16. _And he caused all._ He claims juris_Notes on the New Testament, Explanatory and Practical: Revelation

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;

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.

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.

CHAPTER 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.

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

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

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?

CHAPTER 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.

CHAPTER XV.

AND I saw another sign in heaven, great and marvellous, seven

angels having the seven last plagues; for in them is filled up

the [459]wrath of God.

1. _And I saw another sign in heaven._ Another wonder or extraordinary

symbol. The word _sign_ here――σημεῖον――is the same which in ch. xii.

1, 3; xiii. 13, is rendered _wonder_ and _wonders_, and in ch. xiii. 14;

xvi. 14; xix. 20, _miracles_. The word is not elsewhere found in the

book of Revelation, though it is of frequent occurrence in other parts

of the New Testament. See it explained in the Notes on ch. xii. 1.

Here it is used to denote something wonderful or marvellous. This is

represented as appearing in heaven, for the judgments that were to fall

upon the world were to come thence. Comp. ch. xi. 19; xii. 1; xiv. 1, 6,

13, 14, 17. ¶ _Great and marvellous._ Great and wonderful, or fitted to

excite admiration――θαυμαστὸν. The subsequent statements fully justify

this, and show that the vision was one of portentous character, and

that was fitted to hold the mind in astonishment. ¶ _Seven angels._

Comp. Notes on ch. i. 4. ¶ _Having the seven last plagues._ The article

here, “_the_ seven last plagues,” would seem to imply that the plagues

referred to had been before specified, or that it would be at once

understood what is referred to. These plagues, however, have not been

mentioned before, and the reason why the article is used here seems to

be this: the destruction of this great Antichristian power _had been_

distinctly mentioned, ch. xiv. That might be spoken of as a thing now

well known, and the mention of it would demand the article; and as that

was well known, and would demand the article, so any allusion to it,

or description of it, might be spoken of in the same manner, as a thing

that was definite and fixed, and hence the mention of the plagues by

which it was to be accomplished would be referred to in the same manner.

The word _plagues_――πληγὰς, from πληγή――means properly a wound caused

by a stripe or blow, and is frequently rendered _stripe_ and _stripes_,

Lu. xii. 48; Ac. xvi. 23, 33; 2 Co. vi. 5; xi. 23. It does not

elsewhere occur in the New Testament, except in the book of Revelation.

In this book it is rendered _wound_ in ch. xiii. 3, 12, 14; and

_plagues_ in ch. ix. 20; xi. 6; xv. 1, 6, 8; xvi. 9, 21; xviii. 4, 8;

xxi. 9; xxii. 18. It does not occur elsewhere. The secondary meaning

of the word, and the meaning in the passage before us, is _a stripe_ or

_blow inflicted by God_; calamity or punishment. The word “last” means

those under which the order of things here referred to would terminate;

the winding up of the affairs respecting the beast and his image――not

necessarily the closing of the affairs of the world. Important events

were to occur subsequent to the destruction of this Antichristian power

(xix.‒xxii.), but _these_ were the plagues which would come finally

upon the beast and his image, and which would terminate the existence

of this formidable enemy. ¶ _For in them is filled up the wrath of God.

_ That is, in regard to the beast and his image. All the expressions

of the divine indignation towards that oppressive and persecuting power

will be completed or exhausted by the pouring out of the contents of

these vials. Comp. Notes on ch. x. 7, where the word rendered _filled

up_――ἐτελέσθη――is rendered _finished_.

2 And I saw as it were a [460]sea of glass [461]mingled with

fire: and them that had gotten the victory [462]over the beast,

and over his image, and over his mark, _and_ over the number

of his name, stand on the sea of glass, having the [463]harps

of God.

2. _And I saw as it were a sea of glass._ In ch. iv. 6, a similar

vision is recorded――“And before the throne there was a sea of glass,

like unto crystal.” See the Notes on that passage. The sea of _glass_

here means a sea clear, pellucid, like glass: an expanse that seemed to

be made of glass. There it was entirely clear; here it is mingled with

fire. ¶ _Mingled with fire._ That is, a portion of the sea was red like

fire. It was not all clear and pellucid, as in ch. iv. 6, but it was

as it were a tesselated expanse, composed in part of what seemed to

be glass, and in part of a material of a red or fiery colour. In the

former case (ch. iv. 6), the emblem was designed {353} to represent

the pure worship of heaven without reference to any other symbolic

design, and hence the sea is wholly clear and pellucid; here, in

connection with the purpose of furnishing an appropriate symbol of

the divine majesty, there is united the idea of punishment on the foes

of God, represented by the fiery or red colour. If it is proper, from

conjecture, to suggest the meaning of this as an emblem, it would be

that the foundation――the main element――of all the divine dealings is

justice or holiness――represented by the portion of the sea that seemed

to be glass; and that there was, in this case, intermingled with that,

the image of wrath or anger――represented by the portion that was fiery

or red. The very sight of the pavement, therefore, on which they stood

when worshipping God, would keep before their minds impressive views

of his character and dealings. ¶ _And them that had gotten the victory

over the beast._ Ch. xiii. 11. That is, they who had gained a victory

in times of persecution and temptation; or they whom the “beast” had

not been able, by arts or arms, to subdue. The persons referred to here,

I suppose, are those who in the long dominion of the Papal power, and

amidst all its arts and corruptions――its threats and persecutions――had

remained steadfast in the truth, and who might thus be said to

have gained _a victory_――for such victories of piety, virtue, and

truth, amidst the corrupting influences of sin and error, and the

intimidations of power, are the most important that are gained in

this world. ¶ _And over his image._ See Notes on ch. xiii. 14, 15.

The meaning is, that they had not been led to apostatize by the dread

of the power represented here by the “image of the beast.” In all the

attempts of that power to subdue them――to intimidate them――to induce

them to give up their attachment to the truth as it is in Jesus――they

had remained steadfast in the faith, and had triumphed. ¶ _And over his

mark._ See Notes on ch. xiii. 16. Over all the attempts of the beast

to fix his mark upon them, or to designate them as his own. ¶ _And

over the number of his name._ See Notes on ch. xiii. 17, 18. Over all

the attempts to fix upon them that mysterious number which expressed

his name. The general sense is, that in times of general error and

corruption; when the true friends of Christ were exposed to persecution;

when every effort was made to induce them to become the followers of

the “beast,” and to yield to the corrupt system represented by the

“beast,” they remained unmoved, and adhered firmly to the truth. The

number of such in the aggregate was not small; and with great beauty

and propriety they are here represented as rejoicing and giving thanks

to God on the overthrow of that corrupt and formidable power. ¶ _Stand

on the sea of glass._ That is, before God. They are now seen in heaven,

redeemed and triumphant. ¶ _Having the harps of God._ Harps that

pertained to the worship of God; harps to be employed in his praise.

See Notes on ch. xiv. 2.

3 And they sing the [464]song of Moses the servant of God,

and the [465]song of the Lamb, saying, Great and marvellous

_are_ thy works, Lord God Almighty; [466]just and true _are_

thy ways, thou King of [467]saints.

3. _And they sing the song of Moses the servant of God._ A song of

thanksgiving and praise, such as Moses taught the Hebrew people to

sing after their deliverance from Egyptian bondage. See Ex. xv. The

meaning here is, not that they would sing that identical song, but

that, as Moses taught the people to celebrate their deliverance with an

appropriate hymn of praise, the redeemed would celebrate their delivery

and redemption in a similar manner. There is an obvious propriety

here in referring to the “song of Moses,” because the circumstances

are very similar; the occasion of the redemption from that formidable

Antichristian power here referred to, had a strong resemblance to the

rescue from Egyptian bondage. ¶ _And the song of the Lamb._ The hymn

which is sung in honour of the Lamb, as their great deliverer. {354}

Comp. Notes on ch. v. 9, 10, 12, 13. ¶ _Saying, Great and marvellous

|are| thy works._ See Notes on ver. 1. The meaning is, that great

_power_ was evinced in redeeming them; and that the interposition

of the divine goodness in doing it was _marvellous_, or was such as

to excite wonder and admiration. ¶ _Lord God Almighty._ This would

seem to mean the same thing as the expression so common in the Old

Testament, “Jehovah, God of hosts.” The union of these appellations

give solemnity and impressiveness to the ascription of praise, for

it brings into view the fact, that he whose praise is celebrated

is _Lord_――the JEHOVAH――the uncreated and eternal One; that he is

_God_――the creator, upholder, and sovereign of all things; and that

he is _Almighty_――having all power in all worlds. All these names

and attributes are suggested when we think of redemption; for all

the perfections of a glorious God are suggested in the redemption of

the soul from death. It is the _Lord_――the Ruler of all worlds; it is

_God_――the Maker of the race, and the Father of the race, who performs

the work of redemption; and it is a work which could be accomplished

only by one who is _Almighty_. ¶ _Just and true._ The attributes of

_justice_ and _truth_ are brought prominently into view also in the

redemption of man. The fact that God is just, and that in all this

work he has been careful to maintain his justice (Ro. iii. 26); and

the fact that he is true to himself, true to the creation, true to

the fulfilment of all his promises, are prominent in this work, and it

is proper that these attributes should be celebrated in the songs of

praise in heaven. ¶ _|Are| thy ways._ Thy ways or _dealings_ with us,

and with the enemies of the church. That is, all the acts or “ways” of

God in the redemption of his people had been characterized by justice

and truth. ¶ _Thou King of saints._ King of those who are holy; of

all who are redeemed and sanctified. The more approved reading here,

however, is _King of nations_――ὁ βασιλεὺς τῶν ἐθνῶν――instead of _King

of saints_――τῶν ἁγίων. So it is read in the critical editions of

Griesbach, Tittmann, and Hahn. The sense is not materially affected by

the difference in the reading.

4 Who[468] shall not fear thee, O Lord, and glorify thy

name? for _thou_ [469]only _art_ holy: for [470]all nations

shall come and worship before thee; for thy judgments are made

manifest:

4. _Who shall not fear thee, O Lord._ Reverence and adore thee; for

the word _fear_, in the Scriptures, is commonly used in this sense

when applied to God. The sense here is, that the judgments about to

be inflicted on the beast and his image should and would teach men

to reverence and adore God. There is, perhaps, included here also the

idea of awe, inasmuch as this would be the effect of punishment. ¶ _And

glorify thy name._ Honour thee――the _name_ being put for the person who

bare it. The sense is, that, as a consequence of these judgments, men

would be brought to honour God, and to acknowledge him as the Ruler of

the earth. ¶ _For |thou| only |art| holy._ That is, in these judgments

he would show himself to be a holy God; a God hating sin, and loving

righteousness and truth. When it is said that he “_only_” is holy,

the expression is used, of course, in a comparative sense. He is _so_

pure that it may be said that, in comparison with him, no one else is

holy. Comp. Notes on Job iv. 18; xv. 15. ¶ _For all nations shall come

and worship before thee._ That is, as the result of these punishments

inflicted on this dread Antichristian power, they shall come and

worship thee. Everywhere in the New Testament the destruction of that

power is connected with the promise of the speedy conversion of the

world. ¶ _For thy judgments are made manifest._ To wit, on the beast.

That formidable power is overthrown, and the grand hindrance to the

universal spread of the true religion is now taken away. Comp. Notes on

Is. xxvi. 9.

5 And after that I looked, and behold, the [471]temple of the

tabernacle of the testimony in heaven was opened:

5. _And after that I looked._ After I had seen in vision the redeemed

thus referred to, celebrating the praises of God, I saw the preparation

made for the execution of these purposes of judgment. ¶ _And behold,

the temple of the tabernacle of the testimony._ Not the _whole_

temple, but only that part to which this name was given. The word

_tabernacle_――σκηνή――means properly a booth, hut, tent, and was the

name commonly given {355} to the _tent_ or _tabernacle_ that was

erected in the wilderness for the service of God. See Notes on Ac. vii.

44. The same word came naturally to be applied to the temple that was

reared for the same purpose in Jerusalem. It is called the “tabernacle

of testimony,” because it was a _testimony_ or _witness_ of the

presence of God among the people――that is, it served to keep up the

remembrance of him. See Notes as above on Ac. vii. 44, where the same

Greek phrase is used as here――rendered there “tabernacle of _witness_.”

The word _temple_ here――ναός――does not refer to the _whole_ of the

building called the “temple,” but to the holy of holies. See Notes on

He. ix. 3. This was regarded as the peculiar dwelling-place of God;

and it was this sacred place, usually closed from all access, that

now seemed to be opened, implying that the command to execute these

purposes came directly from God himself. ¶ _In heaven._ That is, that

part of heaven which corresponds to the most holy place in the temple

was opened; to wit, that which is the peculiar residence of God himself.

¶ _Was opened._ Was thrown open to the view of John, so that he was

permitted to look, as it were, upon the very dwelling-place of God.

From his holy presence now came forth the angels to execute his

purposes of judgment on that Antichristian power which had so long

corrupted religion and oppressed the world.

6 And the seven angels came out of the temple, having the

seven plagues, clothed in pure and white linen, and having

their breasts girded with golden girdles.

6. _And the seven angels._ See Notes on ver. 1. ¶ _Came out of the

temple._ Were seen to come from the temple; that is, from the immediate

presence of God. ¶ _Having the seven plagues._ See Notes on ver. 1.

Each one intrusted with a single “plague” to be executed upon the earth.

The meaning here is, that they were designated or appointed to execute

those plagues in judgments. The _symbols_ of their office――the golden

vials――were given to them afterwards, ver. 7. ¶ _Clothed in pure and

white linen._ The emblem of holiness――the common representation in

regard to the heavenly inhabitants. See Notes on ch. iii. 4; vii. 13.

Comp. Mat. xvii. 2; Lu. ix. 29; Mar. xvi. 5. ¶ _And having their

breasts girded with golden girdles._ See Notes on ch. i. 13. The

meaning is, that they were attired in a manner befitting their rank

and condition.

7 And one of the four beasts gave unto the seven angels seven

golden vials, full of the wrath of God, who liveth for ever

and ever.

7. _And one of the four beasts._ See Notes on ch. iv. 6, 7. _Which_ one

of the four is not mentioned. From the explanation given of the design

of the representation of the “four beasts,” or _living creatures_, in

the Notes on ch. iv. 6, 7, it would seem that the meaning here is, that

the great principles of that divine government would be illustrated

in the events which are now to occur. In events that were so closely

connected with the honour of God and the triumph of his cause on the

earth, there was a propriety in the representation that these living

creatures, symbolizing the great principles of divine administration,

would be particularly interested. ¶ _Gave unto the seven angels seven

golden vials._ The Word here used――φιάλη――means properly, “a bowl or

goblet, having more breadth than depth” (Rob. _Lex._). Our word vial,

though derived from this, means rather a thin long bottle of glass,

used particularly by apothecaries and druggists. The word would be

better rendered by _bowl_ or _goblet_, and probably the representation

here was of such bowls as were used in the temple service. See Notes on

ch. v. 8. They are called in ch. xvi. 1, “vials of the wrath of God;”

and here they are said to be “full of the wrath of God.” The allusion

seems to be to a drinking cup or goblet filled with poison, and given

to persons to drink――an allusion drawn from one of the methods of

punishment in ancient times. See Notes on ch. xiv. 10. These vials or

goblets thus became emblems of divine wrath, to be inflicted on the

beast and his image. ¶ _Full of the wrath of God._ Filled with that

which represented his wrath; that is, they seemed to be filled with

a poisonous mixture, which being poured upon the earth, the sea,

the rivers, the sun, the seat of the beast, the river Euphrates, and

into the air, was followed by severe divine judgments on this great

Antichristian power. See ch. xvi. 2‒4, 8, 10, 12, 17. ¶ _Who liveth

for ever and ever._ The eternal God. {356} The particular object in

referring to this attribute here appears to be, that though there may

seem to be delay in the execution of his purposes, yet they will be

certainly accomplished, as he is the ever-living and unchangeable God.

He is not under a necessity of abandoning his purposes, like men, if

they are not soon accomplished.

8 And the temple was [472]filled with smoke from the

[473]glory of God, and from his power; and no man was able

to enter into the temple, till the seven plagues of the seven

angels were fulfilled.

8. _And the temple was filled with smoke._ The usual symbol of the

divine presence in the temple. See Notes on Is. iv. 5; vi. 4. ¶ _From

the glory of God._ From the manifestation of the divine majesty. That

is, the smoke was the proper accompaniment of the Divine Being when

appearing in majesty. So on Mount Sinai he is represented as appearing

in this manner: “And mount Sinai was altogether on a smoke, because

the Lord descended on it in fire: and the smoke thereof ascended as the

smoke of a furnace, and the whole mount quaked greatly,” Ex. xix. 18.

The purpose _here_ seems to have been, partly to represent the smoke

as the proper symbol of the divine presence, and partly to represent

it as so filling the temple that no one could enter it until the seven

plagues were fulfilled. ¶ _And from his power._ Produced by his power;

and the symbol of his power. ¶ _And no man was able to enter into the

temple, till the seven plagues of the seven angels were fulfilled._

Till those vials had been poured out, and all that was indicated by

them was accomplished. The meaning here seems to be, that no one would

be permitted to enter to make intercession――to turn away his wrath――to

divert him from his purpose. That is, the purpose of punishment

had been formed, and would certainly be executed. The agents or

instrumentalities in this fearful work had been now sent forth, and

they would by no means be recalled. The mercy-seat, in this respect,

was inaccessible; the time of judgment on the great foe had come, and

the destruction of the grand enemy of the church was certain. The

point, therefore, at which this vision leaves us is, that where all the

preparations are made for the infliction of the threatened punishment

on the grand Antichristian power which had so long stood up against

the truth; where the agents had prepared to go forth; and where no

intercession will ever avail to turn away the infliction of the divine

wrath. The detail follows in the next chapter.

CHAPTER XVI.

ANALYSIS OF THE CHAPTER.

The previous chapter had described the preparation for the last plagues

that were to come upon that mighty Antichristian power to which this

series of prophetic visions refers. All is now ready; and this chapter

contains the description of those seven last “plagues” under which this

power would reel and fall. These “plagues” are described _as if_ they

were a succession of physical calamities that would come upon this

Antichristian power, and bring it to an end; though perhaps it is not

necessary to look for a _literal_ infliction of such calamities. The

course of the exposition thus far will lead us to regard this chapter

as a description of the _successive blows by which the Papacy will

fall_. A part of this is still undoubtedly future, though perhaps not

far distant; and, in reference to this, and to some portions of the

remainder of the book, there may be more difficulty in satisfying the

mind than in the portions which pertain to past events.

The chapter comprises statements on the following points:――

A command is issued from the temple to the seven angels, to go and

execute the commission with which they were intrusted, ver. 1.

The first angel pours out his vial upon the earth――followed by a plague

upon those who had worshipped the beast and his image, ver. 2.

The second angel pours out his vial upon the sea――followed by the death

of all that were in the sea, ver. 3.

The third angel pours out his vial upon the rivers and fountains of

waters, and they become blood. This is followed by an ascription of

praise from the angel of the waters, because God had given to those who

had shed the blood {357} of the saints blood to drink, with a response

from the altar that this was just, ver. 4‒7.

The fourth angel pours out his vial upon the sun, and an intenser heat

is given to it to scorch men. The consequence is, that they blaspheme

the name of God, but repent not of their sins, ver. 8, 9.

The fifth angel pours out his vial upon the very seat of the beast,

and his kingdom is full of darkness. Men still blaspheme the name of

God and repent not of their sins, ver. 10, 11.

The sixth angel pours out his vial upon the great river Euphrates. The

consequence is, that the waters of the river are dried up, so that the

way of the kings of the East might be prepared. The writer sees also,

in this connection, three unclean spirits like frogs come out of the

mouth of the dragon, and out of the mouth of the beast, and out of the

mouth of the false prophet, that go forth into all the earth to gather

all nations to the great day of the battle of God Almighty, ver. 12‒16.

The seventh angel pours out his vial into the air, and a voice is heard

answering that “it is done:” the time of the consummation has come――the

formidable Antichristian power is to come to an end. The great city is

divided into three parts; the cities of the nations fall; great Babylon

thus comes up in remembrance before God to receive the punishment

which is her due. This terrific scene is accompanied with voices,

and thunderings, and lightnings, and an earthquake, and with great

hail――a tempest of wrath beating upon that formidable power that had

so long stood up against God, ver. 17‒21. The _detail_ of the actual

destruction of this power is carried forward in the subsequent chapters.

CHAPTER XVI.

AND I heard a great voice out of the temple saying to the

seven[474] angels, Go your ways, and pour out the vials of the

wrath of God upon the earth.

1. _And I heard a great voice out of the temple._ A loud voice out

of the temple as seen in heaven (Notes on ch. xi. 19), and that came,

therefore, from the very presence of God. ¶ _Saying to the seven

angels._ That had the seven vials of wrath. Notes on ch. xv. 1, 7.

¶ _Go your ways._ Your respective ways, to the fulfilment of the task

assigned to each. ¶ _And pour out the vials of the wrath of God._

Empty those vials; cause to come upon the earth the plagues indicated

by their contents. The _order_ in which this was to be done is not

intimated. It seems to be supposed that that would be understood by

each. ¶ _Upon the earth._ The particular part of the _earth_ is not

here specified, but it should not be inferred that it was to be upon

the earth in general, or that there were any calamities, in consequence

of this pouring out of the vials of wrath, to spread over the whole

world. The subsequent statements show what parts of the earth were

particularly to be affected.

2 And the first went, and poured out his vial [475]upon the

earth; and there fell a noisome and grievous [476]sore upon

the men which had the [477]mark of the beast, and _upon_ them

which worshipped his image.

2. _And the first went._ Went forth from heaven, where the seat of the

vision was laid. ¶ _And poured out his vial upon the earth._ That is,

upon the _land_, in contradistinction from the sea, the rivers, the air,

the seat of the beast, the sun, as represented in the other vials. In

ver. 1, the word _earth_ is used in the general sense to denote this

world as distinguished from heaven; in this verse it is used in the

specific sense, to denote _land_ as distinguished from other things.

Comp. Mar. iv. 1; vi. 47; Jn. vi. 21; Ac. xxvii. 29, 43, 44. In many

respects there is a strong resemblance between the pouring out of those

seven vials, and the sounding of the seven trumpets, in ch. viii.,

ix., though they refer to different events. In the sounding of the

first trumpet (ch. viii. 7), it was the _earth_ that was particularly

affected in contradistinction from the sea, the fountains, and the sun:

“The first angel sounded, and there followed hail and fire mingled with

blood, and they were cast _upon the earth_.” Comp. ch. viii. 8, 10, 12.

In regard to the symbolical meaning of the term _earth_, considered

with reference to divine judgments, see Notes on ch. viii. 7. ¶ _And

there fell a noisome and grievous sore._ The judgment here is

specifically different from that inflicted under the first trumpet, ch.

viii. 7. {358} There it is said to have been that “the third part of

trees was burnt up, and all green grass was burnt up.” Here it is that

there fell upon _men_ a “noisome and grievous sore.” The two, therefore,

are designed to refer to different events, and to different forms of

punishment. The word rendered _sore_ properly denotes a _wound_ (Hom.

_Il._ xi. 812), and then, in later writers, an _ulcer_ or _sore_. It

is used in the New Testament only in the following places: Lu. xvi. 21,

“The dogs came and licked his _sores_;” and in Re. xvi. 2, 11, where

it is rendered _sore_, and _sores_. It is used in the Septuagint, in

reference to the _boils_ that were brought upon the Egyptians, in Ex.

ix. 9‒12, and probably De. xxviii. 27; in reference to the leprosy,

Le. xiii. 18‒20, 23; in reference to the boil, ulcer, or elephantiasis

brought upon Job, ch. ii. 7; and in reference to any sore or ulcer, in

De. xxviii. 35. In all these places it is the translation of the word

שְּׁחִין _shehhin_――rendered in our English version _boil_, Ex. ix. 9‒11;

Le. xiii. 18‒20, 23; 2 Ki. xx. 7; Job ii. 7; Is. xxxviii. 21; and

_botch_, De. xxviii. 27, 35. The proper meaning, therefore, is that or

a sore, ulcer, or boil of a severe and painful character; and the most

obvious reference in the passage, to one who was accustomed to the

language of Scripture, would be to some fearful plague like that which

was sent upon the Egyptians. In the case of Hezekiah (2 Ki. xx. 7;

Is. xxxviii. 21), it was probably used to denote a _plague-boil_,

or the black leprosy. See Notes on Is. xxxviii. 21. The word

“noisome”――κακὸν, _evil_, _bad_――is used here to characterize the

plague referred to as being peculiarly painful and dangerous. The word

_grievous_――πονηρὸν――_bad_, _malignant_, _hurtful_――is further used

to increase the intensity of the expression, and to characterize the

plague as particularly severe. There is no reason to suppose that it is

meant that this would be _literally_ inflicted, any more than it is in

the next plague, where it is said that the “rivers and fountains became

_blood_.” What is obviously meant is, that there would be some calamity

which would be well represented or symbolized by such a fearful plague.

¶ _Upon the men._ Though the plague was poured upon “_the earth_,” yet

its effects were seen upon “_men_.” Some grievous calamity would befall

them, _as if_ they were suddenly visited with the plague. ¶ _Which had

the mark of the beast._ Notes on ch. xiii. 16, 17. This determines the

portion of the earth that was to be afflicted. It was not the whole

world; it was only that part of it where the “beast” was honoured.

According to the interpretation proposed in ch. xiii., this refers

to those who are under the dominion of the Papacy. ¶ _And |upon| them

which worshipped his image._ See Notes on ch. xiii. 14, 15. According

to the interpretation in ch. xiii., those are meant who sustained the

civil or secular power to which the Papacy gave life and strength, and

from which it, in turn, received countenance and protection.

In regard to the application or fulfilment of this symbol, it is

unnecessary to say that there have been very different opinions in the

world, and that very different opinions still prevail. The great mass

of Protestant commentators suppose that it refers to the Papacy; and of

those who entertain this opinion, the greater portion suppose that the

calamity referred to by the pouring out of this vial is already past,

though it is supposed by many that the things foreshadowed by a part of

these “vials” are yet to be accomplished. As to the true meaning of the

symbol before us, I would make the following remarks:――

(1) It refers to the Papal power. This application is demanded by

the results which were reached in the examination of ch. xiii. See the

remarks on the “beast” in the Notes on ch. xiii. 1, 2, 11, and on “the

image of the beast” in the Notes on ch. xiii. 14, 15. This one mighty

power existed in two forms closely united, and mutually sustaining each

other――the civil or secular, and the ecclesiastical or spiritual. It

is this combined and consolidated power――the Papacy as such――that is

referred to here, for this has been the grand Antichristian power in

the world.

(2) It refers to some grievous and fearful calamity which would come

upon that power, and which would be _like_ a plague-spot on the human

body――something which would be of the nature of a divine judgment,

resembling that which came upon the Egyptians for their treatment of

the people of God.

(3) The course of this exposition leads us to suppose, that this

would be the beginning in the series of judgments, {359} which would

terminate in the complete overthrow of that formidable power. It

is the _first_ of the vials of wrath, and the whole description

evidently contemplates a _series_ of disasters, which would be properly

represented by these successive vials. In the application of this,

therefore, we should naturally look for the first of a series of such

judgments, and should expect to find some facts in history which would

be properly represented by the vial “poured upon the earth.”

Notes on the New Testament, Explanatory and Practical: Revelation · 第 11 / 16 章

16. _And he caused all._ He claims jurisdiction, in the matters here