It would be endless to undertake to examine them, and would not be profitable if it could be done; and it is better, therefore, and more in accordance with the design of these Notes, to state briefly what seems to me to be the true interpretation. (1) The woman is evidently designed to symbolize the church; and in this there is a pretty general agreement among interpreters. The image, which is a beautiful one, was very familiar to the Jewish prophets. See Notes on Is. i. 8; xlvii. 1; comp. Eze. xvi. (2) But still the question arises, to what time this representation refers: whether to the church before the birth of the Saviour, or after? According to the former of these opinions, it is supposed to refer to the church as giving birth to the Saviour, and the “man child” that is born (ver. 5) is supposed to refer to Christ, who “sprang from the church”――κατὰ σάρκα――according to the flesh (Professor Stuart, vol. ii. p. 252). The church, according to this view, is not simply regarded as Jewish, but, in a more general and theocratic sense, as the people of God. “From the Christian church, considered as Christian, he could not spring; for this took its rise only after the time of his public ministry. But from the bosom of the people of God the Saviour came. This church, Judaical indeed (at the time of his birth) in respect to rites and forms, but to become Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in ch. xii.” (Professor Stuart). But to this view there are some, as it seems to me, unanswerable objections. For, (a) there seems to be a harshness and incongruity in representing the Saviour as the Son of the church, or representing the church as giving birth to him. Such imagery is not found elsewhere in the Bible, and is not in accordance with the language which is employed, where Christ is rather represented as the Husband of the church than the Son: “Prepared as a bride adorned for her husband,” Re. xxi. 2. “I will show thee the bride, the Lamb’s wife,” Re. xxi. 9; comp. Is. liv. 5; lxi. 10; lxii. 5. (b) If this interpretation be adopted, then this must refer to the Jewish church, and thus the woman will personify the Jewish community before the birth of Christ. But this seems contrary to the whole design of the Apocalypse, which has reference to the Christian church, and not to the ancient dispensation. (c) If this interpretation be adopted, then the statement about the dwelling in the wilderness for a period of 1260 days or years (ver. 14) must be assigned to the Jewish community――a supposition every way improbable and untenable. In what sense could this be true? When did anything happen to the Jewish people that could, with any show of probability, be regarded as the fulfilment of this? (d) It may be added, that the statement about the “man child” (ver. 5) is one that can with difficulty be reconciled to this supposition. In what sense was this true, that the “man child” was “caught up unto God, and to his throne?” The Saviour, indeed, ascended to heaven, but it was not, as here represented, that he might be protected from the danger of being destroyed; and when he did ascend, it was not as a helpless and unprotected babe, but as a man in the full maturity of his powers. The other opinion is, that the woman here refers to the Christian church, and that the object is to represent that church as about to be enlarged――represented by the condition of the woman, ver. 2. A beautiful woman appears, clothed with light――emblematic of the brightness and purity of the church; with the moon under her feet――the ancient and comparatively obscure dispensation now made subordinate and humble; with a glittering diadem of twelve stars on her head――the stars representing the usual well-known division of the people of God into twelve parts――as the stars in the American flag denote the original states of the Union; and in a condition (ver. 2) which showed that the church was to be increased. The time there referred to is at the {303} early period of the history of the church, when, as it were, it first appears on the theatre of things, and going forth in its beauty and majesty over the earth. John sees this church, as it was about to spread in the world, exposed to a mighty and formidable enemy――a hateful dragon――stationing itself to prevent its increase, and to accomplish its destruction. From that impending danger it is protected in a manner that would be well represented by the saving of the child of the woman, and bearing it up to heaven, to a place of safety――an act implying that, notwithstanding all dangers, the progress and enlargement of the church was ultimately certain. In the meantime, the woman herself flees into the wilderness――an act representing the obscure, and humble, and persecuted state of the church――till the great controversy is determined which is to have the ascendency――God or the Dragon. In favour of this interpretation, the following considerations may be suggested:――(a) It is the natural and obvious interpretation. (b) If it be admitted that John meant to describe what occurred in the world at the time when the true church seemed to be about to extend itself over the earth, and when that prosperity was checked by the rise of the Papal power, the symbol employed would be strikingly expressive and appropriate. (c) It accords with the language elsewhere used in the Scriptures when referring to the increase of the church. “Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? As soon as Zion travailed, she brought forth her children,” Is. lxvi. 7, 8. “Sing, O barren, thou that didst not bear; for more are the children of the desolate than the children of the married wife, saith the Lord,” Is. liv. 1. “The children which thou shalt have, after thou shalt have lost the other, shall say again in thy ears, The place is too strait for me; give place to me that I may dwell,” Is. xlix. 20. The comparison of the church to a woman as the mother of children, is one that is very common in the Scriptures. (d) The future destiny of the child and of the woman agrees with this supposition. The child is caught up to heaven, ver. 5――emblematic of the fact that God will protect the church, and not suffer its increase to be cut off and destroyed; and the woman is driven for 1260 years into the wilderness and nourished there, ver. 14――emblematic of the long period of obscurity and persecution in the true church, and yet of the fact that it would be protected and nourished. The design of the whole, therefore, I apprehend, is to represent the peril of the church at the time when it was about to be greatly enlarged, or in a season of prosperity, from the rise of a formidable enemy that would stand ready to destroy it. I regard this, therefore, as referring to the time of the rise of the Papacy, when, but for that formidable, corrupting, and destructive power, it might have been hoped that the church would have spread all over the world. In regard to the rise of that power, see all that I have to say, or can say, in the Notes on Da. vii. 24‒28.
3 And there appeared another wonder[376] in heaven; and behold a [377]great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
3. And there appeared another wonder in heaven. Represented as in heaven. See Notes on ver. 1. That is, he saw this as occurring at the time when the church was thus about to increase. ¶ And behold a great red dragon. The word rendered dragon――δράκων――occurs, in the New Testament, only in the book of Revelation, where it is uniformly rendered as here――dragon: ch. xii. 3, 4, 7, 9, 13, 16, 17; xiii. 2, 4, 11; xvi. 13; xx. 2. In all these places there is reference to the same thing. The word properly means a large serpent; and the allusion in the word commonly is to some serpent, perhaps such as the anaconda, that resides in a desert or wilderness. See a full account of the ideas that prevailed in ancient times respecting the dragon, in Bochart, Hieroz. lib. iii. cap. xiv., vol. ii. pp. 428‒440. There was much that was fabulous respecting this monster, and many notions were attached to the dragon which did not exist in reality, and which were ascribed to it by the imagination at a time when natural history was little understood. The characteristics ascribed to the dragon, according to Bochart, are, that it was distinguished (a) for its vast size; (b) that it had something like a beard or dew-lap; (c) that it had three rows of teeth; (d) that its colour was black, {304} red, yellow, or ashy; (e) that it had a wide mouth; (f) that in its breathing it not only drew in the air, but also birds that were flying over it; and (g) that its hiss was terrible. Occasionally, also, feet and wings were attributed to the dragon, and sometimes a lofty crest. The dragon, according to Bochart, was supposed to inhabit waste places and solitudes (comp. Notes on Is. xiii. 22), and it became, therefore, an object of great terror. It is probable that the original of this was a huge serpent, and that all the other circumstances were added by the imagination. The prevailing ideas in regard to it, however, should be borne in mind, in order to see the force and propriety of the use of the word by John. Two special characteristics are stated by John in the general description of the dragon: one is, its red colour; the other, that it was great. In regard to the former, as above mentioned, the dragon was supposed to be black, red, yellow, or ashy. See the authorities referred to in Bochart, ut sup., pp. 435, 436. There was doubtless a reason why the one seen by John should be represented as red. As to the other characteristic――great――the idea is that it was a huge monster, and this would properly refer to some mighty, terrible power which would be properly symbolized by such a monster. ¶ Having seven heads. It was not unusual to attribute many heads to monsters, especially to fabulous monsters, and these greatly increased the terror of the animal. “Thus Cerberus usually has three heads assigned to him; but Hesiod (Theog. 312) assigns him fifty, and Horace (Ode II. 13, 34) one hundred. So the Hydra of the Lake Lerna, killed by Hercules, had fifty heads (Virg. Æn. vi. 576); and in Kiddushim, fol. 29, 2, Rabbi Achse is said to have seen a demon like a dragon with seven heads” (Professor Stuart, in loco). The seven heads would somehow denote power, or seats of power. Such a number of heads increase the terribleness, and, as it were, the vitality of the monster. What is here represented would be as terrible and formidable as such a monster; or such a monster would appropriately represent what was designed to be symbolized here. The number seven may be used here “as a perfect number,” or merely to heighten the terror of the image; but it is more natural to suppose that there would be something in what is here represented which would lay the foundation for the use of this number. There would be something either in the origin of the power; or in the union of various powers now combined in the one represented by the dragon; or in the seat of the power, which this would properly symbolize. Comp. Notes on Da. vii. 6. ¶ And ten horns. Emblems of power, denoting that, in some respects, there were ten powers combined in this one. See Notes on Da. vii. 7, 8, 20, 24. There can be little doubt that John had those passages of Daniel in his eye, and perhaps as little that the reference is to the same thing. The meaning is, that, in some respects, there would be a tenfold origin or division of the power represented by the dragon. ¶ And seven crowns upon his heads. Gr., diadems. See Notes on ch. ix. 7. There is a reference here to some kingly power, and doubtless John had some kingdom or sovereignty in his eye that would be properly symbolized in this manner. The method in which these heads and horns were arranged on the dragon is not stated, and is not material. All that is necessary in the explanation is, that there was something in the power referred to that would be properly represented by the seven heads, and something by the ten horns.
In the application of this, it will be necessary to inquire what was properly symbolized by these representations, and to refer again to these particulars with this view.
(a) The dragon. This is explained in ver. 9 of this chapter: “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world.” So again, ch. xx. 2, “And he laid hold on the dragon, that old serpent, which is the Devil.” Comp. Bochart, Hieroz. ii. pp. 439, 440. There can be no doubt, therefore, that the reference here is to Satan, considered as the enemy of God, and the enemy of the peace of man, and especially as giving origin and form to some mighty power that would threaten the existence of the church.
(b) Great. This will well describe the power of Satan as originating the organizations that were engaged for so long a time in persecuting the church, and endeavouring to destroy it. It was a work of vast power, controlling kings and nations for ages, and could have been accomplished only by one to whom the appellation here used could be given.
{305} (c) Red. This, too, is an appellation properly applied here to the dragon, or Satan, considered as the enemy of the church, and as originating this persecuting power, either (1) because it well represents the bloody persecutions that would ensue, or (2) because this would be the favourite colour by which this power would be manifest. Comp. ch. xvii. 3, 4; xviii. 12, 16.
(d) The seven heads. There was, doubtless, as above remarked, something significant in these heads, as referring to the power designed to be represented. On the supposition that this refers to Rome, or to the power of Satan as manifested by Roman persecution, there can be no difficulty in the application; and, indeed, it is such an image as the writer would naturally use on the supposition that it had such a designed reference. Rome was built, as is well known, on seven hills (comp. Notes on ch. x. 3), and was called the seven-hilled city (Septicollis), from having been originally built on seven hills, though subsequently three hills were added, making the whole number ten. See Eschenburg, Manual of Classical Literature, p. 1, § 53. Thus Ovid:――
“Sed quæ de septem totum circumspicit orbem Montibus, imperii Romæ Deûmque locus.”
Horace:――
“Dis quibus septem placuere colles.”
Propertius:――
“Septem urbs alta jugis, toti quæ præsidet orbi.”
Tertullian:――“I appeal to the citizens of Rome, the populace that dwell on the seven hills” (Apol. 35). And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: “Read what is said in the Apocalypse of the seven hills,” &c. The situation of the city, if that was destined to be represented by the dragon, would naturally suggest the idea of the seven-headed monster. Comp. Notes on ch. xiii. The explanation which is here given of the meaning of the “seven heads” is, in fact, one that is given in the book of Revelation itself, and there can be no danger of error in this part of the interpretation. See ch. xvii. 9: “The seven heads are seven mountains, on which the woman sitteth.” Comp. ver. 18.
(e) The ten horns. These were emblems of power, denoting that in reference to that power there were, in some respects, ten sources. The same thing is referred to here which is in Da. vii. 7, 8, 20, 24. See the Notes on Da. vii. 24, where this subject is fully considered. The creature that John saw was indeed a monster, and we are not to expect entire congruity in the details. It is sufficient that the main idea is preserved, and that would be, if the reference was to Rome considered as the place where the energy of Satan, as opposed to God and the church, was centered.
(f) The seven crowns. This would merely denote that kingly or royal authority was claimed.
Illustration: Roman Standard.
The general interpretation which refers this vision to Rome may receive confirmation from the fact that the dragon was at one time the Roman standard, as is represented by the annexed engraving from Montfauçon. Ammianus Marcellinus (xvi. 10) thus describes this standard: “The dragon was covered with purple cloth, and fastened to the end of a pike gilt and adorned with precious stones. It opened its wide throat, and the wind blew through it; and it hissed as if in a rage, with its tail floating in several folds through the air.” He elsewhere often gives it the epithet of purpureus――purple-red: purpureum signum draconis, &c. With {306} this the description of Claudian well agrees also:――
“Hi volucres tollent aquilas; hi picta draconum Colla levant: multumque tumet per nubila serpens, Iratus stimulante noto, vivitque receptis Flatibus, et vario mentitur sibila flatu.”
The dragon was first used as an ensign near the close of the second century of the Christian era, and it was not until the third century that its use had become common; and the reference here, according to this fact, would be to that period of the Roman power when this had become a common standard, and when the applicability of this image would be readily understood. It is simply Rome that is referred to――Rome, the great agent of accomplishing the purposes of Satan towards the church. The eagle was the common Roman ensign in the time of the republic, and in the earlier periods of the empire; but in later periods the dragon became also a standard as common and as well known as the eagle. “In the third century it had become almost as notorious among Roman ensigns as the eagle itself; and is in the fourth century noted by Prudentius, Vegetius, Chrysostom, Ammianus, &c.; in the fifth, by Claudian and others” (Elliott).
4 And his [378]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.
4. And his tail drew the third part of the stars of heaven. The word rendered drew――σύρω――means to draw, drag, haul. Professor Stuart renders it “drew along;” and explains it as meaning that “the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin.” So Daniel (viii. 10), speaking of the little horn, says that “it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground.” See Notes on that passage. The main idea here undoubtedly is that of power, and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected. A power that would sweep them all away would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air――a monster extended along the sky――and one-third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence,――all the conditions here referred to would be fulfilled. Now it so happens that at a time when the “dragon” had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of things did exist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. “Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other A.D. 337, on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius.” “In two-thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before” (Elliott). I do not deem it absolutely essential, however, in order to a fair exposition of this passage, that we should {307} be able to refer to minute historical facts with names and dates. A sufficient fulfilment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favour shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe. ¶ And the dragon stood before the woman which was ready to be delivered, for to devour her child. To prevent the increase and spread of the church in the world.
5 And [379]she brought forth a man child, [380]who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
5. And she brought forth a man child. Representing, according to the view above taken, the church in its increase and prosperity――as if a child were born that was to rule over all nations. See Notes on ver. 2. ¶ Who was to rule all nations. That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws. Comp. Notes on Da. vii. 13, 14. ¶ With a rod of iron. The language here used is derived from Ps. ii. 9: “Thou shalt break them with a rod of iron.” The form of the expression here used, “who was to rule”――ὃς μέλλει ποιμαίνειν――is derived from the Septuagint translation of the Psalm――ποιμαίνεις――“thou shalt rule them;” to wit, as a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock――protecting, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning in the phrase, “with a rod of iron,” is, that the dominion would be strong or irresistible――as an iron sceptre is one that cannot be broken or resisted. The thoughts here expressed, therefore, are, (a) that the church would become universal――or that the principles of truth and righteousness would prevail everywhere on the earth; (b) that the ascendency of religion over the understandings and consciences of men would be irresistible――as firm as a government administered under a sceptre of iron; yet (c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock. I understand the “man child” here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. The time here referred to would seem to be some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution――perhaps the last of the persecutions under the Pagan Roman empire. ¶ And her child was caught up unto God. This is evidently a symbolical representation. Some event was to occur, or some divine interposition was to take place, as if the child thus born were caught up from the earth to save it from death, and was rendered secure by being in the presence of God, and near his throne. It cannot be supposed that anything like this would literally occur. Any divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon――the fierce Pagan power――would be properly represented by this. Why may we not suppose the reference to be to the time of Constantine, when the church came under his protection; when it was effectually and finally saved from Pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defence a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven. This view may derive confirmation from some well-known facts in history. The old Pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church “with Satanic enmity.” “Infuriate at the now imminent prospect of the Christian body {308} attaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibiting their assemblies, and degrading, and even killing their bishops.” Comp. Gibbon, i. 325, 326. The last struggle of Pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child; and the safety of the church, and its complete deliverance from Pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of Paganism to retain the supremacy, and to crush Christianity in the empire. “Before the decisive battle,” says Milner, “Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Jehovah and Jupiter was now at its height, and drawing to a crisis.” The result was the defeat and death of Maximin, and the termination of the efforts of Paganism to destroy Christianity by force. Respecting this event, Mr. Gibbon remarks, “The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies,” i. 326. Christianity was, after that, rendered safe from Pagan persecution. Mr. Gibbon says, “The gratitude of the church has exalted the virtues of the generous patron who seated Christianity on the throne of the Roman world.” If, however, it should be regarded as a forced and fanciful interpretation to suppose that the passage before us refers to this specific event, yet the general circumstances of the times would furnish a fulfilment of what is here said. (a) The church would be well represented by the beautiful woman. (b) The prospect of its increase and universal dominion would be well represented by the birth of the child. (c) The furious opposing Pagan power would be well represented by the dragon in its attempts to destroy the child. (d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.
6 And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there [381]a thousand two hundred and threescore days.
6. And the woman. The woman representing the church. Notes, ver. 1. ¶ Fled. That is, she fled in the manner, and at the time, stated in ver. 14. John here evidently anticipates, by a summary statement, what he relates more in detail in ver. 14‒17. He had referred (ver. 2‒5) to what occurred to the child in its persecutions, and he here alludes, in general, to what befell the true church as compelled to flee into obscurity and safety. Having briefly referred to this, the writer (ver. 7‒13) gives an account of the efforts of Satan consequent on the removal of the child to heaven. ¶ Into the wilderness. On the meaning of the word wilderness in the New Testament, see Notes on Mat. iii. 1. It means a desert place, a place where there are few or no inhabitants; a place, therefore, where one might be concealed and unknown――remote from the habitations and the observations of men. This would well represent the fact, that the true church became for a time obscure and unknown――as if it had fled away from the habitations of men, and had retired to the solitude and loneliness of a desert. Yet even there (ver. 14, 16) it would be mysteriously nourished, though seemingly driven out into wastes and solitudes, and having its abode among the rocks and sands of a desert. ¶ Where she hath a place prepared of God. A place where she might be safe, and might be kept alive. The meaning is, that during that time the true church, though obscure and almost unknown, would be the object of the divine protection and care――a beautiful representation of the church during the corruptions of the Papacy and the darkness of the middle ages. ¶ That they should feed her. That they should nourish or sustain her――τρέφωσιν――to wit, as specified in ver. 14, 16. Those who were to do this, represented by the word “they,” are not particularly mentioned, and the simple idea is that she would be nourished during that time. That is, stripped of the figure, the church during that time would find true friends, and would be kept alive. It is hardly necessary to say that this has, in fact, occurred in the darkest periods of the history of the church. ¶ A thousand two hundred |and| threescore days. That {309} is, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to in ver. 14, in the words “for a time, and times, and half a time.” And the same period is undoubtedly referred to in Da. vii. 25: “And they shall be given into his hand until a time, and times, and the dividing of time.” For a full consideration of the meaning of this language, and its application to the Papacy, see Notes on Da. vii. 25. The full investigation there made of the meaning and application of the language renders its consideration here unnecessary. I regard it here, as I do there, as referring to the proper continuance of the Papal power, during which the true church would remain in comparative obscurity, as if driven into a desert. Comp. Notes on ch. xi. 2. The meaning here is, that during that period the true church would not become wholly extinct. It would have an existence upon the earth, but its final triumph would be reserved for the time when this great enemy should be finally overthrown. Comp. Notes on ver. 14‒17.
7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels.
7. And there was war in heaven. There was a state of things existing in regard to the woman and the child――the church in the condition in which it would then be――which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course it is not necessary to understand this literally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church――of the woman fleeing into the desert――and the course of the narrative is here interrupted by going back (ver. 7‒13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us――the sky――the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language in ch. xi. 19, xii. 1 (see Notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See Notes on Job i. 6. Of course this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil――as if there was a war waged in heaven between Satan and the leader of the heavenly hosts. ¶ Michael. There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg (Die Offenbarung des heiliges Johannes), i. 611‒622. The reference to Michael here is probably derived from Da. x. 13; xii. 1. In those places he is represented as the guardian angel of the people of God; and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, or by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection. Comp. Notes on Da. x. 13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see Notes on He. i. 14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below. ¶ And his angels. The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See Notes on Jude 9; Ep. i. 21. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where {310} the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans. ¶ Fought. See Notes on Jude 9. ¶ Against the dragon. Against Satan. Notes, ver. 3. ¶ And the dragon fought and his angels. That is, the master-spirit――Satan, and those under him. See Notes on Mat. iv. 1. Of the nature of this warfare nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.
8 And prevailed not; neither was their place found any more in heaven.
8. And prevailed not. Satan and his angels failed in their purpose. ¶ Neither was their place found anymore in heaven. They were cast out, and were seen there no more. The idea is, that they were defeated and driven away, though for a time they were suffered to carry on the warfare elsewhere.
9 And the great dragon was cast out, that old [382]serpent, called the [383]Devil, and [384]Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him.
9. And the great dragon was cast out. See Notes on ver. 3. That there may be an allusion in the language here to what actually occurred in some far-distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language which he uses when he says (Lu. x. 18), “I beheld Satan as lightning fall from heaven;” and Jude, perhaps (ver. 6), may refer to the same event. All that we know on the subject leads us to suppose that at some time there was a revolt among the angels, and that the rebellious part were cast out of heaven, for an allusion to this is not unfrequent in the Scriptures. Still the event here referred to is a symbolical representation of what could occur at a later period, when the church would be about to spread and be triumphant, and when Satan would wage a deadly war against it. That opposition would be as if he made war on Michael the archangel, and the heavenly hosts, and his failure would be as great as if he were vanquished and cast out of heaven. ¶ That old serpent. This doubtless refers to the serpent that deceived Eve (Ge. iii. 1‒11; Re. xx. 2; comp. Notes on 2 Co. xi. 3); and this passage may be adduced as a proof that the real tempter of Eve was the devil, who assumed the form of a serpent. The word old here refers to the fact that his appearance on earth was at an early stage of the world’s history, and that he had long been employed in the work which is here attributed to him――that of opposing the church. ¶ Called the Devil. To whom the name Devil is given. That is, this is the same being that is elsewhere and commonly known by that name. See Notes on Mat. iv. 1. ¶ And Satan. Another name given to the same being――a name, like the other, designed to refer to something in his character. See it explained in the Notes on Job i. 6. ¶ Which deceiveth the whole world. Whose character is that of a deceiver; whose agency extends over all the earth. See Notes on Jn. viii. 44, and 1 Jn. v. 19. ¶ He was cast out into the earth. That is, he was not suffered to pursue his designs in heaven, but was cast down to the earth, where he is permitted for a time to carry on his warfare against the church. According to the interpretation proposed above, this refers to the period when there were indications that God was about to set up his kingdom on the earth. The language, however, is such as would be used on the supposition that there had been, at some period, a rebellion in heaven, and that Satan and his followers had been cast out to return there no more. It is difficult to explain this language except on that supposition; and such a supposition is, in itself, no more improbable than the apostasy and rebellion of man. ¶ And his angels were cast out with him. They shared the lot of their leader. As applicable to the state of things to which this refers, the meaning is, that all were overthrown; that no enemy of the church would remain {311} unsubdued; that the victory would be final and complete. As applicable to the event from which the language is supposed to have been derived――the revolt in heaven――the meaning is, that the followers in the revolt shared the lot of the leader, and that all who rebelled were ejected from heaven. The first and the only revolt in heaven was quelled; and the result furnished to the universe an impressive proof that none who rebelled there would be forgiven――that apostasy so near the throne could not be pardoned.
10 And I heard a loud voice saying in heaven, [385]Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night.
10. And I heard a loud voice saying in heaven. The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victory. This representation of a song, consequent on victory, is in accordance with the usual representations in the Bible. See the song of Moses at the Red Sea, Ex. xv.; the song of Deborah, Ju. v.; the song of David when the Lord had delivered him out of the hand of all his enemies, 2 Sa. xxii.; and Is. xii., xxv. On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to the time here symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to the language, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled. ¶ Now is come salvation. That is, complete deliverance from the power of Satan. ¶ And strength. That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church. ¶ And the kingdom of our God. The reign of our God. See Notes on Mat. iii. 2. That is now established among men, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world. ¶ And the power of his Christ. His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. See Notes on Mat. i. 1. ¶ For the accuser of our brethren is cast down. The phrase “our brethren” shows by whom this song is celebrated. It is sung in heaven; but it is by those who belonged to the redeemed church, and whose brethren were still suffering persecution and trial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren, whether on earth or in heaven; and it shows the interest which they “who have passed the flood” have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy――“accuser of the brethren.” The word here used――κατήγορος, in later editions of the New Testament κατήγωρ――means properly an accuser, one who blames another, or charges another with crime. The word occurs in Jn. viii. 10; Ac. xxiii. 30, 35; xxiv. 8; xxv. 16, 18; Re. xii. 10, in all which places it is rendered accuser or accusers, though only in the latter place applied to Satan. The verb frequently occurs, Mat. xii. 10; xxvii. 12; Mar. iii. 2; xv. 3, et al. The description of Satan as an accuser accords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Job i. 9‒11; ii. 4, 5; Zec. iii. 1, 2; 1 Ch. xxi. 1. The phrase “of the brethren” refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan――a characteristic so well known as to make it proper to designate him by it――is that he is an accuser of the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, as it has always been, one of the characteristics of Satan――one of the means by which he keeps up his influence in the world――to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought against {312} ministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skilful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing “accusations” to be brought against the people of God. ¶ Is cast down. The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to prevent the extension of the Christian church. ¶ Which accused them before our God. See Notes on Job i. 9, 10. The meaning is, that he accused them, as it were, in the very presence of God. ¶ Day and night. He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged to convince the world that there was no sincerity in the church and no reality in religion.
11 And they [386]overcame him by the blood of the Lamb, and by the word of their testimony; and [387]they loved not their lives unto the death.
11. And they overcame him. That is, he was foiled in his attempt thus to destroy the church. The reference here, undoubtedly, is primarily to the martyr age and to the martyr spirit; and the meaning is, that religion had not become extinct by these accusations, as Satan hoped it would be, but lived and triumphed. By their holy lives, by their faithful testimony, by their patient sufferings, they showed that all these accusations were false, and that the religion which they professed was from God, and thus in fact gained a victory over their accuser. Instead of being themselves subdued, Satan himself was vanquished, and the world was constrained to acknowledge that the persecuted religion had a heavenly origin. No design was ever more ineffectual than that of crushing the church by persecution, no victory was ever more signal than that which was gained when it could be said that “the blood of the martyrs is the seed of the church.” ¶ By the blood of the Lamb. The Lord Jesus――the Lamb of God. Notes, ch. v. 6; comp. Notes on Jn. i. 29. The blood of Christ was that by which they were redeemed, and it was in virtue of the efficacy of the atonement that they were enabled to achieve the victory. Comp. Notes on Phi. iv. 13. Christ himself achieved a victory over Satan by his death (see Notes on Col. ii. 15; He. ii. 15), and it is in virtue of the victory which he thus achieved that we are now able to triumph over our great foe.
“I ask them whence their victory came. They, with united breath, Ascribe their conquest to the Lamb, Their triumph to his death.”
¶ And by the word of their testimony. The faithful testimony which they bore to the truth. That is, they adhered to the truth in their sufferings, they declared their belief in it, even in the pains of martyrdom; and it was by this that they overcame the great enemy――that is, by this that the belief in the gospel was established and maintained in the world. The reference here is to the effects of persecution and to the efforts of Satan to drive religion from the world by persecution. John says that the result as he saw it in vision was, that the persecuted church bore a faithful testimony to the truth, and that the great enemy was overcome. ¶ And they loved not their lives unto the death. They did not so love their lives that they were unwilling to die as martyrs. They did not shrink back when threatened with death, but remained firm in their attachment to their Saviour, and left their dying testimony to the truth and power of religion. It was by these means that Christianity was established in the world, and John, in the scene before us, saw it thus triumphant, and saw the angels and the redeemed in heaven celebrating the triumph. The result of the attempts to destroy the Christian religion by persecution demonstrated that it was to triumph. No more mighty power could be employed to crush it than was employed by the Roman emperors; and when it was seen that Christianity could survive those efforts to crush it it was certain {313} that it was destined to live for ever.
12 Therefore[388] rejoice, ye heavens, and ye that dwell in them. Woe[389] to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because [390]he knoweth that he hath but a short time.
12. Therefore rejoice, |ye| heavens. It is not unusual in the Scriptures to call on the heavens and the earth to sympathize with the events that occur. Comp. Notes on Is. i. 2. Here the heavens are called on to rejoice because of the signal victory which it was seen would be achieved over the great enemy. Heaven itself was secure from any further rebellion or invasion, and the foundation was laid for a final victory over Satan everywhere. ¶ And ye that dwell in them. The angels and the redeemed. This is an instance of the sympathy of the heavenly inhabitants――the unfallen and holy beings before the throne――with the church on earth, and with all that may affect its welfare. Compare Notes on 1 Pe. i. 12. ¶ Woe to the inhabiters of the earth. This is not an imprecation, or a wish that woe might come upon them, but a prediction that it would. The meaning is this: Satan would ultimately be entirely overcome――a fact that was symbolized by his being cast out of heaven; but there would be still temporary war upon the earth, as if he were permitted to roam over the world for a time and to spread woe and sorrow there. ¶ And of the sea. Those who inhabit the islands of the sea and those who are engaged in commerce. The meaning is, that the world as such would have occasion to mourn――the dwellers both on the land and on the sea. ¶ For the devil is come down unto you. As if cast out of heaven. ¶ Having great wrath. Wrath shown by the symbolical war with Michael and his angels (ver. 7); wrath increased and inflamed because he has been discomfited; wrath the more concentrated because he knows that his time is limited. ¶ Because he knoweth that he hath but a short time. That is, he knows that the time is limited in which he will be permitted to wage war with the saints on the earth. There is allusion elsewhere to the fact that the time of Satan is limited, and that he is apprised of that. Thus in Mat. viii. 29, “Art thou come hither to torment us before the time?” See Notes on that passage. Within that limited space, Satan knows that he must do all that he ever can do to destroy souls, and to spread woe through the earth, and hence it is not unnatural that he should be represented as excited to deeper wrath, and as rousing all his energy to destroy the church.
13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.
13. And when the dragon saw that he was cast unto the earth. That is, when Satan saw that he was doomed to discomfiture and overthrow, as if he had been cast out of heaven; when he saw that his efforts must be confined to the earth, and that only for a limited time, he “persecuted the woman,” and was more violently enraged against the church on earth. ¶ He persecuted the woman which brought forth the man |child|. See Notes on ver. 5. The child is represented as safe; that is, the ultimate progress and extension of the church was certain. But Satan was permitted still to wage a warfare against the church――represented here by his wrath against the woman, and by her being constrained to flee into the wilderness. It is unnecessary to say that, after the Pagan persecutions ceased, and Christianity was firmly established in the empire; after Satan saw that all hope of destroying the church in that manner was at an end, his enmity was vented in another form――in the rise of the Papacy, and in the persecutions under that――an opposition to spiritual religion no less determined and deadly than that which had been waged by Paganism.
14 And to the woman were given two [391]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.
14. And to the woman were given two wings of a great eagle. The most powerful of birds, and among the most rapid in flight. See Notes on ch. iv. 7. The meaning here is, that the {314} woman is represented as prepared for a rapid flight; so prepared as to be able to outstrip her pursuer, and to reach a place of safety. Divested of the figure, the sense is, that the church, when exposed to this form of persecution, would be protected as if miraculously supplied with wings. ¶ That she might fly into the wilderness. There is here a more full description of what is briefly stated in ver. 6. A wilderness or desert is often represented as a place of safety from pursuers. Thus David (1 Sa. xxiii. 14, 15) is represented as fleeing into the wilderness from the persecutions of Saul. So Elijah (1 Ki. xix. 4) fled into the wilderness from the persecutions of Jezebel. The simple idea here is, that the church, in the opposition which would come upon it, would find a refuge. ¶ Into her place. A place appointed for her; that is, a place where she could be safe. ¶ Where she is nourished. The word here rendered nourished is the same――τρέφω――which occurs in ver. 6, and which is there rendered feed. It means to feed, nurse, or nourish, as the young of animals (Mat. vi. 26; xxv. 37; Lu. xii. 24; Ac. xii. 20); that is, to sustain by proper food. The meaning here is, that the church would be kept alive. It is not indeed mentioned by whom this would be done, but it is evidently implied that it would be by God. During this long period in which the church would be in obscurity, it would not be suffered to become extinct. Comp. 1 Ki. xvii. 3‒6. ¶ For a time, and times, and half a time. A year, two years, and half a year; that is, forty-two months (see Notes on ch. xi. 2); or, reckoning the month at thirty days, twelve hundred and sixty days; and regarding these as prophetic days, in which a day stands for a year, twelve hundred and sixty years. For a full discussion of the meaning of this language, see Notes on Da. vii. 25; and Editor’s Pref. For the evidence, also, that the time thus specified refers to the Papacy, and to the period of its continuance, see the Notes on that place. The full consideration given to the subject there renders it unnecessary to discuss it here. For it is manifest that there is an allusion here to the passage in Daniel; that the twelve hundred and sixty days refer to the same thing; and that the true explanation must be made in the same way. The main difficulty, as is remarked on the Notes on that passage, is in determining the time when the Papacy properly commenced. If that could be ascertained with certainty, there would be no difficulty in determining when it would come to an end. But though there is considerable uncertainty as to the exact time when it arose, and though different opinions have been entertained on that point, yet it is true that all the periods assigned for the rise of that power lead to the conclusion that the time of its downfall cannot be remote. The meaning in the passage before us is, that during all the time of the continuance of that formidable, persecuting power, the true church would not in fact become extinct. It would be obscure and comparatively unknown, but it would still live. The fulfilment of this is found in the fact, that during all the time here referred to, there has been a true church on the earth. Pure, spiritual religion――the religion of the New Testament――has never been wholly extinct. In the history of the Waldenses, and Albigenses, the Bohemian brethren, and kindred people; in deserts and places of obscurity; among individuals and among small and persecuted sects; here and there in the cases of individuals in monasteries,[392] the true religion has been kept up in the world, as in the days of Elijah God reserved seven thousand men who had not bowed the knee to Baal: and it is possible now for us, with a good degree of certainty, to show, even during the darkest ages, and when Rome seemed to have entirely the ascendency, where the true church was. To find out this, was the great design of the Ecclesiastical History of Milner; it has been done, also, with great learning and skill, by Neander. ¶ From the face of the serpent. The dragon――or Satan represented by the dragon. Notes, ver. 3. The reference here is {315} to the opposition which Satan makes to the true church under the persecutions and corruptions of the Papacy.
15 And the serpent cast out of his mouth water as a [393]flood, after the woman, that he might cause her to be carried away of the flood.
15. And the serpent cast out of his mouth water as a flood. This is peculiar and uncommon imagery, and it is not necessary to suppose that anything like this literally occurs in nature. Some serpents are indeed said to eject from their mouths poisonous bile when they are enraged, in order to annoy their pursuers; and some sea-monsters, it is known, spout forth large quantities of water; but the representation here does not seem to be taken from either of those cases. It is the mere product of the imagination, but the sense is clear. The woman is represented as having wings, and as being able thus to escape from the serpent. But, as an expression of his wrath, and as if with the hope of destroying her in her flight by a deluge of water, he is represented as pouring a flood from his mouth, that he might, if possible, sweep her away. The figure here would well represent the continued malice of the Papal body against the true church, in those dark ages when it was sunk in obscurity, and, as it were, driven out into the desert. That malice never slumbered, but was continually manifesting itself in some new form, as if it were the purpose of Papal Rome to sweep it entirely away. ¶ That he might cause her to be carried away of the flood. Might cause the church wholly to be destroyed. The truth taught is, that Satan leaves no effort untried to destroy the church.
16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
16. And the earth helped the woman. The earth seemed to sympathize with the woman in her persecutions, and to interpose to save her. The meaning is, that a state of things would exist in regard to the church thus driven into obscurity, which would be well represented by what is here said to occur. It was cut off from human aid. It was still in danger; still persecuted. In this state it was nourished from some unseen source. It was enabled to avoid the direct attacks of the enemy, and when he attacked it in a new form, a new mode of intervention in its behalf was granted, as if the earth should open and swallow up a flood of water. We are not, therefore, to look for any literal fulfilment of this, as if the earth interposed in some marvellous way to aid the church. The sense is, that, in that state of obscurity and solitude, the divine interposition was manifested, in an unexpected manner, as if, when an impetuous stream was rolling along that threatened to sweep everything away, a chasm should suddenly open in the earth and absorb it. During the dark ages many such interventions occurred, saving the church from utter destruction. Overflowing waters are often in the Scriptures an emblem of mighty enemies. Ps. cxxiv. 2‒5, “If it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul.” Ps. xviii. 16, “He sent from above, he took me, he drew me out of many waters.” Je. xlvii. 2, “Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land,” &c. Comp. Je. xlvi. 7, 8, and Notes on Is. viii. 7, 8. ¶ And the earth opened her mouth. A chasm was made sufficient to absorb the waters. That is, John saw that the church was safe from this attack, and that, in order to preserve it, there was an interposition as marked and wonderful as if the earth should suddenly open and swallow up a mighty flood.
17 And [394]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 have the testimony of Jesus Christ.
17. And the dragon was wroth with the woman. This wrath had been vented by his persecuting her (ver. 13); by his pursuing her; and by his pouring out the flood of water to sweep her away (ver. 15); and the same wrath was now vented against her children. As he could not reach and destroy the woman {316} herself, he turned his indignation against all who were allied to her. Stripped of the imagery, the meaning is, that as he could not destroy the church as such, he vented his malice against all who were the friends of the church, and endeavoured to destroy them. “The church, as such, he could not destroy; therefore he turned his wrath against individual Christians, to bring as many of them as possible to death” (De Wette). ¶ And went to make war with the remnant of her seed. No mention is made before of his persecuting the children of the woman, except his opposition to the “man child” which she bore, ver. 1‒4. The “woman” represents the church, and the phrase “the remnant of her seed” must refer to her scattered children, that is, to the scattered members of the church, wherever they could be found. The reference here is to persecutions against individuals, rather than a general persecution against the church itself, and all that is here said would find an ample fulfilment in the vexations and troubles of individuals in the Roman communion in the dark ages, when they evinced the spirit of pure evangelical piety; in the cruelties practised in the Inquisition on individual Christians under the plea that they were heretics; and in the persecutions of such men as Wycliffe, John Huss, and Jerome of Prague. This warfare against individual Christians was continued long in the Papal church, and tens of thousands of true friends of the Saviour suffered every form of cruelty and wrong as the result. ¶ Which keep the commandments of God. Who were true Christians. This phrase characterizes correctly those who, in the dark ages, were the friends of God, in the midst of abounding corruption. ¶ And have the testimony of Jesus Christ. That is, they bore a faithful testimony to his truth, or were real martyrs. See ch. ii. 13.
The scene, then, in this chapter is this: John saw a most beautiful woman, suitably adorned, representing the church as about to be enlarged, and to become triumphant in the earth. Then he saw a great red monster, representing Satan, about to destroy the church: the Pagan power, infuriated, and putting forth its utmost energy for its destruction. He then saw the child caught up into heaven, denoting that the church would be ultimately safe, and would reign over all the world. Another vision appears. It is that of a contest between Michael, the protecting angel of the people of God, and the great foe, in which victory declares in favour of the former, and Satan suffers a discomfiture, as if he were cast from heaven to earth. Still, however, he is permitted for a time to carry on a warfare against the church, though certain that he would be ultimately defeated. He puts forth his power, and manifests his hostility, in another form――that of the Papacy――and commences a new opposition against the spiritual church of Christ. The church is, however, safe from that attempt to destroy it, for the woman is represented as fleeing to the wilderness beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true church itself, he turns his wrath, under the form of Papal persecutions, against individual Christians, and endeavours to cut them off in detail.
This is the general representation in this chapter, and on the supposition that it was designed to represent the various forms of opposition which Satan would make to the church of Christ, under Paganism and the Papacy, it must be admitted, I think, that no more expressive or appropriate symbols could have been chosen. This fact should be allowed to have due influence in confirming the interpretation suggested above; and if it be admitted to be a correct interpretation, it is conclusive evidence of the inspiration of the book. Further details of this opposition of Satan to the church under the Papal form of persecution are made in the subsequent chapters.
XIII. ANALYSIS OF THE CHAPTER
This chapter is closely connected with ch. xii., which is properly introductory to this and to the subsequent portions of the book to ch. xx. See the Analysis of the Book. The vision in this chapter is of two distinct “beasts,” each with peculiar characteristics, yet closely related, deriving their power from a common source; aiding each other in the accomplishment of the same object, and manifestly relating to the same power under different forms. To see the design of the chapter, it will be necessary to exhibit the peculiar characteristics of the two “beasts,” and {317} the points in which they resemble each other, and sustain each other.
I. THE CHARACTERISTICS OF THE BEASTS.
A. The characteristics of the first beast, ver. 1‒10.
(a) It comes up out of the sea (ver. 1)――out of the commotion, the agitation of nations――a new power that springs up from those disturbed elements.
(b) It has seven heads and ten horns, and upon its horns ten crowns or diadems, ver. 1.
(c) In its general form it resembles a leopard; its feet are like those of a bear; its mouth like that of a lion. Its connection with the great “dragon”――with Satan――is indicated by the statement that it derives its “power, and its seat, and its authority” from him (ver. 2)――a striking representation of the fact that the civil or secular Roman power which supported the church of Rome through all its corrupt and bloody progress was the putting forth of the power of Satan on the earth.
(d) One of the heads of this beast is “wounded to death”――that is, with a wound that is in itself mortal. This wound is, however, in some way as yet unexplained, so healed that the vitality yet remains, and all the world pays homage to the beast, ver. 3. A blow is aimed at this authority which seems to be fatal; and there is some healing or restorative process by which its power is recovered, and by which the universality of its dominion and influence is again restored.
(e) The effect of this is, that the world renders homage really to the “dragon,” the source of this power, though in the form of adoration of the “beast,” ver. 4. That is, while the outward homage is rendered to the “beast,” the real worship is that of the “dragon,” or Satan. This beast is regarded as (1) incomparable――“Who is like unto the ‘beast?’” and (2) invincible――“Who is able to war with him?”
(f) In this form the beast is endowed with a mouth that “speaks great things and blasphemies,” ver. 5――that is, the power here referred to is arrogant, and reviles the God of heaven.
(g) The time during which he is to continue is “forty and two months”――that is, twelve hundred and sixty days, or twelve hundred and sixty years. See Notes on ch. xi. 2.
(h) The characteristics of this beast, and of his dominion, are these:――(1) He opens his mouth in blasphemy against God, and his church, and all holy beings, ver. 6. (2) He makes war with the saints and overcomes them, ver. 7. (3) He asserts his power over all nations, ver. 7. (4) He is worshipped by all that dwell on the earth, whose names are not in the book of life, ver. 8.
(i) All are called on to hear――as if the announcement were important for the church, ver. 9.
(j) The result or issue of the power represented by this monster, ver. 10. It had led others into captivity, it would itself be made captive; it had been distinguished for slaying others, it would itself feel the power of the sword. Until this is accomplished the patience and faith of the saints must be sorely tried, ver. 10.
B. The characteristics of the second beast, ver. 11‒18.
(a) It comes out of the earth (ver. 11)――having a different origin from the former; not springing from troubled elements, as of nations at strife, but from that which is firm and established――like the solid earth.
(b) It has two horns like a lamb, but it speaks as a dragon (ver. 11). It is apparently mild, gentle, lamb-like, and inoffensive; but it is, in fact, arrogant, haughty, and imperative.
(c) Its dominion is coextensive with that of the first beast, and the effect of its influence is to induce the world to do homage to the first beast, ver. 12.
(d) It has the power of performing great wonders, and particularly of deceiving the world by the “miracles” which it performs. This power is particularly manifested in restoring what might be regarded as an “image” of the beast which was wounded, though not put to death, and by giving life to that image, and causing those to be put to death who will not worship it, ver. 13‒15.
(e) This beast causes a certain mark to be affixed to all, small and great, and attempts a jurisdiction over all persons, so that none may buy or sell, or engage in any business, who have not the mark affixed to them――that is, the power represented attempts to set up a control over the commerce of the world, ver. 16, 17.
(f) The way by which the power here referred to may be known is by some {318} proper application of the number 666. This is stated in an enigmatical form, and yet with such clearness that it is supposed that it would be sufficient to indicate the power here referred to.
II. POINTS IN WHICH THE TWO BEASTS RESEMBLE OR SUSTAIN EACH OTHER.
It is manifest, on the slightest inspection of the characteristics of the “beasts” referred to in this chapter, that they have a close relation to each other; that, in important respects, the one is designed to sustain the other, and that both are manifestations or embodiments of that one and the same power represented by the “dragon,” ver. 4. He is the great original source of power to both, and both are engaged in accomplishing his purposes, and are combined to keep up his dominion over the earth. The points of resemblance which it is very important to notice are the following:――
(1) They have the same origin――that is, they both owe their power to the “dragon,” and are designed to keep up his ascendency in human affairs, ch. xii. 3; xiii. 2, 4, 12.
(2) They have the same extent of power and dominion.
FIRST BEAST.
The world wonders after the beast, ver. 3. They worship the dragon and the beast, ver. 4; and all that dwell upon the earth shall worship him, ver. 8.
SECOND BEAST.
He exercises all the power of the first beast, ver. 12. He causes the earth and them which dwell therein to worship the first beast, ver. 12. He has power to give life unto the image of the beast, ver. 15. He sets up jurisdiction over the commerce of the world, ver. 16, 17.
(3) They do the same things.
FIRST BEAST.
The dragon gives power to the beast, ver. 4. There is given unto him a mouth speaking great things and blasphemies, ver. 5. He opens his mouth in blasphemy against God, ver. 6. It is given him to make war with the saints, and to overcome them, ver. 7.
SECOND BEAST.
He exercises all the power of the first beast, ver. 12. He does great wonders, ver. 13. He makes fire come down from heaven in the sight of men, ver. 13. He performs miracles, ver. 14. He causes that as many as would not worship the first beast should be killed, ver. 15. He claims dominion over all, ver. 16, 17.
(4) The one is the means of healing the wounded head of the other, and of restoring its authority.
FIRST BEAST.
One of his heads is, as it were, wounded to death: a wound that would be mortal if it were not healed, ver. 3.
SECOND BEAST.
Has power to heal the wound of the first beast, ver. 12; for it is manifest that the healing comes from some influence of the second beast.
(5) The one restores life to the other when dying.
FIRST BEAST.
Is wounded, ver. 3, and his power manifestly becomes exhausted.
SECOND BEAST.
Causes an “image” of the first beast――something that should resemble that, or be the same power revived, to be made, and to be worshipped, ver. 15.
(6) They have the same general characteristics.
FIRST BEAST.
Has a mouth given him to speak great things and blasphemies, ver. 5; opens his mouth in blasphemy, ver. 6; blasphemes the name of God, and his tabernacle, and his people, ver. 6; makes war with the saints and overcomes them, ver. 7.
SECOND BEAST.
Speaks like a dragon, ver. 11; deceives those that dwell upon the earth, ver. 14; is a persecuting power――causing those who would not worship the image of the first beast to be killed, ver. 15.
From this comparison of the two beasts, the following things are plain:――(1) That the same general power is referred to, or that they are both modifications of one general dominion on the earth; having the same origin, having the same locality, and aiming at the same result. (2) It is the same general domination prolonged――that is, the one is, in another form, but the continuation of the other. (3) The one becomes weak, or is in some way likely to lose its authority and power, and is revived by the other――that is, the other restores its waning authority, and sets up substantially the same dominion again over the earth, and causes the same great power to be acknowledged on the earth. (4) The one runs into the other; that is, one naturally produces, or is followed by the other. (5) One sustains the other. (6) They, therefore, have a very close relation to each other: having the same object; possessing the same general characteristics; and accomplishing substantially the same thing on the earth. What this was, will be better seen after the exposition of the chapter shall have been made. It may be sufficient here to remark, that, on the very face of this statement, it is impossible not to have {319} the Roman power suggested to the mind, as a mighty persecuting power, in the two forms of the civil and ecclesiastical authority, both having the same origin; aiming at the same object; the one sustaining the other; and both combined to keep up the dominion of the great enemy of God and man upon the earth. It is impossible, also, not to be struck with the resemblance, in many particulars, between this vision and that of Daniel (ch. vii.), and to be impressed with the conviction that they are intended to refer to the same kingdom in general, and to the same events. But this will be made more manifest in the exposition of the chapter.
Chapter XIII
AND I stood upon the sand of the sea, and saw a [395]beast rise up out of the sea, [396]having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the [397]name of blasphemy.
1. And I stood upon the sand of the sea. The sand upon the shore of the sea. That is, he seemed to stand there, and then had a vision of a beast rising out of the waters. The reason of this representation may, perhaps, have been that among the ancients the sea was regarded as the appropriate place for the origin of huge and terrible monsters (Professor Stuart, in loco). This vision strongly resembles that in Da. vii. 2, seq., where the prophet saw four beasts coming up in succession from the sea. See Notes on that place. In Daniel, the four winds of heaven are described as striving upon the great sea (ver. 2), and the agitated ocean represents the nations in commotion, or in a state of disorder and anarchy, and the four beasts represent four successive kingdoms that would spring up. See Notes on Da. vii. 2. In the passage before us, John indeed describes no storm or tempest; but the sea itself, as compared with the land (see Notes on ver. 11), represents an agitated or unsettled state of things, and we should naturally look for that in the rise of the power here referred to. If the reference be to the civil or secular Roman power that has always appeared in connection with the Papacy, and that has always followed its designs, then it is true that it rose amidst the agitations of the world, and from a state of commotion that might well be represented by the restless ocean. The sea in either case naturally describes a nation or people, for this image is frequently so employed in the Scriptures. Comp., as above, Da. vii. 2, and Ps. lxv. 7; Je. li. 42; Is. lx. 5; Re. x. 2. The natural idea, therefore, in this passage, would be that the power that was represented by the “beast” would spring up among the nations, when restless or unsettled, like the waves of the ocean. ¶ And saw a beast. Daniel saw four in succession (ch. vii. 3‒7), all different, yet succeeding each other; John saw two in succession, yet strongly resembling each other, ver. 1, 11. On the general meaning of the word beast――θηρίον――see Notes on ch. xi. 7. The beast here is evidently a symbol of some power or kingdom that would arise in future times. See Notes on Da. vii. 3. ¶ Having seven heads. So also the dragon is represented in ch. xii. 3. See Notes on that passage. The representation there is of Satan, as the source of all the power lodged in the two beasts that John subsequently saw. In ch. xvii. 9, referring substantially to the same vision, it is said that “the seven heads are seven mountains;” and there can be no difficulty, therefore, in referring this to the seven hills on which the city of Rome was built (comp. Notes on ch. xii. 3), and consequently this must be regarded as designed, in some way, to be a representation of Rome. ¶ And ten horns. See this also explained in the Notes on ch. xii. 3; comp. also the more extended illustration in the Notes on Da. vii. 25, seq. The reference here is to Rome, or the one Roman power, contemplated as made up of ten subordinate kingdoms, and therefore subsequently to the invasion of the Northern hordes, and to the time when the Papacy was about to rise. Comp. Re. xvii. 12: “And the ten horns which thou sawest are ten kings [marg. kingdoms], which have received no kingdom as yet, but receive power as kings with the beast.” For a full illustration of this, see the copious Notes at the close of the seventh chapter of Daniel. ¶ And upon his horns ten crowns. Greek, ten diadems. See Notes on ch. xii. 3. These indicated dominion or authority. In ch. xii. 3, the “dragon is represented as having seven diadems on his head;” {320} here, the beast is represented as having ten. The dragon there represents the Roman domination, as such, the seven-hilled, or seven-headed power, and, therefore, properly described as having seven diadems; the beast here represents the Roman power, as now broken up into the ten dominations which sprung up (see Notes on Daniel as above) from the one original Roman power, and that became henceforward the supporters of the Papacy, and, therefore, properly represented here as having ten diadems. ¶ And upon his heads the name of blasphemy. That is, the whole power was blasphemous in its claims and pretensions. The word blasphemy here seems to be used in the sense that titles and attributes were claimed by it which belonged only to God. On the meaning of the word blasphemy, see Notes on Mat. ix. 3; xxvi. 65. The meaning here is, that each one of these heads appeared to have a frontlet, with an inscription that was blasphemous, or that ascribed some attribute to this power that properly belonged to God; and that the whole power thus assumed was in derogation of the attributes and claims of God. In regard to the propriety of this description considered as applicable to the Papacy, see Notes on 2 Th. ii. 4.
2 And the beast which I saw was [398]like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and [399]the dragon gave him his power, and [400]his seat, and great authority.
2. And the beast which I saw was like unto a leopard. For a description of the leopard, see Notes on Da. vii. 6. It is distinguished for bloodthirstiness and cruelty, and thus becomes an emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together. In this description, it is observable that John has combined in one animal or monster, all those which Daniel brought successively on the scene of action as representing different empires. Thus in Daniel (vii. 2‒7) the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. See Notes on that passage. In John there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear, and the mouth of a lion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and “combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it.” At the same time there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood. ¶ And his feet mere as |the feet| of a bear. See Notes on Da. vii. 5. The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities――as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear. ¶ And his mouth as the mouth of a lion. See Notes on Da. vii. 4. The mouth of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that he meant to refer to Rome, this is such a description as he would have adopted. ¶ And the dragon. See Notes on ch. xii. 3. ¶ Gave him his power. Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. See Notes on Mat. iv. 8, 9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an {321} origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness――in its thirst for dominion――in its persecutions――it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connection leads us to suppose, this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation. ¶ And the seat――θρόνον. Hence our word throne. The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth. ¶ And great authority. The authority was great. It extended over a large part of the earth, and, alike in its extent and character, it was such as we may suppose Satan would set up in the world.
3 And I saw one of his heads, as it were [401]wounded to death; and his deadly wound was healed: and all [402]the world wondered after the beast.
3. And I saw one of his heads, as it were wounded to death. The phrase “wounded to death” means properly that it received a mortal wound, that is, the wound would have been mortal if it had not been healed. A blow was struck that would be naturally fatal, but there was something that prevented the fatal result. John does not say, however, by whom the wound was inflicted, nor does he describe farther the nature of the wound. He says that “one of the heads”――that is, one of the seven heads――was thus wounded. In ch. xvii. 9, he says that “the seven heads are seven mountains on which the woman sitteth.” In ch. xvii. 10, he says, “there are seven kings.” And this would lead us to suppose that there were “seven” administrations, or forms of dominion, or dynasties, that were presented to the eye of John; and that while the number “seven,” as applied to the “heads,” so far identified the power as to fix its location on the seven “hills” (ch. xvii. 9), in another respect also the number “seven” suggested forms of administration of dynasties, ch. xvii. 10. What is meant by saying that one of these heads was wounded to death has been among the most perplexing of all the inquiries pertaining to the book of Revelation. The use of the word seven, and the explanation in ch. xvii. 9, make it morally certain that Rome, in some form of its administration, is referred to. Of this there can be no doubt, and in this all are agreed. It is not, however, the Papal power as such that is here referred to; for (a) the Papal power is designated under the image of the second beast; (b) the descriptions pertaining to the first beast are all applicable to a secular power; and (c) there was no form of the Papal spiritual dominion which would properly correspond with what is said in ch. xvii. 10. The reference in this place is, therefore, to Rome considered as a civil or secular power, yet Rome regarded as giving support to the second beast――the Papal power. The general idea here is, that a state of things would exist in regard to that power, at the time referred to, as if one of the seven heads of the monster should receive a wound which would be fatal, if it were not healed in some way. That is, its power would be weakened; its dominion would be curtailed, and that portion of its power would have come to an end, if there had not been something which would, as it were, restore it, and save it from the wrath that was impending. The great point of difficulty relates to the particular application of this; to the facts in history that would correspond with the symbol. On this there have been almost as many opinions as there have been interpreters of the Apocalypse, and there is no impropriety in saying that none of the solutions are wholly free from objection. The main difficulty, so far as the interpretation proposed above is concerned, is, in the fact that “one” of the seven heads is referred to as wounded unto death; as if one-seventh part of the power was endangered. I confess I am not able wholly to solve this difficulty; but, after all, is it certain that the meaning is that just one-seventh part of the power was in peril; that the blow affected just such a portion that it might be described as the one-seventh part? Is not the number seven so used in the Scriptures as to denote a considerable portion――a portion quite material and important? And may not all that is intended here be, that John saw a wound inflicted on that mighty power which would have been fatal if it had not been marvellously healed? And was it not true {322} that the Roman civil and secular power was so waning and decaying, that it might properly be represented as if one of the seven heads of the monster had received a fatal wound, until its power was restored by the influence of the spiritual domination of the church of Rome? If this be the correct exposition, then what is implied here may be thus stated: (a) The general subject of the representation is the Roman power, as seen at first in its vigour and strength; (b) then that power is said to be greatly weakened, as if one of its heads were smitten with a deadly wound; (c) then the wound was healed――this power was restored――by being brought into alliance with the Papacy; that is, the whole Roman power over the world would have died away, if it had not been restored and perpetuated by means of this new and mighty influence, ver. 12. Under this new form, Rome had all the power which it had ever had, and was guilty of all the atrocities of which it had ever been guilty: it was Rome still. Every wound that was inflicted on that power by the incursion of barbarians, and by the dividing off of parts of the empire, was healed by the Papacy, and under this form its dominion became as wide and as formidable as under its ancient mode of administration. If a more particular application of this is sought for, I see no reason to doubt that it may be found in the quite common interpretation of the passage given by Protestants, that the reference is to the forms of administration under which this power appeared in the world. The number of distinct forms of government which the Roman power assumed from first to last was the following:――kings, consuls, dictators, decemvirs, military, tribunes, emperors. These seven forms of administration were, at least, sufficiently prominent and marked to be represented by this symbol, or to attract the attention of one contemplating this formidable power――for it was under these forms that its conquests had been achieved, and its dominion set up over the earth. In the time of John, and the time contemplated in this vision, all these had passed away but the imperial. That, too, was soon to be smitten with a deadly wound by the invasion of the Northern hordes; and that would have wholly and for ever ceased if it had not been restored――the deadly wound being healed――by the influence of the Papal power, giving Rome its former ascendency. See Notes at the close of ver. 15. ¶ And his deadly wound was healed. That is, as explained above, the waning Roman secular power was restored by its connection with the spiritual power――the Papacy. This was (a) a simple matter of fact, that the waning secular power of Rome was thus restored by connecting itself with the spiritual or ecclesiastical power, thus prolonging what might properly be called the Roman domination far beyond what it would otherwise have been; and (b) this would be properly represented by just the symbol employed here――the fatal wound inflicted on the head, and the healing of that wound, or preventing what would naturally be the effects. On the fulfilment of this, see Notes on ver. 15, at the close. ¶ And all the world wondered after the beast. The word here used――θαυμάζω――means, properly, to be astonished; to be amazed; then to wonder at; then to admire and follow (Rob. Lex.). In ver. 4, it is said that the world “worshipped” the beast; and the general idea is, that the beast received such universal reverence, or inspired such universal awe, as to be properly called worship or adoration. There can be no doubt of the propriety of this, considered as applicable to that secular Roman power which sustained the Papacy. The homage was as wide as the limits of the Roman empire had ever been, and might be said to embrace “all the world.”
4 And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? [403]who is able to make war with him?
4. And they worshipped the dragon which gave power unto the beast. Notes, chap. xii. 3; xiii. 2. That is, they in fact worshipped him. The word worship――προσκυνέω――is not always, however, used in a religious sense. It means, properly, to kiss; to kiss towards anyone; that is, to kiss his own hand and to extend it towards a person, in token of respect and homage (Rob. Lex.). Comp. Job xxxi. 27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. See Notes on Mat. ii. 2. The word may be used here to mean that homage or reverence, {323} as to a higher power, was rendered to the “dragon;” not strictly that he was openly worshipped in a religious sense as God. Can anyone doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can anyone doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil? ¶ And they worshipped the beast. That is, they did it, as is immediately specified, by saying that he was incomparable and invincible; in other words, that he was superior to all others, and that he was almighty. For the fulfilment of this, see Notes on 2 Th. ii. 4. ¶ Who is like unto the beast? That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honours to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to. It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the viceregents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people. ¶ Who is able to make war with him? That is, he is invincible. They thus attributed to him omnipotence――an attribute belonging only to God. This found a fulfilment in the honour shown to the civil authority which sustained the Papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.
5 And there was given unto him a[404] mouth speaking great things and blasphemies: and power was given unto him to [405]continue [406]forty _and_two months.
5. And there was given unto him a mouth speaking great things. John does not say by whom this was given; but we may suppose that it was by the “dragon,” who is said (ver. 2) to have given him his power, and seat, and authority. The fulfilment of this is found in the claims set up by the princes and rulers here referred to――that mighty secular power that sustained the Papacy, and that was, in some sort, a part of the Papacy itself. These arrogant claims consisted in the assertion of a divine right; in the power assumed over the liberty, the property, and the consciences of the people; in the arbitrary commands that were issued; and in the right asserted of giving absolute law. The language here used is the same as that which is found in Daniel (vii. 8) when speaking of the “little horn:” “In this horn were eyes like the eyes of a man, and a mouth speaking great things.” For an illustration of the meaning of this, see Notes on that passage. Comp. Notes on Da. vii. 25. ¶ And blasphemies. That is, the whole power represented by the “beast” will be blasphemous. See Notes on ver. 1. Comp. Notes on Da. vii. 25. ¶ And power was given unto him to continue forty and two months. Three years and a half, reckoned as months; or twelve hundred and sixty days, reckoning thirty days for a month; or twelve hundred and sixty years, regarding the days as prophetic days. For the evidence that this is to be so regarded, see Notes on Da. vii. 25. This is the same period that we meet with in chap. xi. 2, and in chap. xii. 6. See Notes on those places. This fact proves that the same power is referred to in these places and in Daniel; and this fact may be regarded as a confirmation of the views here taken, that the power here referred to is designed to have a connection in some form with the Papacy. The duration of the existence of this power is the same as that which is everywhere ascribed to the Papacy, in the passages which refer to it; and {324} all the circumstances, as before remarked, show that the same general power is referred to by the two “beasts” which are described in this chapter. If so, the continuance or duration may be supposed to be the same; and this is indicated in the passage before us, where it is said that it would be twelve hundred and sixty years. In regard to the application of this to the Papal power, and the manner in which the calculation is to be made of the duration of that power, see the Notes on Da. vii. 25, and the remarks at the end of that chapter. The meaning in the passage before us I take to be, that the Papal power, considered as a civil or secular institution, will have, from the time when that properly commenced, a duration of twelve hundred and sixty years. In the Scriptures there is nothing more definite in regard to any future event than this.
6 And he opened his mouth in blasphemy against God, to blaspheme his name, and [407]his tabernacle, and [408]them that dwell in heaven.
6. And he opened his mouth in blasphemy against God, to blaspheme his name. By his own arrogant claims; by his assumed authority in matters of conscience; by setting aside the divine authority; and by impious declarations in derogation of the divine claims. See Notes on ver. 1. ¶ And his tabernacle. Literally, his “tent”――σκηνὴν. This is the word which is commonly applied to the sacred tent or tabernacle among the Hebrews, in which the ark was kept, and which was the seat of the Jewish worship before the building of the temple. It is thus used to denote a place of worship, considered as the dwelling-place of God, and is in this sense applied to heaven, He. viii. 2; ix. 11; Re. xv. 5. It seems to be used here in a general sense to denote the place where God was worshipped; and the meaning is, that there would be a course of conduct in regard to the true church――the dwelling-place of God on the earth――which could properly be regarded as blasphemy. Let anyone remember the anathemas and excommunications uttered against the Waldenses and Albigenses, and those of kindred spirit that appeared in the long period of the Papal rule, and he will find no difficulty in perceiving a complete fulfilment of all that is here said. ¶ And them that dwell in heaven. The true worshippers; the members of the true church, represented as dwelling in this holy tabernacle. No one acquainted with the reproaches cast on the devoted and sincere followers of the Saviour during the dark periods of the Papal rule can fail to see that there was in that a complete fulfilment of all that is here predicted.
7 And it was given unto him [409]to make war with the saints, and to overcome them: and [410]power was given him over all kindreds, and tongues, and nations.
7. And it was given unto him. By the same power that taught him to blaspheme God and his church. Notes on ver. 2, 5. ¶ To make war with the saints. See this fully illustrated in the Notes on the parallel passage in Da. vii. 21, and at the end of that chapter, (f). ¶ And to overcome them. In those wars. This was abundantly fulfilled in the wars with the Waldenses, the Albigenses, and the other sincere followers of the Saviour in the time of the Papal persecutions. The language here used is the same as that which is found in Da. vii. 21: “The same horn made war with the saints, and prevailed against them.” See Notes on that passage. ¶ And power was given him. See Notes on ver. 2. ¶ Over all kindreds, and tongues, and nations. For the meaning of these words see Notes on ch. vii. 9. The meaning here is, that this dominion was set up over the world. Comp. Da. vii. 25. The fact that so large a portion of the kingdoms of the earth was under the influence of the Papacy, and sustained it, and the claim which it set up to universal dominion, and to the right of deposing kings and giving away kingdoms, corresponds entirely with the language here used.
8 And all that dwell upon the earth shall worship him, whose names are not written in [411]the book of life of the Lamb slain [412]from the foundation of the world.
8. And all that dwell upon the earth shall worship him. That is, as immediately stated, all whose names are not in the book of life. On the word worship, see Notes on ver. 4. ¶ Whose {325} names are not written in the book of life of the Lamb. That is, of the Lord Jesus――the Lamb of God. See Notes on Phi. iv. 3. Comp. Notes on Jn. i. 29. The representation here is, that the Lord Jesus keeps a book or register, in which are recorded the names of all who shall obtain everlasting life. ¶ Slain from the foundation of the world. See Notes on ch. v. 6. Comp. Notes on ch. iii. 5. The meaning here is, not that he was actually put to death “from the foundation of the world,” but that the intention to give him for a sacrifice was formed then, and that it was so certain that it might be spoken of as actually then occurring. See Ro. iv. 17. The purpose was so certain, it was so constantly represented by bloody sacrifices from the earliest ages, all typifying the future Saviour, that it might be said that he was “slain from the foundation of the world.” Professor Stuart, however (Com. in loco), supposes that this phrase should be connected with the former member of the sentence, “whose names are not written, from the foundation of the world, in the life-book of the Lamb, which was slain. ” Either construction makes good sense; but it seems to me that that which is found in our common version is the most simple and natural.
9 If any man have an ear, let him hear.
9. If any man have an ear, let him hear. See Notes on ch. ii. 7. The idea here is, that what was here said respecting the “beast” was worthy of special attention, as it pertained to most important events in the history of the church.
10 He[413] that leadeth into captivity shall go into captivity: [414]he that killeth with the sword must be killed with the sword. Here is the [415]patience and the faith of the saints.
10. He that leadeth into captivity. This is clearly intended to refer to the power or government which is denoted by the beast. The form of expression here in the Greek is peculiar――“If any one leadeth into captivity,” &c.――Εἴ τις αἰχμαλωσίαν συνάγει. The statement is general, and is intended to make use of a general or prevalent truth with reference to this particular case. The general truth is, that men will, in the course of things, be dealt with according to their character and their treatment of others; that nations characterized by war and conquests will be subject to the evils of war and conquest――or that they may expect to share the same lot which they have brought on others. This general statement accords with what the Saviour says in Mat. xxvi. 52: “All they that take the sword shall perish with the sword.” This has been abundantly illustrated in the world; and it is a very important admonition to nations not to indulge in the purposes of conquest and to individuals not to engage in strife and litigation. The particular idea here is, that it would be a characteristic of the power here referred to that it would “lead others into captivity.” This would be fulfilled if it was the characteristic of this power to invade other countries and to make their inhabitants prisoners of war; if it made slaves of other people; if it set up an unjust dominion over other people; or if it was distinguished for persecuting and imprisoning the innocent, or for depriving the nations of liberty. It is unnecessary to say that this is strikingly descriptive of Rome, considered in any and every point of view, whether under the republic or the empire, whether secular or ecclesiastical, whether Pagan or Papal. In the following forms there has been a complete fulfilment under that mighty power of what is here said: (a) In the desire of conquest or of extending its dominion, and, of course, leading others captive as prisoners of war or subjecting them to slavery. (b) In its persecutions of true Christians, alike pursued under the Pagan and the Papal form of the administration. (c) Especially in the imprisonments practised under the Inquisition, where tens of thousands have been reduced to the worst kind of captivity. In every way this description is applicable to Rome, as seeking to lead the world captive or to subject it to its own absolute sway. ¶ Shall go into captivity. As a just recompense for subjecting others to bondage, and as an illustration of a general principle of the divine administration. This is yet, in a great measure, to be fulfilled; and, as I understand it, it discloses the manner in which the Papal secular power will come to an end. It will be by being subdued, so that it might seem to be made captive and led off by some victorious host. Rome now is practically held in subjection by foreign arms, {326} and has no true independence; perhaps this will be more and more so as its ultimate fall approaches. ¶ He that killeth with the sword. See Notes, as above, on Mat. xxvi. 52. There can be no doubt that this is applicable to Rome in all the forms of its administration considered as a Pagan power; or considered as a nominally Christian power, either with reference to its secular or its spiritual dominion. Compute the numbers of human beings that have been put to death by that Roman power, and no better language could have been chosen to characterize it than that which is here used――“killed with the sword.” Comp. Notes on Da. vii. 24‒28, II. (3), (g). ¶ Must be killed with the sword. This domination must be brought to an end by war and slaughter. Nothing is more probable than this in itself; nothing could be more in accordance with the principles of the divine dealings in the world. Such a power as that of Rome will not be likely to be overcome but by the force of arms; and the probability is that it will ultimately be overthrown in a bloody revolution, or by foreign conquest. Indeed, there are not a few intimations now that this result is hastening on. Italy is becoming impatient of the secular power swayed in connection with the Papacy, and sighs for freedom; and it is every way probable that that land would have been free, and that the secular power of the Papacy, if not every form of the Papacy itself, would have come to an end in the late convulsion (1848), if it had not been for the intervention of France and Austria. The period designated by prophecy for the final overthrow of that power had not arrived; but nothing can secure its continuance for any very considerable period longer. ¶ Here is the patience and the faith of the saints. That is, the trial of their patience and of their faith. Nowhere on earth have the patience and the faith of the saints been put to a severer test than under the Roman persecutions. The same idea occurs in ch. xiv. 12.
11 And I beheld [416]another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
11. And I beheld another beast. Comp. Notes on ver. 1. This was so distinct from the first that its characteristics could be described, though, as shown in the Analysis of the Chapter, there was in many points a strong resemblance between them. The relations between the two will be more fully indicated in the Notes. ¶ Coming up out of the earth. Professor Stuart renders this, “ascending from the land.” The former was represented as rising up out of the sea (ver. 1); indicating that the power was to rise from a perturbed or unsettled state of affairs――like the ocean. This, from that which was more settled and stable――as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea, as applied to the two forms of the Roman power supposed to be here referred to, would be that the former――the secular power that sustained the Papacy――rose out of the agitated state of the nations in the invasions of the northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself――represented by the beast coming up from the land――grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Comp. Notes on ver. 1. ¶ And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth――putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition. ¶ And he spake as a dragon. See Notes on ch. xii. 3. The meaning here is, that he spoke in a harsh, haughty, proud, arrogant tone――as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this “beast” had, in one respect――in its resemblance to a lamb――the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought {327} of the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.
12 And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, [417]whose deadly wound was healed.
12. And he exerciseth all the power of the first beast before him. The same amount of power; the same kind of power. This shows a remarkable relationship between these two beasts; and proves that it was intended to refer to the same power substantially, though manifested in a different form. In the fulfilment of this, we should naturally look for some government whose authority extended far, and which was absolute and arrogant in its character, for this is the power attributed to the first beast. See Notes on ver. 2, 3, 4, 7, 8. This description had a remarkable fulfilment in the Papacy, considered as a spiritual dominion. The relation to the secular power is the same as would be indicated by these two beasts; the dominion was as wide-spread; the authority was as absolute and arrogant. In fact, on these points they have been identical. The one has sustained the other; either one would long since have fallen if it had not been upheld by the other. The Papacy, considered as a spiritual domination, was in fact a new power starting up in the same place as the old Roman dominion, to give life to that as it was tending to decay, and to continue its ascendency over the world. These two things, the secular and the spiritual power, constituting the Papacy in the proper sense of the term, are in fact but the continuance or the prolongation of the old Roman dominion――the fourth kingdom of Daniel――united so as to constitute in reality but one kingdom, and yet so distinct in their origin, and in their manifestations, as to be capable of separate contemplation and description, and thus properly represented by the two “beasts” that were shown in vision to John. ¶ And causeth the earth and them which dwell therein to worship the first beast. That is, to respect, to reverence, to honour. The word worship here refers to civil respect, and not to religious adoration. See Notes on ver. 4. The meaning here, according to the interpretation proposed all along in this chapter, is, that the Papacy, considered in its religious influence, or as a spiritual power――represented by the second beast――secured for the civil or secular power――represented by the first beast――the homage of the world. It was the means of keeping up that dominion, and of giving it its ascendency among the nations of the earth. The truth of this, as an historical fact, is well known. The Roman civil power would have long ago lost all its influence and been unknown, if it had not been for the Papacy; and, in fact, all the influence which it has had since the irruption of the northern barbarians, and the changes which their invasion produced, can be traced to that new power which arose in the form of the Papacy――represented in Daniel (ch. vii. 8) by the “little horn.” That new power gave life and energy to the declining influence of Rome, and brought the world again to respect and honour its authority. ¶ Whose deadly wound was healed. See Notes on ver. 3. That is, was healed by the influence of this new power represented by the second beast. A state of things occurred, on the rise of that new power, as if a wound in the head, otherwise fatal, was healed. The striking applicability of this to the decaying Roman power――smitten as with a deadly wound by the blows inflicted by the northern hordes, and by internal dissensions――will occur to every one. It was as if a healing process had been imparted by some life-giving power, and, as a consequence, the Roman dominion――the prolongation of Daniel’s fourth kingdom――has continued to the present time. Other kingdoms passed away――the Assyrian, the Babylonian, the Medo-Persian, the Macedonian; Rome alone, of all the ancient empires, has prolonged its power over men. In all changes elsewhere, an influence has gone forth from the seven-hilled city as wide and as fearful as it was in the brightest days of the republic, the triumvirate, or the empire, and a large part of the world still listens reverently to the mandates which issue from the seat which so long gave law to mankind. The fact that it is so is to be traced solely to the influence of that power represented here by the second beast that appeared in vision to John――the Papacy.
13 And he doeth [418]great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
{328} 13. And he doeth great wonders. Signs――σημεῖα――the word commonly employed to denote miracles (comp. Notes on Ac. ii. 19); and the representation here is, that the power referred to by the second beast would found its claim on pretended miracles, and would accomplish an effect on the world as if it actually did work miracles. The applicability of this to Papal Rome no one can doubt. See Notes on 2 Th. ii. 9. Comp. ver. 14. ¶ That he maketh fire come down from heaven on the earth in the sight of men. That is, he pretends this; he accomplishes an effect as if he did it. It is not necessary to suppose that he actually did this, any more than it is to suppose that he actually performed the other pretended miracles referred to in other places. John describes him as he saw him in the vision; and he saw him laying claim to this power, and actually producing an effect as if by a miracle he actually made fire to descend from heaven upon the earth. This is to be understood as included in what the apostle Paul (2 Th. ii. 9) calls “signs and lying wonders,” as among the things by which the “man of sin and the son of perdition” would be characterized, and by which he would be sustained. See Notes on that passage. Why this particular pretended miracle is specified here is not certain. It may be because this would be among the most striking and impressive of the pretended miracles wrought――as if lying beyond all human power――as Elijah made fire come down from heaven to consume the sacrifice (1 Ki. xviii. 37, 38), and as the apostles proposed to do on the Samaritans (Lu. ix. 54), as if fire were called down on them from heaven. The phrase “in the sight of men” implies that this would be done publicly, and is such language as would be used of pretended miracles designed for purposes of ostentation. Amidst the multitudes of pretended miracles of the Papacy, it would probably not be difficult to find instances in which the very thing here described was attempted, in which various devices of pyrotechnics were shown off as miracles. For an illustration of the wonders produced in the dark ages in reference to fire, having all the appearance of miracles, and regarded as miracles by the masses of men, the reader is referred to Dr. Brewster’s Letters on Natural Magic, particularly Letter xii.
14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the [419]wound by a sword, and did live.
14. And deceiveth them that dwell on the earth by |the means of| those miracles. Nothing could possibly be more descriptive of the Papacy than this. It has been kept up by deception and delusion, and its pretended miracles have been, and are to this day, the means by which this is done. Anyone in the slightest degree acquainted with the pretended miracles practised at Rome, will see the propriety of this description as applied to the Papacy. The main fact here stated, that the Papacy would endeavour to sustain itself by pretended miracles, is confirmed by an incidental remark of Mr. Gibbon, when speaking of the pontificate of Gregory the Great; he says: “The credulity or the prudence of Gregory was always disposed to confirm the truths of religion by the evidence of ghosts, miracles, and resurrections” (Decline and Fall, iii. 210). Even within a month of the time that I am writing (October 5, 1850), intelligence has been received in this country of extraordinary privileges conferred on some city in Italy, because the eyes of a picture of the Virgin in that city have miraculously moved――greatly to the “confirmation of the faithful.” Such things are constantly occurring; and it is by these that the supremacy of the Papacy has been and is sustained. The Breviary teems with examples of miracles wrought by the saints. For instance: St. Francis Xavier turned a sufficient quantity of salt water into fresh to save the lives of five hundred travellers who were dying of thirst, enough being left to allow a large exportation to different parts of the world, where it wrought astonishing cures. St. Raymond de Pennafort laid his cloak on the sea, and sailed from Majorca to Barcelona, a distance of a hundred and {329} sixty miles, in six hours. St. Juliana lay on her death-bed; her stomach rejected all solid food, and in consequence she was prevented from receiving the Eucharist. In compliance with her earnest solicitations, the consecrated wafer was laid on her breast; the priest prayed; the wafer vanished, and Juliana expired. Many pages might be filled with accounts of modern miracles of the most ridiculous description, yet believed by Roman Catholics――the undoubted means by which Papal Rome “deceives the world,” and keeps up its ascendency in this age. See Forsyth’s Italy, ii. pp. 154‒157; Rome in the Nineteenth Century, i. p. 40, 86, ii. p. 356, iii. pp. 193‒201; Lady Morgan’s Italy, ii. p. 306, iii. p. 189; Graham’s Three Months’ Residence, &c. p. 241. ¶ Saying to them that dwell on the earth. That is, as far as its influence would extend. This implies that there would be authority, and that this authority would be exercised to secure this object. ¶ That they should make an image to the beast. That is, something that would represent the beast, and that might be an object of worship. The word rendered image――εἰκών――means properly, (a) an image, effigy, figure, as an idol, image, or figure; (b) a likeness, resemblance, similitude. Here the meaning would seem to be, that, in order to secure the acknowledgment of the beast, and the homage to be rendered to him, there was something like a statue made, or that John saw in vision such a representation――that is, that a state of things existed as if such a statue were made, and men were constrained to acknowledge this. All that is stated here would be fulfilled if the old Roman civil power should become to a large extent dead, or cease to exert its influence over men, and if then the Papal spiritual power should cause a form of domination to exist, strongly resembling the former in its general character and extent, and if it should secure this result――that the world would acknowledge its sway or render it homage as it did to the old Roman government. This would receive its fulfilment if it be supposed that the first “beast” represented the ancient Roman civil power as such; that this died away――as if the head had received a fatal wound; that it was again revived under the influence of the Papacy; and that, under that influence, a civil government, strongly resembling the old Roman dominion, was caused to exist, depending for its vital energy on the Papacy, and, in its turn, lending its aid to support the Papacy. All this in fact occurred in the decline of the Roman power after the time of Constantine, and its final apparent extinction, as if “wounded to death,” in the exile of the last of the emperors, the son of Orestes, who assumed the names of Romulus and Augustus, names which were corrupted, the former by the Greeks into Momyllus, and the latter by the Latins “into the contemptible diminutive Augustulus.” See Gibbon ii. 381. Under him the empire ceased, until it was revived in the days of Charlemagne. In the empire which then sprung up, and which owed much of its influence to the sustaining aid of the Papacy, we discern the “image” of the former Roman power; the prolongation of the Roman ascendency over the world. On the exile of the feeble son of Orestes (A.D. 476), the government passed into the hands of Odoacer, “the first barbarian who reigned in Italy” (Gibbon); and then the authority was divided among the sovereignties which sprang up after the conquests of the barbarians, until the “empire” was again restored in the time and the person of Charlemagne. See Gibbon, iii. 344, seq. ¶ Which had the wound by a sword, and did live. Which had a wound that was naturally fatal, but whose fatal consequences were prevented by the intervention of another power. See Notes on ver. 3. That is, according to the explanation given above, the Roman imperial power was “wounded with a fatal wound” by the invasions of the northern hordes――the sword of the conquerors. Its power, however, was restored by the Papacy, giving life to that which resembled essentially the Roman civil jurisdiction――the “image” of the former beast; and that power, thus restored, asserted its dominion again, as the prolonged Roman dominion――the fourth kingdom of Daniel (see Notes on Dan. vii. 19, seq.)――over the world.
15 And he had power to give life[420] unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not [421]worship the image of the beast should be killed.
{330} 15. And he had power to give life unto the image of the beast. That is, that image of the beast would be naturally powerless, or would have no life in itself. The second beast, however, had power to impart life to it, so that it would be invested with authority, and would exercise that authority in the manner specified. If this refers, as is supposed, to the Roman civil power――the power of the empire restored――it would find a fulfilment in some act of the Papacy by which the empire that resembled in the extent of its jurisdiction, and in its general character, the former Roman empire, received some vivifying impulse, or was invested with new power. That is, it would have power conferred on it through the Papacy which it would not have in itself, and which would confirm its jurisdiction. How far events actually occurred corresponding with this, will be considered in the Notes at the close of this verse. ¶ That the image of the beast should both speak. Should give signs of life; should issue authoritative commands. The speaking here referred to pertains to that which is immediately specified, in issuing a command that they who “would not worship the image of the beast should be killed.” ¶ And cause that as many as would not worship the image of the beast. Would not honour it, or acknowledge its authority. The “worship” here referred to is civil, not religious homage. See Notes on ver. 4. The meaning is, that what is here called the “image of the beast” had power given it, by its connection with the second “beast,” to set up its jurisdiction over men, and to secure their allegiance on pain of death. The power by which this was done was derived from the second beast; the obedience and homage demanded was of the most entire and submissive character; the nature of the government was in a high degree arbitrary; and the penalty enforced for refusing this homage was death. The facts that we are to look for in the fulfilment of this are, (1) that the Roman imperial power was about to expire――as if wounded to death by the sword; (2) that this was revived in the form of what is here called the “image of the beast”――that is, in a form closely resembling the former power; (3) that this was done by the agency of the Papal power, represented by the second beast; (4) that the effect of this was to set up over men a wide-extended secular jurisdiction, of a most arbitrary and absolute kind, where the penalty of disobedience to its laws was death, and where the infliction of this was, in fact, to be traced to the influence of the second beast――that is, the Papal spiritual power. The question now is, whether facts occurred that corresponded with this emblematic representation. Now, as to the leading fact, the decline of the Roman imperial power――the fatal wound inflicted on that by the “sword”――there can be no doubt. In the time of “Augustulus,” as above stated, it had become practically extinct――“wounded as it were to death,” and so wounded that it would never have been revived again had it not been for some foreign influence. It is true also, that, when the Papacy arose, the necessity was felt of allying itself with some wide-extended civil or secular dominion, that might be under its own control, and that would maintain its spiritual authority. It is true, also, that the empire was revived――the very “image” or copy, so far as it could be, of the former Roman power, in the time of Charlemagne, and that the power which was wielded in what was called the “empire,” was that which was, in a great measure, derived from the Papacy, and was designed to sustain the Papacy, and was actually employed for that purpose. These are the main facts, I suppose, which are here referred to, and a few extracts from Mr. Gibbon will show with what propriety and accuracy the symbols were employed were used, on the supposition that this was the designed reference. (a) The rise, or restoration of this imperial power in the time and the person of Charlemagne. Mr. Gibbon says (iii. 342), “It was after the Nicene synod, and under the reign of the pious Irene, that the popes consummated the separation of Rome and Italy [from the Eastern empire] by the translation of the empire to the less orthodox Charlemagne. They were compelled to choose between the rival nations; religion was not the sole motive of their choice; and while they dissembled the failings of their friends, they beheld with reluctance and suspicion the Catholic virtues of their foes. The difference of language and manners had perpetuated the enmity of the two capitals [Rome and Constantinople]; and they were alienated from each other by the hostile opposition of seventy {331} years. In that schism the Romans had tasted of freedom, and the popes of sovereignty; their submission would have exposed them to the revenge of a jealous tyrant, and the revolution of Italy had betrayed the impotence as well as the tyranny of the Byzantine court.” Mr. Gibbon then proceeds to state reasons why Charlemagne was selected as the one who was to be placed at the head of the revived imperial power, and then adds (p. 343), “The title of patrician was below the merit and greatness of Charlemagne; and it was only by reviving the Western empire that they could pay their obligations, or secure their establishment. By this decisive measure they would finally eradicate the claims of the Greeks; from the debasement of a provincial town the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter. The Roman church would acquire a zealous and respectable advocate; and under the shadow of the Carlovingian power, the bishop might exercise, with honour and safety, the government of the city.” All this seems as if it were a designed commentary on such expressions as these: “And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed,” “saying to them that dwell on the earth that they should make an image to the beast which had the wound by a sword, and did live; and he had power to give life unto the image of the beast,” &c. (b) Its extent. It is said (ver. 12), “And he exerciseth all the power of the first beast, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” Comp. ver. 14, 15. That is, the extent of the jurisdiction of the revived power, or the restored empire, would be as great as it was before the wound was inflicted. Of the extent of the restored empire under Charlemagne, Mr. Gibbon has given a full account, iii. pp. 546‒549. The passage is too long to be copied here in full, and a summary of it only can be given. He says, “The empire was not unworthy of its title; and some of the fairest kingdoms of Europe were the patrimony or conquest of a prince who reigned at the same time in France, Spain, Italy, Germany, and Hungary. I. The Roman province of Gaul had been transformed into the name and monarchy of FRANCE, &c. II. The Saracens had been expelled from France by the grandfather and father of Charlemagne, but they still possessed the greatest part of Spain, from the rock of Gibraltar to the Pyrenees. Amidst their civil divisions, an Arabian emir of Saragossa implored his protection in the diet of Paderborn. Charlemagne undertook the expedition, restored the emir, and, without distinction of faith, impartially crushed the resistance of the Christians, and rewarded the obedience and service of the Mohammedans. In his absence he instituted the Spanish March, which extended from the Pyrenees to the river Ebro: Barcelona was the residence of the French governor; he possessed the counties of Rousillon and Catalonia; and the infant kingdoms of Navarre and Aragon were subject to his jurisdiction. III. As king of the Lombards, and patrician of Rome, he reigned over the greatest part of ITALY, a tract of a thousand miles from the Alps to the borders of Calabria, &c. IV. Charlemagne was the first who united GERMANY under the same sceptre, &c. V. He retaliated on the Avars, or Huns of Pannonia, the same calamities which they had inflicted on the nations: the royal residence of the Chagan was left desolate and unknown; and the treasures, the rapine of two hundred and fifty years, enriched the victorious troops, or decorated the churches of Italy and Gaul.” “If we retrace the outlines of the geographical picture,” continues Mr. Gibbon, “it will be seen that the empire of the Franks extended, between east and west, from the Ebro to the Elbe or Vistula; between the north and south, from the duchy of Beneventum to the river Eyder, the perpetual boundary of Germany and Denmark. Two-thirds of the Western empire of Rome were subject to Charlemagne, and the deficiency was amply supplied by his command of the inaccessible or invincible nations of Germany.” (c) The dependence of this civil or revived secular power on the Papacy. “His deadly wound was healed.” “And caused the earth to worship the first beast.” “Saying to them that dwell on the earth, that they should make an image to the beast.” “He had power to give life unto the image of the beast.” Thus Mr. Gibbon {332} (iii. 343) says, “From the debasement of a provincial town, the majesty of Rome would be restored; the Latin Christians would be united, under a supreme head, in their ancient metropolis; and the conquerors of the West would receive their crown from the successors of St. Peter.” And again (iii. 344) he says, “On the festival of Christmas, the last year of the eighth century, Charlemagne appeared in the church of St. Peter; and, to gratify the vanity of Rome, he had exchanged the simple dress of his country for the habit of a patrician. After the celebration of the holy mysteries, Leo suddenly placed a precious crown on his head, and the dome resounded with the acclamations of the people, ‘Long life and victory to Charles, the most pious Augustus, crowned by God the great and pacific emperor of the Romans!’ The head and body of Charlemagne were consecrated by the royal unction; his coronation oath represents a promise to maintain the faith and privileges of the church; and the first-fruits are paid in rich offerings to the shrine of the apostle. In his familiar conversation the emperor protested his ignorance of the intentions of Leo, which he would have disappointed by his absence on that memorable day. But the preparations of the ceremony must have disclosed the secret; and the journey of Charlemagne reveals his knowledge and expectation; he had acknowledged that the imperial title was the object of his ambition, and a Roman senate had pronounced that it was the only adequate reward of his merit and services.” So again (iii. 350), Mr. Gibbon, speaking of the conquests of Otho (A.D. 962), and of his victorious march over the Alps, and his subjugation of Italy, says, “From that memorable era, two maxims of public jurisprudence were introduced by force and ratified by time. I. That the prince who was elected in the German diet, acquired from that instant the subject kingdoms of Italy and Rome. II. But that he might not legally assume the titles of emperor and Augustus, till he had received the crown from the hands of the Roman Pontiff.” In connection with these quotations from Mr. Gibbon, we may add, from Sigonius, the oath which the emperor took on the occasion of his coronation: “I, the Emperor, do engage and promise, in the name of Christ, before God and the blessed apostle Peter, that I will be a protector and defender of this holy church of Rome, in all things wherein I can be useful to it, so far as divine assistance shall enable me, and so far as my knowledge and power can reach” (quoted by Professor Bush, Hieroph. Nov. 1842, p. 141). We learn, also, from the biographers of Charlemagne that a commemorative coin was struck at Rome under his reign, bearing this inscription: “Renovatio Imperii Romani”――“Revival of the Roman Empire” (Ibid.). These quotations, whose authority will not be questioned, and whose authors will not be suspected of having had any design to illustrate these passages in the Apocalypse, will serve to confirm what is said in the Notes of the decline and restoration of the Roman secular power; of its dependence on the Papacy to give it life and vigour; and of the fact that it was designed to sustain the Papacy, and to perpetuate the power of Rome. It needs only to be added, that down to the time of Charles the Fifth――the period of the Reformation――nothing was more remarkable in history than the readiness of this restored secular power to sustain the Papacy and to carry out its designs; or than the readiness of the Papacy to sustain an absolute civil despotism, and to make the world subject to it by suppressing all attempts in favour of civil liberty.
16 And he caused all, both small and great, rich and poor, free and bond, to [422]receive a mark in their right hand, or in their foreheads:
16. And he caused all. He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the Papal power, and to its claim of universal jurisdiction. ¶ Both small and great. All these expressions are designed to denote universality――referring to various divisions into which the human family may be regarded as divided. One of those divisions is into “small and great;” that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank. ¶ Rich and poor. Another way of dividing the human race, and denoting here, as in the former case, all――for it is a common {333} method, in speaking of mankind, to describe them as “the rich and poor.” ¶ Free and bond. Another method still of dividing the human race, embracing all――for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality. The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the Papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life. ¶ To receive a mark in their right hand, or in their foreheads. The word here rendered mark――χάραγμα――occurs only in one place in the New Testament except in the book of Revelation (Ac. xvii. 29), where it is rendered graven. In all the other places where it is found (Re. xiii. 16, 17; xiv. 9, 11; xv. 2; xvi. 2; xix. 20; xx. 4), it is rendered mark, and is applied to the same thing――the “mark of the beast.” The word properly means something graven or sculptured; hence, (a) a graving, sculpture, sculptured work, as images or idols; (b) a mark cut in or stamped――as the stamp on coin. Applied to men, it was used to denote some stamp or mark on the hand or elsewhere――as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to prevent their escaping so as not to be detected.[423] Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing, their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of colouring matter. The thing which it is here said was engraven on the hand or the forehead was the “name” of the beast, or the “number” of his name, ver. 17. That is, the “name” or the “number” was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it appertained to the “beast,” and was subject to his authority――as a slave is to his master, or a soldier to his commander. Applied to the Papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the Papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and, all over the world, it is easy to distinguish those who render allegiance to the Papal power. Comp. Notes on ch. vii. 3.
17 And that no man might buy or sell, save he that had the mark, or the name of the beast, or [424]the number of his name.
17. And that no man might buy or sell. That is, this mighty power would claim jurisdiction over the traffic of the world, and endeavour to make it tributary to its own purposes. Comp. ch. xviii. 11‒13, 17‒19. This is represented by saying that no one might “buy or sell” except by its permission; and it is clear that where this power exists of determining who may “buy and sell,” there is absolute control over the wealth of the world. ¶ Save he that had the mark. To keep it all among its own friends; among those who showed allegiance to this power. ¶ Or the name of the beast. That is, the “mark” referred to was either the name of the beast, or the number of his name. The meaning is, that he had something branded on him that showed that he {334} belonged to the beast――as a slave had the name of his master; in other words, there was something that certainly showed that he was subject to its authority. ¶ Or the number of his name. In regard to what is denoted by the number of the beast, see Notes on ver. 18. The idea here is, that that “number,” whatever it was, was so marked on him as to show to whom he belonged. According to the interpretation here proposed, the meaning of this passage is, that the Papacy would claim jurisdiction over traffic and commerce; or would endeavour to bring it under its control, and make it subservient to its own ends. Traffic or commerce is one of the principal means by which property is acquired, and he who has the control of this has, to a great degree, the control of the wealth of a nation; and the question now is, whether any such jurisdiction has been set up, or whether any such control has in fact been exercised, so that the wealth of the world has been subject to Papal Rome? For a more full illustration of this I may refer to the Notes on ch. xviii. 11‒13, 16, 17; but at present it may be sufficient to remark, that the manifest aim of the Papacy, in all its history, has been to control the world, and to get dominion over its wealth, in order that it might accomplish its own purposes. But, besides this, there have been numerous specified acts more particularly designed to control the business of “buying and selling.” It has been common in Rome to prohibit, by express law, all traffic with heretics. Thus a canon of the Lateran council, under Pope Alexander III., commanded that no man should entertain or cherish them in his house or land, or traffic with them (Hard. vi., ii. 1684). The synod of Tours, under the same Pope Alexander, passed the law that no man should presume to receive or assist the heretics, no, not so much as to exercise commerce with them in selling or buying. And so, too, the Constance council, as expressed in Pope Martin’s bull (Elliott, vol. iii. pp. 220, 221).
18 Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is six hundred threescore and six.
18. Here is wisdom. That is, in what is stated respecting the name and the number of the name of the beast. The idea is, either that there would be need of peculiar sagacity in determining what the “number” of the “beast” or of his “name” was, or that peculiar “wisdom” was shown by the fact that the number could be thus expressed. The language used in the verse would lead the reader to suppose that the attempt to make out the “number” was not absolutely hopeless, but that the number was so far enigmatical as to require much skill in determining its meaning. It may also be implied that, for some reason, there was true “wisdom” in designating the name by this number, either because a more direct and explicit statement might expose him who made it to persecution, and it showed practical wisdom thus to guard against this danger; or because there was “wisdom” or skill shown in the fact that a number could be found which would thus correspond with the name. On either of these suppositions, peculiar wisdom would be required in deciphering its meaning. ¶ Let him that hath understanding. Implying (a) that it was practicable to “count the number of the name;” and (b) that it would require uncommon skill to do it. It could not be successfully attempted by all; but still there were those who might do it. This is such language as would be used respecting some difficult matter, but where there was hope that, by diligent application of the mind, and by the exercise of a sound understanding, there would be a prospect of success. ¶ Count the number of the beast. In ver. 16 it is “the number of his name.” The word here rendered “count”――ψηφισάτω――means, properly, to count or reckon with pebbles, or counters; then to reckon, to estimate. The word here means compute; that is, ascertain the exact import of the number, so as to identify the beast. The “number” is that which is immediately specified, “six hundred threescore and six”――666. The phrase “the number of the beast” means, that somehow this number was so connected with the beast, or would so represent its name or character, that the “beast” would be identified by its proper application. The mention in ver. 17 of “the name of the beast,” and “the number of his name,” shows that this “number” was somehow connected with his proper designation, so that by {335} this he would be identified. The plain meaning is, that the number 666 would be so connected with his name, or with that which would properly designate him, that it could be determined who was meant by finding that number in his name or in his proper designation. This is the exercise of the skill or wisdom to which the writer here refers: substantially that which is required in the solution of a riddle or a conundrum. If it should be said here that this is undignified and unworthy of an inspired book, it may be replied, (a) that there might be some important reason why the name or designation should not be more plainly made; (b) that it was important, nevertheless, that it should be so made that it would be possible to ascertain who was referred to; (c) that this should be done only in some way which would involve the principle of the enigma――“where a known thing was concealed under obscure language” (Webster’s Dict.); (d) that the use of symbols, emblems, hieroglyphics, and riddles was common in the early periods of the world; and (e) that it was no uncommon thing in ancient times, as it is in modern, to test the capacity and skill of men by their ability to unfold the meaning of proverbs, riddles, and dark sayings. Comp. the riddle of Samson, Ju. xiv. 12, seq. See also Ps. xlix. 4; lxxviii. 2; Eze. xvii. 2‒8; Pr. i. 2‒6; Da. viii. 23. It would be a sufficient vindication of the method adopted here if it was certain or probable that a direct and explicit statement of what was meant would have been attended with immediate danger, and if the object could be secured by an enigmatical form. ¶ For it is the number of a man. Various interpretations of this have been proposed. Clericus renders it, “The number is small, or not such as cannot be estimated by a man.” Rosenmüller, “The number indicates a man, or a certain race of men.” Professor Stuart, “The number is to be computed more humano, not more angelico;” “it is a man’s number.” De Wette, “It is such a number as is commonly reckoned or designated by men.” Other interpretations may be seen in Poole’s Synopsis. That which is proposed by Rosenmüller, however, meets all the circumstances of the case. The idea is, evidently, that the number indicates or refers to a certain man, or order of men. It does not pertain to a brute, or to angelic beings. Thus it would be understood by one merely interpreting the language, and thus the connection demands. ¶ And his number |is| six hundred threescore |and| six. The number of his name, ver. 17. This cannot be supposed to mean that his name would be composed of six hundred and sixty-six letters; and it must, therefore, mean that somehow the number 666 would be expressed by his name in some well-understood method of computation. The number here――six hundred and sixty-six――is, in Walton’s Polyglott, written out in full: Ἑξακόσιοι ἑξάκοντα ἕξ. In Wetstein, Griesbach, Hahn, Tittmann, and the common Greek text, it is expressed by the characters χξϛʹ = 666. There can be no doubt that this is the correct number, though, in the time of Irenæus, there was in some copies another reading――χιϛʹ = 616. This reading was adopted by the expositor Tychonius; but against this Irenæus inveighs (Liv. v. c. 30). There can be no doubt that the number 666 is the correct reading, though it would seem that this was sometimes expressed in letters, and sometimes written in full. Wetstein supposes that both methods were used by John; that in the first copy of his book he used the letters, and in a subsequent copy wrote it in full. This inquiry is not of material consequence.
It need not be said that much has been written on this mysterious “number,” and that very different theories have been adopted in regard to its application. For the views which have been entertained on the subject, the reader may consult, with advantage, the article in Calmet’s Dict., under the word “Antichrist.” It was natural for Calmet, being a Roman Catholic, to endeavour to show that the interpretations have been so various, that there could be no certainty in the application, and especially in the common application to the Papacy. In endeavouring to ascertain the meaning of the passage, the following general remarks may be made, as containing the result of the investigation thus far:――(a) There was some mystery in the matter――some designed concealment――some reason why a more explicit statement was not adopted. The reason of this is not stated; but it may not be improper to suppose that it arose from something in the circumstances of the writer, and that the adoption of this enigmatical expression was designed to avoid some {336} peril to which he or others might be exposed if there were a more explicit statement. (b) It is implied, nevertheless, that it could be understood; that is, that the meaning was not so obscure that, by proper study, the designed reference could not be ascertained without material danger of error. (c) It required skill to do this; either natural sagacity, or particular skill in interpreting hieroglyphics and symbols, or uncommon spiritual discernment. (d) Some man, or order of men, is referred to that could properly be designated in this manner. (e) The method of designating persons obscurely by a reference to the numerical signification of the letters in their names was not very uncommon, and was one that was not unlikely, in the circumstances of the case, to have been resorted to by John. “Thus, among the Pagans, the Egyptian mystics spoke of Mercury, or Thouth, under the name 1218, because the Greek letters composing the word Thouth, when estimated by their numerical value, together made up that number. By others, Jupiter was invoked under the mystical number 717; because the letters of Ἡ ΑΡΧΗ――Beginning, or First Origin, which was a characteristic of the supreme deity worshipped as Jupiter, made up that number. And Apollo under the number 608, as being that of ηυς or ὑης, words expressing certain solar attributes. Again, the pseudo-Christian, or semi-Pagan Gnostics, from St. John’s time and downwards, affixed to their gems and amulets, of which multitudes remain to the present day, the mystic word αβρασαξ [abrasax] or αβραξας [abraxas], under the idea of some magic virtue attaching to its number 365, as being that of the days of the annual solar circle,” &c. See other instances referred to in Elliott, iii. 205. These facts show that John would not be unlikely to adopt some such method of expressing a sentiment which it was designed should be obscure in form, but possible to be understood. It should be added here, that this was more common among the Jews than among any other people. (f) It seems clear that some Greek word is here referred to, and that the mystic number is to be found in some word of that language. The reasons for this opinion are these: (1) John was writing in Greek, and it is most natural to suppose that this would be the reference; (2) he expected that his book would be read by those who understood the Greek language, and it would have been unnatural to have increased the perplexity in understanding what he referred to by introducing a word of a foreign language; (3) the first and last letters of the Greek alphabet, and not those of the Hebrew, are expressly selected by the Saviour to denote his eternity――“I am Alpha and Omega,” ch. i. 8, 11; and (4) the numerals by which the enigma is expressed――χξϛʹ――are Greek. It has indeed been supposed by many that the solution is to be found in the Hebrew language, but these reasons seem to me to show conclusively that we are to look for the solution in some Greek word.
The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the Papacy in some form is referred to; and the inquiry now is, whether there is any word which is so certain and determinate as to make it probable that John meant to designate that. The word Λατεινος――Lateinos, the Latin [Man]――actually has all the conditions supposed in the interpretation of this passage. From this word the number specified――666――is made out as follows:――
Λ Α Τ Ε Ι Ν Ο Σ
30 1 300 5 10 50 70 200 = 666
In support of the opinion that this is the word intended to be referred to, the following suggestions may be made: (a) It is a Greek word. (b) It expresses the exact number, and corresponds in this respect with the language used by John. (c) It was early suggested as the probable meaning, and by those who lived near the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing. Thus it was suggested by Irenæus, who says, “It seems to me very probable; for this is a name of the last of Daniel’s four kingdoms; they being Latins that now reign.” It is true that he also mentions two other words as those which may be meant――ευανθας, a word which had been suggested by others, but concerning which he makes no remarks, and which, of course, must have been destitute of any probability in his view; and Τειταν, which he thinks has the clearest claims {337} for admission――though he speaks of the word Lateinos as having a claim of probability. (b) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion――as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word Roman, which was better known; and (c) there was a special propriety in this, on the supposition that it was intended to refer to the Papal Latin power. The most appropriate appellation, if it was designed to refer to Rome as a civil power, would undoubtedly have been the word Roman; but if it was intended to refer to the ecclesiastical power, or to the Papacy, this is the very word to express the idea. In earlier times the more common appellation was Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. More’s words, “They Latinize everything: mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The Papal councils speak in Latin, women themselves pray in Latin. The Scriptures are read in no other language under the Papacy than Latin. In short, all things are Latin.” With what propriety, then, might John, under the influence of inspiration, speak, in this enigmatical manner, of the new power that was symbolized by the beast as Latin.
The only objection to this solution that has been suggested is, that the orthography of the Greek word is Λατινος――Latinos, and not Λατεινος――Lateinos, giving the number 661, and not 666; and Bellarmine asserts that this is the uniform method of spelling in Greek authors. All that is necessary in reply to this is to copy the following remark from Professor Stuart, vol. ii. p. 456: “As to the form of the Greek word Λατεινος [Lateinos], viz., that ει is employed for the Latin long [ī], it is a sufficient vindication of it to cite Σαβεῖνος, Φαυστεῖνος, Παυλεῖνος, Αντωνεῖνος, Ατεῖλιος, Μετεῖλιος, Παπεῖριος, Ουεῖβιος, &c. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing i by ei; e.g., solitei, Diveis, captivei, preimus, Lateina, &c.” See this point examined further, in Elliott, iii. 210‒213.
As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the Papacy and the enemies of the Bible have endeavoured to show that such terms are so numerous that there can be no certainty in the application. Thus Calmet (Dict. art. “Antichrist”), after enumerating many of these terms, says: “The number 666 is found in names the most sacred, the most opposite to Antichrist. The wisest and best way is to be silent.”
We have seen that, besides the name Lateinos, two other words had been referred to in the time of Irenæus. Some of the words in which the mysterious number has been since supposed to be found are the following:――
נרון קסר Neron Cæsar = 50 + 200 + 6 + 50, and 100 + 60 + 200 = 666
Diocles Augustus (Dioclesian) = DCLXVI.
C. F. Julianus Cæsar Atheus (the Apostate) = DCLXVI.
Luther――לולתר = 200 + 400 + 30 + 6 + 30 = 666
Lampetis, λαμπετις = 30 + 1 + 40 + 80 + 5 + 300 + 10 + 200 = 666
η Λατινη βασιλεια = 8 + 30 + 1 + 300 + 10 + 50 + 8 + 2 + 1 + 200 + 10 + 30 + 5 + 10 + 1 = 666
Ιταλικα εκκλησια = 10 + 300 + 1 + 30 + 10 + 20 + 1 + 5 + 20 + 20 + 30 + 8 + 200 + 10 + 1 = 666
Αποστατης (the Apostate) = 1 + 80 + 70 + 6 + 1 + 300 + 8 + 200 = 666
רומיית (Roman, sc. Sedes) = 200 + 6 + 40 + 10 + 10 + 400 = 666
רמענוש (Romanus, sc. Man) = 200 + 40 + 70 + 50 + 6 + 300 = 666
It will be admitted that many of these, and others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Rome referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is
remarkable how {338} many of the most obvious solutions refer to Rome and the Papacy. But the mind need not be distracted, nor need doubt be thrown over the subject, by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of men; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circumstances of the case. Such a solution, I believe, is found in the word Λατεινος――Lateinos, as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmet, Dict. art. “Antichrist;” Elliott, Horæ Apoca. iii. 207‒221; Prof. Stuart, Com. vol. ii. Excursus iv.; Bibliotheca Sacra, i. 84‒86; Robert Fleming on the Rise and Fall of the Papacy, 28, seq.; De Wette, Exegetisches Handbuch, N.T., iii. 140‒142; Vitringa, Com. 625‒637, Excursus iv.; Nov. Tes. Edi. Koppianæ, vol. x. b, pp. 235‒265; and the Commentaries generally.
XIV. ANALYSIS OF THE CHAPTER
In the previous chapters (xii. xiii.) there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things――“to hold out the symbols of ultimate and certain victory” (Professor Stuart). Those symbols are the following:――
(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the redeemed, ver. 1‒5. They have the Father’s name in their foreheads (ver. 1); they sing a song of victory (ver. 2, 3); they are found without fault before God――representatives, in this respect, of all that will be saved, ver. 4, 5.
(2) The vision of the final triumph of the gospel, ver. 6, 7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near――a representation designed to show that the gospel will be thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.
(3) The fall of Babylon, the mighty Antichristian power, ver. 8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.
(4) The certain and final destruction of all the upholders of that Antichristian power, ver. 9‒12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up for ever and ever.
(5) The blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death, ver. 13. They would rest from their labours; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.
(6) The final overthrow of all the enemies of the church, ver. 14‒20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems: (a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle――emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven, ver. 14. (b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe, ver. 15. (c) He that has the sickle thrusts in his sickle to reap the great harvest, ver. 16. (d) Another angel is seen representing the final judgment of God on the wicked, ver. 17‒20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickle {339} into the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.
This whole chapter, therefore, is designed to relieve the gloom of the former representations. The action of the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.
Chapter XIV
AND I looked, and, lo, a [425]Lamb stood on the mount Zion, and with him [426]an hundred forty and four thousand, [427]having his Father’s name written in their foreheads.
1. And I looked. My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world――the Mount Zion above. ¶ And, lo, a Lamb. See Notes on ch. v. 6. ¶ Stood on the mount Zion. That is, in heaven. See Notes on He. xii. 22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven――the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come. ¶ And with him an hundred forty |and| four thousand. These are evidently the same persons that were seen in the vision recorded in ch. vii. 3‒8, and the representation is made for the same purpose――to sustain the church in trial, with the certainty of its future glory. See Notes on ch. vii. 4. ¶ Having his Father’s name written in their foreheads. Showing that they were his. See Notes on ch. vii. 3; xiii. 16. In ch. vii. 3, it is merely said that they were “sealed in their foreheads;” the passage here shows how they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Comp. Notes on ch. vii. 3‒8.
2 And I heard a voice from heaven, as [428]the voice of many waters, and as the voice of a great thunder: and I heard the voice of [429]harpers harping with their harps:
2. And I heard a voice from heaven. Showing that the scene is laid in heaven, but that John in the vision was on the earth. ¶ As the voice of many waters. As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. ¶ As the voice of a great thunder. As the loud sound of thunder. ¶ And I heard the voice of harpers. In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of the harp, see Notes on Is. v. 12. ¶ Harping with their harps. Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.
3 And they sung as it were [430]a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but [431]the hundred and forty and four thousand, which were redeemed from the earth.
3. And they sung as it were a new song. See Notes on ch. v. 9. It was proper to call this “new,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Comp. Notes on ch. vii. 9, 10. ¶ Before the throne. The throne of God in heaven. See Notes {340} on ch. iv. 2. ¶ And before the four beasts. See Notes on ch. iv. 6‒8. ¶ And the elders. See Notes on ch. iv. 4. ¶ And no man could learn that song, &c. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are saved.
4 These are they which were not defiled with women; for they are [432]virgins. These are they [433]which follow the Lamb whithersoever he goeth. These were [434]redeemed from among men, being [435]the first-fruits unto God and to the Lamb.
4. These are they. In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile. ¶ Which were not defiled with women. Who were chaste. The word defiled here determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Comp. Notes on Ac. xv. 20; Ro. i. 24‒32; 1 Co. vi. 18; He. xiii. 4. See also 1 Co. v. 1; vi. 13; Ga. v. 19; Ep. v. 3; Col. iii. 5; 1 Th. iv. 3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is, that they were not “defiled with women,” and a lawful connection of the sexes, such as marriage, is not defilement. See Notes on He. xiii. 4. The word here rendered defiled――ἐμολύνθησαν, from μολύνω――is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1 Co. viii. 7: “Their conscience being weak, is defiled.” Re. iii. 4: “Which have not defiled their garments.” The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse――of impurity and unchastity of life――and the statement is, that they who are saved are not impure and unchaste. ¶ For they are virgins――παρθένοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote {341} (a) those who are unmarried; (b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. “The sense,” says De Wette, in loco, “cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity――unkeuschheit und hurerei――which, in the view of the apostles, was closely connected with idolatry.” Comp. Bleek, Beitr. i. 185. Professor Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because, (a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure; (b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable; (c) the language does not demand such an interpretation; and (d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ¶ These are they which follow the Lamb. This is another characteristic of those who are redeemed――that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. See Notes on Jn. x. 3, 27. ¶ Whithersoever he goeth. As sheep follow the shepherd. Comp. Ps. xxiii. 1, 2. It is one characteristic of true Christians that they follow the Saviour wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶ These were redeemed from among men. This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood (Jn. i. 13); not on the ground of their own works (Tit. iii. 5); but because they are redeemed unto God by the blood of his Son. See Notes on ch. v. 9, 10. None will be there of whom it cannot be said that they are “redeemed;” none will be absent who have been truly redeemed from sin. ¶ |Being| the first-fruits unto God. On the meaning of the word first-fruits, see Notes on 1 Co. xv. 20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly acceptable to God.” The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word. ¶ And to the Lamb. They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.
5 And in their mouth [436]was found no guile: for they are [437]without fault before the throne of God.
5. And in their mouth was found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be――the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes on Jn. i. 47. ¶ For they are without fault before the throne of God. The word here rendered without fault――ἄμωμοι――means, properly, spotless, without blemish, 1 Pe. i. 19. See Notes on Col. i. 22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven――“having washed their robes, and made them pure in the blood of the Lamb.” See Notes on ch. vii. 14. It will be certainly true that all who stand there will {342} be, in fact, pure, for nothing impure or unholy shall enter there, ch. xxi. 27.
The design of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed――that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church――in the dark times of religious declension and of persecution――has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever?
6 And I saw another angel fly in the midst of heaven, having [438]the everlasting gospel to preach unto them that dwell on the earth, and to [439]every nation, and kindred, and tongue, and people,
6. And I saw another angel. This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to ch. xii. 7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad――for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former――to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant. ¶ Fly in the midst of heaven. In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us――the sky. Professor Stuart renders it correctly “mid-air.” He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Comp. Notes on Is. vi. 2. ¶ Having the everlasting gospel. The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged――not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting――in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God. ¶ To preach unto them that dwell on the earth. To all men――as is immediately specified. Comp. Mat. xxviii. 19; Mar. xvi. 15. ¶ And to every nation, and kindred, &c. To all classes and conditions of men; to all men, without any distinction or exception. See Notes on ch. vii. 9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate farther, than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes on Da. vii. 19‒22.
7 Saying with a loud voice, Fear God, and give glory to him; for the [440]hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
7. Saying with a loud voice. As if {343} all the nations were summoned to hear. ¶ Fear God. That is, reverence, honour, obey God. Render homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel――its end and design――to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶ And give glory to him. To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶ For the hour of his judgment is come. His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Da. vii. 9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¶ And worship him that made heaven, and earth, &c. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.
The design of this portion of the chapter (ver. 6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.
8 And there followed another angel, saying, [441]Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
8. And there followed another angel. That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind――that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more. ¶ Babylon. This is the first time that the word Babylon occurs in this book, though it is repeatedly mentioned afterwards, ch. xvi. 19; xvii. 5; xviii. 2, 10, 21. In reference to the literal Babylon, the word is used, in the New Testament, in Mat. i. 11‒13; Ac. vii. 43; 1 Pe. v. 13. See Intro. to 1 Peter, § 2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isaiah, analysis of ch. xiii., xiv.), and was, in the days of its pride and glory, the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked, (1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, {344} therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In inquiring, then, what is referred to here by the word Babylon, we may remark, (a) that it could not be the literal Babylon on the Euphrates, for the whole representation here is of something future, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes on Is. xiii. 20‒22. (b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered as Pagan that is here meant, but Rome considered as the prolongation of the ancient power in the Papal form. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded as one power, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See Notes on Da. vii. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Da. vii. 26, 27. (d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “Whilst the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,” vol. i. p. 263. ¶ Is fallen. That is, an event appeared in vision as if a mighty city fell to rise no more. ¶ Is fallen. This is repeated to give emphasis to the declaration, and to express the joyousness of that event. ¶ That great city. Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ¶ Because she made all nations drink of the wine. This language is probably taken from Je. li. 7: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes on Is. i. 8), is represented as a female――here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical. ¶ Of the wrath. There seems an incongruity in the use of this word here, and Professor Stuart proposes to render it “the inflammatory wine of her fornication;” that is, inebriating wine――wine that excited the passions and that led to uncleanness. He supposes that the word here used――θυμός――means heat, inflammation, corresponding to the Hebrew חַמָּה. There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning is mind, soul, then mind agitated with passion or under the influence of desire――a violent commotion of mind, as wrath, anger, indignation (Rob. Lex.). The ground of the representation here seems to be that Jehovah is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction. Comp. Je. xxv. 15; li. 7. The meaning {345} here is, that the nations had drunk of that cup which brought on the wrath of God on account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence called “the wine of the wrath of her fornication”――the alluring cup that was followed by wrath on account of her fornication. ¶ Of her fornication. Due to her fornication. The word “fornication” here is used to denote spiritual uncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome――Papal Rome――would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. The design of this verse also is to impart consolation by the assurance that this great enemy――this mighty, formidable, persecuting power――would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.
9 And the third angel followed them, saying with a loud voice, If[442] any man worship the beast and his image, and receive his mark in his forehead, or in his hand,
9. And the third angel followed them. This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ¶ Saying with a loud voice. Making a loud proclamation. Ver. 7. ¶ If any man worship the beast and his image. See Notes on ch. xiii. 4, 8, 12, 15. This declaration is universal, affirming of all who thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is as real idolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in Papal Rome? Comp. Notes on 2 Th. ii. 4. ¶ And receive |his| mark in his forehead or in his hand. See Notes on ch. xiii. 16. The word “receive” here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed by force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, punished.
10 The same shall [443]drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented [444]with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:
10. The same shall drink of the wine of the wrath of God. See Notes on ver. 8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes on Is. li. 17. ¶ Which is poured {346} out without mixture. Without being diluted with water――that is, in its full strength. In other words, there would be no mitigation of the punishment. ¶ Into the cup of his indignation. The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in 2 Th. ii. 12. See Notes on that verse. ¶ And he shall be tormented. Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see Notes on ch. ix. 5; xi. 10. Comp. also ch. xviii. 7, 10, 15; xx. 10; Mat. viii. 29; Mar. v. 7; Lu. viii. 28. The word commonly denotes severe torture. ¶ With fire and brimstone. As if with burning sulphur. See Notes on Lu. xvii. 28‒30. Comp. Ps. xi. 6; Job xviii. 15; Is. xxx. 33; Eze. xxxviii. 22. The imagery is taken from the destruction of Sodom and Gomorrah, Ge. xix. 24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mat. v. 22; xiii. 42; xviii. 9; xxv. 41; Mar. ix. 44‒48; 2 Pe. iii. 7; Jude 7; Re. xx. 14. Comp. Notes on Mat. v. 22; Mar. ix. 44. ¶ In the presence of the holy angels. This may mean either (a) that the angels will be present at their condemnation (Mat. xxv. 31), or (b) that the punishment will be actually witnessed by the angels, as it is most probable it will be. Comp. Is. lxvi. 24; Lu. xvi. 23‒26. ¶ And in the presence of the Lamb. The Lamb of God――the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.
11 And the [445]smoke of their torment ascendeth up for ever and ever: and they [446]have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
11. And the smoke of their torment. The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Ge. xix. 28: “And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. ¶ Ascendeth up. Continually rises from that world of woe. ¶ For ever and ever. See Notes on Jude 7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that “the smoke of their torment ascends;” but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended; and, as this is declared to be “for ever and ever,” it implies that the sufferings of the wicked will be eternal: and this is such language as would not, and could not have been used in a revelation from God, unless the punishment of the wicked is eternal. Comp. Notes on Mat. xxv. 46. ¶ And they have no rest day nor night. “Day and night” include all time; and hence the phrase is used to denote perpetuity――always. The meaning here is, that they never have any rest――any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strange {347} that any of our race will persevere in sin, and go down to those unmitigated and unending sorrows! ¶ Who worship the beast and his image. See Notes on ch. xiii. 4, 15. ¶ And whosoever receiveth the mark of his name. See Notes on ch. xiii. 17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.
12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.
12. Here is the patience of the saints. See Notes on ch. xiii. 10. ¶ Here are they that keep the commandments of God. That is, in exercising such patience. Those who exercise that “patience” in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, “Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.” ¶ And the faith of Jesus. To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.
The design of this portion of the chapter (ver. 9‒12) is to encourage Christians in their trials by the assurance, that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?
13 And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which [447]die in the Lord [448]from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.
13. And I heard a voice from heaven. A voice that seemed to speak from heaven. ¶ Saying unto me, Write. Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ¶ Blessed are the dead. That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ¶ Which die in the Lord. Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for {348} heaven. The phrase “to die in the Lord” implies the following things:――(1) That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him. Comp. Jn. xv. 4‒7; Ro. xvi. 13, 22; 1 Co. iv. 17; vii. 39; Phi. i. 14; Col. iv. 7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion. (2) To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favour on the bed of death. ¶ From henceforth――ἀπάρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word blessed――“Blessed henceforth are the dead who die in the Lord;” that is, they will be ever-onward blessed: some with the word die, referring to the time when the apostle was writing――“Blessed are they who, after this time, die in the Lord;” designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions――“Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed, as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honourable cause; (b) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord. ¶ Yea, saith the Spirit. The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge). ¶ That they may rest from their labours. The word here rendered labour――κόπος――means properly wailing, grief, from κόπτω, to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort, Jn. iv. 38; 1 Co. iii. 8; xv. 58; 2 Co. vi. 5; x. 15; xi. 23, 27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended. ¶ And their works do follow them. That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked, (a) that all that the righteous do and suffer here will be appropriately recompensed there. (b) This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life. (c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ages {349} which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Comp. Notes on 1 Co. xv. 58.
14 And I looked, and behold a white cloud, and upon the cloud one sat [449]like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.
14. And I looked. See Notes on ver. 1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and the design is the same as the previous visions――to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed. ¶ And behold a white cloud. Bright, splendid, dazzling――appropriate to be the seat of the Son of God. Comp. Notes on Mat. xvii. 5; Re. i. 7. See also Mat. xxiv. 30; xxvi. 64; Lu. xx. 27; Ac. i. 9; 1 Th. iv. 17; Re. x. 1. ¶ And upon the cloud |one| sat like unto the Son of man. Comp. Notes on ch. i. 13; Da. vii. 13. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of “the Son of man” peculiarly belonged――the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii. 13); subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself, Mat. viii. 20; ix. 6; x. 23; xi. 19; xii. 8, 32, 40, et al. ¶ Having on his head a golden crown. Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe. ¶ And in his hand a sharp sickle. The word sickle here――δρέπανον――means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See ver. 17. The image of a harvest is often employed in the New Testament to describe moral subjects, Mat. ix. 37, 38; xiii. 30, 39; Mar. iv. 29; Lu. x. 2; Jn. iv. 35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off――for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvest-field were gathered in,――illustrating the reception of the righteous into the kingdom,――and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed, ver. 19, 20.
15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, [450]Thrust in thy sickle, and reap: for the time is come for thee to reap; for the [451]harvest of the earth is [452]ripe.
15. And another angel. The fourth in order, ver. 6, 8, 9. ¶ Came out of the temple. See Notes on ch. xi. 19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. ¶ Crying with a loud voice to him that sat on the cloud. To the Messiah, ver. 14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command of the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son, as Messiah or Redeemer, is subordinate to the Father, and performs the work which has been given him to do. See Jn. iii. 16, 17; v. 19; x. 18; xii. 49; xiv. 31. Comp. Notes on Re. i. 1. ¶ Thrust in thy sickle, and reap. Into the great harvest of the world. ¶ For the time is come for thee to reap. That is, “the harvest which thou art to reap is ripe; the seed which thou hast sown has grown up; the earth which thou hast cultivated has produced this golden grain, and it is fit that thou shouldst now gather it in.” This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture. ¶ For the harvest of the earth is ripe. The “harvest” in {350} reference to the righteous――the fruit of the good seed sown by the Saviour and his apostles and ministers. The time alluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.
16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.
16. And he that sat on the cloud. The Saviour, ver. 14. ¶ Thrust in his sickle on the earth. To cut down the harvest――that is, to gather his people to himself. ¶ And the earth was reaped. So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.
17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.
17. And another angel. The fifth in order. This angel came for a different purpose――with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Comp. Mat. xiii. 41; xxiv. 31. ¶ Came out of the temple which is in heaven. Sent or commissioned by God. See Notes on ver. 15. ¶ He also having a sharp sickle. On the word sickle, see Notes on ver. 14.
18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, [453]Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.
18. And another angel. The sixth in order. He came, like the angel in ver. 15, with a command to him who had the sickle to go forth and execute his commission. ¶ Came out from the altar. This stood in the front of the temple (see Notes on Mat. xxi. 12; comp. Notes on Mat. v. 23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation. ¶ Which had power over fire. As if he kept the fire on the altar. Fire is the usual emblem of destruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it. ¶ And cried with a loud cry, &c. See ver. 15. That is, he came forth, as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ¶ Thrust in thy sharp sickle. Ver. 15. ¶ And gather the clusters of the vine of the earth. That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Is. lxiii. 1‒6, respecting the destruction of Edom, and the Notes on that passage. ¶ For her grapes are fully ripe. That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The time here, as in the previous representation, is the end of the world; and the design is, to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.
19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great [454]wine-press of the wrath of God.
19. And the angel thrust in his sickle into the earth. That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men. ¶ And cast |it| into the great wine-press of the wrath of God. See Is. lxiii. 1‒6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the numbers will be immensely great, it is called the “great wine-press of divine wrath.” The symbol appears to be used here alike with reference to the colour of the wine resembling blood, and the pressure necessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.
20 And the wine-press was [455]trodden [456]without the city, and [457]blood came out of the wine-press, [458]even unto the horse-bridles, by the space of a thousand and six hundred furlongs.
{351} 20. And the wine-press was trodden without the city. The representation was made as if it were outside of the city――that is, the city of Jerusalem, for that is represented as the abode of the holy. The word trodden refers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes on Is. lxiii. 2. The wine-press was usually in the vineyard――not in the city――and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. ¶ And blood came out of the wine-press. The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ¶ Even unto the horse-bridles. Deep, as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a great slaughter. ¶ By the space of a thousand |and| six hundred furlongs. That is, two hundred miles; covering a space of two hundred miles square――a lake of blood. This is designed to represent a great slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Professor Stuart supposes that it refers to the breadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine why this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.
The design of this, as of the previous representations in this chapter, is to show that all the enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer, than the assurance that all his foes will be quelled, and that he will ere long be safe in heaven?
XV. ANALYSIS OF THE CHAPTER
This chapter has a close connection in design with the previous chapter. In that, pledges and assurances had been given that all the enemies of religion would be cut off, and that the church would be ultimately triumphant, and particularly that that formidable Antichristian power represented by the “beast” would be destroyed. This chapter commences the statement in regard to the manner in which these pledges would be accomplished, and the statement is pursued through the subsequent chapters, giving in detail what is here promised in a general manner. The vision in this chapter may be thus described:――
I. The writer sees a new sign or wonder in heaven. Seven angels appear, having the seven last plagues that fill up or complete the wrath of God; representing the wrath that is to come upon the beast, or the complete overthrow of this formidable Antichristian power, ver. 1.
II. Those who in former times had “gotten the victory over the beast,” now appear standing on a sea of glass, rejoicing and rendering thanks for the assurance that this great enemy of the church was now to be destroyed, and that now all nations were to come and worship before God, ver. 2‒4.
III. The writer sees the interior of the temple opened in heaven, and the seven angels, having the seven plagues, issuing forth to execute their commission. They come clothed in pure and white linen, and girded with golden girdles. One of the four beasts before the throne forthwith gives them the seven golden vials full of the wrath of God, to empty them upon the earth――that is, to bring upon the beast the predicted destruction. The temple is immediately filled with smoke, so that no one might enter; that is, no one could now approach to make intercession, and the destruction of this great enemy’s power is now certain, ver. 5‒8.
This chapter, therefore, is merely introductory to what follows, and its {352} interpretation is attended with no particular difficulty. It is a beautiful scenic representation preparatory to the infliction of predicted judgments, and designed to introduce the account of those judgments with suitable circumstances of solemnity.