As the 13th chapter contains the most full and graphic description of
the great apostacy, so in this chapter we have the other party described
which protested against that apostacy. It is a concise history of the
two witnesses in holy and happy fellowship with Christ, when he had
rejected the heathenized church, because of her unholy league with the
beast of the bottomless pit, (ch. xi. 2, 7.) The contrast between the
"sealed" ones here, and those who bore the "mark of the beast," is very
noticeable. This fact suggests that the parties are _cotemporary_.
Besides, it is evident that this company of 144,000 are the legitimate
successors of those sealed in ch. vii. 4-8; or rather, from the
perpetual identity of the covenant society as a moral person, we may
view this company as the same with the sealed ones of the seventh
chapter, the two witnesses of the eleventh chapter, and as in the
wilderness in the 12th chapter. Political bias caused a learned
expositor to interpret the third angel of this chapter as a symbol of
the prelatic church of England! and a similar bias, or _modern_ charity,
induced another to distinguish between the "two witnesses" and the
144,000. To the unbiased and enlightened mind it is obvious that instead
of the 144,000 symbolizing the "pious people,--in the different branches
of the Christian church"--all true Christians; they are in fact
distinguished from _true Christians_, as 144,000 from "a great multitude
... who had washed their robes, and made them white in the blood of the
Lamb," (ch. vii. 9, 14.)
As the Antichrist, after his first development in the world, appeared in
diverse forms of organization, thereby more effectually to deceive them
that dwell on the earth, yet still preserved his moral identity, so the
faithful servants of Christ are presented in corresponding attitudes and
aspects, to oppose and counteract his diabolical policy and tyranny; yet
always preserving their proper identity during the whole period of 1260
years.
The process of "sealing the servants of God in their foreheads," (ch.
vii. 4-8,) took place under the _sixth_ seal before the opening of the
seventh, (ch. viii. 1,) which introduced the trumpets,--the harbingers
of the visible organization of Antichrist. For this purpose the "four
winds,"--all winds, emblematical of popular commotions, were by four
angels restrained from blowing upon the earth etc., during the peaceful
reign of Constantine and his successors. Under the patronage of those
nominally Christian emperors, as history informs us, multitudes flocked
into the church; "the number of immoral and unworthy Christians began so
to increase, that the examples of real piety and virtue became extremely
rare.... The virtuous few were oppressed and overwhelmed with the
superior numbers of the wicked and licentious."[6] Thus the way was
prepared for the visible appearing of the "man of sin,"--the papacy. So
soon as the confederate hosts of the dragon are completely organized,
the two witnesses take their position with the Lamb.
1. And I looked, and, lo, a Lamb stood on Mount Zion, and with him a
hundred forty and four thousand, having his Father's name written in
their foreheads.
V. 1.--While "all the world wonders after the beast," (xiii. 3,) and the
gross senses of the multitude are preoccupied with that object; here is
another presented more worthy of our contemplation. Often has the Lord
Jesus appeared in vision to John while viewing the grand panorama
passing before him in Patmos. Here he appears as the "captain of the
Lord's host" at the head of his army; not indeed in active military
enterprise, but rather as leader in acts of solemn worship during a
temporary recess from sanguinary warfare. He and his associates are on
the "Mount Zion." "In Zion is his seat." ... "The Lord hath founded
Zion, and the poor of his people shall trust in it. (Is. xiv. 32.) This
select company maintain fellowship with Christ, being "really and
inseparably united to him as their Head," by the bond of the Spirit, on
his part, and faith on theirs. Christ's "Father's name in their
foreheads" indicates that they are the _property_ and voluntary servants
of God in Christ. Of this covenant relation baptism is the visible sign;
but while Simon Magus may bear the sign, none but those who are "sealed
unto the day of redemption," are honored to "stand with the Lamb on
Mount Zion." To him their number is as accurately known, as one hundred
and forty-four thousand is to us; and "truly their fellowship is with
the Father and with his Son Jesus Christ." The votaries of the beast may
either glory in bearing his mark in their foreheads, or conceal the mark
in their right hand; but the followers of the Lamb will "confess him and
his word before men," at the hazard of all that is dear to men,--even
life itself. (Mark viii. 38.)
2. And I heard a voice from heaven, as the voice of many waters, and as
the voice of a great thunder: and I heard the voice of harpers harping
with their harps:
3. And they sung as it were a new song before the throne, and before the
four beasts, and the elders: and no man could learn that song but the
hundred and forty and four thousand, which were redeemed from the earth.
Vs. 2, 3.--"Let the children of Zion be joyful in their King.... Let the
high praises of God be in their mouth."--(Ps. cxlix. 2, 6.) Unterrified
by the roaring of the beasts of prey, these followers of the Lamb lift
their voices in unison; and whether on mountains or in valleys, in dens
or in caves of the earth, their songs of praise ascend to the ears of
the Lord of Sabaoth. The symphony is heightened by the "voice of
harpers, harping with their harps." And if any person be so ignorant as
to ground an argument on these words, for the use of instruments in the
worship of God, consistency will require him to take his position on the
literal Mount Zion with a literal lamb!
The song was _new_. It was not peculiar to the Mosaic economy; that,
like it, was to "wax _old_ and vanish away."--(Heb. viii. 13.) No, it
was indited by the Holy Spirit, "to whom all hearts are known, and all
events foreknown." It was a song exactly framed to answer the twofold
end of all inspired songs--to display the glories of the Godhead, and
delineate the workings of grace and corruption with infallible
precision, neither of which can be even successfully imitated by the
best of uninspired men; much less by the licentious debauchees--the
slaves of Antichrist. Moreover, the _order_ of worship, as here
exemplified, merits special attention, The 144,000 perform this solemn
service "before the four beasts, and the elders." The office-bearers,
appointed by the Lamb--the Lord Christ--direct the whole solemnity.
Among this joyful and holy company, there is no hint that any part of
public worship is left to "a vote of the congregation." This "new song"
was unintelligible by the votaries of the beast; nor could they learn it
while in that servile vassalage. They only who were "redeemed from the
earth," as well as "from among men," were capable of learning it. As
this song related to the royal prerogatives of Jesus Christ, and those
who "dwelt on the earth" had transferred their allegiance to Antichrist,
they became thereby incapacitated for learning that song. Alas! how many
complain of the _cloudiness_, the _Jewish peculiarities_, the
_unforgiving, revengeful spirit_ of the inspired Psalms! In their
apprehension, they are "contrary to the spirit of the gospel"--that is,
_the Holy Spirit is contrary to Himself!_ O, the blasphemy! Can such
learn the "new song?" No, indeed, unless they repent and "pray God if
perhaps the thought of their heart may be forgiven them."
4. These are they which were not defiled with women; for they are
virgins. These are they which follow the Lamb withersoever he goeth.
These were redeemed from among men, being the first fruits unto God and
to the Lamb.
5. And in their mouth was found no guile: for they are without fault
before the throne of God.
Vs. 4, 5.--These 144,000 worshippers are farther distinguished by their
chastity. Betrothed to the Lord Christ from eternity, they were married
to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the
marriage covenant is employed throughout the Bible, to shadow forth the
union between Christ and believers. (See Is. liv. 5; Jer. xxxi. 32; Hos.
ii. 2; Rev. xxi. 2) This analogy pervades the 45th Psalm and the Song of
Solomon. Idolatry is therefore adultery; and superstition, will-worship
and human inventions, as means of grace or of communion with God, are
fornication. (Ezek. xxiii. 27.) Accordingly, the "kings of the earth"
are charged with this crime, (ch. xviii. 3.) Hence, it is plain that
this company with the Lamb are such as do not receive or "teach for
doctrines the commandments of men," nor submit to a "voluntary humility
and worshipping of angels, (Col. ii. 18,) "for they are virgins." (Ps.
xlv. 14.) They are distinguished for "sound doctrine and the power of
godliness." "A man that is a heretic, after the first and second
admonition," they "reject." (Titus iii. 10.) They cannot be indifferent
to truth and error; and they may be known by their love for practical,
but _especially doctrinal_, preaching. They frequent the ministry of
those who "give attendance to reading, to exhortation, to doctrine." (1
Tim. iv. 13.)
"These follow the Lamb." (John x. 4, 27.) Next after self-denial, taking
up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.)
Suffering is the most trying and most difficult part of a Christian's
obedience. But mere suffering for one's religion is no evidence that his
religion is scriptural. Nor is punishment endured for religion
_persecution_; but suffering "for righteousness' sake, or for Christ's
sake," is persecution. And this is what is implied in "following the
Lamb whithersoever he goeth." Not suffering, but the _cause_ for which
he suffers, makes a Christian martyr. All these 144,000 are martyrs in
principle and intention.
Besides, "these were redeemed (bought) from among men." Purchase
supposes contract,--a price fixed and paid. This ransom is both from
debt and crime,--from bondage, sin and penalty. The Lamb is their
surety. With his blood he "redeemed them to God," (ch. v. 9; 1 Pet. i.
19.) An atonement which _does not reconcile_, a redemption which _does
not save_, must be an atonement and a redemption _without a compact_.
Hence the covenant of grace, and Christ's engagement as surety in that
covenant, determine the _extent_ of the atonement; for _without compact
no sinner could be saved!_ But such is the liberal doctrine of the
boasted Roman Catholic Church, and such the sandy foundation of that
"general and doubtsome faith" which the witnesses renounce. However
numerous these followers of the Lamb may seem to be, they are no more
than "the first fruits." But the first fruits are part of the coming
harvest, and an assured pledge of a larger ingathering. Their numbers
were to be greatly augmented by the Reformation, and still further in
the millennial era.
"Godly sincerity" is the last quality of these upright ones. They are
"Israelites without guile." Integrity, probity, candor, distinguish them
from the "flocks of the companions" by whom they are surrounded. "As
they think in their heart, so do they express the truth." (Ps. xv. 2;
xii. 2; John i. 47.) They know nothing of the "pious frauds" any more
than the "indulgences" and "supererogations" by which the "man of sin"
sustains his interest. Their being "without fault before the throne of
God," is the highest commendation possible; yet it does not imply
sinless perfection. It speaks their justification by the righteousness
of Christ, and their Christian sincerity, such as God testifies of Job,
(ch. i. 8.) Who would not prefer the society and employments of those
who are with the Lamb on Mount Zion, to dwelling in the tents of
wickedness? Let our delights be with these excellent ones of the earth.
6. And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to
every nation, and kindred, and tongue, and people,
7. Saying with a loud voice, Fear God, and give glory to him; for the
hour of his judgment is come: and worship him that made heaven, and
earth, and the sea, and the fountains of water.
Vs. 6, 7.--The apostles, Paul and John agree, as already noticed, in
delineating a great defection from the purity and power of Christianity
in "the last days." Paul calls this event "the Apostacy," (2 Thess. ii.
3.) while John designates it "the Antichrist." (1 John ii, 22.) Both
these inspired writers use the Greek article, as may be supposed, to
_emphasize_ that wicked confederacy of Church and State,--a confederacy
of greater extent and longer continuance than any other conspiracy
"against the Lord and his Anointed." Against these the saints of God,
with Messiah at their head, contend for the allotted period of 1260
years, as we have seen in the three preceding chapters. On their part
the warfare is mostly defensive, and their weapons ordinarily spiritual.
(2 Cor. vi. 6, 7.)
From the 6th verse to the close of this chapter are presented, under
customary and well-defined symbols, three successive stages of
successful reformation, showing how the "two witnesses" manage their
scriptural and effective testimony against antichristian error and
disorder in organized society. Three mystic "angels" successively
appear, divinely commissioned to execute their respective and appointed
work. These angels have been correctly designated, by judicious
expositors, "angels of revival and reform." To the intelligent Christian
it will be obvious, that without _reform_ there can be no _revival_. The
popular idea of our time connected with the term _revival_, is without
foundation in the Holy Scriptures. It does not mean the regeneration of
a sinner, nor the first work of the Spirit in conviction. It presupposes
the existence of the vital principle, and the bringing of that living
principle into visible activity, (Rom. vii. 9;) and this is equally
true, whether of an individual or moral person. (Ps. lxxxv. 6; Ezek.
xxxvii.) Divine truth and external order are characteristics of a
genuine revival: for nothing but "sound doctrine" can produce "the power
of godliness." The popular commotions and social disorders which
accompany modern revivals, render them highly suspicious, if they do not
demonstrate them to be spurious. It is true, indeed, that passionate
declamation, vociferous assertion of heresy, intensified by theatrical
and violent gesticulation, may commove to a higher degree the active
powers,--the passions of the sinner; but such appliances can generate
only a temporary faith. Such converts, "having no root in themselves,
wither away." (Mark iv. 6.) "God is not the author of confusion, but of
peace, as in all the churches of the saints." So these angels of reform
declare by their ministry.
The first of these angels is the recognized symbol of a gospel ministry,
(ch. i. 20; ii. 1, 8, 12, etc.) "Heaven" is the visible church general.
"Flying" indicates celerity of motion. This "angel" does not represent
any individual, as Luther; but the _collective body_ of those who carry
the joyful message of "the everlasting gospel." This gospel is
_everlasting_ as distinguished from "another gospel, which is not
another" (Gal. i. 6, 7, 8, 9,)--a spurious, counterfeit, and therefore
ephemeral gospel, invented and propagated by the "man of sin," from the
flood which issued from the mouth of the dragon, (ch. xii. 15) The
gospel preached by this angel is everlasting in its origin and duration.
(Tit. i. 2; John iv. 14; Gal. vi. 8.) This angel's commission is as
extensive as that of the apostles,--"every nation;" his "loud voice" is
expressive of his zeal, energy and authority; the subject matter of his
brief sermon indicates very plainly that the object of his teaching is
to counteract the heresies of the Romish apostacy. "Fear God and give
glory to him,"--not to the Virgin Mary, canonized saints and angels,
images of wood and stone, (ch. ix. 20.) All are solemnly warned to
"abstain from pollutions of idols," and their attention earnestly
directed to their Creator,--to him "who made heaven, and earth, the seas
and fountains of waters." This argument of the angel is very
short,--that He only is to be worshipped who created the universe; but
it is sufficient to "leave all men without excuse who do not glorify him
as God." (Rom. i. 20, 21.) And how much more aggravated is the guilt of
professing Christians! But the "angel" employs another powerful argument
to enforce his teaching,--"The hour of his judgment is come." The final
judgment of the last day is often set before us in the Bible, and it is
so even in this book; but the last judgment cannot be intended here, for
subsequent judgments are to be inflicted according to the messages of
the following angels.
That Charlemagne should be mistaken for this flying angel betrays an
almost incredible hallucination of the human mind![7] No individual, as
already noticed, much less a successful civil or military tyrant, can be
intended by the Spirit as the herald of the "everlasting gospel!"
In fact, this "angel" is identical with the "two witnesses," whose
special work is to oppose the great apostacy; and this they do in a
pre-eminent manner by proclaiming the everlasting gospel. For 500 years
those who are known in history by the name of Waldenses, kept the
doctrines and order of the apostles, in a state of separation from the
Church of Rome. In the latter part of the twelfth century their numbers
and influence attracted the notice and brought upon them the wrath of
the "man of sin." In the following ages multitudes of them were
subjected to all the penalties of confiscation, banishment and death.
Like the seed of Abraham in Egypt, however, "the more they were
afflicted, the more they multiplied and grew." They revived true
religion in the kingdoms of southern Europe, and it is most probable
that the good seed sown by them reached even to the island of Britain.
John Huss and Jerome, who, by decree of the council of Constance, were
committed to the flames for heresy; and Wishart, in England, whose end
was similar, together with such as co-operated with them and succeeded
them in the same holy warfare, are to be viewed as answering to the
mystic angel. These faithful and dauntless men denounced divine
judgments against all who worshipped graven images, however enjoined by
civil and ecclesiastical authority. For their fidelity to Christ and the
souls of men, they were subjected to the heaviest censures of the
heathenized church, and the severest penalties of a tyrannical
state,--the beast of the earth and the beast of the sea always in unholy
alliance and acting in concert. The ministry of this angel is a
testimony against papal corruptions, such as the worshipping images of
the Creator and creatures, but especially the Pope,--the image of the
Roman emperor. It is a mere fancy to suppose this angel symbolizes
modern missions. The series of the prophecy forbids such an
interpretation. Besides, the idolatry of Rome Christian, is not less
real or gross than the idolatry of pagans, and calls for a more earnest
testimony; and God has never left himself without witnesses against
defection and apostacy. This angel prepares the way for his successor,
who prosecutes the same work with increasing clearness and confidence.
8. And there followed another angel, saying, Babylon is fallen, is
fallen, that great city, because she made all nations drink of the wine
of the wrath of her fornication.
V. 8.--"There followed another angel." Some expositors[8] interpret this
angel of Luther, some of Calvin; but no _individual_ is sufficiently
prominent in history to justify the application to him of so striking a
symbol in so concise a prophecy. Such restriction of a symbol to an
individual results from _prelatic_ habits of thought. In the mind of a
prelate the idea of a gospel ministry includes that of a _metropolitan_.
This angel is, in fact, as usual, simply the emblem of the ministry, not
excluding the social body of which they are the official guides.
This second angel carries forward the reformation effected by his
predecessor, reviving that cause when it began to languish under the
violence of Antichrist. "While the Roman pontiff," says Mosheim,
"slumbered in security at the head of the church, and saw nothing
throughout the vast extent of his domain but tranquillity and
submission, and while the worthy and pious professors of genuine
Christianity almost despaired of seeing that Reformation on which their
most ardent desires and expectations were bent, an obscure and
inconsiderable person arose on a sudden, in the year 1517, and laid the
foundation of the long expected change, by opposing with undaunted
resolution his single force to the torrent of papal ambition and
despotism." That individual was the heroic Luther, whose praise is in
all the churches till the present day. No individual is so famous in the
history of that eventful period as Martin Luther, for recovering the
doctrine of justification by the righteousness of Christ, to the
exclusion of all creature merit. This fundamental principle in the
economy of man's salvation he justly denominated _articulus stantis vel
cadentis ecclesiae_--"the hinge of a standing or falling church." By the
defence and propagation of this doctrine especially, the priestly office
of Christ was vindicated against the dogmas of penance, indulgence and
supererogation, inculcated by the "Man of Sin;" and by consequence, one
of the bulwarks of mystical Babylon effectually demolished. At the
famous Diet of Worms, which, like the Council of Constance, combined the
imperial power of Rome, civil and ecclesiastic, that indomitable servant
of Christ gave a visible demonstration that "the Spirit of the Father"
animated and "spake in him," (Matt. x. 20.) Not less explicit was Luther
on the fundamental doctrine of the divine decrees; which, with other
Arminian dogmas of creature-merit, had been almost universally
propagated and stamped with the pretended infallible authority of Rome.
By the translation and circulation of the Holy Scriptures among the
people, the idolatries, impositions and profligacy of the priesthood
were extensively discovered. And after years of deference to
ecclesiastical authority, conditional proposals of submission to the
Pope upon conviction of error in his _theses_, or conscientious belief,
Luther in time arrived at the conclusion that the church of Rome was
irreclaimable, giving publicity to his deep convictions in a treatise
_De Captivitate Babylonica_,--"The Captivity of Babylon." In the 18th
chapter of this book, he discovered that Babylon is doomed to
destruction. He considered the church of Rome as answering to the
prophetic symbol, and of course not to be reformed. It was an obvious
inference--he ought to obey Christ rather than the Pope,--"Come out of
her, my people."--This call was indeed a sufficient warrant to separate
from the Church of Rome; and, acting on it, protestant churches have
ever since been organized: but the type or symbol, Babylon, was
unwarrantably restricted in import, as representing only the Church of
Rome. And it is to be deplored that most protestant expositors continue
to limit the inspired symbol in the same way till the present time. The
literal Babylon, a name common to the ancient city and empire by the
river Euphrates, was in no sense a church; and it would be anomalous and
incongruous to select either city or empire as an _emblem of a church_!
There is, however, in the Apocalypse a combining or blending of symbols
in order clearly and fully to represent a complex moral person. This has
been already exemplified in ch. xiii. 2, where the prominent features of
Daniel's first _three_ beasts, (ch. vii. 4-6,) are combined in John's
_first_ beast of the sea. Just so in this instance. The idolatrous and
tyrannical Roman empire, in alliance with an apostate church,
constitutes mystical Babylon. History demonstrates the fact of their
coalition. The great red dragon, the devil, operates through both during
the allotted period of 1260 years against the witnesses of Christ.
Sometimes, indeed, the nominal church is the more active and visible
instrument, and at other times the state, in opposing Mediatory
authority; and thus Babylon, or one of her streets, which is the
equivalent of a horn of the beast, becomes prominent. This second angel
confidently proclaims,--"Babylon is fallen, is fallen." So said Isaiah
of literal Babylon long before the event; (ch. xxi. 9,) and so said
Jeremiah, (ch. li. 8,) to whose predictions John obviously alludes. All
these three prophets speak in present time of a future event, simply
because of the settled and unalterable purpose of God, acting not
formally as a sovereign, but as a judge. The multiplied and aggravated
crimes of Babylon, literal or mystical Babylon, are the just grounds of
her deserved and awful doom. From ancient times God has declared by his
prophets the things that are not yet done. (Isa. xlvi. 10.) His counsel
stands and he doeth all his pleasure.
That the mystical Babylon emblematically represented the complex systems
of civil and ecclesiastical corruption and despotism organized in
Christendom, was in some degree understood by the reformers in Europe;
but the work of this second angel was carried on successively by men of
piety and learning, who were eminently qualified for systematically
arranging the doctrines of grace as deduced from the word of God. Their
pious labors we still have in the forms of Bodies of Divinity and
Confessions of Faith, in both which the unscriptural and antiscriptural
dogmas and heresies of Rome are condemned and solidly confuted by the
Scriptures. There is a wonderful "harmony of confessions" framed by
those who separated from the fellowship of the Romish church; which
harmony can be accounted for only by the fact that those who framed them
drew their materials from the Bible. But it was by their public
_covenants especially_, that the reformers lifted a testimony against
the heresies, immoralities and tyrannies of the church of Rome. And
among all the churches of the Reformation, that of Scotland is justly
entitled to the pre-eminence. In no nation or state in Christendom did
the witnesses of Christ,--the second angel, attain so nearly to a
scriptural model of organized society in church and state as in that
land, whose mountains and valleys were "flowered with martyrs" for a
"Covenanted Work of Reformation." As Zuingle the Swiss-reformer excelled
Luther, Calvin and others in Europe in the application of the divine
moral law, as revealed in Scriptures, to civil society, so John Knox in
Scotland was equally clear, that royal personages are amenable to the
body politic, and both to the Mediator.
_We are now_ under the ministry of this _second_ "angel." The revival
effected by the first angel had greatly declined before the second made
his appearance; and all persons of intelligence and spiritual
discernment in our day, lament the visible decline in practical
godliness, arising from indifference to divine truth. Most professing
Christians, including the descendants of the martyrs, are "willingly
ignorant" of the attainments and sufferings of their illustrious
predecessors. The work of reformation to be accomplished by the second
angel, we suppose to have been completed about the middle of the
seventeenth century. Since that period his work appears from history to
consist in testifying against defection from the reformation which had
been reached. The "great city" is to fall "because she made all nations
drink of the wine of the wrath of her fornication." She is "spiritually
called Sodom and Egypt," neither of which was a church any more than
Babylon. These were all heathen communities, never _married_ to the
Lord; therefore Babylon is not here charged as an adulteress, but with
_fornication_. The nations are her paramours. Her wine is intoxicating.
It deranges the intellect and stupifies the conscience. Will any
reasoning prevail with a drunken man? An active politician is
proverbially unscrupulous, and proof against the law of God. There is,
however, "wrath" in this cup. Those who refuse to "kiss the Son" must
feel the weight of his iron rod. (Ps. ii. 9, 12; lxxv. 8.)
The "little book" introduced at the 10th chapter, is included in the
first 13 verses of the 11th chapter, which comprehends a concise history
of the 1260 years, as we have seen. At the 15th verse, the seventh and
last trumpet is sounded which introduces the millennium and gives a
brief outline of events till the end of the world. Then the three
following chapters give in detail the events prior to the millennium, a
commentary, as it were, on the "little book," but resuming a narrative
of the sealed book's contents, which had been suspended at the end of
the 9th chapter. There, as we have seen, the first and second
woe-trumpets left the population of the Roman church and empire still in
rebellion:--"They repented not."--Hence it is apparent that the work of
these symbolic angels consists in opposing the antichristian systems of
organized society during the period of the fifth and sixth trumpets.
This they do partly by declaring the truth as it is in Jesus, and partly
by denouncing divine judgments on the impenitent. The first angel, by
proclaiming the "everlasting gospel," called upon men to "fear God and
give glory to him," and not to idols,--threatening "coming judgment."
The great majority of those addressed, however, disregarding alike his
loving instructions and faithful warnings, must hear from the second
angel that the judgment threatened by his predecessor, is now
imminent:--"Babylon is fallen," etc. Notwithstanding the faithful and
earnest contendings of the Waldenses, Bohemians and others on the
continent of Europe, seconded by the Lollards in England, so far were
the votaries of Antichrist from repenting of their idolatry and
profligacy, that they became more and more exasperated against those
witnesses who tormented them, and attempted to silence their testimony
by committing their leaders to the flames. Hence the second angel's
ministry consists more in denouncing judgment than in offering mercy to
the penitent; and the history of the struggles in Europe and the British
Isles between Christ's witnesses and the Roman Antichrist in the 16th
and 17th centuries, demonstrates the awful fact that they, with great
and wonderful unanimity, judged the church of Rome at least, utterly
irreclaimable. Of this united judgment the Confessions of those
reformers are at this day a standing evidence. But chief among the
churches and nations of Christendom stands Scotland, as well before as
after her appearance, by her famous Commissioners, in the Westminster
Assembly of Divines. In her full and free Assembly, and by her national
representatives, sustained by all their pious constituency, she uttered
those memorable words,--"We abhor and detest ... chiefly all kind of
Papistry in general and particular heads, even as they are damned
(_condemned_) and _confuted_ by the word of God and Kirk of Scotland."
Perhaps this is the only instance hitherto within the 1260 years, where
a _whole church_ and _nation_, under the awful sanction of a _solemn
oath_, has pronounced a judicial sentence of condemnation upon the
church of Rome. Thus with confidence did those noble witnesses pronounce
the anticipated doom of the mystic Babylon. But alas! may we not adopt
and apply now (1870,) the language of the weeping prophet?--"How is she
become a widow! she that was great among the nations, and princess among
the provinces!"
As declension among those who had protested against the corruptions of
Antichrist, under the ministry of the first angel of reform, together
with the continued impenitence of the multitude who still wondered after
the beast, called for the appearance of the second angel of revival, so
the moral condition of the world called for the work of his successor.
In the mean time, living as we now are, within the period allotted in
prophecy and in history to the ministry of the second angel of revival
and reform, it is but too evident that there is a great and increasing
decline among the best reformed churches. Many of the Protestant
ministry, especially of the prelatic order, are posting back to Rome;
and the growing ritualism, with its gaudy and splendid "attire of a
harlot," which characterizes others, plainly indicates their tendency in
the same direction. And even those other denominations, which are not
yet prepared to adopt that "blasphemous hierarchy," are visibly
departing from the soundness in doctrine and purity of gospel worship
which constituted the chief glory of the Second Reformation. These are
the baleful effects of the dragon's influence "on the earth," (ch. xii.
13, 15.) Besides, nearly all ecclesiastical bodies are yet in cordial
alliance with the beast of the sea; and this alliance is the Antichrist.
The Pope is now nearly divested of his former civil supremacy, and in
this respect become less the express image of the imperial beast of the
sea, (ch. xiii. 14;) yet the leaven of the Romish religion pervades all
the Christian community, so far as allegiance to the beast or his horns
is either enjoined or tolerated. This usurpation of the royal
prerogatives of Christ over the churches and nations in the eastern
hemisphere by the kings of the earth, and a similar usurpation in the
western hemisphere, whether by individual despots or by the body
politic, is the _great crime_ which fills the measure of the cup of
wrath, to be poured out of the "seven vials." While such is the moral
condition of society in all lands favored with a revelation of the will
of God,--visited with judgments, continuing impenitent and guilt
augmenting, what is to be expected but heavier judgments to follow?
9. And the third angel followed them, saying, with a loud voice, If any
man worship the beast and his image, and receive his mark in his
forehead, or in his hand,
10. The same shall 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 with fire and brimstone in the presence of the holy angels,
and in the presence of the Lamb:
11. And the smoke of their torment ascendeth up for ever and ever; and
they have no rest day nor night, who worship the beast and his image,
and whosoever receiveth the mark of his name.
Vs. 9-11.--"And the third angel followed." The two preceding angels
addressed _communities_, calling them to repentance and reformation.
Indeed, the language of the second implies little or no hope of their
recovery. This third angel, "following" up the scriptural testimony of
those who went before, and assuming that church and state,--the
essential elements of the antichristian system,--continue irreclaimable,
addresses his message to _individuals_. This angel is the last that the
Lord Jesus will employ to awaken sinners that "are at ease in Zion." His
ministry is yet future, and he will never be succeeded by an angel of
mercy until mystical Babylon is overthrown. The special, arduous and
perilous work of this angel is, to threaten eternal death against every
individual who persists in the hitherto popular idolatry. "If any man
worship the beast."--Up to the time of this angel's appearance the beast
lives and devours his prey: consequently, his work comes within the
period of the 1260 years. During this limited time, there will be found
in the Apocalypse _three objects_ of popular devotion,--the dragon, (ch.
xiii. 4,) the _beast_, and his _image_, (v. 15.) In this place the
dragon is omitted, as also in ch. xv. 2; xx. 4. We may ask, why the
omission?--Simply because "the things which the _Gentiles_ sacrifice,
they sacrifice to devils, and not to God," (1 Cor. x. 20;) consequently,
these worshippers being _Gentiles_, (ch. xi. 2,) there is no necessity
that the dragon (the devil) should be particularized. From the first
rise of the beast, he was in alliance with the dragon, (ch. xiii. 2, 3;)
therefore both are doomed to perdition, (ch. xx. 10.) Most expositors
consider this angel as emblematical of events already past; the
reformation effected by Luther, his coadjutors and successors, or the
church of England![9] Their error consists in viewing the beast as the
symbol of the church of Rome. And it is remarkable, that through the
power of local and political bias, those commentators who themselves
perceive that the beast of the sea in chapter xiii. 1, symbolizes the
Roman _empire_, lose sight of their _own exposition_ when they arrive at
the place before us! And of this bias and inconsistency they seem to be
wholly unconscious! No, there has never yet appeared in the symbolic
heaven a minister or ecclesiastical organization, which has
authoritatively denounced everlasting punishment against all who
"receive the mark of the beast." It is to be noticed here that the sins
charged are _cumulative_, not _distributive_. Guilt is contracted as
here charged, by "worshipping the beast and his image, and receiving his
mark." If the beast signify immoral civil power, and his image signify
the Papacy, as we have seen they do, then it follows that worshipping
both, and receiving the mark of the former, constitute the special guilt
here charged by the angel: that is, eulogizing, praising, and actively
co-operating with civil and ecclesiastical society, at war with the
Bible--in organized hostility to the Lord and his Anointed. (Ps. ii. 9.)
"Shall the throne of iniquity have fellowship with thee, which frameth
mischief by a law?" (Ps. xciv. 20.) But during the 1260 years, the
secular imperial beast consists of "kingdoms of this world" in alliance
with the beast of the earth, (ch. xiii. 1, 11.) And as both are for
their crimes consigned to utter destruction, so in the time of the
"third angel," every individual is threatened with everlasting
punishment, who identifies with them. "No _temporal_ judgments on
_collective_ bodies can be the fulfilment of this awful denunciation,
which evidently relates to _individuals_, and to each individual who is
guilty; and if words can convey the idea of eternal punishment, it is
here denounced."[10] The words in the original, translated "for ever and
ever," (v. 11,) are the strongest in the Greek language to signify
eternity, and are not susceptible of any other meaning.
As already intimated, the special mission and awful message of this
angel is yet future; but the testimony of his predecessor will have made
the tyranny, idolatry, immorality and profligacy of civil despots and
mercenary ministers so palpable and glaring, that the vengeance of the
Lord proclaimed by the last messenger will appear to be just. In this
way the "two witnesses smite the earth with all plagues," (ch. xi. 6;)
for they are identical with the "third angel," and have an active agency
in the work of judgment to be executed upon the antichristian enemies,
(ch. xv. 7.) And "who knows the power of that wrath which is poured out
without mixture into the cup of Jehovah's indignation?" In temporal
judgments there may be a mixture of mercy; but there is no such element
in the cup of the impenitent votaries of mystic Babylon. "Holy angels"
look on without sympathy for her agonies, while the Lamb inflicts the
tremendous penalty of her complicated and long-continued crimes. "_He_
shall be tormented--_their_ torment:"--individuals found guilty of
complicity with Babylon, will be bound up into bundles as fuel for that
fire and brimstone, whose "smoke ascendeth up for ever and ever." "They
have no rest day nor night who worship the beast,"--no mitigation of
their sufferings. They are doomed to dwell "with everlasting burnings."
(Is. xxxiii. 14.) Such are the denunciations which the "third angel" is
commissioned to proclaim in the ears of men, either to bring them to
repentance, or to justify the Lamb in punishing their impenitent
disobedience. Now "every one who is acquainted with the writings of the
reformers and their successors, knows that they generally declared,
without hesitation, that popery is a damnable religion."[11] Popery,
however, is the religion which has corrupted states and churches
throughout the world; and therefore future reformers will not hesitate
to join civil states with her in their testimony and prayers,
saying,--"The wicked shall be turned into hell, _and all the nations_
that forget God. Pour out thy fury upon the heathen that have not known
thee, and upon the kingdoms that have not called upon thy name; for they
have devoured Jacob and laid waste his dwelling place." (Psa. ix. 17;
lxxix. 6, 7.)
12. Here is the patience of the saints: here are they that keep the
commandments of God, and the faith of Jesus.
13. And I heard a voice from heaven, saying unto me, Write, Blessed are
the dead which die in the Lord, from henceforth: Yea, saith the Spirit,
that they may rest from their labours; and their works do follow them.
Vs. 12, 13.--The faithful and pointed testimony of the "third angel" of
reform against the organized enemies of God in church and state, instead
of producing repentance, tends only to provoke them to greater rage
against those who thus awaken their consciences and disturb their sinful
repose. The fires of persecution are again kindled, and the witnesses
are subjected to the anathemas of the church and the sword of the civil
magistrate,--the cruelty of the two beasts. It is therefore
added,--"Here is the patience of the saints." The events predicted here
agree in time with ch. xiii. 10; and the subjects of persecution are the
same moral person in their legitimate successors who appeared in ch.
xii. 17. They "keep the commandments of God and the faith of Jesus,"
while the multitude "obey unrighteousness, receiving for doctrines the
commandments of men."
To animate these sufferers who are in "jeopardy every hour" and who have
the sentence of death as outlaws, pronounced against them by Antichrist,
John "heard a voice from heaven," directing him to write,--"Blessed are
the dead which die in the Lord, from henceforth."--To "die in the
Lord,"--means, in the faith and hope of the gospel, relieved by the
"witness of the Spirit" from the overwhelming fears of the pains of
_purgatory_. Both negatively and positively, this angel testifies
against the antichristian dogma of purgatory. He declares that the
torments of the wicked continue "for ever and ever," while the righteous
who die in the Lord, "cease from their labours."--No stronger testimony
can be conceived against the more gross papal heresy, or the more modern
and so called philosophical delusions of Universalists, Socinians and
others,--all of whom are the offspring of the "mother of harlots." But
besides the voice from heaven, and the concurrent witness of the Spirit,
against the papal dogma of purgatory, the "rest" here proclaimed for the
comfort of martyred saints, may be also understood as a termination to
their sharp conflicts with Antichrist. "_Henceforth_ they rest from
their labours,"--they shall never again be called to "resist unto blood,
striving against sin," as heretofore, by the combined opposition of the
"beast and false prophet," organized tyranny and idolatry. The ministry
of the "third angel," cotemporary with the "seventh trumpet,"--the third
and last "woe," prepares society throughout Christendom for entering
into the millennial rest.
14. And I looked, and, behold, a white cloud, and upon the cloud one sat
like unto the Son of Man, having on his head a golden crown, and in his
hand a sharp sickle.
15. And another came out of the temple, crying with a loud voice to him
that sat on the cloud, Thrust in thy sickle, and reap; for the time is
come for thee to reap: for the harvest of the earth is ripe.
16. And he that sat on the cloud thrust in his sickle on the earth; and
the earth was reaped.
Vs. 14-16.--The gathering in of the harvest is sometimes emblematical of
mercy,--as when the believer is gathered to his fathers by death. His
sanctification being completed, he is taken home "as a shock of corn
ripe in his season." Reaping and threshing, however, are most frequently
symbolical of divine judgments, (Jer. li. 33;) and the apostle refers
here to the same event which the Lord foretold by the mouth of other
prophets. (Joel iii. 13-17; Micah iv. 12, 13.) This harvest is
emblematical of divine judgment on the nations of apostate Christendom.
He who executes the judgment is one like the Son of man, the Lord
Christ. Enthroned on a "white cloud" as his chariot, and having on his
royal "head a golden crown," the symbol of sovereignty, at the
solicitation, the loud cry of the symbolic angel,--a gospel ministry, he
"thrusts in his "sharp sickle," the emblem of avenging justice, and with
infinite ease, "the earth is reaped." This work of punishing guilty
_nations_ is not so proper to the ministry, the functions of whose
office are of a spiritual nature; yet are they active in a way competent
to them, calling upon the "Lord of the harvest" to reap. They judge of
the signs of the times. Such is part of their appropriate work. Thus
they say,--"The time is come for thee to reap; for the harvest of the
earth is ripe." The Lord Jesus appeared in royal majesty to John, as he
had appeared to Ezekiel, (ch. i. 26;) and to Daniel, (ch. vii. 13.) The
cloud on which he sat had a bright side towards his saints, but to his
enemies a dark side, as at the Red Sea. (Ex. xiv. 19, 20.)
The two judgments of the _harvest_ and _vintage_, are obviously an
allusion to a natural order in the climate of Judea. Not only did the
barley and wheat-harvest precede the time of gathering grapes, but some
space elapsed between these labors of the husbandman. The usual order is
observed here.
17. And another angel came out of the temple which is in heaven, he also
having a sharp sickle.
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, Thrust in thy sharp sickle, and gather the clusters of the vine
of the earth; for her grapes are fully ripe.
19. And the angel thrust in his sickle into the earth, and gathered the
vine of the earth, and cast it into the great wine-press of the wrath of
God.
20. And the wine press was trodden without the city, and blood came out
of the wine-press even unto the horse-bridles, by the space of a
thousand and six hundred furlongs.
Vs. 17-20.--As the ministry of the "third angel," (v. 9,) was final, as
to pronouncing the deserved doom of all the adherents of the
antichristian system, so in the symbols of the _harvest_ and _vintage_,
we have the execution of that sentence exhibited. The nations of
Christendom, having drunk the wine of the mother of harlots, and of her
daughters too, and having exhausted the patience of the Lord Jesus,
refusing to repent, while he warned them by his servants the three
angels of reform,--"rising early and sending them," were at length
"ripe" for his sharp sickle. Long had he expostulated with them, saying
to them, while addressing his church,--"The nation and kingdom that will
not serve thee (O Zion,) shall perish; yea, those nations shall be
utterly wasted." (Isa. lx. 12.)--The desolating judgments of the
reigning Mediator, having brought those nations to "hate the whore,"
they become the willing and zealous agents of her destruction, as
appears, (ch. xvii. 16.)
The "gathering of the clusters of the vine of the earth,"--is a concise
emblematical representation of that tremendous work of punishing the
apostate church, to be exhibited in greater detail in the following
chapters.
The "angel coming out of the temple,"--represents the gospel ministry as
usual. His "having a sharp sickle" may import his more immediate agency
in this than in the preceding work of the harvest." Christ himself
judged the nations,--had the "sharp sickle;" but in reckoning with
impenitent ecclesiastical communities, he will honor his faithful
servants. As in "measuring the temple,"--the Mediator held the
instrument in his own hand under the Old Testament, (Zech. ii. 1,) but
under the New Testament gave it into the hand of John, the
representative of a gospel ministry, (ch. xi. 1,) so that transaction
may illustrate the symbols here.
The other angel "coming from the altar, who had power over fire," is
also symbolical of the ministry. The sickle in the hand of the former
angel, is for gathering the grapes; while the connexion of the latter
angel with the "altar," imports that a sacrifice is about to be offered,
as customary, to appease divine justice.--The "vine of the earth" is
plainly contrasted with the true vine. (Ps. lxxx. 1; Jer. ii. 21.) This
is a vine of Sodom with clusters of Gomorrah, (ch. xi. 8; Deut. xxxii.
32, 33.) It is the symbol of an apostate church, the chief heresy of
which is a practical rejection of the atonement of Christ; for it is
certain that vindictive justice is an attribute of God, and that he will
demand satisfaction from those impenitent sinners who despise his mercy
in the gospel offer, and "tread under foot the blood of the covenant
wherewith Christ was sanctified." (Heb. x. 29.) A heavier doom awaits
all such than to "die without mercy," which was the penalty for those
who "despised Moses' law." No sacrifice is appointed for the man or the
church that sins presumptuously. (Num. xv. 30, 31.) To all such, "_our_
God is a consuming fire." (Heb. xii. 29.)--The one angel calls upon the
other,--encourages his companion, to execute the judgment of God.
"Thrust in thy sharp sickle."--Under the superintendence of the
Mediator, his servants by their prayers and their sermons have an active
part in this work of judgment. From the mouth of the witnesses proceeded
fire to devour their enemies, (ch. xi. 5.) This is the last work of
judgment in which they will be honoured. Joining their victorious
predecessors who overcame the antichristian combinations "by the blood
of the Lamb and the word of their testimony," (chs. vi. 9, 10; xii. 11,)
these undaunted servants of the Lord are honored by him as instrumental
in the infliction of the final judgments symbolized by the seventh
trumpet and the seventh vial,--the third and _last woe_.--The
"wine-press" is the symbol of the "wrath of God," and its location
"without the city," denotes that the churches of the apostacy are
excommunicated,--"reprobate silver, because the Lord hath rejected
them."
We are not told here by whom the grapes are trodden; but this is the
work of the Lord Jesus himself, who in the days of his flesh on earth
forewarned his impenitent foes that he would thus deal with them in his
wrath. "Those mine enemies, which would not that I should reign over
them, bring hither, and slay them before me." (Luke xix. 27; Isa. lxiii.
3; Rev. xix. 15.)--The blood in depth is to the "horse-bridles," and in
extent "a thousand and six hundred furlongs,"--200 miles! Although this
language is hyperbolical, it is intended to signify "a time of trouble,
such as never was since there was a nation even to that same time; and
at that same time God's people shall be delivered, every one that shall
be found written in the book." (Dan. xii. 1; Rev. xiii. 8.)--Thus it
appears that church and state, having combined in the antichristian
apostacy, are severally visited with the unmingled wine of the wrath of
God. All the saints shall have obeyed the call,--"Come out of her, my
people;" and mystic Babylon shall then be utterly destroyed. Whether
Palestine, the Pope's patrimony, or some other territory be understood
by the "1600 furlongs," is matter of vague conjecture by all expositors,
and is to be verified only by the fulfilment of the prediction.