THE TITLE. The simplest form of this, as of other books of the New Testament, is the oldest: ’The Revelation of John’ (ΑποκάλυψιςΙωάννου). Other forms worth noting are: ’The Revelation of John the Apostle and Evangelist;’ ’The Revelation of the holy and most glorious Apostle and Evangelist, the virgin, the beloved, that leaned on the breast, John the Divine.’ ’The divine’ as a title for St. John, which is retained here in both the Authorized Version and the Revised Version, is certainly as old as Eusebius (’Praep. Evan.,’ 11.18). Recent discoveries at Ephesus have shown that "divines" (θεολόγοι) was a title of the chief priests in the temple of Artemis at Ephesus. It is possible, but hardly probable, that this suggested the title for St. John. It probably points to his witness to the Divinity of the Logos or Word. Eusebius (’Hist. Eccl.,’ III. 24.13) remarks that John omitted the human genealogy of the Saviour, and began with his Divinity δὲθεολογίαςἀπάρξασθαι Revelation 3:1-22 THE . Most writers agree that the first three chapters are introductory. They may be thus subdivided: Revelation 1:1-3, the superscription; Revelation 1:4-8, the address and greeting; Revelation 1:9-20, the introductory vision; Revelation 2:1-29; Revelation 3:1-22, the epistles to the seven Churches of Asia. The earliest systematic commentator on the Apocalypse in the Greek Church, Andreas of Caesarea, in Cappadocia (A.D). 450-500), divides it into twenty-four λόγοι, or narratives, to correspond with the twenty-four elders; and each of these into three κεφάλαια, or chapters, to correspond with body, soul, and spirit, making seventy-two chapters in all. Revelation 1:1-3 The superscription. This consists of a brief description of the contents and origin of the book, and a commendation of it to the reader and hearer. Revelation 1:1 The Revelation of Jesus Christ. This phrase occurs elsewhere in the New Testament only in 1 Peter 1:7, 1 Peter 1:13. It means the revelation which Jesus Christ makes, not that which reveals him. John is the writer, Jesus Christ the Author, of the book. Revelation (απόκαλυψις) is a word reserved for the gospel; no Old Testament prophecy is called a revelation (contrast 1 Samuel 20:30). It means the unveiling of Divine mysteries (Ephesians 3:3), and from this it easily slips into meaning the mystery unveiled. Christ is both the Mystery and the Revealer of it. He comes to reveal himself, and in himself the Father, whose Image he is. Thus in its opening words the book takes us beyond itself. What is revealed is not secrets about the future, but a Person. And the Revealer is not man, but God; not John, but the Divine Son, commissioned by the Father. For even the unincarnate Word receives from the Father that which he reveals. Which God gave unto him. This is remarkably in harmony with the Christology of the Fourth Gospel. The simple infinitive to express a purpose after "give" is common to Gospel and Apocalypse (Revelation 3:21; Revelation 7:2; Revelation 13:14; John 4:7, John 4:10; John 6:52). His servants. All Christians, not exclusively seers like St. John. "Even the things which" (Revised Version) makes "things which" in apposition with "the Revelation," which is probably right. Must (δεῖ); because God has so decreed. This Divine "must" is frequent in the Gospel (John 3:14, John 3:30; John 9:4; John 10:16; John 12:34; John 20:9). Shortly. The meaning of ἐντάχει is much disputed. But, like "firstborn" in the question about the brethren of the Lord, "shortly" ought not to be pressed in determining the scope of the Apocalypse. Calling Jesus the firstborn Son of Mary tells us nothing as to her having other children. Saying that the Apocalypse shows things which must shortly come to pass tells us nothing as to its referring to events near St. John’s own day. Probably it refers to them and to much else in the Christian dispensation. In the language of the seer, past, present, and future are interwoven together as seen by God, and more truth is contained than the seer himself knows. "The whole book ought to be received as a single word uttered in a single moment" (Bengel). It does not follow, because St. John had events near to his own day in his mind, that his words are limited to those events for us. Signified. Jesus Christ signified, i.e. made known by symbol and figure, the things which must come to pass. "Signify" (σημαίνειν) is characteristic of St. John, to whom wonders are "signs" (σημεῖα) of Divine truths. "This he said, signifying [by means of an allegory] by what manner of death he should die" (John 12:33; comp. John 18:32; John 21:19). By his angel; literally, by means of his angel (διὰτοῦἀγγέλου). "Angel" here probably has its, common meaning of a spiritual messenger from the unseen world; but it is the fact of his being Christ’s messenger, rather than his heavenly character, that is specially indicated. Whether one and the same angel is employed throughout the Revelation is not clear. He does not come into the foreground of the narrative until Revelation 17:1, Revelation 17:7, Revelation 17:15 (comp. Revelation 19:9; Revelation 21:9; Revelation 22:1, Revelation 22:6, Revelation 22:9). The Revelation is begun (verses 17-20) and ended (Revelation 22:16) by Christ himself; but the main portion is conducted "by means of his angel." Thus St. Paul says of the Law that it was "administered by means of angels in the hand of a mediator," i.e. Moses (Galatians 3:19). In this case the mediator is John, a "servant" specially selected for this work (Isaiah 49:5; Amos 3:7). Thus we have four gradations—the primary Agent, the Father; the secondary Agent, Jesus Christ; the instrument, his angel; the recipient, John. Revelation 1:2 Who bare record. "To bear witness" (μαρτυρεῖν) and "witness," or "testimony’’ (μαρτυρία), are characteristic of St. John’s writings, and serve to connect together his Gospel, the First Epistle, and the Apocalypse. Such words should be carefully noted, and, so far as possible, uniformly translated, in order to mark their frequency in the English Version. The Authorized Version rings the changes on "bear witness," "bear record," "give record," and "testify," for μαρτυρεῖν; and on "witness," "record," and "testimony," for μαρτυρία. The Revised Version has here made great improvements. To bear witness to the truth and the Word of God was St. John’s special function throughout his long life, and to this fact he calls attention in all his chief writings (see Haupt on 1 John 5:6). The testimony of Jesus Christ, like "the Revelation of Jesus Christ" (verse 1), means that which he gave, not that which tells about him. And of all things that he saw; better, as in the Revised Version, even of all things that he saw, taking δσαεἵδεν in apposition with what precedes. The seer is here speaking of the visions of the Apocalypse, not of the events in Christ’s life. The aorists, ἐμαρτύρησεν and εἵδεν, are rightly compared to the συνέγραψε of Thucydides (1.1; 6.7, 93). Revelation 1:3 He that readeth this book publicly in the church, and they that hear the book read, are equally blessed. There is grace promised to both minister and congregation who live up to the spirit of the Scriptures. St. John here suggests that a usage common in the Jewish Church (Luke 4:16; Acts 15:21; 2 Corinthians 3:15) may be adopted in the Christian Church. Probably this verse is the earliest authority for the public reading of the New Testament Scripture. It is very precarious to argue that "the Apocalypse, which points to this custom, cannot have been composed in the year 68," because this Christian custom is of later origin than 68. The official communications of apostles were sure to be read publicly in the churches (see Lightfoot on Colossians 4:16). Until the new lectionary came into use, the blessing hero promised to the liturgical use of the Apocalypse was sadly neglected in the English Church. One might almost have supposed that a blessing had been pronounced on those who do not read and do not hear the prophecy. The words of this prophecy; literally, of the prophecy; i.e. "the prophecy of this book" (Revelation 22:7, Revelation 22:18). That which is a revelation in reference to Christ is a prophecy in reference to John. "Prophecy" must not be narrowed down to the vulgar meaning of foretelling future events; it is the forthtelling of the mind of God. Prophecy, in the narrow sense of prediction, cannot well be kept. It is God’s call to repentance, obedience, steadfastness, and prayer that must be kept by both reader and hearers in order to bring a blessing. And if the words are to be kept, they can be understood. We have no right to set aside the Revelation as an insoluble puzzle (comp. Luke 11:28, where, however, we have φυλάσσειν, not τηρεῖν). The time is at hand. The appointed time, the season foreordained of God (καιρός, not χρόνος), is near. We may ask, with F.D. Maurice, "Did not the original writer use words in their simple, natural sense? If he told the hearers and readers of his day that the time was at hand, did he not mean them to understand that it was at hand?" No doubt. But that does not preclude us from interpreting the inspired words as referring, not only to events near St. John’s time, but also to other events of which they were the foretastes and figures. To us the meaning is that the type of the end has been foretold and has come, and the end itself, which has been equally foretold, must be watched for in all seriousness. Revelation 1:4-8 The address and greeting. Of this section only Revelation 1:4-6 are, strictly speaking, the salutation; Revelation 1:7, Revelation 1:8 constitute a kind of summary, or prelude—Revelation 1:7 being more closely connected with what precedes, Revelation 1:8 with what follows. The salutation proper (Revelation 1:4-6) should be compared with the salutations in St. Paul’s Epistles. Revelation 1:4 John. Evidently some well-known John, otherwise some designation would be necessary. Would any but the apostle have thus written to the Churches of Asia? St. Paul had some need to insist upon his being an apostle; St. John lind none. To the seven Churches. From the earliest times it has been pointed out that the number seven here is not exact, but symbolical; it does exclude other Churches, but symbolizes all. Thus the Muratorian Fragment: "John in the Apocalypse, though he wrote to the seven Churches, yet speaks to all." Augustine: "By the seven is signified the perfection of the universal Church, and by writing to seven he shows the fulness of the one." So also Bede: "Through these seven Churches he writes to every Church; for by the number seven is denoted universality, as the whole period of the world revolves on seven days;" and he points out that St. Paul also wrote to seven Churches. Compare the seven pillars of the house of wisdom (Proverbs 9:1), the seven deacons (Acts 6:3), the seven gifts of the Spirit. The number seven appears repeatedly in the Apocalypse; and that it is arbitrary and symbolical is shown by the fact that there were other Churches besides these seven—Colossae, Hierapolis, Tralles, Magnesia, Miletus. The repeated formula, "He that hath an ear, let him hear what the Spirit saith to the Churches," proves that the praise and blame distributed among the seven are of universal application. Asia means the Roman proconsular province of Asia, i.e. the western part of Asia Minor. Grace be unto you, and peace. This combination occurs in the salutations of St. Peter and St. Paul. It unites Greek and Hebrew elements, and gives both a Christian fulness of meaning. From him which is. Why should not we be as bold as St. John, and disregard grammar for the sake of keeping the Divine Name intact? St. John writes, ἀπὸδὧν, κ.τ.λ. not ἀπὸτοῦὅντος, κ.τ.λ. "If in Exodus 3:14 the words may run, ’I AM hath sent me unto you,’ may we not also be allowed to read here, ’from HE THAT IS, AND THAT WAS, AND THAT IS TO COME’?". Note the ὁἧν to represent the nominative of the past participle of εἶναι, which does not exist, and with the whole expression compare "The same yesterday, and today, and forever" (Hebrews 13:8). Here every clause applies to the Father, not one to each Person; the three Persons are marked by the three prepositions, "from … and from … and from." It is a mistake to interpret ὁἐρχόμενος either of the mission of the Comforter or of the second advent. The seven Spirits. The Holy Spirit, sevenfold in his operations (Revelation 5:6). They are before his throne, ever ready for a mission from him (comp. Revelation 7:15). The number seven once more symbolizes universality, plenitude, and perfection; that unity amidst variety which marks the work of the Spirit and the sphere of it, the Church. Revelation 1:5 The faithful Witness. This was his function—"to bear witness unto the truth" (John 18:37). The rainbow is called "the faithful witness" (Psalms 89:37). The Firstborn of the dead. Christ was the first who was born to eternal life after the death which ends this life (see Lightfoot on Colossians 1:15, Colossians 1:18; and comp. Psalms 89:27). "The ruler of this world" offered Jesus the glory of the kingdoms of the world, if he would worship him. He won a higher glory by dying to conquer him, and thus the crucified Peasant became the Lord of Roman emperors, "the Ruler of the kings of the earth." The grammar of this verse is irregular; "the faithful Witness," etc., in the nominative being in apposition with "Jesus Christ" in the genitive (comp. Revelation 2:20; Revelation 3:12; Revelation 9:14; Revelation 14:12). Unto him that loved us. The true reading gives "that loveth us" unceasingly. The supreme act of dying for us did not exhaust his love. In what follows it is difficult to decide between "washed" (λούσαντι) and "loosed" (λύσαντι), both readings being very well supported; but we should certainly omit "own" before "blood." The blood of Jesus Christ cleansing us from all sin is a frequent thought with the apostle who witnessed the piercing of the side (Revelation 7:13, Revelation 7:14; 1 John 7; 1 John 5:6-8). Revelation 1:6 And hath made us kings and priests; rather, as in the Revised Version, and he made us (to be) a kingdom, (to be) priests. "Made us" is not coordinate with "loosed us;" the sentence makes a fresh start. "Kingdom," not "kings," is the right reading. Christians are nowhere said to be kings. Collectively they are a kingdom—"a kingdom of priests" (Exodus 19:6), or, as St. Peter, following the LXX., gives it, "a royal priesthood" (1 Peter 2:9). Each member of Christ shares in his eternal priesthood. Unto God and his Father; more probably we should render, with the Revised Version, unto his God and Father (comp. John 20:17; Romans 15:6; 2 Corinthians 1:3; Ephesians 1:3). Alford objects that when St. John wishes a possessive genitive to apply to more than one substantive, he commonly repeats the genitive; and he quotes John 2:12; John 6:11; John 9:21. But in these passages he repeats not only the genitive, but the article. Here the article is not repeated, and τῷΘεῷκαὶΠατρὶαὐτοῦ must be taken as one phrase. To him be the glory. The construction returns to that of the opening clause, "Unto him that loveth us." St. John’s doxologies increase in volume as he progresses—twofold here, threefold in Revelation 4:11, fourfold in Revelation 5:13, sevenfold in Revelation 7:12. In each case all the substantives have the article—"the glory," "the honour," "the power," etc. Forever and ever; literally, unto the ages of the ages (εἰςτοὺςαἰῶναςτῶναἰώνων, in saecula saeculorum). It occurs twelve times in the Apocalypse, besides once without the articles (Revelation 14:12). In his Gospel and Epistles St. John uses the simpler formula, "forever," literally, "unto the age" (εἰςτὸναἰῶγα). (See Appendix E. to St. John, in the ’Cambridge Greek Testament.’) An indefinite period of immense duration is meant (comp. Galatians 1:5 and Ephesians 2:2, Ephesians 2:7, where the countless ages of the world to come seem to be contrasted with the transitory age of this world; see also Hebrews 13:21 and 1 Peter 4:11). Revelation 1:7, Revelation 1:8 It is difficult to determine the exact connexion of these verses with one another, and with what precedes and follows. It seems best to make Revelation 1:7 a kind of appendix to the salutation, and Revelation 1:8 a kind of prelude to the whole book. They each give us one of the fundamental thoughts of the Apocalypse; Revelation 1:7, Christ’s certain return to judgment; Revelation 1:8, his perfect Divinity. Revelation 1:7 He cometh. He who loveth us and cleansed us and made us to be a kingdom will assuredly come. While interpreting the verse of the second advent, we need not exclude the coming to "those who pierced him" in the destruction of Jerusalem, and to "the tribes of the earth" in the breakup of the Roman empire. With the clouds. This probably refers to Mark 14:62, "Ye shall see the Son of man … coming with the clouds of heaven" (comp. Daniel 7:13, "Behold, one like the Son of man came with the clouds of heaven"). Aquinas and other writers make the clouds symbolize the saints, "who rain by preaching, glisten by working miracles, are lifted up by refusing earthly things, fly by lofty contemplation." And they also; better, and all they who (οἵτινες) pierced him. This is strong evidence of common authorship between the Fourth Gospel and the Apocalypse. (1) St. John alone mentions the piercing. (2) Here and in John 19:37 the writer, in quoting Zechariah 12:10, deserts the LXX. and follows the Masoretic Hebrew text. The LXX. softens down "pierced" into "insulted" (κάτωρχήσατο), "piercing" appearing a violent expression to use respecting men’s treatment of Jehovah. (3) Here and in John 19:37 the writer, in translating from the Hebrew, uses the uncommon Greek word ἐκκεντᾷν. The reference here is to all those who "crucify the Son of God afresh," not merely to the Jews. In what follows the Revised Version is to be preferred: "and all the tribes of the earth shall mourn over him? The wording is similar to Matthew 24:30 and the LXX. of Zechariah 12:10. The mourning is that of beating the breast, not wailing, and it is "over him" (ἐπ̓αὐτόν). Even so, Amen. ΝαίἈμήν, like "Abba, Father" (Mark 4:36; Romans 8:15; Galatians 4:6), combines a Hebrew word with its Greek equivalent. Revelation 1:8 A prelude to the book. In the simple majesty of its solemn language it reminds us of the opening of St. John’s Gospel and of his First Epistle. "I am the Alpha and the Omega" is here not followed by "the Beginning and the End," which the Vulgate and some other authorities insert from Revelation 21:6 and Revelation 22:13. Who is "the Lord," that utters these words? Surely the Christ, as seems clear from Revelation 22:17; Revelation 2:8; Revelation 22:13. To attribute them to the Father robs the words of their special appropriateness in this context, where they form a prelude to "the Revelation of Jesus Christ" as God and as the Almighty "Ruler of the kings of the earth." Yet the fact that similar language is also used of the Father (Revelation 6:6; Revelation 21:6) shows how clearly St. John teaches that Jesus Christ is "equal to the Father as touching his Godhead." These sublime attributes are applicable to each. Like the doxology (see on verse 6), the statement of these Divine attributes increases in fulness as the writing proceeds. Here "the Alpha and the Omega;" verse 17 and Revelation 2:8, "the First and the Last;" in Revelation 21:6, "the Alpha and the Omega, the Beginning and the End;" in Revelation 22:13, "the Alpha and the Omega, the First and the Last, the Beginning and the End." Of these four, the second and fourth certainly apply to the Son, and the third certainly to the Father, the first probably to the Son. The Almighty. With the exception of 2 Corinthians 6:18, where it occurs in a quotation, this expression (ὁΠαντοκράτωρ) is in the New Testament peculiar to the Apocalypse, where it occurs nine times. In the LXX. it represents more than one Hebrew expression; e.g. Jeremiah 3:19; Job 5:17. Revelation 1:9-20 The introductory vision. This section is introductory, not merely to the epistles to the Churches, but to the whole book. In it the seer narrates how he received his commission; and with it should be compared Isaiah 6:1-13; Jeremiah 1:1-10; Ezekiel 1:1-3; Daniel 10:1-21, especially Daniel 10:2, Daniel 10:7, where "I Daniel" is exactly parallel to "I John" here. The Revised Version is again much to be preferred to the Authorized Version. Revelation 1:9 In the tribulation and kingdom and patience. The order of the words is surprising; we should have expected "kingdom" to have come first or last. But "and patience" seems to be added epexegetically, to show how the tribulation leads to the kingdom (comp. Revelation 2:2, Revelation 2:3,Revelation 2:19; Revelation 3:10; Revelation 13:10; Revelation 14:12). "In your patience ye shall win your souls" (Luke 21:19). "Tribulation worketh patience" (Romans 5:3); and "through many tribulations, we must enter into the kingdom of God" (Acts 14:22). Bengel notes that it is in tribulation that believers specially love this book. The Church of Asia, particularly after the prosperous time of Constantine, had a low opinion of the Apocalypse; while the African Church, which was more subject to persecution, highly esteemed it. "Everything tends to show that the Apocalypse was acknowledged in Africa from the earliest times as canonical Scripture". Was in the isle. Here and in Revelation 1:10 "was" is literally "came to be" (ἐγενόμην), implying that such was not his ordinary condition; comp. γενόμενοςἐνΡώμη (2 Timothy 1:17). That is called Patmos. St. John does not assume that his readers know so insignificant a place. He does not say simply "in Patmos," as St. Luke says "to Rhodes" or "to Cyprus," but "in the isle that is called Patmos." Now Patmo or Patino, but in the Middle Ages Palmosa. Its small size and rugged character made it a suitable place for penal transportation. Banishment to a small island (deportatio in insulam or insulae vinculum) was common. "Aude aliquid brevibus Gyaris et carcere dignum" (Juv., Luke 1:73). Compare the cases of Agrippa Postumus (Tac., ’Ann.,’ 1.3) and of Julia (4.71). For a full account of the island, see Gudrin’s ’Description de File de Patmos,’ Paris: 1856. For the circumstances of St. John’s banishment, see Introduction. It was in exile that Jacob saw God at Bethel; in exile that Moses saw God at the burning bush; in exile that Elijah heard the "still small voice;" in exile that Ezekiel saw "the likeness of the glory of the Lord" by the river Chebar; in exile that Daniel saw "the Ancient of days." For the Word of God, and the testimony of Jesus. No doubt the Greek (διὰτὸνλόγον) might mean that he was in Patmos for the sake of receiving the word; but Revelation 6:9 and Revelation 20:4 are decisive against this (comp. διὰτὸὄνομάμου in John 16:21). These passages and "partaker in the tribulation" here prove that St. John’s "coming to be in Patmos" was caused by suffering for the Word of God. The testimony of Jesus. This, as in verse 2, probably means the testimony that he bore, rather than the testimony about him. "Christ" is a corrupt addition to the text in both places in this verse. Revelation 1:10 I was in the Spirit. I came to be (see on Revelation 1:9) in a state of ecstasy capable of receiving revelations; like γενέσθαιμεἐνἐκστάσει (Acts 22:17; comp. Acts 10:10; 2 Corinthians 12:2-4). On the Lord’s day. The expression occurs here only in the New Testament, and beyond all reasonable doubt it means "on Sunday." This is, therefore, the earliest use of the phrase in this sense. That it means Easter Day or Pentecost is baseless conjecture. The phrase had not yet become common in A.D. 57, as is shown from St. Paul writing, "on the first of the week" (1 Corinthians 16:2), the usual expression in the Gospels and Acts. But from Ignatius onwards, we have a complete chain of evidence that ἡΚυριακή became the regular Christian name for the first day of the week; and Κυριακή is still the name of Sunday in the Levant. "No longer observing sabbaths, but fashioning their lives after the Lord’s day" (Ign., ’Magn.,’ 9.). Melito, Bishop of Sardis, wrote a treatise περίΚυριακῆς (Eusebius, ’Hist. Eccl.,’ IV. 26:2). Dionysius of Corinth, in an epistle to the Romans, mentions that the Church of Corinth is that day keeping the Lord’s holy day (Eusebius, ’Hist. Eccl.,’ IV. 23.11). Comp. also Clem. Alex., ’Strom.,’ VII. 12.98; Tertull., ’De Con.,’ 3. and ’De Idol.,’ 14., where Dominicus dies is obviously a translation of Κυριακὴἡμέρα; and fragment 7 of the lost works of Irenaeus. That "the Lord’s day" (ἡΚυριακὴἡμέρα) in this place is the same as "the day of the Lord" (ἡἡμέρατοῦΚυίου) is not at all probable. The context is quite against any such meaning as that St. John is spiritually transported to the day of judgment. Contrast Revelation 6:17; Revelation 16:14; 1 John 4:17; John 6:39, John 6:40, John 6:44, John 6:54; John 11:24; John 12:48. Whereas, seeing that the visions which follow are grouped in sevens (the seven candlesticks, seven seals, seven trumpets, seven vials), the fact that they begin on the first day of the seven is eminently appropriate. Great voice. The voice is evidently Christ’s; but throughout the Apocalypse the speaker is frequently not named. By a construction common in Hebrew, "saying" agrees with "trumpet," the nearest substantive, instead of with "voice" (comp. Ezekiel 3:12; Matthew 24:31). "Therefore it is from behind, for all the symbols and references are to be sought for in the Old Testament" (I. Williams); comp. Isaiah 30:21. Revelation 1:11 On ample evidence (à, A, C, and all versions), "I am Alpha … the Last; and" must be omitted; also "which are in Asia." Write in a book; literally, into a book (εἰςβιβλίον). Over and over again, twelve times in all, St. John reminds us that he writes this book by Divine command (verse 19; Revelation 2:1, Revelation 2:8, Revelation 2:12,Revelation 2:18; Revelation 3:1, Revelation 3:7, Revelation 3:14; Revelation 14:13; Revelation 19:9; Revelation 21:5; comp. Revelation 10:4). The seven Churches. The order is not haphazard. It is precisely that which would be natural to a person writing in Patmos or travelling from Ephesus. Ephesus comes first as metropolis; then the city on the coast, Smyrna; then the inland cities in order, working round towards Ephesus again. In short, it is just the order in which St. John would visit the Churches in making an apostolic circuit as metropolitan. With the exception of what is told us in these chapters, the history of the Churches of Pergamum, Thyatira, and Sardis in the apostolic or sub-apostolic age is quite unknown. It was an ancient objection to the Apocalypse that in Thyatira there was no Church (see on Revelation 2:18). Revelation 1:12 To see the voice. As in Genesis 3:8, "the voice" is put for the speaker. This is the right method in studying the Revelation; we must, like St. John, "turn to see the voice." We must look, not to the events about which it seems to us to speak, but to him who utters it. The book is "the Revelation," not of the secrets of history, but "of Jesus Christ." Seven golden candlesticks. The word λυχνία occurs in Matthew 5:15; Mark 4:21; Luke 8:16; Luke 11:33; Hebrews 9:2; and seven times in this book. In Exodus 20:1-26:37 we have seven λύχνοι on one λυχνία, seven lamps on one lamp stand. So also in Zechariah 4:2. It is by no means certain that a similar figure is not meant here; the seven-branched candlestick familiar to all who know the Arch of Titus. If the Christ stood "in the midst of the candlesticks," his form would appear as that which united the seven branches. But it is perhaps more natural to understand seven separate lamp stands, each with its own lamp; and these, in contrast with the seven-branched stand of the temple, may represent the elastic multiplicity of the Christian Churches throughout the world in contrast with the rigid unity of the Jewish Church of Jerusalem. Revelation 1:13 In the midst of the candlesticks. "For where two or three are gathered together in my Name, there am I in the midst of them". Like unto the Son of man. Here and in Revelation 14:14 we have simply υἱὸςἀνθωώπου, as also in John 5:27 and Daniel 7:13; not ὁυἱὸςτοῦἀνθρώπου, as in Acts 7:56 and everywhere else in all four Gospels. It is not certain that the absence of the articles forbids us to render the phrase, "the Son of man;" but it is safer to render, "a son of man." The glorified Messiah still wears that human form by which the beloved disciple had known him before the Ascension (John 21:7). With the exception of Act 7:56, the full form, "the Son of man," is used only by the Christ of himself. A garment down to the feet. The word ποδηρής, sc. χιτών (vestis talaris), though frequent in the LXX. (Ezekiel 9:2, Ezekiel 9:3, Ezekiel 9:11; Zechariah 3:4, etc.), occurs nowhere else in the New Testament. The robe is an official one. The Rhemish renders it "a priestly garment down to the foote." Compare Joseph’s "coat of many colours," which literally means a "coat reaching to the extremities." In Exodus 28:31 "the robe of the ephod" of the high priest is ὑποδύτηςποδήρης. The angel in Daniel 10:5, Daniel 10:6 is described in similar language: "whose loins were girded with fine gold of Uphaz" (comp. Isaiah 22:21, "I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand"). "Enough is said to indicate that the Son of man claims and fulfils the office which was assigned to the children of Aaron; that he blesses the people in God’s Name; that he stands as their Representative before his Father" (F.D. Maurice). Revelation 1:14 His head. From the garments of the great High Priest, St. John passes on to himself. What he had seen as a momentary foretaste of glory at the Transfiguration, he sees now as the abiding condition of the Christ. In Daniel 7:9 "the Ancient of days" has "the hair of his head like pure wool." This snowy whiteness is partly the brightness of heavenly glory, partly the majesty of the hoary head. The Christ appears to St. John as a son of man, but also as a "Divine Person invested with the attributes of eternity." As a flame of fire. "The Lord thy God is a consuming fire" (Deuteronomy 4:24). "I the Lord search the heart, I try the reins" (Jeremiah 17:10). The flame purifies the conscience and kindles the affections. Revelation 1:15 Fine brass. This may stand as a translation of χαλκολίβανος, a word which occurs here and in Revelation 2:18 only, and the second half of which has never been satisfactorily explained. It may have been a local technical term in use among the metalworkers of Ephesus (Acts 19:24; 2 Timothy 4:14). The Rhemish Version renders it "latten." In what follows, the Revised Version is to be preferred: "as if it had been refined in a furnace; and his voice as the voice of many waters." It is tempting to think that "the roar of the sea is in the ears of the lonely man in Patmos;" but the image seems rather to be that of the sound of many cataracts (comp. Ezekiel 1:24; Ezekiel 43:2; Daniel 10:6). There is singularly little of the scenery of Patmos in the Apocalypse. Revelation 1:16 He holds the Churches in his hand as a precious possession, which he sustains as a glory to himself. These Churches are as planets, which shine, not with their own light, but that of the sun; which shine most brightly in the night of "tribulation," which (like him who holds them in his right hand) are a guide to the wanderer, and are ever moving, yet ever at rest. Out of his mouth a sharp two-edged sword. This metaphor runs through both Old and New Testaments. It is frequent in this book (Revelation 2:12, Revelation 2:16; Revelation 19:15, Revelation 19:21; comp. Luke 2:35; Ephesians 6:17; Hebrews 4:12; Psalms 45:3; Psalms 57:4; Psalms 59:7; Psalms 64:3; Psalms 149:6; Proverbs 12:18; Isaiah 11:4; Isaiah 49:2, etc.). The sharp words of men and the searching words of God are both spoken of under this figure of the sword. Tertullian and Richard of St. Victor explain the two edges as the Law and the Gospel. Other still more fanciful explanations have been given. "Two-edged" (δίστομος) is literally "two-mouthed," and perhaps expresses no more than the thorough efficiency of the sword. It occurs in Revelation 2:12 and Hebrews 4:12; also in classical Greek as equivalent to the more common ἀμφήκης. If a double meaning be insisted on, it may be found in the double character of God’s Word, which not only smites the wicked, but searches the good; which cuts sometimes to punish, sometimes to heal. Thus in these very epistles to the Churches, penetrating words both of blessing and condemnation are uttered. The word for "sword" (ῥομφαία) occurs six times in Revelation; elsewhere in the New Testament only Luke 2:35. In classical Greek it is the heavy Thracian broadsword. In the LXX. it is used of the "flaming sword" of the cherubim which kept the way of the tree of life (Genesis 3:24); also of the sword of Goliath (1 Kings 17:1-24:25). His countenance was as the sun shineth. It is the "Sun of Righteousness" and "the Light of the world." The exceptional glory of the Transfiguration has become constant now. Revelation 1:17 I fell at his feet as dead; literally, as one dead—as a dead man. St. Peter had fallen at Jesus’ feet when he became conscious of the ineffable difference between sinlessness and sinfulness (Luke 5:8). How much more, therefore, would consciousness of the glorified Christ overwhelm St. John! Long years of contemplation of the incarnate Son would not prevent that. In like manner, Joshua (Joshua 5:14), Daniel (Daniel 7:17, Daniel 7:27), and St. Paul (Acts 9:4) are affected by the Divine presence. Fear not. Thus Christ encouraged the terrified apostles on the lake (John 6:20) and at the Transfiguration. So also the angel cheered Daniel (Daniel 10:12), Zacharias (Luke 1:13), Mary (Luke 1:30), the shepherds (Luke 2:10), and the women at the sepulchre (Matthew 28:5). Revelation 1:18 I am he that liveth. This should be joined with what precedes. "I am the First and the Last, and the Living One; and I became dead, and behold I am alive forevermore, and I have the keys of death and of Hades." "Became" or "came to be" (ἐγενόμην), as in Revelation 1:9 and Revelation 1:10, indicates an exceptional condition. The "Amen" has been improperly inserted after "forevermore" (see on "forever and ever," in Revelation 1:6) from liturgical usage. Most English versions omit it. The keys, as so often, are the sign of authority (Revelation 3:7; Revelation 9:1; Revelation 20:1; Matthew 16:19). Christ, as the absolutely Living One, who "has life in himself" and is the Source of life in others, has control, not merely over the passage from this world to the other, but over the other world itself. He can recall departed souls from their resting place. The error of rendering Αιδης "hell" has often been pointed out; it is not a place of punishment, but the temporary home of the departed, who are awaiting the day of judgment. "Death," in all the best manuscripts and versions precedes "Hades;" and this is the logical order. Revelation 1:19 Write the things. The true reading and most English Versions give, "write therefore the things;" i.e. because thou hast seen me and received thy commission from me. The omission of "therefore" comes from the Genevan Version. The threefold division of things probably refers to past, present, and future visions, not to the past, present, and future in history. But it is possible that "the things which thou sawest" refers to the visions, and "the things which are," etc., to the realities symbolized in the visions. Revelation 1:20 The mystery. In construction this is the accusative after "write." A mystery is the opposite of a revealed truth; it is a sacred truth kept secret, the inner meaning of something which is perceived, but not generally understood. The angels of the seven Churches. The meaning of these "angels" has been very much disputed. The common explanation that they are the bishops of the Churches is attractive on account of its simplicity. But it has very grave difficulties, especially for those who assign the Apocalypse to the earlier date of A.D. 68. It is highly improbable that at that very early time the seven Churches were already so fully organized as each to possess its own bishop. And granting that they were, and that the bishops might fitly be called "angels" or "messengers," would they not be called messengers of God or of Christ, rather than messengers of the Churches"? And would not the primitive Church have preserved this title as a synonym for "bishop"? "St. John’s own language gives the true key to the symbolism. ’The seven stars are the angels of the seven Churches, and the seven candlesticks are the seven Churches.’ This contrast between the heavenly and the earthly fires—the star shining steadily by its own inherent eternal light, and the lamp flickering and uncertain, requiring to be fed with fuel and tended with care—cannot be devoid of meaning. The star is the suprasensual counterpart, the heavenly representative; the lamp, the earthly realization, the outward embodiment. Whether the angel is here conceived as an actual person, the celestial guardian, or only as a personification, the idea or spirit of the Church, it is unnecessary for my present purpose to consider. But whatever may be the exact conception, he is identified with and made responsible for the Church to a degree wholly unsuited to any human officer. Nothing is predicated of him which may not be predicated of it. To him are imputed all its hopes, its fears, its graces, its shortcomings, he is punished with it, and he is rewarded with it … Nor is this mode of representation new. The ’princes’ in Daniel (Daniel 10:13, Daniel 10:20, Daniel 10:21) present a very near if not an exact parallel to the angels of the Revelation". The identification of the angel of each Church with the Church itself is shown in a marked way by the fact that, although each epistle is addressed to the angel, yet the constantly recurring refrain is, "Hear what the Spirit saith to the Churches," not "to the angels of the Churches." The angel and the Church are the same under different aspects: the one is its spiritual character personified; the other is the congregation of believers who collectively possess this character. Revelation 1:1-3 Introduction: the purport of the book. In commencing a series of sketches which shall furnish in outline a homiletic exposition of such a book as this, the writer may well feel borne down with a sense of the responsibility of the task he has undertaken. And yet such responsibility, great as it is, is prevented from being overwhelming through the infinite joy and comfort he has himself derived from a repeated study of it—a study extending over some fifteen or twenty years, and now renewed for the special purpose of giving utterance to convictions of its value and glory, which deepen with each succeeding examination of its contents. Into the detailed opinions of the varied expositors as to whether the preterist, futurist, or historical interpretations are the most correct, it will neither be in his province nor to his taste to enter. There is another order of exposition—the spiritual—which, accepting whatever can be verified in the other three, sees rather throughout the Apocalypse an unfolding of the principles on which the great Head of the Church will carry forward his own work, and a parabolic setting of the fortunes of his Church as she moves forward to the final consummation of all things. As Dr. Lee remarks, £ "the historical system assumes that single events, as they come to pass in succession, exhibit the full accomplishment of the different predictions of the Apocalypse," while "the ’spiritual’ application is never exhausted, but merely receives additional illustrations as time rolls on." Hengstenberg’s remarks are worthy of being remembered: £ "That the Christian may remain steadfast and fearless where he is, even though it should be in the midst of a falling world, this book is fitted to render for such a purpose a most important service. It has thus proved a blessing even to many who have very imperfectly understood it. For it is wonderful how the edifying power that resides in the book forces its way even through the most imperfect understanding of its contents, if only the soul that applies to it is hungry and thirsty, weary and heavy laden, if it only stands in living faith on the Divinity of Scripture and the glorious consummation of the kingdom of Christ." In full accord with the convictions of the value of the Apocalypse, thus admirably expressed by the great evangelical German divine, do we now commence for homiletic purposes to unfold its plan. Our first sketch must needs be like the first three verses—introductory. Introductory, however, though the verses are, they are amazingly full of holy and blessed teaching. We have here— I. THE NAME GIVEN TO THE BOOK. "The Revelation (ἀποκαλύψις £)" (verse 1). At the forefront of the book this is its avowal. It declares itself to be nothing less than the disclosure of what was behind a veil, and so invisible to mortal sight, until the veil was drawn aside and unseen things were thereby disclosed. That there are other realms than our globe, peopled with moral and spiritual beings, is again and again declared in Scripture; that there are mysterious forces of good and of evil in the distant places of creation is also told us. That there is many a contest over man in these far-off realms; that there is a Divine Being who watches over the conflict, and who will "bring forth judgment unto victory;" that the theatre on which the issue is to be fought out is this globe; and that at the consummation the direst enemies of the world and of man will be put to an utter shame;—all this could no philosophy forecast, nor any science teach; all this lies behind an impenetrable veil. If we are to know these things, they must be revealed to us, and this can be done only by our God! Note: As this is declared at the outset concerning this book, as such it must be regarded; until its claims be disproved, they should be reverently accepted. II. THE METHOD OF THE . The several steps are shown us—the terminus a quo and the terminus ad quem. We have: 1. Its origin. "God"—God the Father. If God be the Father of all men, that he should let them know something about himself is most reasonable. To suppose that he cannot, is to suppose that a father would build a house for his children, of such a kind that they could never find out where their father was! 2. Its channel. "Jesus Christ." God gave it to him. HE is the Medium, the Mediator between God and man; and the clearest disclosures of God and his purposes come to us through the everlasting Son. 3. Its agents. (1) "He sent … by his angel." Angelic ministry is one of the steps by which the revelation is brought to us. The existence and ministry of angels are very clearly shown to us. (2) "To his servant John." The beloved apostle, in his old age and exile, received the revelation from angelic hands. 4. Its mode. "He signified it." The word means "to signify by symbols." 5. For whom? "To show unto his servants," etc. The Word of God is committed as a trust to those who love and serve him. The faith was "once [for all] delivered to the saints." Why to these? (cf. Matthew 13:10, Matthew 13:11). Note: Here in outline is a wondrous sketch of how God reveals his truth. III. THE OF THE . £ 1. Events. "Things which must shortly come to pass." 2. Such events as are necessarily involved in the bringing about of the Divine purposes. "Must" (verse 1). 3. Events which, in the prophetic forecast, are near at hand. "Shortly," i.e. in the reckoning of Heaven (cf. 2 Peter 3:8). The next great crisis of the world is the second coming of the Son of God. He is on the way. But at what point of time the Son of man will be revealed it is not given to man to know. The series of events that prepare the way for the second coming began immediately after the first and are going on now. Not a moment is lost. Heaven’s great harvest day is coming on. IV. THE USE TO BE MADE OF THIS . (Verse 3.) Reading, hearing, doing. 1. It was to be read in the Churches. "He that readeth," equivalent to "he that reads it in the assemblies of the saints." The Word of God is not to be hid in a corner, but publicly read. It is not the preserve of the few, but the charter for the many. 2. The people are to hear. God’s truth was to be set before men through the ear. The doctrine that it is more effective when set before the eye, finds in such a passage as this no support. 3. The hearers must keep the things written therein. Note: If the book is so obscure that no one can understand it, it is hard to say how men can keep the things that are herein written. The blessing pronounced on those who do keep them implies that they are sufficiently plain for that purpose. How, then, are we to "keep" these things? (1) Seize the principles of the book, and abide in them. (2) Study its prophecies, and wait for them. (3) Learn its promises, and lean on them. (4) Ponder its precepts, and obey them. "If ye know these things, happy are ye if ye do them." V. THE OF THOSE WHO RIGHTLY USE THIS . "Blessed is he," etc. (verse 3). It is not difficult to see in what this blessedness consists. 1. Such will have a good understanding; for they will know the meaning and plan of the world’s course and destiny. 2. They will have a sure resting place in the absolute certainty of the final triumph of truth and righteousness. 3. They will have a good hope. "Looking for the mercy of the Lord Jesus Christ unto eternal life." Revelation 1:4-6 Salutation and song. The writer of the book again gives us his name: "John." It is extremely unlikely, as the name John was by no means uncommon, that any other John than the apostle would have given his name thus briefly and without a word of explanation. £ Those to whom the book was addressed are "the seven Churches which are in Asia." It does not lie within our province here to inquire whether these seven Churches are selected from others," to symbolize the whole Church of God." We rather regard them as indicating the circle over which the influence of the Apostle John was chiefly felt, from his home at Ephesus. They range over about one third of the district of Asia, called Asia Minor, not far from its western seaboard. £ There is a separate letter for each of the Churches, which are distinct in their formation, responsibility, danger, duty, and fault. But what precedes these letters, and also what follows them, is for the whole of them, that they may read, hear, keep, and transmit to those that should follow after. We have in these three verses— I. A . Here is evidently an outbreathing of holy love. But in what light are we to regard it? Is it the aged apostle himself expressing his own fervent desires that grace and peace may rest upon the seven Churches? or does he pen these words by commission of the Holy Ghost, as Heaven’s own benediction? Exegetically, either view is tenable. Doctrinally, both would undoubtedly be included, since the actual difference between the two resolves itself into this: if the words were suggested to him, it would be the Holy Ghost that commissioned him thus to write; if they were prompted by his own apostolic fervour, it would be the Holy Ghost who stirred in him thus to feel; either way, therefore, the outbreathing is the result of a Divine inbreathing. This greeting to believers resolves itself into two parts. 1. Here are great blessings specified. They are two. (1) Grace. It is one of the most interesting historical features of early Christianity, and one of the most striking evidences that with it a new life dawned in the world, that from the very beginning of the Christian era there are both new epitaphs over the pious dead, and new benedictions for these who are living. This is an illustration. The word "grace," though a translation of a word that was common enough in the Greek language (χάρις), yet puts on a vastly grander meaning as soon as ever it is applied in distinctively Christian thought. The writings of the Apostle Paul had given it a sublimity before unknown. The word is used a hundred times in his Epistles, but only six times by John. Yet, in his use of it, it conveys a world of meaning (John 1:14, John 1:16, John 1:17; 2 John 1:3; Revelation 1:4; Revelation 22:21). (2) Peace. Another word which, as light from Christ and his cross shines upon it, has a beauty not its own (John 14:27; John 16:33; John 20:19, John 20:21, John 20:26; cf. also Ephesians 2:14; Colossians 1:20; Philippians 4:7). There is a peace (a) possessed, (b) made, (c) imparted and sustained—peace with God; peace in God; peace of conscience; peace in hope. 2. The Divine origin of these blessings is here named. They come from the Trinity in Unity. The doctrine of the Trinity is never taught in Scripture as an ontological abstraction, but a glorious reality for faith to accept and life to receive. £ (1) From the Father. "From him which is, and which was, and who is coming." The great I AM—eternally self-existent, and yet who is, as it were, ever moving forward, unrolling on the page of history his unfinished and unfinishable Name. (2) From the Holy Ghost: represented here in his sevenfold majesty, as the Source of the manifold energy which streams from the eternal throne. (3) From the Lord Jesus, as (a) a Testifier of the truth from heaven, (b) the Beginner of the new realm of life, (c) the King of kings. Here are truth, life, power. The sovereignty of the world is Christ’s. In him only are the temporal and spiritual authority rightly and effectively joined. How rich and full is this salutation! If such blessings come from such a Source, then they are (1) sure, (2) constant, (3) eternal, (4) personal, (5) beyond the reach of alien forces. Thus we are brought within sight of another theme for meditation, though it is not possible for us here to enlarge thereon; viz. the real endowment and large wealth of the Church of God. II. A SONG OF PRAISE. The apostle, ere he launches forth on the disclosures which have been made to him, seems to give relief to his overburdened soul in the rapturous words of the fifth verse. He would have all believers join with him in one united chorus of gladsome thanksgiving. In expounding this song, let us first examine the basis of it, and then its contents. 1. The basis of the song. Again and again do prophet and psalmist invite us to "sing unto the Lord." Apostles oft bid us "rejoice in the Lord." But People will not, cannot sing joyously, unless there be something to make them glad, and thus to inspire the song. The basis of this song is twofold: (1) There has been a great work effected. A double work. (a) Evil removed. "Loosed us from our sins (so Revised Version). The burden of sin and guilt once rested heavily. The guilt is cancelled by a forgiving word, the sin cleansed by purifying grace. And this has been done at no less a cost than the sacrifice of himself—"by his blood." Blood. Not the material fluid. Even the Levitical Law should raise our thoughts above that. "The blood thereof, which is the life thereof" (Le John 17:11, John 17:14). The blood of Christ is so precious because of the life in laying down which it was shed. He came and stood in our place, and, by bearing our burdens and atoning for our guilt, acquired a perfect right to loose the Penitent forever from his load. (b) Privilege bestowed. "He made us to be a kingdom." The pardoned and renewed souls form a new creation of redeeming grace—the kingdom of heaven upon earth. "Priests." Every believer is a priest unto God. He stands, as it were, between a world that knows not God, and him whom to know is life; that so he may point the way, yea, lead the wanderer home; that he may plead with him for God, and plead with God for him;—thus fulfilling the truly priestly function of helping man Godward. (2) There is a love constantly vouchsafed. "Unto him that loveth us (τῷἀγαπῶντι)" (Revised Version). The work effected is complete. The love which resteth on believers abideth evermore. To be perpetually an object of redeeming love may well move the heart to joy, and tune the lips to song! But what will the song be? Let us notice: 2. The contents of the song. We see at once that it is a song of praise to the Lord Jesus Christ. As the blessings descend from him and through him, so shall the praises of believers rise to him. (1) The honour of achieving all this good is attributed to him. "To him be the glory"—all the glory. "Nothing brought him from above, Nothing but redeeming love." He could, as Creator, have blotted man out of being for his transgressions, and have brought nobler souls into life. But no; he rushed to our rescue, and gave up his life to ensure our own. He did all the work, and of it he shall bear the glory. (2) The everlasting royalty is ascribed to him. "And the dominion (τὸκράτος)." The word means one or more of three things—strength, sway, victory. Here all three are included. Infinite might is his, who spoiled principalities and powers, and triumphed over them in himself. The sway of souls is his. He who died for them—and he alone—is worthy to rule them. To this end Christ both died, and rose, and revived, that he might be Lord. And the ultimate victory shall be his. "He must reign, till he hath put all enemies under his feet." It seems as if this song were the gladsome echo of the words, "the Ruler of the kings of the earth." For to this royalty of the Son of God the believer responds in triumphant jubilation. The will of the saved one is not only in entire acquiescence therewith, but he could not endure the thought of the world’s sovereignty being anywhere else than in the hands of the Son of God. Yea, more, it is the thought of this sovereignty of Christ that makes his heart swell with noblest joy. For only those pierced hands can be trusted to guide earth’s chariot wheels. Only he who died for man shall by man be owned as Lord. Only this will be his fitting recompense for Calvary’s woes, that the royal diadem encircling his brow shall be there amid the hallelujahs and praise of those whom he has redeemed, pardoned, sanctified, and glorified! How vast will the "gathering of the people be"! How ecstatic their cry, "Crown him, crown him, King of kings and Lord of lords"! Revelation 1:7 The outlook: the second coming of our Lord. £ There are one or two more introductory themes presented to us, before we are fairly launched on the exposition of the visions and scenery of this book. In this verse we have a summing up of its specific outlook. The apostolic seer beholds the Son of man enthroned in heaven, and unfolds, in symbol, the movements on earth till the Lord returns again. Hence the view which bounds the scene is this—"he cometh." We propose in this homily to set forth the place which the New Testament assigns to the second coming of Christ, in its relation to the Divine dispensations, to the faith and life of the Church, and to the outlook of the world. We hope, in doing so, to avoid some evils which have given us much concern, and which seriously impede the preparation of the Church for her Lord’s return. We must not, in thinking of our Saviour’s coming again, be led to think of him as now absent from his Church in such sense as to leave her lonely, helpless, and forlorn. He is not only near his Church, but in it—the Holy Ghost is her Comforter. She is not desolate—the real presence is in the heart of every believer, in the assemblies of the saints, and at the feast of the Holy Communion. Nor must we let our attention be taken off from the responsibilities our Lord has entrusted to us, by any of the interminable and profitless disputes as to the day or the hour of his appearing. It may be questioned whether the evil one ever used a more powerful engine for perplexing and injuring the Church, than by dragging her into disputes of days and years, and so far taking off her attention from the words, "Be ye ready." Nor will it accord with the demands of our Lord on our fidelity if we allow ourselves to drift into the notion that the world is getting worse and worse, that the gospel is meant to be a failure, that the great work of winning the globe for Christ will never be done by any missionary effort, but will be brought about by the reappearing of our Lord. We have no scriptural warrant for any such conclusion, and we regard it as a most lamentably successful temptation of the devil to lure the Church of God away from throwing all her energy to the task of preaching the gospel to every creature. We may not think of the coming of Christ as if it were to effect the new creation of God’s grace, or to build the temple of the Lord. That is being done now. Christ will come because the harvest of earth is ripe, and when it is ripe. His work will be that of judgment. He will come, not to assume his sovereignty, but to reveal it to an unbelieving world and to an exultant and victorious Church. There are nine views which we may take of the reappearing of our Lord. I. THE SECOND COMING IS THE NEXT GREAT EVENT IN THE OF THE DIVINE . There are three points on which Old and New Testament prophecy bids us fix our gaze, all gathering round the word "coming:" the Redeemer is "the Coming One"—"coming in weakness to suffer;" "coming in the energy of his Spirit to create and build up and consummate the Church;" "coming in sublime manifestation to judge the world." All is, however, in the scriptural view, an unbroken unity—the working out of a Divine plan, not an evolution of blind force. Our Lord, in the discourse to his disciples recorded in the twenty-fourth chapter of Matthew, speaks of two events then in view—one, the destruction of Jerusalem; another, the end of the world. Of the former he says, "This generation shall not pass till all these things be fulfilled." Of the latter, "Of that day and hour knoweth no man," etc. And the latter is "the end of the age." When Peter spake on the Day of Pentecost, he declared that the outpouring of the Holy Ghost began on that day, as spoken of by Joel, ushering in, as it were, a period which was bounded in the far distance by "the day of the Lord." And so throughout the Epistles, "the day of Christ," "that day," "the day of the Lord," is uniformly the far point beyond which none can peer, and for which all things are waiting (cf. Acts 1:11; Philippians 1:10; 2 Timothy 1:12)—"looking for," "hasting unto," "waiting for the manifestation of the sons of God." II. IT IS AN EVENT WHICH IS EVEN NOW ON THE WAY. He is coming (ἔρχεται). He is, as it were, moving towards us every moment. Not as if nothing were being done now, nor as if there were even a pause for a while. Not as if it were indifferent to us until certain signs meet our eye which tell that the end is close upon us. Not so—not so is the meaning of the text. He is coming. He is actually on the way. The train of events which will bring him to us has long ago begun to move; and only, only as we recognize this do we understand the meaning of the dispensation under which we live. Of old, whether men knew it or not, every event was made subservient to the first appearing; and now every event is being so guided and controlled as to prepare the way for the second. Not a moment is being lost. III. THOUGH CERTAIN AS TO FACT, IT IS UNKNOWN AS TO TIME—AND . "Of that day and hour knoweth no man;" "It is not for you to know the times and the seasons, which the Father hath put in his own power." Ever since the beginning of the Christian age there have been ever and anon men who have professed, by calculations of prophetic time, to assign dates for this or that; but again and again have their systems failed. When even such a one as Dr. Cumming £ was obliged to own that if he could tell when the twelve hundred and sixty years began, he could tell when they would end, but that he must confess that the former was a mere conjecture, who does not see the futility of thus wasting time in the attempt to reveal what our Lord meant to conceal? There are manifestly high and holy ends to be served in this concealment. Did we know the precise moment when all things are to come to a stand, such knowledge would bring them to confusion. Besides, the texts in Mark 13:35 and Matthew 24:36-44 are decisive on this point. IV. THERE WILL BE SIGNS WHICH WILL PRECEDE THE COMING OF THE LORD. From those convulsions of nations, etc., of which many make so much, we gather no light, since they are to mark the entire duration of this dispensation, and hence neither of them can be taken as a sign of its immediate close. Nor will there be any change in the daily movements of men, any more than there was in the days of Noah, "until the flood came, and took them all away." True, "the heavens and the earth which are now, are reserved unto fire," etc.; but that fire will be one of the accompaniments of the second coming, not a sign to precede it. The sign which will indicate the approaching end will be the ripening alike of tares and wheat—bad and good. The bad will get worse, and the good will get better. Both will ripen. Then the end. The angel will thrust in the sickle because the harvest is ripe. V. WHEN THE LORD COMES, HE WILL APPEAR IN HIS GLORY. (Matthew 25:31; 1 John 3:1-3; Colossians 3:4, "As he is;" cf. also Hebrews 9:28, "Without sin.") Not as a "weary man and full of woes," but in majesty and might, "with great power and glory." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 3:1-22 The epistles to the seven Churches. Once more we have to consider rival interpretations. Of these we may safely set aside all those which make the seven letters to be pictures of successive periods in the history of the Church. On the other hand, we may safely deny that the letters are purely typical, and relate to nothing definite in history. Rather they are both historical and typical. They refer primarily to the actual condition of the several Churches in St. John’s own day, and then are intended for the instruction, encouragement, and warning of the Church and the Churches throughout all time. The Catholic Church, or any one of its branches, will at any period find itself reflected in one or other of the seven Churches. For two Churches, Smyrna and Philadelphia, there is nothing but praise; for two, Sardis and Laodicea, nothing but blame; for the majority, and among them the chief Church of all, Ephesus, with Pergamum and Thyatira, praise and blame in different degrees intermingled. The student will find it instructive to place the epistles side by side in seven parallel columns, and note the elements common to each and the order in which these elements appear. These common elements are: (1) Christ’s command to the seer to write; (2) his title, which in most cases is taken from the descriptions in Revelation 1:1-20.; (3) the praise, or blame, or both, addressed to the angel, based in all cases on intimate personal knowledge—"I know thy works;" (4) the charge or warning, generally in connexion with Christ’s coming; (5) the promise to the victor; (6) the call to each individual to give ear. Revelation 2:1-7 The epistle to the Church at Ephesus. Revelation 2:1 Unto the angel (see on Revelation 1:20). "The angel" seems to be the spirit of the Church personified as its responsible guardian. The Church of Ephesus. "In Ephesus" is certainly the right reading; in all seven cases it is the angel of the Church in the place that is addressed. In St. Paul’s:Epistles we have "in Rome," "in Corinth," "in Colossae," "in Ephesus," "of Galatia," "of the Thessalonians." Among all the cities of the Roman province of Asia, Ephesus ranked as "first of all and greatest." It was called "the metropolis of Asia." Romans visiting Asia commonly landed first at Ephesus. Its position as a centre of commerce was magnificent. Three rivers, the Maeander, the Cayster, and the Hermes, drain Western Asia Minor, and Ephesus stood on high ground near the mouth of the central river, the Cayster, which is connected by passes with the valleys of the other two. Strabo, writing of Ephesus about the time when St. John was born, says, "Owing to its favourable situation, the city is in all other respects increasing daily, for it is the greatest place of trade of all the cities of Asia west of the Taurus." Patmos was only a day’s sail from Ephesus; and it is by no means improbable that the gorgeous description of the merchandise of "Babylon" (Revelation 18:12, Revelation 18:13) is derived from St. John’s own recollections of Ephesus. The Church of Ephesus was founded by St. Paul, about A.D. 55, and his Epistle to that and other Churches, now called simply "to the Ephesians," was written about A.D. 63. When St. Paul went to Macedonia, Timothy was left at Ephesus (1 Timothy 1:3) to check the wild speculations in which some Ephesian Christians had begun to indulge. Timothy probably followed St. Paul to Rome (2 Timothy 4:9, 2 Timothy 4:21), and, after his master’s death, returned to Ephesus, where he is said to have suffered martyrdom at a festival in honour of the great goddess Artemis." He may have been still at Ephesus at the time when this epistle was written; and Plumptre has traced coincidences between this epistle and those of St. Paul to Timothy. According to Dorotheus of Tyro, he was succeeded by Gaius (Romans 16:23). In the Ignatian epistles we have Onesimus (probably not the servant of Philemon), Bishop of Ephesus. Ignatius speaks of the Ephesian Church in terms of high praise, showing that it had profited by the exhortations in this epistle. It was free from heresy, though heresy hovered around it. It was spiritually minded, and took God as its rule of life (Ignatius, ’Ephes.,’ 6.-8.). Write (see on Revelation 1:11; and comp. Isaiah 8:1; Isaiah 30:8; Jeremiah 30:2; Jeremiah 36:2; Habakkuk 2:2). Holdeth (κρατῶν). Stronger than "had" (ἔχων) in Revelation 1:16. This word implies holding fast and having full control over. In verse 25 we have both verbs, and again in Revelation 3:11. A Church that had fallen from its first love (Revelation 3:4, Revelation 3:5) had need to be reminded of him who "holds fast" his own; and one whose candlestick was in danger of removal had need to turn to him who is ever active (not merely is, but "walketh") "in the midst of the candlesticks," to supply them with oil when they flicker, and rekindle them when they go out. It is he, and not the apostle, who addresses them. Revelation 2:2 Owing to the inaccurate use of a corrupt text, the Authorized Version is hero very faulty. The Revised Version is to be preferred throughout. I know thy works. This introductory "I know" appears in all seven letters. He whose eyes are "as a flame of fire" (Revelation 1:14) has perfect knowledge of his servants, and this knowledge is the basis of the praise and blame. "Works," a favourite word with St. John, and very frequent in both Gospel and Apocalypse, is used in a wide sense, including the whole of conduct (comp. John 3:19, John 3:20; John 5:36; John 7:3, John 7:7; John 8:39, John 8:41, etc.; 1 John 3:8, 1 John 3:12; 2 John 1:11; 3 John 1:10). Thy toil and patience. Explanatory of "thy works;" the Ephesians know how to toil and how to suffer patiently. They have "learned to labour and to wait." St. Ignatius says that he must be trained "in patience and long suffering" by the Ephesians (’Ephes.,’ 3.). And that thou canst not bear evil men. Again St. Ignatius supplies a commentary: "Now, Onesimus of his own accord highly praiseth your orderly conduct in God, for that ye all live according to truth, and that no heresy hath a home among you; nay, ye do not so much as listen to any one, if he speak of aught else save concerning Jesus Christ in truth" (’Ephes.,’ 6.). The word for "evil" (κακός), though one of the commonest in the Greek language, is rare in St. John; it occurs only here and in Revelation 16:2 (see note); John 18:23; 3 John 1:11. Didst try them which call themselves apostles, and they are not. It is incredible that this can mean St. Paul. Even allowing the prodigious assumption that the "Jewish Christianity" of St. John was opposed to the "Gentile Christianity" of St. Paul, what chance would an opponent of St. Paul have had in a Church which St. Paul founded and fostered? And had such opposition existed, could St. Polycarp, St. John’s own disciple, have spoken of "the wisdom of the blessed and glorious Paul" (’Philippians,’ 3.)? This mention of false apostles is doubly interesting: (1) as a fulfilment of warnings given by St. Paul himself to the Ephesian Church; (2) as a strong incidental mark of the date of the book. In A.D. 68, when contemporaries of the apostles were abundant, the claim to be an apostle might with some show of reason be made; in A.D. 95 such a claim would be ridiculous. This Trench admits, and hence tells us that the meaning of "apostles" must not be pressed, "as though it implied a claim to have seen and been sent by the Lord Jesus," But this is just what "apostle" does imply (Acts 1:21, Acts 1:22; 1 Corinthians 9:1). Revelation 2:3 The text followed in the Authorized Version is here very corrupt; we must read with the Revised Version, And thou hast patience (as in Revelation 2:2), and didst bear for my Name’s sake, and hast not grown weary. The last verb (κεκοπίακες) is closely akin to toil (κόπος) in Revelation 2:2. The seeming contradiction between "I know thy toil" and "thou hast not toiled" has caused confusion in the text. Yet οὐκεκοπίακες does not mean "thou hast not toiled," but "thou hast not wearied of toil." It is all the more probable that this play of words is intentional, because "bear" (βαστάζειν) is used in two different senses in Revelation 2:2 and Revelation 2:3: "canst not tolerate evil men," and "didst endure suffering" (comp. John 16:12). "So is patience set over the things of God that one can obey no precept, fulfil no work well pleasing to the Lord, if estranged from it. The good of it even they who live outside it honour with the name of highest virtue … Grand testimony this is to it, in that it incites even the vain schools of the world unto praise and glory! Or is it rather an injury,’ ’in that a thing Divine is bandied about among worldly sciences (Tertullian, ’De Pat.,’ 1.). Revelation 2:4 But I have (this) against thee, that thou didst leave thy first love. The Authorized Version unwarrantably softens the censure by inserting "somewhat;" the Greek means rather, "I have (this grave thing) against thee." In "hath aught against thee" (Matthew 5:23) and "have aught against any" (Mark 11:25), the "aught" (τι) is expressed in the Greek; here nothing is expressed. "Thy first love" is expressed very emphatically with the article repeated; "thy love, thy first one." The meaning of it is much disputed. It cannot mean "thy former gentleness towards evil men and false apostles." It may mean "thy love of the brethren," so much insisted upon in St. John’s First Epistle. More probably it means "thy first love for me." Christ is here speaking as the Bridegroom, and addresses the Church of Ephesus as his bride (comp. Jeremiah 2:2-13). This thought would be familiar to the Ephesians from St. Paul’s teaching (Ephesians 5:23-33). It shows strange ignorance of human frailty and of history to argue that "a generation at least must have passed away, and the thirty years from Nero to Domitian must have elapsed, ere the change here noted could come to pass." Does this writer forget the Epistle to the Galatians? In a very few years the Churches of Galatia had left their first love. The frequent and rapid lapses of Israel into idolatry show the same thing from the time when Aaron made the calf down to the Captivity. This verse is certainly no obstacle to the theory that the Apocalypse was written about A.D. 68. Revelation 2:5 The exhortation and threat are clear as trumpet notes: "Remember, repent, and return, or I will return and remove thee." A modem heathen philosophy teaches us that in this world to be happy is to forget. That is not the teaching of Christ. The past is both an encouragement and a warning to us; therefore "remember." Some have to remember heights from which they have fallen; others, depths from which they have been raised; others again, both. Cicero (’Ad. Att.,’ 4.16) would remember the one and forget the other. Non recorder unde ceciderim, sed unde resurrexerim. The present imperative here shows that the remembering is to continue; on the other hand, the repentance (aor. imp.) is a thing to be done immediately, once for all. "The first works" means "the fruits of thy first love." Christ will have works, not feelings. I come to thee. There is no "quickly" in the true text; and the verb is present, not future (comp. John 14:18). The coming, of course, refers to a special visitation, not to the second advent. The removing of the candlestick is not the deposition of the bishop, but the dethroning of the Church, cancelling its claim to the kingdom, severing its union with Christ. Compare "The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof" (Matthew 22:43). The warning would seem to have been heeded at first, judging from the account of Ephesus in the Ignatian Epistles. But the Church has long since ceased to exist. Ephesus itself is a heap of ruins. Except thou repent. This repetition drives home the charge given above; repentance is the thing absolutely necessary, and at once. This shows that what Christ has against them cannot be a mere "somewhat" (Authorized Version in Revelation 2:4). It is nothing less than this—that with all their discernment of evil, and zeal against it, they lacked reality. Their light still burned, but in a dull, lifeless way; their service had become mechanical. Revelation 2:6 They are again commended for their good points. But it is possible to hate what Christ hates without loving what he loves. It is possible to hate false doctrine and lawlessness, and yet be formal and dead one’s self. Who the Nicolaitans were we cannot now determine with certainty. The name Nicolaus may be intended as a Greek equivalent of Balaam, but this is by no means certain. Irenaeus and Clement of Alexandria write as if the sect of Nicolaitans existed in their day. A common belief was that their founder was Nicolaus of Antioch, one of the seven deacons. Irenaeus (1.26), followed by Hippolytus (’Refut.,’ 7.24), supports this view; Ignatius (’Trall.,’ 9) and the Apostolic Constitutions (6.8), are against it. The Nicolaitans may have claimed him as their founder, or similarity of name may have caused confusion with a different person. The doctrine of the Nicolaitans, and that of Balaam (Revelation 2:14), and that of the woman Jezebel (Revelation 2:20), seem to have this much in common—a contention that the freedom of the Christian placed him above the moral Law. Neither idolatry nor sensuality could harm those who had been made free by Christ. The moral enactments of the Law had been abrogated by the gospel, no less than the ceremonial. The special mention of "the pollutions of idols" and "fornication," in the decrees of the Council of Jerusalem (Acts 15:20, Acts 15:29), seems to show that this pernicious doctrine was already in existence in A.D. 50. In 2 Peter 2:1-22 and Jude 1:7-13 a similar evil is denounced. It appears in other heretical sects, especially those of Gnostic origin, e.g. Cerinthians, Cainites, Carpocratians. In this way we may explain the statement of Eusebius (’Hist. Eccl.,’ 3.29), that the Nieelaitan heresy lasted only for a short time; i.e. its religious libertinism did not die out, but passed over into other sects. Note that it is "the works of the Nicolaitans," not the men themselves, that Christ hates. He loves the sinner, while he hates the sin. "It would have been well with the Church had this always been remembered" (Alford). Revelation 2:7 He that hath an ear, let him hear. These solemn conclusions of these epistles remind us of the conclusion of many of Christ’s parables. It is very noteworthy that, although the epistle is addressed in each case to a Church in the person of its angel, yet the concluding exhortation and promise are always addressed to the individual Christian. Each must hear for himself. His Church may perish, yet, if he overcomes, he shall live. His Church may be crowned with eternal life, yet, if he is overcome, he will lose the reward. What the Spirit saith to the Churches; not "what he saith to this Church." The contents of each epistle are for all; for each individual Christian and for the Church at large, as well as for the particular Church addressed in the epistle. The epistle in each case is not from John, who is only the instrument, but from the Son of God and from the Spirit of God (Revelation 1:4). In the first three epistles the exhortation to hearken precedes the promise to the victor; in the four last it follows the promise, and closes the epistle. Is this change of arrangement accidental or deliberate? There should be a full stop at "Churches." In the Authorized Version it looks as if "what the Spirit saith" were confined to the promise in the second half of the verse. This error was avoided by Tyndale and Cranmer. It comes from the Genevan and the Rhemish Versions. The verb to "overcome" or "conquer’’ (νικᾷν) is strongly characteristic of St. John. It occurs seven times in the Gospel and the First Epistle, and sixteen times in the Revelation; elsewhere only in Luke 11:22; Romans 3:4 (quotation from Psalms 51:6) and Romans 12:21; comp. especially 21:7, where, as in these epistles, it is not stated what is to be overcome. We might render, "to the victor," or "to the conqueror." The expression, "tree of life," of course comes from Genesis; we have it again in Revelation 22:2, Revelation 22:14. It means the tree which gives life. So also "the water of life" (Revelation 21:6) and "the bread of life" (John 6:35). In all these cases "life" is ζώη, the vital principle which man shares with God, not βίος, the life which he shares with his fellow men. The latter word occurs less than a dozen times in the New Testament; the former, which sums up the New Testament, occurs more than a hundred times. The Paradise of God. The word "Paradise" occurs only thrice in the New Testament (Luke 23:1-56. 43; 2 Corinthians 12:4). It is of Persian origin, and signified a park or pleasure ground. In the New Testament it seems to mean the resting place of departed saints. There is strong evidence (B, versions, Cyprian, Origen) in favour of reading, "the Paradise of my God" (see notes on Revelation 3:2, Revelation 3:12). In considering this passage, Genesis 3:22 should be carefully compared with John 6:51. "For him who conquers" the curse which barred Adam from the tree of life will be revoked by Christ. Revelation 2:8-11 The epistle to the Church at Smyrna. Revelation 2:8 The metropolitan, setting out from Ephesus to visit the Churches of Asia, would naturally go first to Smyrna. It ranked as one of the most beautiful cities in Asia; but its magnificence must at times have seemed poor compensation for the neglect of the architect, who, in planning the city for Antigonus and Lysimachus, omitted the drains. In time of floods the streets became open sewers. For its fidelity to Rome against Mithridates, it received exceptional privileges, but suffered heavily when Dolabella laid siege to Trebonius, one of Caesar’s assassins, who had taken refuge there. When eleven cities of Asia competed for the honour of erecting a temple to Tiberius, the senate decided in favour of Smyrna. This temple was no doubt standing in St. John’s time. But just as Artemis was the great goddess of the Ephesians, so Dionysus was the great god of Smyrna. Dionysus represented the mysteriously productive and intoxicating powers of nature—powers which are exhibited most abundantly in the vine, which in the neighbourhood of Smyrna is said to have borne fruit twice in a year. He was regarded as the dispenser of joy and fertility, the disperser of sorrow and care. Hence the myth of his death and resurrection, which was frequently rehearsed and acted at Smyrna—a fact which gives special point to the greeting in this epistle—"From him who became dead, and lived." The priests who presided at this celebration were presented with a crown; to which there may be allusion in the promise, "I will give thee the crown of life." Not long after the martyrdom of its first bishop, St. Polycarp, Smyrna was destroyed by an earthquake, in A.D. 178, and was rebuilt by Marcus Aurelius. Earthquakes, fires, and pestilences have always been common there. But in spite of such calamities, it continues to flourish. From the large proportion of Christians there, it is known among Mohammedans as "the infidel city." Christianity seems never to have been extinguished in Smyrna, which shares, with Philadelphia, the honour of receiving unmixed praise in these epistles. "Down from the apostolic times a Church has existed here, and she has repeated, with more or less boldness and distinctness, the testimony of her martyr bishop, ’I am a Christian’" (R. Vaughan). The stadium in which he suffered may still be seen there. We have already (see on Revelation 1:20) decided that "the angel" of each Church is probably not its bishop. But, even if this were the meaning, this epistle could not be addressed to St. Polycarp, if he was martyred A.D. 155, in the eighty-sixth year after his conversion, and the Apocalypse was written in A.D. 68. The First and the Last, who became (ἐγένετο) dead, and lived (see notes on Revelation 1:17, Revelation 1:18). As in the epistle to Ephesus, the words of the address are taken from the titles of the Christ given in the opening. It is no mythical deity, with his mock death and resurrection, but the absolutely Living One, who indeed died, and is indeed alive forevermore, that scuds this message to the suffering Church of Smyrna. In the epistle to the Church in Thyatira we have what seems to be an allusion to the worship of Apollo, similar to that to the worship of Dionysus here. Revelation 2:9 I know thy tribulation, and thy poverty. "Thy works" has been inserted here and in Revelation 2:13 in order to make the opening of all seven epistles alike. The uncials A, C, P, and the Vulgate, Coptic, and AEthiopic Versions omit the words in each place. The Sinaiticus inserts them here and omits them in Revelation 2:13, where they are plainly awkward in construction. Like all wealthy cities, Smyrna showed the extremes of wealth and poverty side by side. It would be among the poor that Christians would in the first instance be found, and their Christianity would lead to their spoliation; in this much of their "tribulation" would consist. But thou art rich (compare the close parallel, 2 Corinthians 6:10; 2 Corinthians 8:2; Matthew 6:20). And the blasphemy from them which say they are Jews, and they are not. We have here strong evidence of the early date of the Apocalypse. Throughout this book "Jew" is an honourable name for the worshippers of the Christ; "Gentiles," a name of reproach for those who oppose the Christ (Revelation 2:9; Revelation 3:9; Revelation 11:2, Revelation 11:18; Revelation 12:5; Revelation 16:19; Revelation 18:3, Revelation 18:23; Revelation 19:15, etc.). These persecutors of the Church of Smyrna are Jews in name, but in reality are rather Gentiles—opponents, and not worshippers of the Messiah. The view taken in the Fourth Gospel is utterly different. There "the Jews" are almost invariably the opponents of Christ; the word occurs about seventy times, and nearly always with this shade of meaning. Assume that the Gospel was written a quarter of a century later than the Apocalypse, and there is nothing strange in this. Long experience of Jewish malignity in opposing the gospel has changed the apostle’s views respecting his countrymen. He has become fully convinced of the inveterate and widespread character of the national apostasy. To him "the Jews" have become synonymous with the enemies of the cross of Christ. Assume that the Apocalypse was written about the same time as the Gospel, and how shall we account for this utter difference of view in the two books? Assume that the Gospel was written long before the Apocalypse, and how shall we explain the fact that experience of Jewish hostility has turned the apostle’s abhorrence of "the Jews" into such admiration that to him a Jew has become synonymous with a believer in Jesus Christ? It is remarkable that, in the ’Martyrdom of St. Polycarp,’ the Jews are said to have been present in great numbers, and to have been foremost (μάλισταΙουδαίουςπροθύμως) in collecting wood with which to burn him alive. A synagogue of Satan (comp. Revelation 3:9; John 8:44). This is in marked contrast to "the synagogue of the Lord" (Numbers 16:3; Numbers 20:4; Numbers 31:16). With the exception of Jas 2:2, συναγωγή is, in the New Testament, always used of Jewish assemblies, never of Christian. This usage soon became habitual in the Church. Revelation 2:10 Fear not the things which thou art about to suffer. We must bring out the difference between "to be about to" (μέλλειν), in the first two clauses, and the simple future (ἔξετε) in the third; compare "I will show him how many things he must suffer for my Name’s sake" (Acts 9:16). The devil, who inspires the "synagogue of Satan," is to be allowed to afflict them, as he afflicted Job. (For "behold," see note on verse 22.) The expression, "some of you" (ἐξὑμῶν), is an interesting link of style between this book and the Fourth Gospel and the Second Epistle; we have a similar construction in John 1:24; John 7:40; John 16:17; 2 John 1:4. (For a warning of like import, but to the persecutors, not the persecuted, comp. Matthew 23:34.) That ye may be tried. The common meaning of πειράζειν, as distinct from δοκιμάζειν, is here conspicuous; it is "to try" with the sinister intent of causing to fail. But what is temptation on the devil’s side is probation on God’s side. Ten days. It is unwise to make anything either mystical or rigidly literal out of the number ten, which here is probably a round number. The question is whether the round number denotes a small (Genesis 24:55; Numbers 11:19) or a large number (Numbers 14:22; 1 Samuel 1:8; Job 19:3). The former seems probable. It is not impossible that some analogy between their case and that of the "four children" (Daniel 1:12, Daniel 1:15) is suggested by the ten days’ probation. Be thou faithful unto death; literally, become thou faithful; show thyself to be such (γίνουπιστός). Note how completely the angel of the Church is identified with the Church. In this one verse we have complete mixture of the two modes of address: "Thou art about to suffer … some of you … ye shall have … I will give thee." "Unto death" does not merely mean "to thy life’s end," but "even if fidelity involves death;" compare "becoming obedient even unto death, yea, the death of the cross" (Philippians 2:8). The crown of life. The Authorized Version, by ignoring the article ("a crown of life"), sadly detracts from the meaning. It is the well-known crown, the crown which is truly such, in contrast to earthly crowns, and perhaps with a special reference to the crowns given at Smyrna to the priests of Dionysus at the expiration of their year of office. The word στεφανηφόρος has been found in inscriptions at Smyrna in this connexion (comp. James 1:12, where the same phrase occurs; also 1 Corinthians 9:25; 1 Peter 5:4). Excepting Revelation 12:3; Revelation 13:1; Revelation 19:12 (where we have διάδημα), στέφανος is the regular word for "crown" in the New Testament. "Of life" is the genitive of apposition; the life is the crown, just as in "the Word of life" (1 John 1:1) the life is the Word. It is impossible to determine whether St. John has in his mind the crown of a king, of a victorious athlete, or of a triumphant warrior. The XII. Tables provided that he who had won a crown might have it placed on his head when his dead body was carried in the funeral procession. St. John, both at Rome and in the East, would have seen this ceremony, possibly in the case of a crowned priest at Smyrna. "The crown of life" would be the exact opposite of that. The narrative of the martyrdom of St. Polycarp draws to a close with these words: "Having by his patience vanquished the unjust ruler, and having thus received the crown of immortality," etc. The writer seems to have had Revelation 2:10 in his mind. Revelation 2:11 He that hath an ear (see on Revelation 2:7). Shall not be hurt of the second death; more literally, shall in no wise be injured at the hands of the second death. The negative is the strongest form; the injury seems to be of the nature of a wrong, and the second death is regarded as the source of the wrong (οὐμὴἀδικηθῇἐκ). In Revelation 20:6 "the second death" is almost personified, as here: "Over these the second death has no authority." The phrase is peculiar to this book (see Revelation 20:14 and Revelation 21:8, where it is defined to be "the lake of fire"). The corresponding phrase, "the first death," does not occur. The one is the death of the body, to which the faithful Smyrnaeans must submit; the other is the death of the soul, from which the crown of life secures them: though they die, yet shall they live, and shall in no wise die, forever (John 11:25, John 11:26). This second death, or death of the soul, is absolute exclusion from God, who is the Source of eternal life. The expression, "the second death," seems to be borrowed from Jewish theological phraseology. (On the repetition of the article, "the death, the second (death)," see note on Revelation 20:13.) Revelation 2:12-17 The epistle to the Church at Pergamum. Revelation 2:12 Pergamum is the usual form both in Greek and Latin writers; "Pergamus" is very rare. And if Πέργαμος were right here, why "Pergamos" any more than "Ephesos"? The city lies north of Smyrna, in Mysia Major, or the right bank of the Caicus. Pergamum is first mentioned by Xenophon, and becomes important and magnificent under Attalus, the friend of the Romans, and his son Eumenes. Its library was second only to that of Alexandria; but Mark Antony took it to Egypt and gave it to Cleopatra. Parchment gets its name from Pergamum, and Galen the physician was born there. Pliny writes of "longe clarissimum Asiae Pergamum"—a description which probably has reference to its buildings. It still exists under the slightly changed name of Bergamah, or Bergma; and its ruins still tell of the magnificent public edifices which have caused it to be described as a "city of temples," and again as "a sort of union of a pagan cathedral city, a university town, and a royal residence." Its idolatrous rites were frequent and various, and the contamination which they spread is manifest from this epistle. The sharp two-edged sword (see notes on Revelation 1:16 and Revelation 2:13). How much this weapon is needed is shown by the evils protested against. Revelation 2:13 I know where thou dwellest. The words, "thy works and," are certainly an insertion here—both external and internal evidence are against them. Even where Satan’s throne is. We must translate θρόνος "throne" here, as in Revelation 1:4; Revelation 3:21; Revelation 4:2, Revelation 4:3, Revelation 4:5, Revelation 4:6, Revelation 4:9, Revelation 4:10, etc. Throughout the Apocalypse heaven and hell are set over against one another; and as God has his throne, so also has Satan. The Authorized Version inconsistently alternates between "seat" (Revelation 11:16; Revelation 13:2; Revelation 16:10; Luke 1:52) and "throne," even in the same verse (Revelation 4:4). "The throne of Satan" has perplexed commentators. It probably refers to the infamous idolatry practised at Pergamum, which had a cluster of temples to Zeus, Apollo, Athene, Dionysus, Aphrodite, and AEsculapius. These all lay together in a beautiful grove called the Nicephorium, the pride of Pergamum, as the temple of Artemis was the pride of Ephesus. Some have thought that the mention of Satan points to the serpent, which is so prominent in the cultus of Aesculapius. But the context leads us rather to understand the abominations connected with the worship of Dionysus and Aphrodite. Others, again, think that "the throne of Satan" indicates the persecuting judgments pronounced against Christians; for Pergamum was a great judicial centre. We must be content to leave the question open. Thou holdest fast my Name. We have the same expression (κρατεῖν with the accusative) three times in this epistle and again in verse 25 and Revelation 3:11. Just as in the literal sense κρατεῖν, with the accusative means "to seize" a man, i.e. his whole person (Matthew 14:3; Matthew 18:29; Revelation 7:1; Revelation 20:2), as distinct from laying hold of a part, so in the figurative sense κρατεῖν with the accusative is "to hold fast" the whole of, as distinct from keeping a share in a possession common to many (Hebrews 4:14; Hebrews 6:18). On the emphatic repetition obtained by denying the opposite, "holdest fast and didst not deny," see notes on Revelation 3:8. The Greek text in what follows is a good deal confused, and cannot be determined with certainty; but the general sense is clear. In any case, "my witness, my faithful one" (Revised Version), is more accurate than "my faithful martyr" (Authorized Version). The reduplication of the article is frequent in St. John’s writings, but in some cases it produces clumsiness to reproduce it in English: ὁμάρτυςὁπιστός occurs here of Antipas, and in Revelation 1:5 of Christ; compare ἡἀγάπηἡπρώτη (Revelation 2:4), ὁθάνατοςὁδεύτερος (Revelation 2:11; Revelation 20:14; Revelation 21:8), ἡῥομφαίαἡδίστομος (Revelation 2:12), τὸμάννατὸκεκρυμμένον (Revelation 2:17), ὁδεσπότηςὁἅγιος (Revelation 6:10), with John 4:9, John 4:11; John 5:30; John 6:38, John 6:42, John 6:44, John 6:50, John 6:51, John 6:58; John 6:38; John 7:1-53:68; John 8:16; John 12:26; John 14:15, John 14:27; John 15:9, John 15:11; John 17:13, John 17:24; John 18:36; 1 John 2:7; 2 John 1:13. Of Antipas nothing is known. The name is a shortened form of Antipater, as Nicomas of Nicomedes, Artemas of Artemidorus, Hermes of Hermodorus, Zenas of Zenodorus, Menas of Menodorus, Lucas of Lucanus, Domas of Demetrius; and therefore is not derived from ἀντί and πᾶς. Much mystical trifling has been expended over the name Antipas, which no doubt is the actual name of a once well-known sufferer for the truth. Probably of the Pergamene confessors, Antipas was the only one who was called upon to suffer death. The silence of Church history respecting a martyr thus honoured in Scripture is strange. Attalus, one of the chief martyrs of Lyons, was of Pergamum (Eusebius, ’Hist. Eccl.,’ V. 1.17; comp. IV. 15.48). The repetition of "where Satan dwelleth" emphasizes this point, like the repetition of "repent" in 2 John 1:5. It rather confirms the view that by "Satan’s throne" is meant the judgment throne where the martyrs were condemned. Revelation 2:14 But I have a few things against thee. They are few in comparison with the things commended; but they are very serious; and there must be a sad want of care in the Church at Pergamum to allow such things. These corrupt teachers are alluded to in 2 Peter 2:15 and Jude 1:11. Like Balaam, they debased spiritual gifts to the vilest purposes, and thus became a σκάνδαλον, a snare or stumbling block, to ethers. Like the Nicolaitans, they held that the freedom of the gospel placed them above the moral Law, and conferred licence to commit the foulest sins. The liberty to eat meats which might have been offered to idols was made a plea for liberty to take part in idolatrous rites, and for introducing heathen orgies into Christian ceremonies. The doctrine of these antinomian teachers was "the doctrine of Balaam," because, like him, they prostituted their influence to the seducing of God’s people into idolatry and impurity. The similarity of this doctrine with that of the Nicolaitans is obvious; but that Nicolaus (which is equivalent to "conquering the people") is intended as a translation of Balaam (which is possibly equivalent to "lord of the people") is mere conjecture. That there were two sects side by side at Pergamum is the natural meaning of this passage; and though their doctrines were alike in being autinomian in principle and licentious in result, yet there is no need to identify them. Among countless small improvements made by the Revisers, note that the remarkable word εἰδωλόθυτον, which in the Authorized Version is rendered in six different ways, is by them rendered consistently (Acts 15:29; Acts 21:25; 1 Corinthians 8:4, 1 Corinthians 8:10; 1 Corinthians 10:19; Revelation 2:14, Revelation 2:20). Revelation 2:15 So hast thou also some that hold. As in Revelation 2:13 and Revelation 2:14 "hold" is κρατεῖν with the accusative (see notes on Revelation 2:13). What does "also" mean? Probably, "As Israel had Balak to seduce them, and Balak had Balaam, so hast thou," etc.). Others take it, "As the Church at Ephesus has Nicolaitans, so hast thou." The reading of the Authorized Version, "which thing I hate," must certainly yield to that of the Revised Version, "in like manner," which is supported by all the best manuscripts and versions. In the Greek there is much similarity between the two readings, ΟΜΙΣΩ and ΟΜΟΙΩΣ. "In like manner" refers to the similarity between those who hold the doctrine of the Nicolaitans, and those who hold the doctrine of Balaam. It confirms the view that two sects are meant. Revelation 2:16 Repent therefore; or else I come to thee quickly (see on Revelation 2:5). Some take "in like manner" with this verse: "In like manner (as Ephesus) repent therefore;" but this is not probable. Repent of having allowed some members to follow the examples of Balaam and of the Nicolaitans. With the sword of my mouth (comp. Revelation 1:16 and Revelation 2:12). It is possible that there is here another allusion to Balaam. It was with a drawn sword that the angel of the Lord withstood him (Numbers 22:23), and with the sword that he was slain (Numbers 31:8; Joshua 13:22). Those who follow Balaam in his sin shall follow him in his punishment; and the Church which allows such things will have to suffer along with those who commit them. Revelation 2:17 He that hath an ear (see notes on Revelation 2:7). To him that overcometh. Again it is made clear that the individual can free himself from the corruption and condemnation of his Church. He may live in the very abode of Satan, and within hearing of damnable doctrines; yet if he overcomes the wiles of Satan, and listens to the Spirit rather than to the seducers, "he shall eat of the hidden manna which restores the spirit that the flesh pots of Egypt have weakened. He shall have the white stone of absolution, the true spiritual emancipation, which the Balaamite and Nicolaitan emancipation has counterfeited" (F.D. Maurice). "The manna, the hidden manna" (see notes on Revelation 2:13), is differently explained: by the repetition of the article, the epithet "hidden" is made very distinct. There is probably some allusion to the manna stored up in the ark in the holy of holies (Exodus 16:33), and also to the true Bread from heaven, whose presence is now hidden from us; or the reference may be to the loss of the ark, with its contents, when Nebuchadnezzar took Jerusalem (2 Esdr. 10:22). There was a tradition that Jeremiah had hidden the manna, and that it would be brought to light again in the Messianic kingdom. A share in those things which eye saw not, and ear heard not, and to the heart of man never occurred (1 Corinthians 2:9), will be granted to the conqueror—a foretaste of them here, and a full participation hereafter (comp. Revelation 22:4 and 1 John 3:2). "To eat" (φαγεῖν) is an insertion into the true text borrowed from verse 7. I will give him a white stone, and upon the stone (ἐπὶτὴνψῆφον) a new name written. "White" and "new," as Trench points out, are keywords in the Apocalypse; and it is natural that they should be so. White is "the livery of heaven," where white robes, white clouds, white horses, and white thrones abound (Revelation 1:14; Revelation 3:4, Revelation 3:5, Revelation 3:18; Revelation 4:4; Revelation 6:2, Revelation 6:11; Revelation 7:9, Revelation 7:13; Revelation 14:14; Revelation 19:11, Revelation 19:14; Revelation 20:11). And "new" is almost as frequent as "white" in the book which tells of a new heaven and a new earth, in which is the new Jerusalem; where the inhabitants have a new name, and sing a new song, and where all things are made new (Revelation 3:12; Revelation 5:9; Revelation 14:3; Revelation 21:1, Revelation 21:2, Revelation 21:5). But in spite of the familiarity and appropriateness of the two epithets, "white" and "new," a sure interpretation of the white stone with the new name upon it cannot be found. Trench’s dictum, that "this book moves exclusively within the circle of sacred, that is, of Jewish imagery and symbols," and that an allusion to heathen or profane customs is inadmissible, is arbitrary and cannot be proved. As already shown, there may be references to the rites of Dionysus, to the games, and to the crown placed on the corpse of a victor. Here there may be an allusion to the white pebble of acquittal used in courts of justice, or to the lot used in elections; and the word ψῆφος favours these views. Or again, the reference may be to the tossers, or ticket, which the victor in the games received to admit him to the tables where he was fed at the public expense. Among Jewish symbols a reference to the "stone with seven eyes" (Zechariah 3:9) seems to be quite out of place. Nevertheless, Trench’s explanation of the "white stone" as an allusion to the Urim and Thummim, which the high priest wore behind the square breastplate of judgment has much that is very attractive. This precious thing may well have been a diamond, for there was no diamond among the twelve stones of the breastplate. On each of these stones was written the name of a tribe; but what was written on the Urim none but the high priest knew. The usual supposition is that it was the sacred Tetragrammaton—the ineffable name of God. All this seems to fit in singularly well with the present passage. But if this explanation is to hold, "he that receiveth it" must mean he that receiveth the white stone, rather than he that receiveth the new name. The "new name" is not a fresh name for himself (Isaiah 62:2; Isaiah 65:15), but a fresh revelation of God’s Name and nature, which only those who have received it can comprehend (comp. Revelation 14:1; Revelation 19:12). A variety of other explanations will be found in the ’Speaker’s Commentary,’ Smith’s ’Dictionary of the Bible,’ art. "Stones," in Alford, and elsewhere. Whatever the allusion maybe, the general sense is clear. He that overcometh shall be admitted to the heavenly holy of holies, and to a glory and knowledge incomprehensible to those who have not experienced it (1 Corinthians 2:9). He shall be made a priest unto God. Revelation 2:18-29 The epistle to the Church at Thyatira. The circuit now turns southwards. From Ephesus to Smyrna, and from Smyrna to Pergamum, was movement almost due north. Thyatira is on the Lycus, close to the Roman road between Pergamum and Sardis. It was refounded and named Thyatira by Seleucus Nicator, after the conquest of Persia by Alexander. It was strongly Macedonian in population; and it is worth noting that it is in Philippi, a city of Macedonia, that Lydia of Thyatira is found (Acts 16:14). An inscription in Greek and Latin shows that Vespasian restored the roads thereabouts. Three other inscriptions mention the dyers (οἱβαφεῖς), for which Thyatira and the neighbourhood (’Iliad,’ 4.141) were so famous, to which guild Lydia belonged (Acts 16:14). There is no allusion to the trade here; and modern authorities differ as to whether it survives or not at the present day. But the statement that "large quantities of scarlet cloth are sent weekly to Smyrna" seems to be decisive. Apollo, the sun god, was the chief deity at Thyatira, where he was worshipped under the Macedonian name of Tyrimnas. There is, perhaps, a reference by contrast to him in the epistle, in the opening description of the Son of God, and in "the morning star" to be given to "him that overcometh." A similar allusion to the worship of Dionysus was traced in the epistle to Smyrna. The modern name of the town is Ak-Hissar, "the white castle," so called from the rocky hill overhanging it, on which a fortress formerly stood. Of the nine thousand inhabitants, about three thousand are Christians, who have the trade of the place in their hands. The ancient Church of St. John the Divine has been turned into a mosque. This fourth and therefore central epistle is the longest of the seven. In some respects it is the most solemn of all. Here only is the majestic title, "the Son of God," introduced. In the introductory vision the expression used is "Son of man" (Revelation 1:13). "The Son of God," frequent in the Gospel and Epistles of St. John, occurs nowhere else in the Apocalypse. It may be suggested by Psalms 2:7, "Thou art my Son; this day have I begotten thee;" for Psalms 2:9 is quoted in verse 27. Revelation 2:18 Who hath his eyes like a flame (see notes on Revelation 1:14, Revelation 1:15). Revelation 2:19 I know thy works … and thy works. This glaring tautology is a mistranslation. The Revised Version is correct both in the order of the words and in the rendering. We have first the general statement, found in most of these epistles, asserting intimate personal knowledge: "I know thy works." Then we have, in two pairs, these works particularized, "thy love and faith," and "thy ministry and patience." Finally, we have the knowledge "that thy last works are more than the first." "Thy," in the central clause, belongs to all four substantives. Whatever may be thought of 1 Corinthians 13:1-13., ἀγάπη in St. John’s writings must certainly be translated" love," and not "charity." Love and faith produce as their natural fruit ministry to the sick and needy and patience in enduring tribulation. Διακονία, excepting here and Hebrews 1:14, occurs only in the writings of St. Luke and of St. Paul; it is specially frequent in the Acts (Acts 1:17, Acts 1:25; Acts 6:1, Acts 6:4; Acts 11:29, etc.) and in 2 Corinthians (2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:9; 2 Corinthians 4:1; 2 Corinthians 5:18, etc.). That thy last works are more than the first. With the momentous change of πλείονα for χείρονα, this looks like a reminiscence of Mat 12:45. Πλείονα probably means more in value rather than more in number; compare πλείονασημεῖατούτων, (John 7:31); πλείονακαρπόν (John 15:2); πλείοναθυσίαν (Hebrews 11:4). But both excellence and number may be included. In any case, the Church at Thya-tira exhibits growth in good works, which is the surest sign of life. Like Ephesus, Thyatira is both praised and blamed; but whereas Ephesus has gone back (Matthew 12:5), Thyatira is going forwards. The two Churches are in some respects the exact opposite one of the other. In Ephesus there is much zeal for orthodoxy, but little love; in Thyatira there is much love, but a carelessness about false doctrine. Revelation 2:20 But I have against thee that thou sufferest. This is certainly fight. "A few things" (ὀλίγα) is an insertion in some inferior authorities. Others insert "many things" (πόλλα); the Sinaitic inserts "much" (πόλυ); while the best authorities have nothing between κατὰσοῦ and ὅτι; and then ὅτι must be rendered "that" rather than "because." The construction is the same as in Revelation 2:4. There is a right and a wrong suffering; and the Church in Thyatira exhibits both. The enduring of tribulation (ὑπομονή) is commended; the toleration of evil (ἀφεῖς) is rebuked. It is not said that Jezebel receives sympathy or encouragement, but merely that she is let alone; her wickedness is left unchecked, and that is sinful. For this use of ἀφίεναι, comp. John 11:48; John 12:7. It is difficult to decide between "the woman" (τὴνγυνααῖκα) and "thy wife" (τὴνγυναῖκασοῦ), authorities being much divided; the balance seems in favour of the former. But even if "thy wife" be preferred, there is no need to understand Jezebel as indicating a distinct person. We are in the region of figures and metaphors. Perhaps all that is indicated is that the angel of the Church at Thyatira is suffering from the tolerated presence of a baneful influence, as did Ahab, "whom Jezebel his wife stirred up" (1 Kings 21:25). And if it is not certain that any individual false prophetess is signified, it is scarcely worth while to speculate as to who this individual is. Jezebel may be a person, or she may be a form of false doctrine personified. If the former, Jezebel is doubtless not her real name, but a symbolical name of reproach, and what her name and status were we have no means of knowing. In any case the error represented by the name is closely akin to that of the Nicolaitans and to "the doctrine of Balaam." Whatever differences of detail there may have been, all three made Christian liberty a plea for an antichristian licence which claimed to be above the moral Law. And she teacheth and seduceth. This is an independent statement, and must not, as in the Authorized Version, be made to depend upon "thou sufferest." For the construction τὴνγυναῖκαΙεζαβήλἡλέγουσα, compare τῆςκαινῆςΙερουσαλὴμἡκαταβαίνουσα (Revelation 3:12). The word for "seduce," or "lead astray" (πλανᾷν), in the active is frequent in St. John, especially in Revelation (Revelation 12:9 Revelation 13:14; Revelation 19:20; Revelation 20:3, Revelation 20:8, Revelation 20:10; John 7:12; 1 John 1:8; 1 John 2:26; 1 John 3:7). A comparison of these passages will lead to the conclusion that the word implies seduction into error of a very grave kind. It is not clear whether "fornication" is to be understood literally, or, as often in the Old Testament, in the spiritual sense of idolatry. The former seems more probable. "My servants" means all Christians, as is clear from Revelation 7:3 and Revelation 22:3; it must not be limited to those in authority in the Church. (For "things sacrificed to idols," see notes on Revelation 22:14.) Revelation 2:21 Here again the Revised Version must be preferred; the Authorized Version follows a corrupt Greek text. With the construction, "I gave her time that (ἵνα) she should repent," comp. Revelation 8:3; Revelation 9:5; Revelation 12:14; Revelation 19:8; John 17:4; 1 John 3:1; 1 John 5:20. With "willeth not to repent," comp. John 6:21, John 6:67; John 7:17; John 8:44. Jezebel "despised the riches of Christ’s forbearance and long suffering, not believing that his goodness led her to repentance" (Romans 2:4). The whole passage should be compared with this (see also Ecclesiastes 8:11-13; Psalms 10:6; 2 Peter 3:3, 2 Peter 3:4, 2 Peter 3:9). Revelation 2:22 Behold! The exclamation "arrests attention, and prepares the way for something unexpected and terrible." It is one of the many differences between the Fourth Gospel and the Apocalypse, that in the former ἴδε is the dominant form, while in the latter ἰδού is the invariable form (καὶἴδε in Revelation 6:1, Revelation 6:5, Revelation 6:7 is a spurious addition); ἰδού is very rare in the Gospel; ἴδε is found nowhere in the Apocalypse. In the Epistles neither form occurs. I do cast her into a bed. Βάλλω, not βαλῶ, is the true reading; the future has been substituted for the present to match the futures in Revelation 2:23. Forbearance having failed, God tries severity; and, as so often in his dealings with man, the instrument of wrong doing is made the instrument of punishment. The bed of sin becomes a bed of suffering. Compare "In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine;" and "I will requite thee in this plat, saith the Lord" (1 Kings 21:19; 2 Kings 9:26). Βάλλω is one of many words which has become weakened in meaning in late Greek: it often means no more than "place" or "put" (John 5:7; John 12:6; John 13:2; John 18:11; John 20:25). In the passive it is rather common of being laid up in sickness. But perhaps we should rather compare such expressions as "cast into prison, into the sea, into the fire, into Gehenna" (Matthew 18:30; Matthew 21:21; Matthew 18:8, Matthew 18:9). It may be doubted whether there is any significance in the fact that her sin is spoken of as πορνείνα (Revelation 2:21), whereas those who sin with her are said μοιχεύειν. Idolatry is spoken of both as whoredom and as adultery. In the one case it is a contrast to the marriage tie between God and his faithful worshippers; in the other it is a violation of it. Jezebel anticipates the harlot of Rev 17:1-18., as Balaam anticipates the false prophet of Rev 13:1-18. The remarkable construction, "repent out of" (μετανοῆσαιἐκ), is peculiar to this book (verses 21, 22; Revelation 9:20, Revelation 9:21; Revelation 16:11; but in Acts 8:22 we have μετανόησονἀπό, and in Hebrews 6:1 we have μετανοίαἀπό (compare the converse, μετανοίαεἰς, Acts 20:21). "Her works" is to be preferred to "their works." Αὐτῆς might easily be changed to αὐτῶν, either accidentally, owing to the preceding ἔργων, or deliberately, because it seems strange to talk of repenting from the works of another person. But the point is that those who have become partakers in her sins have abandoned their own works for hers; and it is therefore from her works that they are bidden to repent (compare "my works" in verse 26). Revelation 2:23 And her children (placed first, in emphatic distinction from those who have been seduced into temporary connexion with her) I will kill with death. With ἀποκτενῶἐνθανάτῳ comp. LXX. in Ezekiel 33:27 and Le Ezekiel 20:10; and θανάτῳτελευτάτω, Matthew 15:4 and Mark 7:10; the phrase recurs in Revelation 6:8. Those who have not merely been beguiled into sin by her, but are united to her in a permanent moral relationship (John 8:44), shall perish in some signal manner by the visitation of God. Thus we have three parties marked off: (1) Jezebel herself, the source of all the mischief; (2) her children, who are even such as herself; (3) her victims, who have been led astray by her. She and her children are to be visited with sickness and death, because they will not repent, and the others with tribulation, if they do not repent. Her doom and that of her children is certain; that of her victims may yet be averted. Moreover, the one seems to be final, the other remedial. And all the Churches shall know; literally, shall come to know, shall learn by experience. This statement seems conclusive with regard to the purpose of these epistles. Although addressed to local Churches at a particular crisis, they are for the instruction of "all the Churches" throughout the world, and throughout all time. He which searcheth the reins and the heart (comp. Romans 8:27; Psalms 7:9; Jeremiah 11:20; Jeremiah 20:12). But ἐρευνᾷν in this connexion is a New Testament word; the LXX. do not use it, but ἐτάζειν, a word which is not found in the New Testament, or δοκιμάζειν, etc. Ερευνᾷν occurs thrice in St. John’s writings (John 5:39; John 7:52), and thrice elsewhere (Romans 8:27; 1 Corinthians 2:10; 1 Peter 1:11). We need not attempt to make any sharp distinction between the reins, which were believed to be the seat of the desires, and the heart, which sometimes represents the affections and sometimes the conscience. Put together they are equivalent to "the devices and desires of our own hearts." And I will give to each of you. From the angel of the Church the Lord turns abruptly to the individuals in the Church (comp. Matthew 16:27; Romans 2:6). Revelation 2:24 But to you I say, to the rest in Thyatira. The "and" after "I say" in the Authorized Version is a false reading, which it shares with the Vulgate and Luther: "to you" and "to the rest" are in apposition. Which know not the deep things of Satan, as they say. Two questions confront us here, and it is not possible to answer either with certainty: (1) Who is it who say something? (2) What is it that they say? (1) Note that "say" (Revised Version), not "speak" (Authorized Version), is right; the Greek is λέγουσιν, not λαλοῦσιν. The nominative to "say" may be either the faithful in Thyatira, "who have not this doctrine," and who show their detestation of it by calling it "the deep things of Satan;" or the holders of this doctrine, who profess to be in the possession of profound knowledge of a mysterious kind. Of these two the former is rather tame in meaning. Moreover, we should have expected "as ye say" to harmonize with "to you I say." Therefore we may suppose that it is those who have this doctrine who are indicated in "as they say." (2) What, then, did they say? Did they call their doctrine "deep things," which the Lord here enlarges into "deep things of Satan," in order to declare its true character? Or did they themselves call their knowledge "the deep things of Satan," which they fathomed in order to prove their mastery over them? The former seems better. It is improbable that any sect, nominally Christian, would in so many words claim special knowledge of "the deep things of Satan." Rather, he who condemns the "synagogue of Satan" (Revelation 2:9) at Smyrna, and the "throne of Satan" (Revelation 2:13) at Pergamum, here condemns the "deep things of Satan" at Thyatim. In any case, "deep things" is the prominent thought. It is some early form of Gnosticism that is indicated, and we know from various sources that "deep" was a favourite expression of theirs with regard to the knowledge which they professed. "The Valen-tinians have formed Eleusinian orgies, consecrated by a mighty silence, having nothing heavenly in them but their mystery. If, in good faith, you ask questions with contracted forehead and frowning brow, they say, ’It is profound’" (Tert., ’Adv. Valent.,’ 1.). Similarly, Irenaeus states that they claimed to have found out the "deep things of Bythos"—"profunda Bythi adinvenisse se dicunt" (II. 22.1). Βυθός (equivalent to "depth") is the primary being or god of the Valentinian system, another name for which is Αρρητος (equivalent to "unspeakable "). Hence elsewhere, for profunda Bythi, Irenaeus uses the expression profunda Dei in speaking of these Gnostic claims (II. 22.3). Similarly, Hippolytus (’Refut.,’ V. 6.1) states that the Naassenes called themselves Gnostics, saying that they alone knew the depths—τὰβάθηγινώσκειν, which is singularly close to what we have here. Note, however; that here the true reading is τὰβαθέα, neuter plural of the adjective βαθύς, not (as in 1 Corinthians 2:10) τὰβάθη, plural of the substantive βάθος. See also the fragment of a letter of Valentinus, preserved in Epiphanius (’Contra Haer. adv. Valent.,’ 1.31). I cast upon you none other burden. An obvious echo of the decision of the Council of Jerusalem respecting these very sins, fornication and idolatry, in reference to Christian liberty (Acts 15:28, Acts 15:29), where the very same word (βάρος) is used for "burden." In Matthew 11:30; Matthew 23:1-39. 4; Luke 11:46; Galatians 6:5, the word for "burden" is φορτίον, whereas βάρος is used in Matthew 20:12; 2 Corinthians 4:17; Galatians 6:2; 1 Thessalonians 2:6. Here, as in verse 22, the true text gives βάλλω, not βαλῶ; and obviously the word should be rendered in the same way in both verses, not "cast" in one place and "put" in another. "None other" means none other than a more determined opposition to these specious abominations. Hold fast your own doctrine, and denounce the false. Others, much less probably, interpret "none other burden" than the sufferings in which they exhibit the "patience" for which they are praised (1 Thessalonians 2:19). This gives a very poor meaning, and, moreover, breaks the connexion with what follows: they are certainly not told to hold fast their sufferings, but Christ’s precepts as to faith and conduct. Revelation 2:25 Howbeit. Not simply ἀλλά or δέ, but πλήν, which occurs nowhere else in St. John’s writings. Although no other burden than this is imposed, yet remember what it implies. Hold fast the love, and faith, and service, and patience, and the growth in these virtues, for which thou hast been commended (verse 19). Comp. Revelation 3:11, where a similar charge is given to the Church at Philadelphia. The Greek for "till I come" is remarkable—ἄχριςοὗἂνἤξω; where the ἂν conveys a touch of indefiniteness as to the date specified—until the time whensoever I shall come. We have a similar construction in 1 Corinthians 15:25. Revelation 2:26 And he that overcometh. The usual promise (Revelation 2:7, Revelation 2:11, Revelation 2:17; Revelation 3:5, Revelation 3:12, Revelation 3:21) is here closely connected with the charge which immediately precedes. In this and in the remaining three epistles the proclamation, "He that hath an ear," etc., follows instead of preceding the promise. Keepeth my works. This is a phrase thoroughly characteristic of St. John’s style; compare for this use of "keep," Revelation 1:3; Revelation 3:3, Revelation 3:8,Revelation 3:10, etc.; John 8:51, John 8:52, John 8:55; John 9:16; John 14:15, John 14:21, John 14:23, John 14:24, etc.; 1 John 2:3, 1 John 2:4, 1 John 2:5; 1 John 3:22, 1 John 3:24, etc.; and for "works," in the sense of works which Christ does or approves, comp. Revelation 15:3; John 6:28, John 6:29; John 7:3, John 7:21; John 11:3, John 11:4, etc. "My works" here are in marked contrast to "her works" in John 11:22. "He that overcometh, and he that keepeth" is a nominativus pendens; and such constructions are specially frequent in St. John (comp. Revelation 3:12, Revelation 3:21; John 6:39; John 7:38; John 15:2; John 17:2; 1 John 2:24, 1 John 2:27). Links of connexion between the Revelation and the Gospel or Epistles of St. John should be carefully noted. The phrase for "unto the end" (ἄχριτέλους) occurs only here and Hebrews 6:11; but comp. Hebrews 3:6, Hebrews 3:14; 1 Corinthians 1:8. "Unto the end" (εἰςτέλος) in John 13:1-38. I probably means "to the uttermost," not "to the end of life." Authority over the nations. "Authority" is better than "power" for ἐξουσία, not merely as implying that the power is rightly held and exercised, but also to mark the parallel with "Have thou authority over ten cities" (Luke 19:17; comp. Matthew 21:23, Matthew 21:24, Matthew 21:27; Acts 9:14; Acts 26:10). Revelation 2:27 The verse is not a parenthesis. He shall rule them. Here; Revelation 12:5; and in Revelation 19:15, the LXX. rendering of Psa 2:9 is adopted; ποιμανεῖςαὐτούς, "Thou shalt rule them," or more literally, "shalt shepherd them," instead of "shalt break them," which almost certainly is the meaning of the Hebrew. The Hebrew original, trhm without vowel points, may represent either tirhem or terohem; but the latter is required by what follows; "shalt dash them in pieces." Nevertheless, the gentler rendering better suits the requirements of these passages in the Apocalypse. The rule over the nations is to be strong, but it is to be loving also. To those who obey it, it will be a shepherding; only those who resist it will be dashed in pieces. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 3:1-6 The epistle to the Church at Sardis. This Church is one of the two which receives unmixed reproof. Smyrna and Philadelphia receive no blame; Sardis and Laodicea receive no praise. Sardis lies almost due south of Thyatira, on the road to Philadelphia, between the river Hermus and Mount Tmolus. It had been in turn Lydian, Persian, Greek, and Roman, and, like its last Lydian king, Croesus, had been celebrated for its wealth. The auriferous stream Pactolus, in summer almost dry, flowed through its marketplace; but its chief source of wealth was its trade. In A.D. 17 "twelve famous cities of Asia fell by an earthquake in the night … The calamity fell most heavily on the people of Sardis, and it attracted to them the largest share of sympathy. The emperor [Tiberius] promised ten million sesterces (£85,000), and remitted for five years all they paid to the exchequer" (Tac., ’Ann.,’ 2.47). A little later Sardis was one of the cities of Asia which claimed the honour of erecting a temple in honour of Tiberius, but the preference was given to Smyrna (’Ann.,’ 4.55, 56). Of the inscriptions which have been, discovered at Sardis, nearly all are of the Roman period. Cybele, or Cybebe, was the chief divinity of Sardis; but no reference to this nor to any of the special features of the city can be traced in the epistle. In the second century, Melito, Bishop of Sardis, held a very prominent place among Asiatic Christians, both in personal influence and in literary work. Among his numerous writings was one on the Apocalypse of St. John. The prosporous and luxurious capital of Lydia is now represented by a few huts and a collection of ruins buried deep in rubbish. It still retains its ancient name in the form Sart. The Church in Sardis has no Nicolaitans, no Balaam, no Jezebel. But there is worse evil than the presence of what is morally and doctrinally corrupt. The numbness of spiritual torpor and death is more hopeless than unwise toleration. The Church in Sardis, scarcely out of its infancy, has already the signs of an effete and moribund faith; and it is possible that this deadness was a result of the absence of internal enemies. Revelation 3:1 He that hath the seven Spirits of God (see notes on Revelation 1:4, Revelation 1:16, Revelation 1:20; but observe that this designation of Christ does not occur in the opening vision). In Revelation 5:6 the Lamb is seen "having seven horns and seven eyes, which are the seven Spirits of God." The seven Spirits being the Holy Spirit in his sevenfold activity, it is manifest (as Trench observes) that this passage is of importance in reference to the doctrine of the double procession. The Son hath the Spirit, not as One who receives it from the Father, but as One who can impart it to men. As man he received it; as God he gives it. And a Church sunk in spiritual deadness specially needs such a gift. Hence the repetition about having the seven stars, which appears also in the address to the Church in Ephesus (Revelation 2:1). Note, however, that here we have ἔχων for κράτῶν, which would not have been appropriate to express the Son’s possession of the Spirit. It is he who holds in his hand the angels of the Church that also has the Spirit wherewith to quicken them. Those that are alive owe their life and growth to him. Those that are dying or dead may be restored to life by him. Thou hast a name that thou livest, and thou art dead. This, again, is thoroughly in the style of the Fourth Gospel. St. John frequently states some gracious fact, and in immediate sequence gives the very opposite of what might have been expected to result from it. "Thou hast a reputation for life, and (instead of being full of vigour and growth) thou art a corpse." This has been called "the tragic tone" in St. John (comp. John 1:5, John 1:10, John 1:11; John 3:11, John 3:19,John 3:32; John 5:39, John 5:40; John 6:36, John 6:43, etc.). In all these cases the contrast is introduced by a simple καί, which may be rendered "and yet;" but the simple "and" is more forcible. Beware of the unworthy literalism which suggests that the Bishop of Sardis bore a name which implied life, e.g. Zosimus, or Vitalis. As already stated (notes on Revelation 1:20), it is improbable that "the angel" means the bishop. And in any case "name" is here used in the common sense of character or reputation. Comp. Herod., 7.138, where the historian says that Xerxes’ expedition had the name (οὔνομαεἷχε) of being directed against Athens, but was really a menace to the whole of Greece. We have very similar uses of ὄνομα in Mark 9:41 and 1 Peter 4:16. The Church in Sardis had a name for Christianity, but there was no Christianity in it. Revelation 3:2 Be watchful; literally, become watching. The use of ψίψνομαι implies that the watchful state is not the normal one—a change is needed before the watching can come about (comp. Revelation 1:9, Revelation 1:10, Revelation 1:18; Revelation 2:8; Revelation 4:2; Revelation 6:12, etc.). The use of the present participle instead of an adjective ("watching!" for "watchful") makes the charge more definite; not merely "be of a watchful character," but "become a watcher". Stablish the things that remain, which were ready to die. The reading, "were ready to die," is the best attested, and as being less smooth than "are ready to die," was more likely to be altered. It anticipates the time when the command will be obeyed: "which were ready to die when thou didst begin to stablish them." No doubt τὰλοιπά may be masculine in signification, and mean those members of the Church who have still some life in them. But this interpretation anticipates Revelation 3:4, which apparently introduces a new fact. It seems better, therefore, to retain the neuter, and interpret "the things that remain" as meaning the few good elements of faith and practice which still survived. The externals of the Christian life were there; otherwise it could not have been even nominally Christian. And these externals might be made realities to support the revived life of the Church. For I have found no works of thine. The difference between the Authorized Version and the Revised Version here depends upon the presence or absence of the article before ἔργα. The balance of probability is against τά, and its absence makes the reproach stronger. Fulfilled before my God. The substitution of "fulfilled" (Revised Version) for "perfect" (Authorized Version) is important. The Greek is πεπληρωμένα (John 16:24; John 17:13, etc.), not τέλεια (1 John 4:18). And "fulfilled" is better than "complete" (Alford, Tregelles), in order to bring out the connexion with the numerous places in which the same verb occurs, especially in the writings of St. John (Revelation 5:11; John 3:29; John 7:8; John 12:38; John 13:18; John 15:11, John 15:25, etc.; 1 John 1:4; 2 John 1:12); in many of which passages "complete" would not stand as a rendering. "Fulfilled," or" made full," means made up to the right standard of excellence. The works of the Sardian Church have been weighed, and found wanting before God. "A minister of Christ is very often in highest honour with men for the performance of one half of his work, while God is regarding him with displeasure for the neglect of the other half." "Before my God" is undoubtedly the true reading, whatever may be the case in Revelation 2:7. Only in the writings of St. John does Jesus Christ speak of the Father as "my God;" and this fact is one more link between the Fourth Gospel and the Apocalypse. In this chapter we have five instances—here and verse 12 (comp. Revelation 2:7 [possibly] and John 20:17). In Matthew 27:46 Christ adopts the language of Psa 22:1, and addresses the Father as" my God;" and St. Paul uses similar language (Ephesians 1:17). The expression, "before God" (ἐνώπιοντοῦΘεοῦ), is specially common in the Apocalypse and in the writings of St. Luke and of St. Paul; it does not occur in either St. Matthew or St. Mark. Revelation 3:3 Remember therefore how thou hast received and didst hear (comp. Revelation 2:5). Like the Ephesians, the Sardians are reminded of the better condition from which they have receded. They are of those "who, when they have heard the Word, straightway receive it with joy; and they have no root in themselves, but endure for a while". The "how," as is shown by the verbs "receive" and "hear," refers to the readiness with which they accepted the gospel, rather than to the power with which it was preached to them. The tenses are instructive: the aorist applies to the hearing at some definite period in their history; the perfect implies the permanent result of the act of reception. Keep and repent. Keep what thou didst hear. "Keep" is better than "hold fast," to mark the difference between τηρεῖν (Revelation 1:3; Revelation 2:26; Revelation 3:3, Revelation 3:8, Revelation 3:10, etc.), and κρατεῖν (Revelation 2:1, Revelation 2:13, Revelation 2:14, Revelation 2:15, Revelation 2:25; Revelation 3:11, etc.). Here again the tenses should be noted: the present imperative indicates that they are to continue to keep; the aorist, that they are to repent once for all. We have a similar combination of tenses in" Take these things hence at once; continue to refrain from making my Father’s house a house of merchandise" (John 2:16; comp. John 5:8, John 5:11; Acts 12:8; 1 Corinthians 15:34). "Remember" here and in Revelation 2:5 is with equal fitness the present imperative: "continue to remember." I will come as a thief. The "on thee" after "come," though well supported, is probably not genuine. Wherever this figure is used in the New Testament of the coming of Christ, the word used is κλέπτης, "a thief," and not ληστής, a "robber" or "bandit." This shows, what is also plain from the context, that secrecy, not violence, is the point of the similitude (comp. Revelation 16:15; Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2; 2 Peter 3:10). Thou shalt not know what hour; literally, thou shalt in no wise come to know during what kind of an hour. The negative is the strongest form, οὐμή (Revelation 2:11; Revelation 3:5, Revelation 3:12). The verb is γινώσκειν, which implies acquisition of knowledge (Revelation 2:23, Revelation 2:24; Revelation 3:9). The pronoun is ποῖος (John 10:32; John 12:33; John 18:32; John 21:19; and especially Matthew 24:42; Luke 12:39); and "hour" is in the accusative (John 4:52). Revelation 3:4 But thou hast a few names in Sardis. The "but" (Revised Version) must be added, and the "even" (Authorized Version) omitted, on conclusive evidence. "Names" is hero used in the sense of persons (Acts 1:15 and Revelation 11:13, where the Revised Version has "persons"); there is no reference to the totally different use of "to have a name" in Revelation 3:1. Bode remarks, "He knoweth his own sheep by name, as he knew Moses by name, and writeth the names of his own in heaven." These few are like the few righteous in Sodom. Though they consent to abide in the Church, they do not leaven it, nor does their presence save it: "They shall deliver but their own souls by their righteousness" (Ezekiel 14:14, Ezekiel 14:16, Ezekiel 14:18, Ezekiel 14:20). The word for "defile" (μολύνειν) occurs only here, Revelation 14:4, and 1 Corinthians 8:7. Its radical meaning is "to besmear," and so "to befoul." That of μιαίνειν (John 18:28; Titus 1:15; Hebrews 12:15; Jude 1:8) is rather "to stain," which is not necessarily "to befoul." That of κοινοῦν is "to make common or profane." In most eases all these three are rendered "defile" in our version. These few in Sardis have kept themselves "unspotted from the world" in which they live. Neither the corruption of heathendom nor the torpor of a moribund Church has infected them. Their contact with a dead body has imparted no life to the body and no defilement to them. There is no need to press the metaphor and give a special meaning to "garments"—whether their souls, or their bodies, or their consciences, or their baptismal robes. The metaphor is implied in "putting on the new man" (Ephesians 4:24; Colossians 3:10), "putting on Christ" (Romans 13:14; Galatians 3:27), where the word for "put on" is ἐνδύεσθαι, "to be clothed with." They shall walk with me. In accordance with Christ’s high-priestly prayer (John 17:24; comp. Roy. John 21:24). In white. This elliptical expression (ἐνλευκοῖς) for "in white robes" occurs in the New Testament only here and John 20:12, and is another small link between the two books. The word "white" (λευκός), excepting in Matt, John 5:36 and John 4:35, is in the New Testament always used of heavenly purity and brightness. Thus also Plato, Χρώματαδὲλευκὰπρέποντἄνθεοῖςεἴν; and Virgil of the souls in the other world, "Omnibus his hives cinguntur tempora vitta" (’AEneid,’ 6.665). (See notes on Revelation 1:14.) As we might expect, the word is specially frequent in Revelation. Of course, the white garments referred to here, verses 5, 18, and Revelation 4:4, are quite different from the undefiled garments just mentioned. The one is the imperfect purity of struggling saints on earth, the other the perfect purity of glorified saints in heaven. The promise, therefore, is threefold. (1) They shall walk, i.e. they shall have life and liberty. (2) They shall have Christ as their constant Companion. (3) They shall be in unsullied glory. And why? Because they are worthy. The merit is not theirs, but Christ’s, in whose blood they have washed their robes (Revelation 7:14; 1 John 2:2), and by whose grace they are preserved in holiness (1 John 1:7). It is because they have by God’s help fulfilled the conditions which he has promised to accept, that they are worthy. The nearest approach to this declaration of worthiness on the part of God’s saints seems to be Luke 20:35 (not Luke 21:36) and 2 Thessalonians 1:5, 2 Thessalonians 1:11. But in all these passages they are "accounted worthy" (καταξιωθέντες) rather than "worthy" (ἄξιοι). In Revelation 16:6 we have the opposite worthiness of those who have earned the "wages of sin" instead of the "gift of God" (Romans 6:23). Such persons are literally worthy, and not merely accounted worthy. Revelation 3:5 He that overcometh shall thus be arrayed in white garments. It is difficult to see on what principles of criticism Alford retains the reading of the Textus Receptus, οὗτος, instead of that rightly accepted by the Revisers, οὕτως. The latter has a very decided balance of external evidence in its favour; the former is a corruption very likely to occur either accidentally or in order to introduce a construction very frequent in St. John (John 3:26; John 6:46; John 7:18; John 15:5; 2 John 1:9). The change from "clothed" (Authorized Version) to "arrayed" (Revised Version) here and elsewhere is no doubt made in order to mark the difference between περιβελημένος and ἐνδεδυμένος. But neither the Authorized Version (John 17:4; John 19:8) nor the Revised Version (John 11:3; John 15:6) is consistent. The Authorized Version generally renders both words "clothed." The Revised Version generally has "arrayed" for περιβελημένος, and "clothed" for ἐνδεδυμένος. The Authorized Version is singularly capricious in having "garments" for ἱμάτια in verse 4, and "raiment" for the same word in verse 5. The construction, περιβάλλεσθαιἔντινι, occurs again in Revelation 4:4, and once or twice in the LXX. (Deuteronomy 22:12); the usual construction is with the accusative. The promise in this verse is again threefold, the last of the three promises in Revelation 4:4 being repeated here as the first in this triplet. Repetitions of a similar kind are very frequent in the Fourth Gospel (John 1:1, John 1:5; John 10:11; John 13:20; John 15:19; John 17:9, John 17:16, etc.). I will in no wise blot out his name. The negative, as in Revelation 4:3 and 12, is in the strongest form. Here we seem to have a figure borrowed from the custom of striking the names of the dead out of the list of citizens. But the figure is a very ancient one, as is seen from parallels in the Old Testament. The present passage, Ἐξαλείψω … ἐκτῆςβίβλουτῆςζωῆς is singularly close to the LXX. of Psalms 69:29, Εξαλειφθήτωσανἐκβιβλίουζώντων; and to Exodus 32:33, ’Εξαλείψωαὐτὸνἐκτῆςβίβλουμου; comp. Psalms 109:13; Daniel 12:1; and for the exact expression, "the book of life," see Revelation 13:8; Revelation 17:8; Revelation 20:15; Revelation 21:27; and (without articles) Philippians 4:3, where Bishop Lightfoot comments as follows: "The ’book of life’ in the figurative language of the Old Testament is the register of the covenant people (comp. Isaiah 4:3; Ezekiel 13:9). Hence ’to be blotted out of the book of the living’ means ’to forfeit the privileges of the theocracy, to be shut out from God’s favour.’ But the expression, though perhaps confined originally to temporal blessings, was in itself a witness to higher hopes; and in the Book of Daniel first it distinctly refers to a blessed immortality (comp. Hermas, ’Vis.,’ 1.3; see also Luke 10:20; Hebrews 12:23)? And I will confess his name. Without the smallest manuscript authority or any encouragement from previous versions, Latin, German, or English, the Genevan and Authorized Versions here render καί "but"! The simple connexion with "and" is thoroughly in St. John’s style: "He shall be … and I will … and I will" (comp. verses 12, 17; Revelation 2:26-28, etc.; John 1:4, John 1:5, John 1:10, John 1:11, John 1:14, etc.). This is the third of the promises: (1) he shall be in unsullied glory; (2) he shall never lose his heavenly citizenship; (3) he shall be publicly acknowledged as a citizen by the Judge. This third point is a combination of Mat 10:32 ("before my Father") with Luke 12:8 ("before the angels of God"). "We may observe of this epistle that in great part it is woven together of sayings which the Lord had already uttered in the days during which he pitched his tent among men; he is now setting his seal from heaven upon his words uttered on earth" (Trench). Revelation 3:6 He that hath an ear. As in the others of the last four epistles, and unlike the first three, this exhortation follows the promise to the victor. No satisfactory explanation of the change of arrangement seems to have been given by any commentater. The order in the four last epistles seems best. The exhortation forms a fitting conclusion to each, as in the synoptic Gospels to parables (see notes on Revelation 2:7, and comp. Revelation 13:9). Revelation 3:7-13 The epistle to the Church at Philadelphia. The circuit continues in the same direction. Philadelphia lies about thirty miles south-east of Sardis, on the road to Laodicea. It is said to owe its name to Attalus Philadelphus, King of Pergamum, B.C. 159-138. But it is by no means certain that he was the founder. A trustworthy tradition as to its Egyptian origin points to Ptolemy Philadelphus, who had estates in Asia Minor (Theocr., 17.88). Lying at the western edge of a district whose highly volcanic character earned it the name of Phrygia Catacecaumene, Philadelphia was constantly suffering from earthquakes (cf. Revelation 3:12). It was destroyed along with Sardis in the catastrophe of A.D. 17 (Tac., ’Ann.,’ 2.47). But the advantages of its position, commanding the way to the pass between the Hermus valley and the Maeander valley, and the richness of its vine produce (Virgil, ’Georg.,’ 2.98), seem to have induced the inhabitants to cling to the site. The coins of Philadelphia often have the head either of Bacchus or a Bacchante on one side; and it is a known fact that volcanic soil is specially favourable to vine growing. Yet in Roman times it was not equal to Ephesus or even Laodicea; and for law courts its citizens had to go to Sardis. Nevertheless, it has outlived all these three, and still continues on the same site, and perhaps within the same walls, as of old. At the close of the fourteenth century it was the last Byzantine city to surrender to the Turks, and, when it did succumb, made better terms than any of the others. To this day it retains the privilege of free Christian worship, with the use of bells for service, and processions in public—a thing allowed by the Turks in no other inland city of Asia Minor. It has a bishop and a dozen churches, and it is said that about a third of its fifteen thousand inhabitants are Christian. Its modern Turkish name is Allah Shehr, "the city of God," or, as others write and render it, Ala Shehr, "the striped city." In any case the coincidence with "the name of the city of my God" (Revelation 3:12) is purely accidental. (For an eloquent account of Philadelphia, see Gibbon, ’Decline and Fall,’ Revelation 64.) It is doubtful whether there are any local allusions in the epistle; but some have fancied that "thou hast a little power" (Revelation 3:8) and "a pillar in the temple" (Revelation 3:12) are such (see notes in each place). The name of "Little Athens," which Philadelphia sometimes bore, on account of its numerous temples and festivals (Acts 17:16, Acts 17:22), shows that the little Christian community would have to contend with a specially vigorous form of heathenism. It had also to contend with a colony of hostile Jews, which was no doubt largely augmented after the destruction of Jerusalem, when fugitive Jews came to "worship before the feet" of the Philadelphian Church (Revelation 3:9). Hence the epistle of Ignatius to the Philadelphians treats of Judaism as one of their chief dangers (c. 6., 8., 9.). There were men among them who questioned the authority of Gospels and Epistles, and admitted only the Old Testament Scriptures (τὰἀρχεῖα) as binding. Some had tried to lead even Ignatius himself astray (7.). Altogether his epistle gives a less happy picture of the Philadelphians than that which we have here, where (as in the epistle to the Church at Smyrna) the Philadelphian Church receives unmixed praise. Whether the large proportion of Old Testament language and imagery which is found in this epistle has any connexion with the Jewish colony in Philadelphia is uncertain. Perhaps most of the Christians had been originally Jews. Revelation 3:7 He that is holy, he that is true. It is doubtful which of these two clauses should precede: authorities are somewhat evenly balanced. Christ, the Speaker, here claims to be "the Holy One" (ἁἅγιος), and therefore God (Revelation 6:10; comp. Revelation 4:8; John 17:11). In the Old Testament "the Holy One" is a frequent name of God, especially in Isaiah 1:4; Isaiah 5:19, Isaiah 5:24; Isaiah 10:7, Isaiah 10:20; Isaiah 12:6, etc.; Job 6:10; Jeremiah 1:1-19:29; Jeremiah 51:5; Ezekiel 39:7; Hosea 11:9; Habakkuk 3:3, etc. The word does not occur in Homer or Hesiod, nor in the Greek tragedians, but is very frequent in the LXX. and the New Testament. Its radical meaning is separation. The two epithets "holy" and "true" must not be merged in one as "the truly holy." The "True One" has a very distinct meaning of its own. Note that the adjective used is ἀληθινός, not ἀληθής. Ἀληθής, verax, is "true" as opposed to "lying;" ἀληθινός, verus, is "true" as opposed to "spurious," "unreal," "imperfect." Christ is "the True One" as opposed to the false gods of the heathen; they are spurious gods. Both adjectives, and especially ἀληθινός, are characteristic of St. John. The latter serves to bind together Gospel, Epistle, and Apocalypse. It occurs nine times in the Gospel, four times in the First Epistle, and ten times in the Apocalypse; twenty-three times in all; in the rest of the New Testament only five times. It is the word used of "the true Light" ; "the true Bread" (John 6:32), and "the true Vine" (John 15:1). Applied to God, we find it in John 7:29; John 17:3; 1 John 5:20. He that hath the key of David. Observe that none of these titles come from the opening vision in Revelation 1:1-20., although by no means all the material there found (Revelation 1:13-16) has been already used. The source of the present appellation is obviously Isaiah 22:20-22; but it is worth noting that Isaiah 22:20 has much that is parallel to the unused material in Revelation 1:18; so that the opening vision would seem to direct us, as this passage certainly does, to Eliakim as a type of Christ. As Trench observes, Isaiah foretells the promotion of Eliakim "with an emphasis and fulness" which would surprise us if we did not see in it not merely the description of "a revolution in the royal palace" of Judah, but "the type of something immeasurably greater." Shebna, whose name shows him to have been a foreigner, had misused his dignity and power as steward or controller of the royal house—an office analogous to that held by Joseph under Pharaoh and by our prime minister. For this he was degraded to the inferior office of royal scribe or secretary (Isaiah 36:3; Isaiah 37:2), while Eliakim was made "mayor of the palace" in his room. The παστοφόριον of the LXX. and praepositus templi of the Vulgate would lead us to suppose that Eliakim’s office was sacerdotal; but this is certainly a mistake. Luther’s Hofmeister is much nearer the mark. A key would not be an appropriate symbol of a priestly office. In possessing "the key of the house of David," Eliakim had control over the house of David. Therefore in this passage Christ claims the control of that of which the house of David was a type. He is Regent in the kingdom of God. He that openeth, and none shall shut, and shutteth, and none openeth. The various readings here are numerous, but not of much moment: "shall shut" is much better attested than "shutteth" in the first half "The keys of the kingdom of heaven" (Matthew 16:19) are not to be confounded with "the key of knowledge" (Luke 11:52). They belong to Christ, but have been committed to his Church, but not unreservedly. "He still retains the highest administration in his own hands" (Trench): and if the Church errs in binding or loosing, he cancels the judgment. The Church may open where Christ will shut, and shut where Christ will open. He alone openeth so that none shall strut, and shutteth so that none can open. Revelation 3:8 I know thy works. Once more Christ’s judgment is based upon intimate personal knowledge. A question arises whether the next sentence, introduced by "behold," should be parenthetical or not. It is possible, as in the Authorized Version and previous English versions, and also in the Vulgate, to avoid what is certainly an awkward parenthesis. On the other hand, it seems clear that in Revelation 3:1 and Revelation 3:15 ὅτι depends upon οἷδα, "I know thy works, that thou," and does not introduce a fresh sentence; "I know thy works: for thou." Then must not ὅτι depend upon οἷδα here? But either arrangement makes good sense, and perhaps the omission of the parenthesis makes the best sense: "Because thou hast little power, and hast made a good use of that little, I have given thee an opportunity of which none shall deprive thee." This seems to be the obvious meaning of the"opened door," in accordance with 1 Corinthians 16:9; 2 Corinthians 2:12; Acts 14:27; Colossians 4:3. The Philadelphian Church, in spite of its small advantages, whether in numbers or prosperity, kept Christ’s word when called upon to deny him; and for this it shall ever have the privilege of giving others an entrance into Christ’s fold. The aorists, ἐτήρησας and ἠρνήσω, appear to point to some definite occasion. On "keep my word," see notes on Revelation 1:3 and Revelation 2:26. The antithetic parallelism, "didst keep and didst not deny," is thoroughly in St. John’s style, and is one of many instances of the Hebrew cast of his language (comp. Revelation 2:13; John 1:3, John 1:20; John 3:16; John 10:5, John 10:18, etc.; 1 John 1:5, 1 John 1:6; 1 John 2:4, 1 John 2:10, 1 John 2:11, 1 John 2:27, 1 John 2:28). The ungrammatical repetition involved in ἣνοὐδεὶςδύναταικλεῖσαιαὐτήν recurs in Revelation 7:2; Revelation 13:12; Revelation 20:8. Such frequent solecisms argue imperfect grasp of the language. Revelation 3:9 Behold I give of the synagogue of Satan. The true reading seems to be neither δίδωμι nor δέδωκα, but διδῶ, from the form διδόω, which is fairly common in classical Greek. The construction, ἐκτῆςσυναγωγῆς, the partitive genitive used as subject or object of a verb, is frequent in St. John’s writings (John 1:24; John 7:40; John 16:17; 2 John 1:4; comp. John 6:39; John 21:10). The Church of Smyrna was encouraged with a promise that their Jewish opponents should not be victorious over them. The Philadelphian Christians are told that they shall be victorious over their Jewish opponents. As before (Revelation 2:9), those who "say they are Jews, and they are not," are Jews who refuse to believe in the Messiah and reject the Gospel. The only true Jews are those who accept the Christ. They are not, but do lie. Antithetic parallelism, as in verse 8 and Revelation 2:13. I will make them to come and worship at thy feet. This would be fulfilled when the destruction of Jerusalem drove large numbers of Jews into Asia Minor. Every city which had previously had a Jewish colony would then receive a great influx of refugees. This augmented Jewish settlement at Philadelphia was to furnish some converts to the Christian Church; but, as we learn from the epistles of Ignatius, these converts tainted the Church with a stubborn form of Judaistic error. Hence the need of the warning in Revelation 2:11. Compare "The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet" (Isaiah 60:14; Isaiah 49:23). Know that I have loved thee. The "I" is emphatic: "I will cause them to recoginize that in this you received a blessing manifestly Divine." Revelation 3:10 Because thou didst keep (see notes on Revelation 1:3 and Revelation 2:26) the word of my patience, I also will keep thee. This is the Divine lex talionis. "Forgive, and ye shall be forgiven; give, and it shall be given unto you" (Luke 6:37, Luke 6:38); keep, and ye shall be kept. Compare "I know mine own, and mine own know me" (John 10:14). "The word of my patience" may mean either the gospel, which everywhere teaches patience, or those sayings of Christ in which he specially inculcates this duty (Luke 8:15; Luke 21:19; Matthew 10:22; Matthew 24:13). In "I also will keep thee" the two pronouns are in emphatic contrast. From the hour of temptation. The phrase, τηρεῖνἐκ, occurs elsewhere in the New Testament only in John 17:15 (comp. James 1:27, where we have τηρεῖνἀπό, and 2 Thessalonians 3:3, φυλάσσεινἀπό). It is not certain that the common explanation, that ἀπό implies exemption from trial, while ἐκ implies preservation under trial, holds good. "Temptation" (πειρασμός) generally has no article in the New Testament. Here it has the article, as if "the temptation" were to be of no ordinary kind. The word does not occur elsewhere in St. John’s writings. In order to bring substantive and verb into harmony, the Revised Version renders πειρασμός "trial," the word for "to try" being πειράσαι. "World" here is not the κόσμος, "the ordered universe" (Revelation 11:15; Revelation 13:8; Revelation 17:8), but the οἰκυμένη, "the inhabited earth" (Revelation 12:9; Revelation 16:14). The phrase, "to dwell upon the earth," κατοικεῖνἐπὶτῆςγῆς, is peculiar to the Apocalypse (Revelation 6:10; Revelation 8:13; Revelation 11:10; Revelation 13:8, Revelation 13:14). "The hour of trial" seems to be that which Christ had foretold should precede his coming, especially the triumph of antichrist. Hence the declaration in the next verse. Revelation 3:11 I come quickly. Contrast μαισοι (Revelation 2:5. 16), which is a threat, with ἔρχομαιπρὸςὑμᾶς (John 14:28; comp. Revelation 16:7; Revelation 17:11, Revelation 17:13) and ἔρχομαι used absolutely (Revelation 3:11; Revelation 22:7, Revelation 22:11, 29), which is a promise. Here the declaration is one of encouragement to the Church—her trial will be short; her reward is near at hand (see notes on Revelation 1:1). Hold fast. The same verb (κρατεῖν with the accusative) as in Revelation 2:1, Revelation 2:13, Revelation 2:14, Revelation 2:15, Revelation 2:25. The epistle of Ignatius shows that this warning was needed. Owing to the stubborn Judaism of some in the Philadelphian Church, the central truths of the gospel were in danger. Take thy crown. Not merely "take away" (ἃρῃ) from thee (1 John 3:5), but "receive" (λάβῃ) for himself (Matthew 5:40). Such seems the natural, though perhaps not the necessary, meaning of the word, and so Jerome renders it accipiat, not auferat. Thus Jacob received Esau’s crown, and Matthias Judas’s, and the Gentiles that of the Jews. But the matter is not of much moment; the prominent thought is the loss to the loser, not the gain to any one else. Revelation 3:12 Him that overcometh will I make a pillar. (For construction, ὁνικῶν, ποιήσωαὐτὸν, see on Revelation 2:26.) The "overcoming" is a present continuous process, but will have a termination, and then he who has faithfully fought the daily battle will be made a pillar, steadfast, immovable. St. John may be alluding to (1) the two pillars of Solomon’s temple set up in the porch, and called Jachin (ניכִיָ he will establish) and Boaz (צעַבֹּ, in him is strength); see I Kings John 7:15, John 7:21 and 2 Chronicles 3:17. Both names signify steadfastness and permanence, and would serve to render emphatic the superiority in these respects of the reward to come when compared with the evanescent nature of present suffering. A pillar is constantly used as a figure of strength and durability (see Jeremiah 1:18; Galatians 2:9). (2) A contrast may be intended between the immovableness of the Christian’s future position and the liability of pillars in the Philadelphian temples to succumb to the effects of the frequent earthquakes which took place there (see on 2 Chronicles 3:7). Such pillars, moreover, were frequently sculptured in human shape. (3) Matthew Henry suggests that a reference may be intended to monumental pillars bearing inscriptions; the signification being "a monumental pillar of the free and powerful grace of God, never to be defaced or removed; not a support—heaven needing no such props." But it seems much more likely that St. John is alluding to the Hebrew temple. In the temple. The temple is ναὸς, the shrine, the dwelling place of God, not ἱερὸν, the whole extent of the sacred buildings. The latter word occurs often in St. John’s Gospel, but never in the Apocalypse. The temple in the Revelation is the abode of God, the sacred shrine into which all may be privileged to enter, both in this world and in the world to come. Of my God (see note on Revelation 3:2; Revelation 2:7). And he shall go no more out. "And out of it he shall in no wise go out more:" such is the full force of the Greek. The conqueror’s period of probation will be over, and he shall be for ever free from the possibility of falling away. Trench quotes St. Augustine: "Quis non desideret illam civi-tatem, unde amicus non exit, quo inimicus non intrat?" And I will write upon him the name of my God (cf. Revelation 22:4, "His name shall be in their foreheads;" and Revelation 9:4, "Those which have not the seal of God in their foreheads;" the former passage referring to the elect in heaven, the latter distinguishing Christians on earth from their heathen oppressors). In the passage under consideration the action is future; it does not refer to holy baptism, but to the sealing of the faithful upon their entrance into glory—a sealing which shall settle for ever, and make all things sure. "To write the name upon" anything is a common figurative expression in Hebrew to denote taking absolute possession of, and making completely one’s own. Thus Joab fears that Rabbah may be called after his name, i.e. looked upon as his, if David should be absent at the capture of it (2 Samuel 12:28; cf. also Numbers 6:27). The struggling Christian is encouraged by hearing that a time will come when he will without any doubt become God’s own, incapable of being removed or claimed by other. In the rabbinical book, ’Bava Bathra,’ 75. 2, it is noted that there are three applications of the name of God: (1) to the just (Isaiah 43:7); (2) to the Messiah (Jeremiah 23:6); (3) to Jerusalem (Ezekiel 48:35). A reference may be intended to the frontlet of the high priest, upon which was inscribed, "Holiness to the Lord" (Exodus 28:36). The inscription is threefold: (1) the name of God; (2) the name of the new Jerusalem; (3) the name of Christ. For God was the Christian maintaining his warfare; to the Church, the new Jerusalem, was he rendering this service; under Christ, as Captain, was the fight being accomplished. Again, the victorious Christian was (1) to belong completely to God; (2) to possess the citizenship of the new Jerusalem; (3) to enter into the glory of Christ, which was the new name, that which he knew not yet. We can here trace an analogy to the baptismal formula. (1) The name of God the Father, whose we are made; (2) God the Holy Ghost, whose indwelling guides and sustains his Church, the new Jerusalem; (3) God the Son, by whose Name we shall enter glory. And the name of the city of my God, which is new Jerusalem; rather, the city … new Jerusalem (see Revised Version). In Ezekiel 48:35 the name given to the city Jerusalem is Jehovah Shammah, "the Lord is there;" and in Jeremiah 33:16 Jehovah Tsidkenu, "the Lord our Righteousness." Either of these may be meant; but, as Alford points out, the holy name itself has already been inscribed. In any case, the victorious one is to be openly acknowledged a citizen of the new Jerusalem. The old Jerusalem was destroyed, and her citizens scattered; but a new Jerusalem, of which the true Israelites are the citizens, should reunite the faithful. It is noticeable that without exception, throughout the Revelation, St. John uses the Hebraic form of the name Ιερουσαλὴμ, while in the Gospel Ιεροσόλυμα always occurs. He almost seems to distinguish thus between the earthly Jerusalem and the heavenly—the home of the true Israel. Which cometh down out of heaven from my God. "Which cometh down" (ἡκαταβαίνουσα), a grammatical anomaly (cf. verse 11; Revelation 2:20 and Revelation 3:12). The name "new Jerusalem" is always coupled in the Revelation with the phrase, "coming down from heaven" (see Revelation 21:2, Revelation 21:10). The spirituality and holiness of the Church is thus set forth, since its being is wholly due to God, in its creation and sustenance. And I will write upon him my new name; and mine own new name (Revised Version). This is not any of the names given in the Revelation, but that referred to in Revelation 19:12, οὐδεὶςοἷδενεἰμὴαὐτός, which no one knew except himself. The passage is a promise that when Christ makes us completely his own by writing his own new name on us, he will admit us into his full glory, which is at present incomprehensible to us. Such comprehension is one of the things "which shall be hereafter" (Revelation 1:19), and which cannot now be known to us, "for now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Corinthians 13:12). Revelation 3:13 He that hath an ear, let him hear what the Spirit saith unto the Churches (see on Revelation 2:7). Of the condition of the Church in Philadelphia we know nothing from Holy Writ, except what is contained in the passage before us. But its comparative immunity from trouble and destruction, and its continued existence to the present day (see on Revelation 3:7-13, "Philadelphia"), render it probable that the message of the apostle was not without some effect. Thus Gibbon writes: "In the loss of Ephesus the Christians deplored the fall of the first angel, the extinction of the first candlestick, of the Revelation; the desolation is complete; and the Temple of Diana or the Church of Mary will equally elude the search of the curious traveller. The circus and three stately theatres of Laodicea are now peopled with wolves and foxes; Sardis is reduced to a miserable village; the God of Mahomet, without a rival or a Son, is invoked in the mosques of Thyatira and Pergamos, and the populousness of Smyrna is supported by the foreign trade of the Franks and Armenians. Philadelphia alone has been saved by prophecy or courage" (’Decline and Fall,’ c. 64). Revelation 3:14-22 The epistle to the Church in Laodicea. Laodicea, on the Lycus, a tributary of the Maeander, lay some fifty miles to the south-east of Philadelphia. The modern Turkish name, Eskihissar, signifies "the old castle." It is situated on the western side of the valley of the Lycus, on the opposite slopes of which, some six or eight miles distant, were Hierapolis and Colossae, with which it is associated by St. Paul (Colossians 4:13, Colossians 4:16). Named at first Diosopolis, after its tutelary deity, Zeus, it subsequently became Rheas, and finally received its name from Antiochus II., in honour of his wife, Laodice. There were several other cities of the same name, from which it was distinguished by the addition of the words, "on the Lycus." It was a wealthy city, its trade consisting chiefly in the preparation of woollen materials. It was advantageously situated, too, on the high road leading from Ephesus into the interior. Though, in common with the other cities of Asia Minor, visited by earthquakes, it quickly recovered; and it was the proud boast of the Laodiceans that, unlike Ephesus and Sardis, they required no extraneous assistance to enable them to regain their former prosperity. This fact undoubtedly explains the temptations to which the Laodiceans were liable, and the reference in Revelation 3:16 to those who were neither cold nor hot, and that in Revelation 3:17 to those who said they were rich and had need of nothing (see on Revelation 3:16, Revelation 3:17). The Christian Church there may have been founded by Epaphras, through whom St. Paul probably learned of the existence of false doctrine there (Colossians 2:4, Colossians 2:8 and Colossians 1:8), for the Epistle to the Colossians seems to be equally addressed to the Laodiceans (Colossians 4:16). The importance of this Church continued for some time, the celebrated Council of Laodicea being held there in A.D. 361, and a century later its bishop held a prominent position. But its influence gradually waned, and the Turks pressed hardly upon it; so that at the present time it is little more than a heap of ruins. The warnings of the Apostles SS. Paul and John, if heeded at all for a time, were forgotten, and her candlestick was removed. Revelation 3:14 And unto the angel. Those expositors who understand "the angel" of a Church to signify its chief officer, may with some plausibility argue that at Laodicea it seems almost certain that this was Archippus. In his Epistle to Philemon, a wealthy convert of Colossae, St. Paul sends greeting to Archippus (Philemon 1:2). If Archippus were the son of philemon, he might very well have been Bishop of Laodicea at the time of St. John’s message. Moreover, the son of a wealthy and influential Christian, though likely to have been selected as bishop in the neighbouring Church, may have lacked the zeal necessary for the thorough performance of his work; and would thus incur the marked rebuke of St. Paul, "Say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it" (Colossians 4:17), which appears immediately after the mention of the Laodicean Church. The Apostolical Constitutions also assert that Archippus was first Bishop of Laodicea. Of the Church of the Laodiceans write; or, of the Church in Laodicea (τῆςἐνΛαοδικαίᾳἐκκλησίας). These things saith the Amen. The word "Amen" is here used as a proper name of our Lord; and this is the only instance of such an application. It signifies the "True One." It is a word much used in St. John’s Gospel, where it appears repeated at the commencement of many discourses, "Verily, verily." In Isaiah 65:16 "the God of Amen" (נם)) is rendered in the LXX. by ἀληθινός; in the Authorized Version by "truth" (cf. the use of the English "very" as an adjective—"the very one," i.e. the real or true one). The term is peculiarly well adapted to our Lord (who is the Truth, John 14:6), not only as a general name or title, but especially in connexion with this solemn announcement to the Laodiceans. There was great need of the truth being openly proclaimed by him who is the Truth to those who, though nominally Christians, were ensnared by the deceitfulness of riches (Matthew 13:22), and were deceiving themselves in the attempt to make the best of both worlds by their lukewarm Christianity. It was the purpose of this epistle to draw aside the veil which was hiding the truth from their eyes, and to bring them to a realization of that most difficult of all knowledge—a knowledge of self. The faithful and true Witness—an amplification of "the Amen." The epithet "faithful" asserts the truthfulness of Christ’s work as a Witness; "true" (ἀληθινός) signifies "real and complete." He is a faithful Witness because his witness is true; and he is a true Witness because in him is the complete realization of all the qualifications which constitute any one really and truly a witness. "Faithful" (πιστός) has the passive meaning of "that which is worthy of faith," not the active meaning of "he who believes something." Trench well points out that God can only be faithful in the former sense; man may be faithful in beth senses. Christ was a Witness worthy of faith, since he possessed all the attributes of such a witness. He (1) had seen what he attested; (2) was competent to relate and reproduce this information; (3) was willing to do this faithfully and truly. The Beginning of the creation of God. There are two ways in which these words might be understood: (1) that in which "beginning" is taken in a passive sense, and which would therefore make Christ the first created thing of all the things which God created; (2) the active sense, by which Christ is described as the Beginner, the Author, Moving Principle or Source of all the things which God created. That the latter meaning is the true one is plain from the whole tenor of Holy Scripture. The Ariaus, attempting to disprove the Divinity of our Lord, quoted this passage, attributing to it the former sense. But ἀρχή is often used actively, and may well be so used here—a view which is confirmed by the abundant evidence of our Lord’s Divinity found elsewhere in the Bible, and nowhere more plainly asserted than in the writings of St. John. The self-reliant Laodiceans are thus directed to place their trust in him who is the Source of all things, rather than in those created things of which he is the Creator. Revelation 3:15 I know thy works; and because they are not what they should be (Revelation 3:16, Revelation 3:17), I give thee this admonition, which is nevertheless a warning and a token of my love (Revelation 3:19). That thou art neither cold nor hot: I would thou wert cold or hot. The lukewarmness of which the Epistle complains was produced by a fallacious sense of security, begotten of ease and prosperity. In truth those "secure," without care, had become the careless ones. Active opposition may well be a less deadly evil than careless ease. The persecution of a St. Paul may be diverted into the zeal of an apostle; but how can any active good be got from that which is utterly stagnant and without motive power? The man who, by wilful action, increases a disease, may repent of his deed, and try to recover from the danger to which he has exposed himself; but he who lives on in careless ignorance of the existence of the malady can never improve himself until he has awoke to a full knowledge of his own state. Some understand "cold" to mean "untouched by the power of grace," and "lukewarm" to denote those who, having received the grace of God, had not allowed it full scope in bringing forth works meet for repentance (Matthew 3:8). And just as there was more hope of the real conversion of the "cold" publicans and harlots, who "went into heaven" (Matthew 21:31) before the self-satisfied, "lukewarm" Pharisees, so there is more hope of an unconverted sinner than of him who, having once been roused to a sense of God’s will, has relapsed into a state of self satisfied indolence and carelessness. The sentence is not a wish that the Laodiceans should become hot or cold; it is a regret that they had not been one or the other. Our Lord is not wishing that any of them may become cold, but resetting that, when he comes to review their conduct and to pronounce judgment, many of them cannot even plead that they "knew not the way of righteousness," but belong to that worse class, "which after they had known it, turned from the holy commandment delivered unto them (2 Peter 2:21; see also John 9:41). Revelation 3:16 So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. The distaste and nausea produced by lukewarm food, which the stomach naturally rejects with loathing, are used as a figure in which to express the abhorrence of Christ for those who lacked zeal in his service (cf. Leviticus 18:28 and 20:22, "That the land spue not you out also"). But the sentence is not irrevocable; there is still hope of averting it: Μέλλωσεἐμέσαι, "I am about to spue thee," i.e. if a timely repentance does not avert the impending doom. (Contrast the absoluteness of the future in Revelation 2:5, etc., ἔρχομαίσοιταχὺκαὶκινήσω.) Revelation 3:17 Because thou sayest, I am rich, and increased with goods, and have need of nothing. The Epistle is still addressed indirectly to the Laodicean Church, directly to the angel. No doubt spiritual riches are immediately referred to; but spiritual pride and lukewarmness are frequently produced by worldly prosperity, such as that which Archippus (if he be the angel addressed; see on Revelation 3:14) and the Church over which he presided enjoyed. It is not enough for the wealthy Christian to contribute a portion of his wealth, and then to consider his task done and his reward sure. Greater zeal than this is requisite before he can deem his duty discharged. Moreover, the greater the zeal that exists, the less will be the inclination to rely upon what has been accomplished, or to think it sufficient; for when all has been done we are still to call ourselves unprofitable servants (Luke 17:10; cf. Hosea 12:8, "I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin"). And knowest not that thou art wretched, and miserable, and poor, and blind, and naked; and knowest not that thou, even thou thyself, art the wretched one. The self-satisfied spiritual pride of the Pharisee caused him to regard with complacent pity the condition of the publican. But he was mistaken; he himself was the wretched one, who was to be pitied. So with the Laodicean Church. How different the conduct of St. Paul, who recognized his own wretchedness (Romans 7:24, where the same word ταλαίπωρος is used)! The following words are adjectives. These Christians, in their spiritual pride, were miserable—deserving of pity; poor in the wealth accumulated by zeal in God’s service; blind as to their real condition and their fancied spiritual safety; and naked of the cloak with which charity—fervent love of God—would have covered them. Revelation 3:18 I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; gold refined by the fire (Revised Version). It is doubtful whether Revelation 3:17 should be connected with Revelation 3:18 or with Revelation 3:16—whether the self-satisfied condition of the Church is given as the reason why "I will spue thee out of my mouth," or as the reason why "I counsel thee to buy of me." The Revised Version follows the Authorized Version in connecting yore. 17 and 18; and this view is supported by Alford, Bengel, Dusterdieck, Ebrard. But Trench prefers the other view. The Authorized Version seems correct, for the reason why "I will spue thee" is given in Revelation 3:16, and another separate reason would probably (though not certainly) not be added. Though St. Paul (Colossians 2:3) had pointed out to the Laodiceans (see on the epistle generally, Revelation 3:14-22; and el. Colossians 4:16) where "are hid all the treasures of wisdom and knowledge," they had not heeded the lesson, and now Christ once more counsels them to obtain true riches from the proper source. They are to buy from me; the emphasis being laid on me, in contradistinction to their trust in themselves. They are poor (Revelation 3:17), and must therefore obtain gold refined by the fire—gold superior to that on the possession of which they so prided themselves, that they may indeed be rich. To buy this gold by giving something of equal value in exchange, they were truly unable. Yet it was to be bought, and would entail the sacrifice of something which, though perhaps dear to them, would be nothing in comparison with the return they would obtain. Note the Revised Version rendering may become rich, repeating and enforcing the fact of their present destitution. And white raiment, that thou mayest be clothed. Laodicea is said to have been famous for the raven blackness of the wool which was prepared and dyed there. This, perhaps, explains the point of the reproof contained in these words. "Notwithstanding thy trust in the excellence of the apparel for which thou aft famous, thou art yet naked (Revelation 3:17), and needest clothing; that clothing can be obtained only from me, and is far superior to that of which thou boastest, since it is white, the emblem of all that is purest and best; not black, like your own, which is a type of darkness, the darkness of ignorance and sin. Mine is indeed the garment of righteousness, the marriage garment with which thou mayest enter the presence of thy King." And that the shame of thy nakedness do not appear. The nakedness will certainly be made apparent at some time. If it be persistently overlooked or ignored now, it will be made more glaring in the future, when God turns upon it the brightness of his presence. In the Revised Version "appear" is even more emphatically rendered "be made manifest" (φανερωθῇ). "Stripping," in the Bible, is commonly used to denote putting to shame: Hanun cut off the garments of David’s servants (2 Samuel 10:4); the King of Assyria was to lead away the Egyptians naked and barefoot (Isaiah 20:4; see also Revelation 16:15); while supplying with clothes, or an additional quantity of clothes, was intended to show honour: thus Pharaoh arrayed Joseph in vestures of fine linen (Genesis 41:42); Joseph gave Benjamin five changes of raiment (Genesis 45:22; see also Esther 6:9; Ezekiel 16:10; Daniel 5:29; Zechariah 3:4; Luke 15:22). And anoint thine eyes with eyesalve, that thou mayest see. This is, of course, a reference in the "blindness" of Revelation 3:17, of which the Laodiceans were ignorant. "Eyesalve" is κολλούριον—collyrium, perhaps so called because made up in the shape of a cake of bread—collyra. We cannot but think, in connexion with this passage, of the miracle of the healing of the blind man by the anointing of his eyes by our Lord—a miracle witnessed and related by St. John (John 9:1-41.). The subsequent incidents and discourse, too, forcibly illustrate the state of the Laodiceans, so much like that of the Pharisees, to whom were addressed the words, "If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth" (see on verse 15). Revelation 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent. As many as. Not one whom God loves escapes chastening; if he be not chastened, he is not a son (Hebrews 12:8), for "all have sinned, and come short." "I love" is φιλῶ, I love dearly; not merely ἀγαπῶ. I rebuke (ἐλέγχω), to reprove, so as to convict of sin and turn to repentance; the work of the Holy Ghost, who should "convict the world of sin" (John 16:8). This verse is a solace and encouragement for the Laodi-ceans. They were required to make the sacrifices demanded of them, not so much that they might be punished for their transgressions, but to prove themselves of the number of God’s elect. The stern reproof administered was a pruning, which was an evidence of God’s loving care for them; the final sentence, "Cut it down," had not yet gone forth. But though thus intended for encouragement rather than condemnation, yet it could not but contain implied reproach, however tender. No one can be exhorted to change his path and to seek that which is holy without being reminded that he is unholy and has wandered from the right way. Those in Laodicea who took this message to heart must needs think of their unchastened life—the life full of prosperity and self-satisfied security, into which so little zeal had been infused, in which so little need for repentance bad been felt. The Church, indeed, needed some of that chastening, that persecution, and hardship, which should arouse her from the perilous slumber of ease into which she had fallen, and call forth some zeal and self-sacrifice, the frequent and natural result of opposition. Revelation 3:20 Behold, I stand at the door, and knock; behold, I have stood (ἕστηκα) at the door, and am knocking (κρούω). "These gracious words declare the long-suffering of Christ, as he waits for the conversion of sinners (1 Peter 3:20); and not alone the long-suffering which waits, but the love which seeks to bring that conversion about, which ’knocks.’ He at whose door we ought to stand, for he is the Door (John 10:7), who, as such, has bidden us to knock (Matthew 7:7; Luke 11:9), is content that the whole relation between him and us should be reversed, and instead of our standing at his door, condescends himself to stand at ours" (Trench). The view, that stand at the door signifies "to come quickly" (Dusterdieck), as in Revelation 2:5, Revelation 2:16; Revelation 3:3, Revelation 3:11, is scarcely in accordance with the context, since the whole passage has changed from rebuke and menace to patient beseeching and loving exhortation. These words recall the frequent use by our Lord of this figure of knocking, and especially Luke 12:35, Luke 12:36, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately." If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me (see the parallel passage in Son 5:1-16.). Christ knocks and speaks. A distinction has been drawn in the work of conversion, corresponding to these two actions. The knocking is likened to the more outward calls of sickness, trouble, etc., by which he makes his presence known; while the voice, which interprets the knock and informs us of the Personality of him who knocks, is the voice of the Holy Spirit, speaking to us, and explaining the meaning of our trials. Man’s free will is here well and plainly set forth. Though the opening, to be effective, needs the help and presence of Christ, yet he does not forcibly effect an entrance; it is still within the power of man to disregard the knock, to refuse to hear the voice, to keep the door fast shut. To take food with any one is an outward sign of brotherly love and reconciliation. Christ will sup with those who do not drive him away, and they will sup with him. The whole figure is an image of the perfect nature of the sinner’s reconciliation with God, and of the wonderful goodness and condescension of Christ. But we may well see an allusion to the Holy Communion, by which we are reconciled to God through Christ, and by which we may even now have a foretaste of the final supper of the Lamb, which shall eventually last for ever. Revelation 3:21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. The climax of the promises made to the seven Churches (cf. Revelation 2:7, Revelation 2:11, Revelation 2:17, Revelation 2:26-28; Revelation 3:5, Revelation 3:12). There are two points to be noticed in this promise: (1) the position promised to the conqueror, "in my throne;" (2) the two thrones mentioned. (1) Note the expression, "in my throne" (not ἐπὶ, but ἐντῷθρόνῳ), which occurs nowhere else. The mother of St. James and St. John had requested for them a place on the right hand and the left of our Lord—the highest dignity which she could conceive. The twelve apostles are promised to sit on twelve thrones, to judge the tribes of Israel. But Christ offers a yet higher honour, viz. to sit in his throne; placing us in the closest relationship with himself, and exalting us to his own glory. (2) The throne promised is not that which Christ now occupies with his Father, but his own. Christ is now sitting on his Father’s throne, mediating for his Church on earth, and waiting till his enemies be made his footstool (Psalms 110:1). To that throne there is no admission for humanity, though Christ shares it in virtue of his Godhead. But when his enemies have been made his footstool, and death, the last enemy, is destroyed (1 Corinthians 15:26), and the necessity for his mediation exists no longer, since the Church militant will have become the Church triumphant, rhea will be erected Christ’s own throne, which glorified man may share in common with him who was man, and who has so exalted humanity as to render such a condition and such a position possible. Revelation 3:22 This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This is the commencement of the second great division, which embraces Revelation 4-22:5, that in which the revelation, properly so called, takes place. Revelation 4:1-11. and 5. contain the first of the seven visions, which is itself a prelude to the rest. Revelation 4:1 After this; or, after these things (μετὰταῦτα). There is no good ground for supposing, as some do, that, after the events narrated in Revelation 3:1-22., an interval occurred in the visions, during which St. John possibly wrote down the matter contained in the first three chapters. Nor is there any justification for assigning what follows to a time after this world. It would be pressing ταῦτα very far to make it apply to these present things of the world; and μετὰταῦτα certainly need not mean "the things after this world." The expression is used here in its ordinary, natural sense: "After having seen this, I saw," etc.; introducing some new phase or variety of spectacle. I looked; or, I saw (εἷδον). No fresh act of looking is signified. I saw in the Spirit, as formerly (Revelation 1:10, Revelation 1:12). And, behold, a door; or, and, behold, a door, and the first voice. Such is the construction of the Greek. Was opened in heaven; or, an open door, in heaven. St. John did not see the action of opening the door, but he saw a door which had been set open, through which he might gaze, and observe what passed within. Alford contrasts Ezekiel 1:1; Matthew 3:16; Acts 7:56; Acts 10:11, where "the heaven was opened;" and supposes that the seer is transported through the open door into heaven, from which position he sees heaven, and views all that happens on the earth. Victorinus aptly compares the open door to the gospel. And the first voice which I heard, as it were, of a trumpet talking with me. Omit the "was" which follows, as well as the colon which precedes, and repeat "a voice," as in the Revised Version: And, behold, an open door in heaven, and the first voice which 1 heard, the voice which was, as it were, of a trumpet. The voice signified is not the first, but the former voice; viz. that already heard and described in Revelation 1:10. The possessor of the voice is not indicated. Stier (’Reden Jesu’) attributes the voice to Christ; but it seems rather that of an angel, or at any rate not that of Christ, whose voice in Revelation 1:15 is described as "of many waters, "not as" of a trumpet." Which said. The voice (φωνή) becomes masculine (λέγων). Though whose voice is not stated, yet the vividness and reality of the vision causes the writer to speak of the voice as the personal being whom it signifies. Come up hither. That is in the Spirit—for the apostle "immediately was in the Spirit" (Revelation 1:2). He was to receive a yet higher insight into spiritual things (cf. 2 Corinthians 12:2, where St. Paul was "caught up into the third heaven"). And I will show thee. It is not necessary, with Stier (see above on Revelation 1:1), to infer that these words are Christ’s. Though from him all the revelation comes, he may well use the ministry of angels through whom to signify his will. Things which must be hereafter; or, the things which must happen hereafter. The things which it is right should happen, and which, therefore, must needs happen (δεῖ). "Hereafter" (μετὰταῦτα); as before in Revelation 1:1, but in a somewhat more general and less definite sense—at some time after this; but when precisely is not stated. The full stop may possibly be better placed before "hereafter;" in which case "hereafter" would introduce the following phrase, exactly as before in this verse. There is no "and;" καὶ, though in the Textus Receptus, is omitted in the best manuscripts. Revelation 4:2 And immediately I was in the Spirit. Omit "and" (see above), so that the passage may be rendered, After these things, immediately, I was in the Spirit; a new scene was opened out, as before (in Revelation 4:1). St. John was already in the Spirit; but now receives a fresh outpouring of grace, enabling him to see yet more deeply into the mysteries of the kingdom of God. And, behold, a throne was set in heaven; or, a throne was situated (ἔκειτο). There is no action of placing or setting up. Compare the vision of Ezekiel, "In the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne" (Ezekiel 10:1), where the throne appears above the cherubim, in the position of the cloud of glory (cf. also Isaiah 6:1, Isaiah 6:2, where the seraphim are above). And one sat on the throne. Probably the Triune God, to whom the Trisagien in verse 8 is addressed. Some have thought that the Father is indicated, in contradistinction to the other Persons of the Holy Trinity, and that it is from him that the Son takes the book in Revelation 5:8. But as Cornelius a Lapide remarks, "The Son as Man may well be said, especially in a sublime vision like this, to come to God." The Person is not named, because (1) the Name of God is incommunicable; it is the "new Name" (see on Revelation 3:12); or (2) because the seer describes only what is seen; or (3) it is suppressed from a sense of reverence. Revelation 4:3 And he that sat was to look upon like, etc.; or, he that sat like in appearance (δράσει). The word ὅρασις is found in this verse and in two other places only in the New Testament, viz. in Acts 2:17 (where it is part of a quotation from Joel) and in Revelation 9:17. In the latter place the expression is ἐντῇὁράσει, and the presence of the preposition, together with the article, seems to justify the rendering "in the vision." In the Septuagint ὅρασις is frequently used to signify either "vision" or "appearance" (see 1 Samuel 3:1; Isaiah 1:1; Lamentations 2:9; Ezekiel 7:13; Daniel 1:17 and Daniel 8:1; Obadiah 1:1; Nahum 1:1; Habakkuk 2:2; and many others, where it is "vision." Also Judges 13:6; Ezekiel 1:5, Ezekiel 1:13, Ezekiel 1:26-28; Daniel 8:15; Nahum 2:4; 1 Samuel 16:12; and many others, where it is "appearance"). In the classics, ὅραμα signifies a "vision;" ὅρασις, "sight," the power of seeing. A jasper and a sardine stone. The jasper was the last, and the sardius the first stone of the high priest’s breastplate (Exodus 28:17). The jasper was the first, and the sardius the sixth of the foundations of the heavenly Jerusalem (Revelation 21:19, Revelation 21:20). Much doubt is attached to the whole subject of the precious stones of the Bible. The modern jasper is opaque, while it is evident that the jasper of the Revelation is remarkable for its translucent character (see Revelation 21:11, "jasper stone. clear as crystal;" Revelation 21:18, "The building of the wall of it was of jasper; and the city was pure gold, like unto clear glass"). It is evident that the stone was characterized by purity and brilliancy—features which seem to point it out as the modern diamond. The varying colour, which, according to some authorities, the jasper possessed, is not inconsistent with this view. It is curious, too, that in Exodus 28:18, the Hebrew מלַהְיַ, which in the Authorized Version is rendered "diamond," is represented in the LXX. by ἴασπις; while in Exodus 28:20, הפֶשְׂיָ the English "jasper," is ὀνύχιον. The sardius was the carnelian, always red, though somewhat varying in shade. The name has been variously derived from (1) the Persian sered, yellowish red; (2) Sardis, as the first place of its discovery; (3) while carnelian is connected with carneus, as being of the colour of raw flesh. But (4) Skeat derives the word from cornu, a horn; the term being thus an allusion to the semitransparent nature of the stone. The pure jasper, together with the red sardius, may fitly typify God’s purity and mercy together with his justice and judgment. And there was a rainbow round about the throne. The Greek ἶρις, which is used here, is not found in the LXX.? where τόξον is invariably found, probably to avoid reference to a term which was so pre-eminently heathen. The rainbow is here, as always (see Genesis 9:12, Genesis 9:13), a token of God’s faithfulness in keeping his promises. It is, therefore, a fit sign of comfort to those persecuted Christians to whom, and for whose edification, this message was sent. In sight like unto an emerald. The σμάραγδος is our modern green emerald. It was highly valued in Roman times. It was one of the stones of the high priest’s breastplate, and the fourth foundation of the heavenly Jerusalem (Revelation 21:19). The description in this verse recalls Ezekiel 1:23, "As the appearance of the bow that is in the cloud in the day of rain. so was the appearance of the brightness round about." Some have found a difficulty in the association of a rainbow with its varied colours, and the single green hue of the emerald. But of course it is the form only of the rainbow which is alluded to, not every quality which a rainbow may possess. A circular green appearance was seen round the throne, which perhaps may be described as a green halo. If the purity of the jasper (see above) be allowed to symbolize God’s purity and spirituality, and the sardine, man clothed with flesh, the green emerald may fitly represent God’s goodness displayed in nature. Revelation 4:4 And round about the throne were four and twenty seats. Throughout the vision no past tense is used. The vision represents the worship of heaven (so far as it can be presented to human understanding) as it continues eternally. Thrones … seats. Render both by the same English word, as in the Revised Version. Some doubt is attached to the case of the first θρόνοι. Θρόνοι, is found in B, P; and this makes the construction nominative after ἰδού (cf. Revelation 4:2); but à, A, 34, 35, read θρόνους, which causes εἶδον to be understood. The point is immaterial, as the meaning is the same. And upon the seats I saw four and twenty elders sitting. Omit "I saw" (see above). The number twenty-four, the double of twelve, represents the Churches of both the old and the new covenants. The elders are the heads or representatives of the body to which they belong (see Exodus 19:7; Exodus 24:1, and many others; see also the list of elders in Hebrews 11:1-40.). In the Christian Church the same distinction exists (see Acts 14:23, "ordained them elders;" Acts 20:17, St. Paul sent for the elders of Ephesus; Acts 21:18, "The elders were present"). So hero the elders represent the saints of both the Old and New Testaments. Thus they offer "the prayers of the saints" (Revelation 5:8). Christ, moreover, promised twelve thrones to his disciples (Luke 22:30) though not to the exclusion of the saints of old, for both are conjoined in Revelation 21:12, Revelation 21:14. In Revelation 15:2, Revelation 15:3, the victorious ones sing "the song of Moses and of the Lamb." Other interpretations which have been advanced are (1) that the twenty-four elders represent the great and minor prophets (St. Hippolytus); (2) higher angels—the celestial priesthood, as denoted by their white garments and the number twenty-four, the number of courses of the Levitical priesthood (Reuss); (3) simply angels (Hoffmann); (4) the elders of the Church at Jerusalem (Grotius); (5) the doubled twelve signifies the accession of the Gentiles (Bleek, De Wette); (6) the books of the Old Testament. then the Jewish Church, while the four living creatures denote the Gospels, that is, the Christian Church (Wordsworth). (For this last view, for which there is much to be said, see Wordsworth, in loc.) Clothed in white raiment; the natural garb of heaven, symbolical of purify. And they had on their heads crowns of gold (στεφάνους, not διαδήματα). The crown of victory, not necessarily the kingly crown. Possibly a reference to the priestly crown (see on Revelation 2:10). Trench and Vaughan, however, are of opinion that the crowns here denote the kingly condition of the saints. But Christians are nowhere in the New Testament described as "kings." Revelation 4:5 And out of the throne proceeded lightnings and thundering and voices. The present tense (see on Revelation 4:4). The whole symbolical of the power and majesty of God, as of old he manifested his presence on Sinai. "There were thunders and lightnings and … the voice of the trumpet" (Exodus 19:16). And there were seven lamps of fire burning before the throne, which are the seven Spirits of God. The Holy Spirit, represented in his sevenfold operation, by lamps, which illumine. The same idea is expressed under another figure in Revelation 5:6, where the searching, enlightening power of the Holy Spirit is typified by seven eyes. Revelation 4:6 And before the throne there was a sea of glass like unto crystal. Sea of glass, or a glassy sea. The quality of "glassiness" may refer to the pure appearance of the sea; or it may mean that the sea was in consistency like unto glass; that is, solid and unyielding, so that there was nothing strange in the fact that it supported weights. In either case, the notion is repeated by parallelism in the next clause, "like unto crystal." But the glassy sea may mean "a glass laver," and bear no reference to what is usually called a sea. The brazen laver is described (1 Kings 7:23) as a "molten sea." St. John may therefore mean that before the throne of God was a laver of the purest material, just as the brazen laver was before the temple. One difficulty here presents itself, viz. that there would be no use for a laver in heaven, where all is pure, and the figure therefore appears a little incongruous. But as it stood before the throne, where all who came would have to pass by, it may fitly typify the waters of Baptism, passed by all Christians; and the figure would be aptly suggested to St. John by the furniture of the temple to which he has such constant allusions. And in the midst of the throne, and round about the throne. This may mean either (1) that, the throne being rectangular, the four living beings were in the middle of each side of the parallelogram; or (2) while one was in front of the throne, the other three formed a semicircle round it, one being directly behind, and two towards the ends. Were four beasts; or, four living creatures (Revised Version); or, better still, four living beings (ζῶα). The "beast" (θηρίον) of Revelation 6:7; Revelation 11:7, etc., must not be confounded with the "living ones" of this passage. The one quality connoted by the term here used is the possession of life. The question of the precise meaning and interpretation of the vision of "the living beings" is a difficult one, and much has been written concerning it. The vision is evidently connected with the appearances described in Isaiah 6:1-13. and Ezekiel 1:1-28. and 10., and which are called in Isaiah "seraphim," in Ezekiel "cherubim." We are led, therefore, to inquire what mental ideas were pictured to the Jews under the symbolical forms of cherubim and seraphim. Cheyne shows that the name cherub is probably connected with kirubu, the winged ox god of the Assyrians, and with kurubu, the vulture or eagle (cf. the γρῦπες, the guardians of the treasures of the gods); and he infers that among heathen nations the mythic cherubim denote the cloud-masses which appear to guard the portals of the sky, and on which the sun-god issues at break of day. With regard to the seraphim, he compares the name of the fiery serpents(s’rāfı̄m) of Numbers 21:6, and concludes that the term was symbolical of the lightning, the weapon of the gods. Now, in Old Testament passages the cherubim and seraphim are always pictured as the attendants of God, and the workers of his purposes and judgments—an idea which may readily have been assimilated by the Jews from the conceptions of their heathen neighbours. Thus cherubim with the flaming sword are placed at the entrance of the garden of Eden (Genesis 3:24); Jehovah rode upon a cherub, and did fly (2 Samuel 22:11; Psalms 18:10); he communes with his people from between the cherubim (Exodus 25:22); he is the Shepherd of Israel, who dwells between the cherubim (Psalms 80:1); the temple in Ezekiel 41:18 is adorned with cherubim, as being the dwelling-place of God; they are the attendants of the glory of God in Ezekiel 1:22-28; and the seraphim fill an analogous position (Isaiah 6:2). We may therefore infer that the appearance of the "living beings" implied the presence of some order of beings in attendance upon God, the workers of his will, and the manifestation of his glory. Again, the term used (ζῶα) and the characteristics of the appearance naturally and almost irresistibly lead us to interpret the form as one symbolical of life. The human face, the ox as the representative of domestic, and the lion of wild animals, and the eagle among birds, appear to be typical of the four most conspicuous orders of animal life. The ceaseless movements described in Ezekiel 1:8 portray the same idea. The four living beings draw attention to the woes heaped upon created life (Revelation 6:8). The eyes denote never-resting activity. We may therefore believe that the living beings are symbolical of all creation fulfilling its proper office—waiting upon God, fulfilling his will, and setting forth his glory. It is noteworthy that the human face, as distinct from the Church, which is represented by the four and twenty elders, appears to indicate the power of God to use, for his purposes and his glory, that part of mankind which has not been received into the Church—the part which constitutes the "other sheep, not of this fold" (John 10:16). These representatives of created life worship God, and give (Ezekiel 1:11), as a reason for ascribing glory and honour to him, the circumstance that "thou didst create all things, and because of thy will they were, and were created." The following are other interpretations: (1) The living beings represent the four Gospels. This view is held by many ancient writers, though there are many variations in assigning to each Gospel its own representative. Victorinus considers the man to be a type of St. Matthew, who sets forth prominently the human nature of our Lord; the kingly lion is referred to St. Mark; the sacrificial ox to St. Luke; the aspiring eagle to St. John. Amongst the supporters of this interpretation (though varying in the precise applicability) are St. Augustine, St. Jerome, St. Athanasius, St. Irenaeus, St. Gregory, St. Ambrose, Andreas, Primasius, Bede, I. Williams, Wordsworth (for a lull exposition of this view, see Wordsworth, in loc.). (2) The four great apostles: St. Peter, the lion; James the brother of the Lord, the ox; St. Matthew, the man; St. Paul, the eagle (Grotius). (3) The Church of the New Testament; as the Church of the Old Testament was represented by the standards or four tribes (see Numbers 2:1-34.), on which these devices were emblazoned according to tradition (Mede). (4) The four patriarchal Churches: the man, Alexandria, famed for learning; the lion, Jerusalem, "propter constantiam" (Acts 5:29); the ox, Antioch, as "parata obedire mandatis apostolorum;" the eagle, Constantinople, remarkable for men "per contemplationem elevati, ut Grog. Naz." (De Lyra and a Lapide). (5) The four cardinal virtues (Arethas). (6) The four elements—a view not materially differing from that first set forth above, bearing in mind the idea of the ancients that all creation was formed from the four elements. (7) The four motive powers of the human soul: reason, anger, desire, conscience (a Lapide, quoting Grog. Naz.). (8) The doctors of the Church (Vitringa). (9) Four attributes of our Lord: his humanity, sacrificial life, his kingly nature, his perfect and spiritual nature soaring beyond all other men. (10) The four orders: pastoral, diaconal, doctoral, contemplative, (Joachim). (11) The four principal angels (a Lapide). (12) Four apostolic virtues (Alcasar). (13) The attributes of divinity: wisdom, power, omniscience, creation (Renan). Full of eyes before and behind. From Isaiah 6:2, Isaiah 6:3 the idea of six wings is borrowed, and also the "Holy, holy, holy" from Ezekiel 1:5, Ezekiel 1:6; the four figures and four faces; and from Ezekiel 10:12 the body full of eyes. The eyes denote unceasing activity. If the four living beings all faced towards the throne while standing on each side of it, St. John would see them in various positions, and observe the back as well as the front. Revelation 4:7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. (Upon "beast" (ζῶον), see on Revelation 4:6. For the signification, see also above on Revelation 4:6.) Whether there was any difference in the forms as a whole, or whether the difference consisted chiefly or solely in the thee, cannot be certainly known. Each being is symbolical of some class or some quality of which it is representative. (For the application, see on Revelation 4:6.) Revelation 4:8 And the four beasts had each of them six wings about him; and they were full of eyes within. The stop should probably be after wings: are full of eyes about and within. In Isaiah 6:2 we have "six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly." These actions appear to indicate reverence, humility, obedience. The eyes denote ceaseless activity. And they rest not day and night, saying. In the Authorized Version "day and night" is attached to "rest not." but probably should be taken with "saying," for, if connected with the negative phrase, "nor" would be more likely to occur than "and." But the point is practically immaterial, since the sense of the passage is the same in both readings. These representatives of life display the characteristics of life in its fullest energy. They have no part in anything which savours of death—no stillness, rest, or sleep. Holy, holy, holy. The thrice-repeated "holy" has very generally been held to indicate the Trinity of the Godhead. Such is evidently the intention of the English Church in ordering this passage to be read in the Epistle for Trinity Sunday. This ascription of praise is often, though wrongly, spoken of as the "Trisagion." £ Lord God Almighty. "Almighty" is παντοκράτωρ, the "All-Ruler," not παντοδύναμος, the "All-Powerful." The former, as Bishop Pearson says, embraces the latter. Which was, and is, and is to come. This phrase is no doubt intended to attribute to God the quality of eternal existence. But it may also symbolize three aspects or departments of God’s dealings with mankind: the creation, which has been effected by the Father; the redemption, which is now occurring by the intercession of the Son; and the final perfect sanctification by the Holy Ghost. Revelation 4:9 And when those beasts give; or, and as often as the living belongs shall give. The expression has a frequentative force, and also points to a continued repetition of the act in the future; perhaps a contrast to the past, since before the redemption the Church, as being of the whole world, could not join in the adoration. Glory and honour and thanks. The Eucharistic hymn recognizes the glory and honour which are the inseparable attributes of God, and renders the thanks due to him from his creation. To him that sat on the throne, who liveth forever and ever; or, to him sitting on the throne. The Triune God (see on Revelation 4:2). "Who liveth forever and ever" declares that attribute which was ascribed to God, in the song of the living beings, by the words, "which was, and is, and is to come" (see on Revelation 4:8). Revelation 4:10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth forever and ever. Shall fall, etc. The tenses are all future except the present "sitteth" and "liveth." The four and twenty elders are the representatives of the universal Church (see on Revelation 4:4). And cast their crowns before the throne, saying. Their crowns of victory, στεφάνους (see on Revelation 2:10 and Revelation 4:4). Revelation 4:11 Thou art worthy, O Lord; or, thou art worthy, our Lord and our God. In 13, the Syriac, Andreas, Arethas, Theodore-Stud., Arm., and many others, ἅγιος, "the holy one," is added. To receive glory and honour and power (τήνδόξαν, etc.). The presence of the article either (1) denotes universality, and the expression is thus equivalent to "all glory," "all honour," "all power; or (2) refers to the glory and honour mentioned in Revelation 4:9. The former view seems more probable (cf. Revelation 1:6). The Church is represented as ascribing to God all power (δύναμιν); that power which he exercises in its fulness in heaven, and which, though partially abrogated on earth, he will nevertheless again take up, as foretold in Revelation 11:17. For thou hast created all things; or, for thou didst create all things (τὸπάντα)—the universe. The representatives of creation thank God for their existence; the Church sees in his creation reason to ascribe power to him. Thus the reason for the doxology is given—"because thou didst create." And for thy pleasure; much better, as in the Revised Version, and because of thy will (διὰτὸθέλμα). When God willed it, the universe had no existence; again, when he willed it, the universe came into being. They are, and were created; or, they were, and were created (Revised Version). There are three variations in the reading of this passage: (1) ἦσαν is read in à al40 fere Vulgate, Coptic, Syriac, Arethas, Primasius (in another version), anon-Augustine, Haymo; (2) εἰσί is read in S, P, 1, 7, 35, 49, 79, 87, 91, et al. et Andreas; (3) οὐκἦσαν is read in B, 14, 38, 51. "They were" signifies "they existed," whereas before they were not in existence; "and were created" points to the manner of coming into existence and the Person to whom this existence was due. If εἰσί be read, the meaning is the same. Οὐκἦσαν would simplify the sentence very much. It would then run: For thy pleasure, or, At thy will they were not existent, and again, at thy will they were created. But the weight of authority is against this reading. Revelation 4:1 Things which must be hereafter. However nearly expositors may approximate in their interpretation of the Book of Revelation up to the close of the third chapter, yet, when the "things which must be hereafter" begin to be unfolded, they part company, and diverge into so many different paths and bypaths, that it will not be possible for us to trace out all of them. Nor is it desirable. Our purpose is a purely homiletic one, viz. to unfold the principles of the Divine method and government, so as to help those who minister to the instruction and building up of the people of God. In this section of the Commentary we do not intend to turn aside to discourse on individual texts, however attractive and beautiful they may be, but to open up the plan of God as it is laid down in the Apocalypse; yet not so as to minister to an idle and peering curiosity, but so as to inform the understanding, establish the faith, and animate the hope of believers. It has been our conviction now for twenty years (a conviction deepened by each successive study of this wondrous book) that if men will but note its silence as well as its speech—what it withholds as well as what it unfolds—if they will refrain from filling in chasms that the book leaves, and will aim at seizing the principles involved, rather than at fixing details and dates of events, there is no book in the Word of God that will be found richer in spiritual food, or clearer in its heavenly light! There are several leading schemes of interpretation of the book. There is: 1. The preteritist; which regards the book as indicating events which have passed long ago; which closed with the destruction of the Jewish city, temple, and polity, and with the setting up of the Christian Church—it being "the holy city new Jerusalem." 2. The extreme futurist. Whereas according to the first everything has happened which is here recorded, according to the second nothing has yet occurred. Even the seven Churches are seven Churches of Jews to be formed alter the first resurrection, and all that is in the rest of the book is to follow on from thence. Between these two extremes there are, however, three others; the greater number of interpreters belonging, in fact, to one or other of these three. 3. Some regard the book as virtually a progressive history, dating from the imprisonment of St. John in Patmos under the Emperor Domitian. In their view the seven seals, vials, and trumpets indicate a triple series of events which may be either consecutive or simultaneous. In both cases, however, the interpretation is adopted of "a day for a year." 4. Others, again, regard the book as including a symbolic representation of things occurring on earth at the time of the apostle; and in addition thereto, a symbolic representation of events extending over twelve hundred and sixty days, which will usher in the coming of our Lord. 5. A fifth and rapidly increasing school of expositors adopt what is called (and rightly) the spiritual interpretation of the book; i.e. instead of fixing this or that earthquake, pestilence, or famine as the one specially referred to, they hold £ "that this book of sublimity contains a pictorial representation of events which commenced at the Christian era, and will run on to the end of the world." So also Godet remarks, concerning the six seals, that they represent, each of them, not a particular event, but "the categories of the principal judgments by which God supports, throughout all time, the preaching of the gospel." £ The spiritual interpretation is that to which for many years past we have felt ourselves shut up, and we are glad to find it adopted by Dr. Lee in his exposition. He says, "The imagery of the book describes, in accordance with the whole spirit of prophecy, the various conditions of the kingdom of God on earth, during its successive struggles with the prince of this world;" and again, "The ’spiritual’ application is never exhausted, but merely receives additional illustrations as time rolls on, while the ’historical’ system assumes that single events, as they come to pass in succession, exhibit the full accomplishment of the different predictions of the Apocalypse." £ Hence, at this stage of our unfolding of the plan of the book, we would lay it down as the basis of our exposition that, without attempting (for reasons yet to be given) to indicate anything like an estimate of the time over which our dispensation has to run, we shall find in this book, from beginning to end, such a disclosure of the principles and methods of God’s working, in bringing about the second coming of the Lord, as may well fill us with holy awe, while we are contemplating the character of the scenes through which God’s Church must pass on her way to her destined glory! It will spare us much useless labour if we note what God has not said in this book, as well as what he has said; e.g. (1) We have few definite marks of time. We have, of course, the point of commencement, viz. the exile of John in Patmos in the reign of Domitian, and we have also at the end the new Jerusalem in its glory; but for estimating the duration of the whole period, and for its division into periods of years, we have, practically, no data at all. £ (2) We have few marks of place. We are not told whether the opening of this seal or that is to find its sphere of fulfilment over the Roman empire, or within the Jewish state, or over the wide world, or, if over a portion of it, what that portion is. (3) Nor have we any marks to show us whether the seven seals, vials, and trumpets represent seven distinct series of events, or, if so, whether they are synchronous or consecutive, nor, in either case, over what time each one lasts, nor whether there is any space between one and the other; nor, if there be, how much it is. For aught we know, they may even lap over, one on to another. Now, when all these points are left open in the sacred Word, it seems to us to be going far beyond the limits of a proper reverence for God’s Word, to assign definitely this or that figure to this or that special event, time, and place, when the figure alone is employed, and neither time nor place indicated at all. If, e.g., there is a series of symbols indicative of famine, if this book says nothing as to where or when the famine is to be; and if, moreover, in this the Apocalypse agrees exactly with our Lord’s words, that there should be "famines … in divers places" ere the end shall come, we cannot venture to say that it refers to this or that famine, but simply that on this globe, which is the Lord’s, and which is being prepared for his second coming, famine is one among the many incidents which our God foresees and controls, and which he will make subservient to the bringing-in of the great and dreadful day of the Lord. It may be urged by way of objection: "If so much is unsaid, and therefore uncertain, all is uncertain, and the book is useless." Not so; there is very much that is fixed and clear; very much more, indeed, on the principle of interpretation for which we contend, than on any other; and not only so, but the value of the book is, to us, immeasurably greater. Let us, then, now lay down some definite propositions, which may prepare our way for the further unfolding of this book. I. THERE IS IN THE ROOK A CLEAR GENERAL PLAN. Its keynote is, "Behold, I come quickly." Its disclosures end with the inbringing of the new heavens and the new earth. Its historic starting point is the exile of the beloved apostle. Its conception is that all forces in nature, incidents in history, and movements of providence, are preparing the way of the Lord. The standpoint of the apostle is not earth, nor is it heaven. He is caught up in the Spirit. Looking down, he sees earth in trouble and storm; looking up, he sees heaven in glory and rest. And if we look behind the symbolic drapery of the book, we shall find in each paragraph or section some principle indicated which will give us a clue to the higher spiritual meaning of the whole. Historic incident is among things "seen and temporal;" principles are among things "unseen and eternal." If we can seize hold of these, and thereby get some clearer view of the methods of God’s working, we shall look with a far more intelligent gaze on "the ways of God towards man." II. THE OF THE BOOK AS TO THE OF EARTH ARE A GREAT STAY TO OUR FAITH. Suppose we were without the Apocalypse: when we look over all the desolations of earth, and think of the slow progress Christianity makes, should we not be often ready to despair? But when the conflict in all its fierceness and wildness is set forth here, we can refer to our chart, and say, "We were told of it beforehand." We understand the Master’s words, "Now I have told you before it come to pass, that, when it is come to pass, ye might believe." Without this book "the events of Christian history would be to us shortsighted creatures a very serious and painful obstacle to faith; but by the help of this book these very events confirm our faith." £ III. THE ISSUE OF THE WHOLE IN THE GLORY OF THE NEW IS A TO OUR HOPE. However dark the passage, the end of it is light and glory. The King shall yet reveal himself as King of kings and Lord of lords. This is emphatically "the blessed hope." It revives our courage by the way. IV. AS TO ISSUE, BUT AS TO TIME, IS THE ONLY OF OUR LIFE WHICH IS WITH THE DUE OF DUTY. To know the moment when the stop should be put on all things would paralyze human exertion. Not to know that "all is working for good" would be the death blow to our joy in the Lord. The blended certainty and uncertainty are the very best conditions for us, the most calculated to lead us to watch and pray that we may "be ready," and may not be ashamed before Christ at his coming. Verse 1-Revelation 5:14 The opening vision: heaven; its throne; its inhabitants; its songs. The fourth and fifth chapters of this book should be read together. They form a fitting introduction to the disclosures which follow. Before we have presented to us the series of visions which unfold to us the struggles of earth through which the Church must pass on her way to the end of the age, we have a glimpse of the heavenly world, its occupants, its songs, together with a sight of" him who is in the midst of the throne." Ere the last great inspired prophecy is to be unrolled, the Apostle John has a glimpse of the seat of power in heaven. Ere he sees those scenes of mingled awe and terror which his pen will have to record, he is permitted to peer within the sacred courts above. He sees their glory, learns their thoughts, and hears their songs, as, from heights far, far above us, they survey the majesty of the great Three in One, and send up their songs of praise to their God, for what he is in the glory of his nature, and for the grandeur of his works in creation and redemption. Among the many noble sculptures of Thorwaldsen at Copenhagen, there is one of the Apostle John. His countenance is suffused with heavenly serenity. He is looking up to heaven. His tablet is before him. His pen is in his hand, but it is not touching the tablet, nor will the apostle venture on a word till it is given him from above. Exquisitely indeed has the sculptor caught the spirit of the beloved apostle as he awaits the revelation from on high. Let us, in arranging our homiletic exposition, follow the leadings of the narrative. We have— I. A GLIMPSE INTO THE UPPER WORLD. "A door was opened £ in heaven." We need not look on this as if it were bare literalism. Yet, beyond all question, there are objective realities far greater than those which John beheld. From beginning to end of these visions we see heavenly objects set forth in earthly language, that we may be "raised from our dead selves to higher things," and yet may not be bewildered and overwhelmed at the representation of a glory so far above us. Nor should we forget that, although this is the only book of the New Testament in which the heavenly world is set forth with anything of detail, yet the existence of that world is assumed by our Lord and his apostles throughout their teaching. This earth is not the only realm in which holy souls dwell, nor is the continuity of blessed life broken off as, one by one, they "go home." There are, moreover, "angels, principalities, and powers;" and over the two spheres of being, angels and men, our Lord is the Preeminent One. Thus, though the Apostle John gives us some fresh detail, he by no means takes us into an unknown land. It is "the Father’s home." A voice is heard. Read, not "the first voice which I heard," but "I heard the first voice" (cf. Dean Alford, in loc.; Revelation 1:10); i.e. the voice of him who is the Alpha and the Omega. From him the word comes, "Come up hither, and I will show thee things which must be hereafter." To this call the apostle responded. He rose in the Spirit’s might, and, with piercing spiritual gaze, looked into heaven. £ In order for a vision to be intelligible, it is necessary that there should be one spot on which the eye can fasten, as a point of repose. Without this its glances would wander in painful unrest. There is a law corresponding to this in the mental constitution. In the study of any science whatever, minor matters have to be set in relation to some leading truth. It is so in theology. If religious truth is looked at as all detail, without anything like a centre, or like a vertebral column from which and to which the varied branchlets of truth diverge and converge, nothing will be rightly understood. So with the spiritual life. It requires its centre-point, which is Christ. If, moreover, in the vision before us, there were only a series of unconnected items, it would distract us. But it is not so. There is a centre. There is a throne, the seat of power and authority, from which all orders proceed, before which all creatures bow. A throne is set in heaven. Under this familiar symbol our God vouchsafes to set before us the truth that there is a point around which the universe revolves. A throne. Isaiah saw it; Ezekiel saw it; John sees it; and, with what is grouped around it, it gives us a glimpse of the glories of the heavenly world and of the dwellers there, and forms the background of the scenes of mingled mercy and judgment which are to be witnessed on earth. 1. There is One upon the throne—the eternal Father, glorious in his majesty. 2. Encircling the throne there is a rainbow—the symbol and sign of a covenant of peace. Majesty and mercy are met together. While in this low region of cloud things often look so dark and lowering that we are tempted to think earth’s chariot wheels are running wildly, could we but see things from that higher standpoint that saints and angels take above, we should see that the everlasting throne remained firm and true, and that the rainbow of peace was encircling it around! 3. Round about the throne there are four and twenty minor thrones. On these are four and twenty crowned elders; and from what is said of them in the ninth verse of the fifth chapter, we gather that they are representatives of God’s redeemed Church. Why twenty-four? No suggestion so much approves itself to us as the one that they represent the twelve patriarchs of the Old Testament and the twelve apostles of the New. The two Churches of the two economies are one in Christ. "They without us could not be made perfect." These elders are seen clothed in white, in token of their purity; crowned with gold, to indicate their triumph. 4. Out of the throne proceeded lightnings and thunderings and voices. What can these symbolize but the outgoings of Jehovah’s power, whereby from his throne forces go forth which cause the earth to tremble; that while before the throne there was the symbol of perpetual calm, yet from thence should come mighty powers that should shake terribly a sinful world. Here we have also seven lamps of fire. These are interpreted for us. "The seven Spirits of God" sent forth into all the earth. Here is the Holy Ghost set forth in all the sublime majesty of his sevenfold energy. 5. Before the throne. What is there? "A sea of glass like unto crystal." All calmness there. "No mighty waves of turbulent roar." "Jehovah sitteth above the waterfloods;" the tossing, angry waves of earthly revolutions affect not the perfect calm of the heavenly world! All is "ethereal purity and majestic repose." II. THE OF HEAVEN ARE SEEN. 1. Angels are there (Revelation 5:2, Revelation 5:11). 2. The four and twenty elders are there (Revelation 4:4; Revelation 5:8, Revelation 5:11). 3. Four living ones are there, in the midst of the scene, between the throne and the crystal sea: one like a lion; the second like a calf; the third having the face of a man; the fourth like a flying eagle. In Ezekiel’s vision each one had four faces; here: each has one face, each one has six wings about him. So in Isaiah’s vision, with twain they covered their face, in holy awe; with twain they covered their feet, in token of humility; and with twain they flew, in token of obedience. Each one, moreover, is full of eyes before and behind—the symbol of the keen penetration of perfected intelligence. Surely we have, in these unusual forms, representations of the highest advance of creaturely existence; in which the several features of knowledge, excellence, and strength, which here are severed, are there joined in one. They worship before the throne. Worship and work mark the highest orders of created being as well as the lower. 4. Nor are these all. There is an innumerable host: "myriads of myriads, and thousands of thousands," representing the vast company in the realm of life, where "they cannot die any more." 5. We have yet to behold One around whom all the heavenly hosts gather in worship; but he comes in view as the Object of adoring song. He is "the Lamb as it had been slain." His glory we shall view as we proceed to study— III. THE FIVE SONGS. Too seldom is the grand progression of song noticed, as recorded for us by the apostle. 1. First, the Trisagion, or song of praise to the thrice-holy God (verse 8). This song is sung by the four living ones. The higher orders of created existence, with their vast powers of spiritual discernment—" full of eyes "—see infinitely more glory in the great eternal God than we can with our feeble powers and in this land of shadow and of care. They adore him for what he is; the perfection of his holiness is the delight of their souls. A diseased eye dreads the light in which a healthy one rejoices. Sinful men dread God’s holiness; perfect beings find in it the inspiration of their praise. 2. Secondly, the song of creation. (Verses 10, 11.) It is not only what God is that fills holy beings with rapture, but also what God does. The work of his hands in creation fills them with delight. And the higher beings rise in the scale, the more delight will they have in aught that reveals God. An angel could see more of God in a blade of grass than an uncultured soul could do in a blazing star. "Thou createdst all things." Whether they know what were the Divine methods of creation, we cannot say. The fact that God did all is that in which they glory; and also the fact that he did all by his own will, and for his own good pleasure. But the grand unfolding of heaven’s song is far from complete as yet. The theme is continued in the fifth chapter. BY S. CONWAY Revelation 4:1-11 The high court of heaven. If the portions of this book hitherto considered have had their difficulties, those on which we now enter are far more beset therewith. But the solemn sanctions given to the reading and study of this book send us, in spite of its difficulties, to the earnest examination of its sayings, certain that in them, even in the most mysterious of them, there lies a message from God to our souls. May he be pleased to make that message clear to us. This fourth chapter gives us the first part of the vision of what we have ventured to call "the high court of heaven." The next chapter reveals more. But in this part note— I. THE VISION ITSELF. St. John begins his account of it with a "Behold." And well may he do so. He repeats this when he sees the "throne" and him that sat upon it. Again in Revelation 5:5, when he sees Jesus, the "Lamb as it had been slain." And if in like manner this vision come to us, we shall be filled, as he was, with wonder, with adoration, and awe. St. John saw: 1. A door set open in heaven. The sky was parted asunder, and in the space between, as through a door, he witnessed what follows. 2. The throne and its Occupant. He could see no form or similitude, any more than Israel could when God came down on Mount Sinai (cf. this vision and that, Exodus 19:1-25.). All that St. John saw was one "like unto a jasper stone and a sardius." The pure, perfect, flashing whiteness, as of a diamond, but with the carnelian redness, the fiery gleams of the sardius (cf. the "sea of glass mingled with fire," Revelation 15:2). Such was the Being who sat upon the throne—that throne, probably, as that which Isaiah saw (Isaiah 6:1-13.), being "high and lifted up," some stately structure befitting so august a court. 3. The rainbow, overarching the throne, the mild and beautiful green, emerald-like rays predominating amid its seven-hued splendour. Then: 4. The assessors of him that sat upon the throne. On either hand of the throne were twelve lesser thrones—twenty-four in all; and upon them were seated twenty-four elders, clad in white robes, and with crowns of gold on their heads. 5. Then in the space before the throne were seen seven burning torches. Not lamps, like those that symbolized the seven Churches, and which were after the manner of the seven-branched lamp which stood in the holy place in the ancient temple; but these were torches rather than lamps, destined to stand the rude blasts of the outer air rather than to gleam in the sheltered seclusion of some sacred edifice. 6. Then further off, beyond that central space, was the "sea of glass," like crystal. Clear, bright, reflecting the lights that shone upon it, but not tempest-tossed and agitated, unstable and ever restless, like that sea which day by day the exile in Patmos beheld barring his intercourse with those he loved, but calm and strong, firm and restful,—such was this sea. Then, also in the central space, or probably hovering, one in front, one on either side, and another at the rear of the throne, were: 7. The four living ones. The "four beasts," as, by the most melancholy of all mistranslations, the Authorized Version renders St. John’s words, appear here to occupy the same relation to the throne as did the cherubim which were upon the ark of God in the Jewish temple. Strange, mysterious, unrepresentable, and indescribable forms. As were the cherubim, so are these; their faces, their eyes—with which it is said they "teem," so full of them are they—and their six wings, are all that we are told of; for the lion and ox-like aspect, the human and the eagle, tell of their faces rather than their forms, and do but, little to enable us to gain any true conception of what they were. Such were the mysterious beings whom St. John saw in immediate attendance on him who sat upon the throne; and as such, standing or moving around or hovering over the throne, we cannot certainly say which. And all the while there were heard, as "in Sinai in the holy place," voices, thunderings, and lightnings, proceeding from the throne. Such was that part of the vision with which this chapter is occupied. As we proceed we find the scene is enlarged, and more Divine transactions take place thereon. But now note— II. THE MEANING OF THIS VISION. And: 1. The door set open in heaven. This tells, as did the vision of the ladder Jacob saw, of a way of communication opened up between earth and heaven. 2. The throne and its occupant. "The whole description is that of a council in the very act of being held. It is not to be taken as a description of the ordinary heavenly state, but of a special assembly gathered for a definite purpose" (cf. 1 Kings 22:19). And this symbol, which mingles reservation with revelation, and conceals as much as it declares, bids us think of God in his majesty, glory, supremacy, and as incomprehensible. "Who by searching can find out God?" It is a vision of the great God—we know that; but of his nature, substance, form, and image it, tells us nothing, nor was it intended that it should. But many precious and important truths concerning him it does tell. Of his awful glory, of his unsullied purity and spotless holiness, of the terror of his vengeance, of his interest in our concerns, of the worship and adoration of which he is worthy, and which he ever receives; of the character, condition, and service of those who dwell in his presence; of the ministers he employs; and much, more. 3. The fail,bow overarching the throne. This is the emblem (cf. Genesis 9:12-16) of God’s gracious covenant which he hath established forevermore. And it told to St. John and to Christ’s Church everywhere that, awful, glorious, and terrible as our God is, all that he does, of whatsoever kind, is embraced within the mighty span of his all-o’erarching grace. The Church of Christ was to pass through some dreadful experiences, to endure fearful trials, and they are not ceased yet; but she was to look up and see that all God’s ways, works, and will were within not without, beneath not beyond, because and not in spite of, his all-embracing love. All were to find shelter, expanse, and explanation there. It was a blessed vision, and, unlike the ordinary rainbow, may it ever be seen by us, and its teaching believed. 4. The four and twenty elder’s. These represent the whole Church of the Firstborn, the blessed and holy ones whom God hath made kings and priests unto himself. Their white robes tell of their purity, their victory, their joy, as white robes ever do; and their golden crowns (cf. Exodus 39:30), the peculiar possession of the priest of God, tell of their high and holy functions in the presence of God. The priest’s office was to intercede with God for man and with man for God, to he—as was he, the great High Priest, the Lord Jesus Christ—in sympathy alike with man and God, seeking to unite man to God, even as God was willing to unite himself with man. But seeing them there, associated with God, does it not tell that the holiest and most blessed of the saints know and approve of all he does? This is why the saint’s are so blessed, because they do so know God. They understand what he does, and why; and hence those dark facts of human life which so bewilder and distress us cause no distress to them; for they, whilst in deep love and sympathy with us who are left sorrowing here below, have come to know, as here they could not, and as we cannot, the loving and holy wisdom and the omnipotent grace which are working in and through all these things. If, then, those who know are of one mind with God in regard to them, surely we may learn therefrom to "trust and not be afraid." 5. The torches of fire. These are said to be "the seven Spirits of God"—the holy and perfect Spirit of God in the varied diversity of his operations (1 Corinthians 12:4). The witness of the Spirit as well as of the Church to the ways of God is shown. He too, as well as they, testify that God is holy in all his ways and righteous in all his works. 6. The sea of glass. If it were merely the sea that was seen here, we should regard it, as many do, as the symbol of the depth and extent of the judgments of God (cf. Psalms 77:19). But it is a sea of glass, like crystal, and its clear calmness, its firm strength, its perfect stillness—for we are told (Revelation 15:2) that the redeemed "stand upon" it—all this reminds us of the results of God’s holy rule. "Thou rulest the raging of the sea, the noise of their waves, and the tumults of the people" (Psalms 89:9; Psalms 65:7). Here, then, is another witness for God and his ways—the progress of peace on earth, concord amongst men; the orderly, quiet, and undisturbed life; the security and peace which are amongst the marked results of the progress of the kingdom of God in the world. Let the results of missionary enterprise amid savage peoples now civilized and at peace attest this. 7. The four living ones. The meaning of this part of the vision is not clear or certain. All manner of opinions have been held. We regard them as answering to the cherubim of the Old Testament, and they are apparently the representatives of those who stand nearest to God, and by whom he mainly carries on his work. Hence the chief ministers of the Church of God—prophets, priests, evangelists, and apostles. The ancient Church very generally regarded these "four living ones" as the representatives of the four evangelists, and in many a picture, poem, and sculpture this idea is portrayed. But we prefer to regard them as part of the symbol, and not the whole. And the different creatures which are selected for these four are the chiefs of their several kinds: the lion amongst beasts, the ox amongst cattle, the eagle amongst birds, and man amongst all. And these several creatures tell of the main qualifications for the ministry of God: courage and strength, as of the lion; patient perseverance in toil, as of the ox; soaring aspiration, "to mount up on wings as eagles," heavenly mindedness; and intelligence and sympathy, as of the man. Ministers so qualified God chiefly uses in his great work. Their wings tell of incessant activity; their being "full of eyes," of their continual vigilance and eager outlook on all sides, their careful watch and ward in the Divine service. Such are his ministers. It is said they represent the whole sentient creation of God. But we find them told of here as leaders of worship, as singing the song of the redeemed (Revelation 5:9), with harps and golden censers "full of odours, which are the prayers of saints." They say, "Thou hast made us kings and priests," etc. Surely all this belongs more to human, redeemed ministries than to vague abstractions, such as "representatives of creation." And if so, then such being the ministers of God is a further reason for the trust, the confidence, and the assured hope of the Church of God in all ages. And titan all are heard as well as seen, and that which we have is the Trisagion, the Ter-Sanctus, the "Holy, holy, holy," which Isaiah heard when in the temple. He also saw the vision of the Lord of hosts. And the uplifting of this holy song serves as the signal for the yet fuller outburst of praise which the twenty-four elders, rising from their seats and reverently placing their crowns of gold at the Lord Jehovah’s feet, and prostrating themselves before his throne, render unto him that sitteth upon the throne, saying, "Worthy art thou," etc. (verse 11). The vision is all of a piece. It strikes terror into the hearts of God’s adversaries, as—to compare great things with small—do the pomp and paraphernalia of an earthly tribunal strike terror into the heart of the criminal who is brought up to be tried, and probably condemned, at its bar; but fills with holy confidence the hearts of all God’s faithful people by the assurance of the holiness, the wisdom, the love, and might of him that ruleth over all, and in whose hands they and all things are. III. ITS GENERAL INTENT AND PURPOSE. Beyond the immediate needs of the Church of St. John’s day, surely it is designed to teach us all: 1. The reality of the heavenly world. The seen and the temporal do not a little dim and often shut out altogether the sight of the unseen and eternal. It is difficult to realize. Hence whatever tends to bring to bear upon us "the powers of the world to come" cannot but be good. And this is one purpose of this vision. 2. Another is to awaken inquiry as to our own relation to the judgment of God. How shall we stand there, abashed and ashamed, or bold through the atoning sacrifice of Christ which we have believed and relied upon? How shall it be? 3. To excite desire and aspiration after participation in its blessedness. Hence the door is set open in heaven, that we may long to enter there, and resolve through Christ that we will. "What must it be to be there?"—that is the aspiration which such a vision as this is intended to awaken, as God grant it may.—S.C. Revelation 4:6 The cherubim. "In the midst … were four living ones full of eyes before and behind." There can scarce be a doubt that these mysterious beings are the same as in the Old Testament are called "cherubim." Who and what they were, and what they have to teach us, is an inquiry not without difficulty, but assuredly of much interest and profit. Let us, therefore— I. REVIEW THE NOTICES OF THE . They are mentioned in connection: 1. With the expulsion of Adam and Eve from Eden. We read, "So he drove out the man, and he placed at the east end of the garden of Eden cherubim, and a flaming sword, which turned every way to keep the way of the tree of life" (Genesis 3:24). Now, from this passage we learn but little as to the nature of these exalted beings—only that they were deemed worthy to occupy the place where alone perfect righteousness could dwell. But from the word rendered "to place," which signifies rather "to place in a tabernacle," and from expressions which we find in Revelation 14:14-16, it seems as if this "place" wherein God had appointed the cherubim had become a sort of local tabernacle, and was called "the presence of the Lord," from which Cain mourned that he was driven out; and so for a long time it remained, probably until the Deluge. For how else could the idea of the cherubim, so connected with that place, and apparently so familiar to the Jews, have continued in their minds? That it did so is shown by the fact that Bezaleel (Exodus 31:1-18.), when he was bidden make cherubim of gold for the ark of God, knew exactly what he was to do. Here, as at Eden, they were where sinful man could not approach. Then the next mention of them is: 2. In connection with the ark of the covenant in the tabernacle (Exodus 25:18-20). Such were the commands of him who, but a little while before, amid all the majesty and awe of Sinai, had commanded, "Thou shalt not make unto thee any graven image, nor any likeness of anything," etc. (Exodus 20:1-26.). This command was engraven upon stone, and placed within that very ark of the covenant upon which the golden cherubim stood. And Solomon, too, with apparently the full concurrence of David and of the priests of the Lord, substituted for these cherubim, or else added to them, two others of colossal size, whose wings, stretching overhead, filled the most holy place in his new and gorgeous temple (1 Kings 6:23). Besides this, the figures of cherubim were multiplied in the varied forms of gold work and tapestry which were about the temple. Woven into curtains, placed as supports of the priests’ laver at the entrance of the sanctuary, they were found on all sides, although they certainly seemed like plain contradiction and disobedience to the law which forbade the making of all such images. But we have no clear idea what they were like. We are told only of their wings, their faces, and their posture—not anything more. And the command against graven images helps us, I think, to understand partly what they were not. For that command contemplates only objects, regarded as sacred, which might be used as idols and for worship. And these cherubim fulfilled the very letter as well as the spirit of the Law. They were unlike "anything in heaven above," etc. If you seek to put together the various descriptions given of them in the Bible, you get an impossible combination, an unnatural union of bodily parts and organs, such as no known creature of God ever possessed. And still less were they designed to represent the supreme God. They were simply symbols divinely appointed, the meaning of which it is ours to discover. Then: 3. Isaiah’s and Ezekiel’s visions. (Isaiah 6:1-13.; Ezekiel 1:10.) Ezekiel describes certain "living ones" that he saw in vision. In Revelation 10:1-11. he sees again, but now in Jerusalem, these "living ones;" and he says, "This is the living one that I saw under the God of Israel by the river of Chebar, and I knew that they were the cherubim." And then he proceeds (Revelation 10:1-11.) to describe them. And: 4. In the vision of St. John. (Cf. Revelation 4:6-9.) With slight modifications, it is evident that we have the same mysterious beings referred to. Therefore inquire— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 5:1 And I saw. As in Revelation 4:1, this phrase introduces a new incident in the vision. That which had been witnessed remained, but a further development now takes place. Revelation 4:1-11. relates the revelation of the glory of the Triune God (see on Revelation 4:2) surrounded by his Church and creation. The glory of Jesus Christ, the Lamb, is now set forth, since he is the only One worthy to receive and declare to his Church the mystery contained in the sealed book. In the right hand; upon the right hand (ἐπί). That is, lying upon the hand, as it was extended in the act of offering the book to any one who should be able to open and read it. Of him that sat on the throne. The Triune God (see on Revelation 4:2). A book written within and on the back side. In Ezekiel 2:9, Ezekiel 2:10 the "roll of a book" is "written within and without;" another of the numerous traces in the Revelation of the influence of the writings of this prophet upon the writer of the Apocalypse, though the picture of the Lamb, which follows in this chapter, imparts a new feature peculiar to St. John’s vision. The roll was inscribed on both sides. Mention is made of such a roll by Pliny, Juvenal, Lucian, Martial, though Grotius connects ὄπισθεν, "on the back," with κατεσφραγισμένον, "sealed," thus rendering, "written within and sealed on the back." The fulness of the book, and the guard of seven seals which are opened in succession, denote completeness of revelation (on the number seven as denoting full completion, see on Revelation 1:4). This book contained the whole of "the mysteries of the kingdom of heaven" (Matthew 13:11). It is noteworthy that—so far as we can gather from the Revelation—the book is never read. The breaking of each seal is accompanied by its own peculiar phenomena, which appear to indicate the nature of the contents. And the opening of the seventh seal especially is attended by a compound series of events; but nowhere are we explicitly informed of the contents of the book. Alford well remarks, "Not its contents, but the gradual steps of access to it, are represented by these visions." This view seems to be held also by Schleiermacher. Dusterdieck considers that the roll is never read, though the incidents attending the opening of each seal portray a portion of the contents. Wordsworth and Elliott understand that, as each seal is broken, a part of the roll is unrolled and its contents rendered visible; and these contents are symbolically set forth by the events which then take place. According to this view, the whole is a prophecy extending to the end of the world. The popular idea is that the roll was sealed along the edge with seven seals, all visible at the same time. If, as each seal was broken, a portion of the roll could be unfolded, of course only one seal—the outermost—could be visible. This is not, however, inconsistent with St. John’s assertion that there were seven seals—a fact which he might state from his knowledge gained by witnessing the opening of the seven in succession. The truth seems to lie midway between these views. We must remember that the Revelation was vouchsafed to the Church as an encouragement to her members to persevere under much suffering and tribulation, and as a support to their faith, lest they should succumb to the temptation of despair, and, unable to fathom the eternal purposes of God, should doubt his truth or his ability to aid them. But we are nowhere led to believe that it was the intention of God to reveal all things to man, even under the cloak of symbolism or allegory. There is much which must necessarily be withheld until after the end of all earthly things; and, just as no mortal can possibly know the "new name" (Revelation 3:12), so no one on earth can receive perfect knowledge of the "mysteries of the kingdom of heaven," which were symbolically contained in the book, and which, through the intervention of the Lamb, may one day be published; though a portion—sufficient for the time—was shadowed forth, at the opening of the seals; which portion, indeed, could never have been given to us except through the Lamb. We understand, therefore, that the book is symbolical of the whole of the mysteries of God; that, as a whole, the contents of the book are not, nor indeed can be, revealed to us while on earth; but that some small but sufficient portion of these mysteries are made known to us by the power of Christ, who will eventually make all things clear hereafter, when we shall know even as we are known (1 Corinthians 13:12). The events attending the opening of the seals are therefore a prophecy of the relations of the Church and the world to the end of time. Many opinions have been held as to the antitype of the book. Victorinus thinks it to be the Old Testament, the meaning of which Christ was the first to unlock. And Bede and others consider that the writing within signified the New Testament, and that on the back, the Old. Todd and De Burgh think the roll denotes the office of our Lord, by virtue of which he will judge the world. Sealed with seven seals; sealed down with seven seals; close sealed (Revised Version). Grotius connects ὄπισθεν, "behind," with κατεσφραγισμένον, "sealed down," thus reading, "written within and sealed down on the back." Revelation 5:2 And I saw (see on Revelation 5:1). A strong angel; ἰσχυρόν, rendered "mighty" in Revelation 10:1. Possibly, as De Wette and others think, so called because of higher rank—De Lyra says Gabriel; but probably on account of the great voice, which sounded "as a lion roareth" (Revelation 10:3). Proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? with a great voice. "Worthy" is ἄξιος, fit morally, as in John 1:27. Revelation 5:3 And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon; no one in the heaven, or on the earth (Revised Version). That is, no one in all creation—in heaven, or on earth, or in the place of departed spirits. No one was able "to look thereon" (that is, "to read therein") as a consequence of no one being fit to open the book. Revelation 5:4 And I wept much (ἔκλαιον); I burst into tears, and continued weeping. A strong expression in the imperfect tense. Because no man was found worthy to open and to read the book, neither to look thereon. The words, "and to read? should be omitted. They are found in few manuscripts. The equivalent phrase follows, "neither to look thereon." Revelation 5:5 And one of the elders saith unto me, Weep not. One of the elders, as representing the Church (see on Revelation 4:4), bids St. John to take heed to him who was about to disclose to some extent the future of that Church. There is, of course, no indication that any particular individual is signified, though some have striven to identify the elder. Thus De Lyra mentions St. Peter, who was already martyred; others, referred to by De Lyra, say St. Matthew, who, in his Gospel, declares Christ’s power (Matthew 28:18). Behold, the Lion of the tribe of Juda. The title is accorded to Christ, in illustration of the following act. The Representative of the royal and victorious tribe of Judah was he who had prevailed to open the book, where others had failed (cf. Genesis 40:9, "Judah is a lion’s whelp;" Hebrews 7:14, "For it is evident that our Lord sprang out of Judah"). The Root of David. The Root of David is a synonym for Stem or Branch (cf. Isaiah 11:1, "There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots;" and Romans 15:12, "Esaias saith, There shall be a Root of Jesse"). Further, Christ may be said to have been the Root of David, by virtue of his pre-existence and his creative power. It is one of the paradoxes of the Incarnation, that he who is the Root of David should also be a Branch. Hath prevailed to open the book; hath conquered (ἐνίκησεν). Not, as the Authorized Version appears to read, that the act of victory consisted in the opening of the book, but the ability to open was a consequence of a former act of victory, viz. the redemption. So in verse 9 the ascription of praise runs, "Thou art worthy because thou wast slain" (on the infinitive epexegetic, see Winer). Some see a reference here to Revelation 3:7, "He that openeth, and no man shutteth." And to loose the seven seals thereof; and the seven seals thereof (Revised Version). Omit "to loose?" Revelation 5:6 And I beheld. Again a new feature of the vision is indicated (see on Revelation 5:1). And, lo, in the midst of the throne and of the four beasts, and in the midst of the elders. For a description of the position of the throne and the living beings and the elders, see Revelation 4:6. The passage would, perhaps, be more plainly rendered, "Between the throne and the four living creatures on the one hand, and the elders on the other, stood," etc. The repetition of "in the midst" is a Hebraism (of. Genesis 1:4, Genesis 1:6, Genesis 1:7, LXX.). The Lamb would thus occupy a central position, where he would be visible to all. Stood a Lamb. The Greek word ἀρνίον, which is here employed, and which is constantly used throughout the Apocalypse, occurs elsewhere in the New Testament only in John 21:15. The Lamb of Joh 1:29 is ἀμνός. This word has therefore been brought forward as an evidence that the writer of the Gospel was not also the writer of the Apocalypse, since, when the word is applied as a title of our Lord, the term differs. But the passage John 1:29 is a quotation from Isaiah, and the writer naturally adheres to the form found in the LXX. version in that place. But on other occasions, when he is free to employ his own diction, as in John 21:15 and in the Apocalypse, he invariably employs the term ἀρνίον. Some have found in the fact that ἀρνίον (avalon) is originally a diminutive form of ἀμνός (amnos), a reference to, the lowliness and meekness of our Lord; and they see a contrast in the power indicated by the seven horns. But such interpretations, however helpful and suggestive, are not warranted by anything in the grammar of the word; since, although no doubt originally a diminutive, the word had lost all such force in St. John’s time; so much so, that the varying cases were formed from both words. As it had been Main. We are here confronted with what Stuart calls an "aesthetical difficulty." How could the Lamb, which was alive, standing, and active, exhibit any appearance which would give St. John the idea that it had been slain? Similarly, in the following verses, how could the Lamb take the book, or the four living beings handle harps and bowls, or the elders play on harps while also holding bowls? In the first place, it is perfectly immaterial to inquire. St. John is not giving a circumstantial narrative of certain historical facts which occurred in the material, sensible world; but he is reproducing ideas conveyed to him in some way (certainly not through the senses), which ideas are symbolical of events occurring in the natural and spiritual worlds, and of the condition of men or bodies of men. Therefore, if we can ascertain what these mental pictures are intended to portray to us, it matters not in what way the ideas were conveyed to the mind of the seer. In the second place, it must be remembered that the whole is a vision; and that although St. John says, "I saw," in point of fact none of the mental impressions which he obtained were conveyed through the senses. Just as a person relating a dream says, "I saw," when in reality his eyes had been shut and his senses asleep, so the writer here says, "I saw;" and just as in a dream we receive distinct ideas concerning an object without knowing how or why we know the particular fact, and that, too, when such qualities seem contradictory to others with which the object is invested, and yet no incongruity is apparent to us, so St. John realized that these objects possessed qualities which, in the sensible world, would have been impossible. Having seven horns. Throughout the Bible an emblem of power. Moses blessed the tribe of Joseph in the words, "His horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth" (Deuteronomy 33:17). Hannah sang, "Mine horn is exalted" (1 Samuel 2:1). The seven denotes perfection (see on Revelation 1:4; Revelation 5:1, etc.). The symbol, therefore, attributes to the Lamb complete power (cf. the words of Christ in Matthew 28:18, "All power is given unto me in heaven and in earth"). And seven eyes. The seven eyes symbolize perfect knowledge—omniscience (cf. Zechariah 4:10, "They shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth;" and 2 Chronicles 16:9, "For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in behalf of them whose heart is perfect towards him"). Which are the seven Spirits of God. "Which" refers to the seven eyes (cf. Revelation 1:4, "The seven Spirits which are before his throne;" and Revelation 3:1, "He that hath the seven Spirits of God, and the seven stars;" and Revelation 4:5, "Seven lamps of fire burning before the throne, which are the seven Spirits of God"). The Holy Ghost, proceeding from the Father and the Son, with his sevenfold gifts, is indicated by these symbols of illumination. For he illuminates and makes brighter those in whom he dwells, and renders clearer to them those things outside themselves, and enables them more fully to appreciate the manifold wisdom of God. Sent forth into all the earth. That is, the seven Spirits are sent forth (ἀπεσταλμένα; though, as πνεύματα, "the spirits," are also ὀφθαλμοί, "the eyes," A reads ἀπεσταλμένοι). Revelation 5:7 And he came and took the book; or, and he came and he hath taken it. "Hath taken" is perfect (εἴληφε), while "came" is the aorist (ἦλθε). If the differ-once is intentionally significant, it renders the description somewhat more vivid. (For the consideration of the question how the Lamb could do this, see on Revelation 5:6.) Wordsworth contrasts the spontaneous act of the Lamb in taking the book of his own accord as his right, with the call to St. John to take the little book (Revelation 10:8). Out of the right hand. The position of power and honour. He to whom all power was given in heaven and in earth (Matthew 28:1-20.) is the only One who can penetrate the mysteries and dispense the power of God’s right hand. Of him that sat upon the throne; of him that sitteth. That is, the Triune God (see on Revelation 4:2). The Son in his human capacity, as indicated by his sacrificial form of the Lamb, can take and reveal the mysteries of the eternal Godhead in which he, as God, has part. Revelation 5:8 And when he had taken the book. "Had taken" (ἔλαβε) is here aorist, not perfect, as in Revelation 5:7. The text should probably read, when he took the book; that is to say, the adoration offered coincides in point of time with the act of taking the book. The four beasts and four and twenty elders fell down before the Lamb. The four beasts as representing animated creation; the four and twenty elders as representative of the Church (see on Revelation 4:4, Revelation 4:6). Having every one of them harps. (On the difficulty of how each one could hold harps and bowls, see on Revelation 5:6.) It is possible that the phrase refers only to the elders; for these seem more suitably employed in offering the prayers of the saints than the representatives of all creation. If, however, as Wordsworth considers, the four living beings and the twenty-four elders together symbolize the Church, the phrase would apply to both. The κινύρα of 1 Samuel 16:16, 1 Samuel 16:23 (the κιθάρα of this passage) was played with the hand, and the instrument indicated was probably more of the nature of a guitar than the modern harp. And golden vials full of odours. The Revised Version "bowls" is better than "vials." The idea is, no doubt, taken from the shallow bowls which were placed upon the golden altar (Exodus 30:1-10), and in which incense was burned. The odours are the incense. In the same chapter of Exodus directions are given concerning the preparation and use of the incense, which was always a symbol of prayer, and always offered to God alone (cf. Psalms 141:2, "Let my prayer be set forth before thee as incense;" also Luke 1:9, Luke 1:10; Isaiah 6:3, Isaiah 6:4). Which are the prayers of saints. The saints; that is, the members of the Church of God. Some authorities consider "vials" the antecedent of" which;" but it seems best to refer "which" to "odours," though the sense is not materially different, since the former includes the latter. Revelation 5:9 And they sung a new song, saying. They sing; the worship is unceasing. The song is new because it is only now, subsequent to the accomplishment of Christ’s work of redemption, that the song can be sung. It is not" Thou art worthy, for thou wilt redeem," but "thou didst redeem." Victorinus says, "It is the preaching of the Old Testament together with that of the New which enables the world to sing a new song." Thou art worthy to take the book, and to open the seals thereof. (For a consideration of the book, and the opening of it, see on Revelation 5:1.) For thou wast slain, and hast redeemed us to God by thy blood. The reason why Christ is worthy. And didst redeem unto God by thy blood out of every kindred, etc. Though the reading "us" is supported by various manuscripts, and similarly the first person is used in Revelation 5:10. yet, on the whole, it seems better to omit it, the phrase being taken in a partitve sense—"Thou didst redeem unto God by thy blood some out of every kindred, etc., and hast made them, etc., and they shall reign." Again, "Thou didst purchase us at the price of thy blood" would, perhaps, give the sense more correctly; for such is the force of the words, "in thy blood" (ἐντῷαἵματι). The words point to a particular act performed at a definite time, viz. the death of Christ, by which he repurchased men from sin and Satan for the service of God; the price of the purchase being the shedding of his own blood. The words show, too, that the fruits of the redemption are intended for the whole world; not limited to any chosen nation, though some are excluded by their own act. Out of every kindred, and tongue, and people, and nation. This fourfold classification continually recurs in the Revelation. It includes all the bases of classification of mankind, all the circumstances which separate men, the barriers which were overthrown by the redeeming work of Christ. Revelation 5:10 And hast made us unto our God kings and priests; and didst make them to be unto our God a kingdom and priests. Of those whom thou didst redeem from every nation, thou didst make a kingdom and priests. Wordsworth remarks that these honours conferred upon the redeemed imply duties as well as privileges. They receive the princely honours conferred upon them only on condition that they also become priests, presenting themselves, their souls and bodies, a living sacrifice to God (Romans 12:1, Romans 12:2), and, being a holy priesthood, offering up spiritual sacrifices acceptable to God by Jesus Christ (1 Peter 2:5). (On the person of "us," see on previous verse.) And we shall reign on the earth; or, and they reign on the earth (see on Revelation 5:9). The interpretation of this passage will necessarily be influenced to some extent by the view adopted of the millennium (see on Revelation 20:1-15.), Those who expect a personal reign of Christ on the earth for a thousand years naturally consider that in this verse reference is made to that period. And if the thousand years be understood to denote the time which elapses between the first and second comings of Christ, that is to say, the present time, the two passages—that in Revelation 20:4 and the one before us—may be connected, and intended to refer to the same time. We have, therefore, to inquire in what sense the word "reign" is used, and how the redeemed can be said to reign on the earth at the present time. In the first place, nothing is more plainly taught us than that Christ’s reigning, his power, and his kingdom on earth are a spiritual reign, a spiritual power, a spiritual kingdom; though the Jews and our Lord’s disciples themselves frequently erred by supposing that his kingdom would be a visible, worldly power. It seems natural, therefore, that if such is the meaning of Christ’s reigning, that of his servants should be of the same nature; and we ought not to err in the same way as the Jews did, by expecting to see the redeemed exercise at any time visible authority over their fellowmen. The redeemed reign, then, spiritually. But it will be well to inquire more fully and exactly what we intend to signify by this expression. The word "reign" is not often used of Christians in the New Testament. In Romans 5:17 we read, "Much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ." And in 1 Corinthians 4:8. "And I would to God ye did reign." In both these places St. Paul seems to intend a reigning over self—an ability to subdue personal passions; a power which comes from the "abundance of grace and of the gift of righteousness" which are mentioned, and which are possessed only by the redeemed, through Jesus Christ. This ability to subdue personal passions and ambitions is what the apostle wishes for the Corinthians, and of which many of them had shown themselves to be destitute, or only possessing in an inadequate degree. It is the truth which is expressed by Solomon in the words, "Better is he that ruleth his spirit than he that taketh a city" (Proverbs 16:32); and in the words of the Collect for Peace in the Morning Prayer of the Church of England, "Whose service is perfect freedom;" or, as it should be rendered, "Whom to serve is to reign." The representatives of the Church and of creation, then, adore the Lamb, through whose redeeming act grace may be given to men of every kindred and tongue, to enable them to overcome sin and Satan, and in the freedom of God’s service to reign on earth as kings and conquerors over all unworthy passions. In this way, too, we account for the present tense of the verb, which is most probably the correct reading. Revelation 5:11 And I beheld marks a new feature of the vision, viz. the introduction of the angelic host as taking part in the adoration of the Lamb (see on Revelation 4:1). And heard the voice of many angels; a voice. The angels who have "desired to look into" the mystery of the redemption of the world (1 Peter 1:12) have now had declared to them "by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord" (Ephesians 3:10, Ephesians 3:11); and are thus enabled to join in the song of the redeemed. Round about the throne and the beasts and the elders. The innumerable company of angels encircle the throne and the beasts and the elders. Thus the throne is in the vision seen as occupying the centre, the four living creatures are placed round it in different directions; the elders form the next circle, and the angels enclose the whole. The Lamb is in the midst before the throne (see on Revelation 4:6). "Thus," says Bisping, "the redeemed creation stands nearer to the throne of God than even the angels (see Hebrews 2:5)." And the number of them was ten thousand times ten thousand, and thousands of thousands. The readings vary here, though the sense of the passage is not affected. After πρεσβυτέρων, "elders, (1) the Authorized and Revised Versions, following à, A, B, P, etc., render as above; (2) 1, Erasmus, Stephens edit. 1550 (though the last probably per errorem), omit "and the number of them was ten thousand times ten thousand;" (3) Vulgate, both manuscripts and Clementine edition, simply omit "ten thousand times ten thousand;" (4) 38, Andreas (one manuscript) omit only the last words, "and thousands of thousands." The number is, of course, not to be taken literally, but as expressive of an exceeding great multitude. Revelation 5:12 Saying with a loud voice; a great voice (Revised Version); λέγοντες, "saying," is irregular construction, and to be referred to angels as being a nominative understood. Worthy is the Lamb that was slain; that hath been slain (Revised Version). Again, as in Revelation 5:9, the worshippers give the reason for considering Christ worthy to receive their adoration. It is because he had been slain and thus redeemed the world. To receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. The sevenfold nature of the adoration attributed to the Lamb is probably indicative of its complete and perfect nature. (On the meaning of λαβεῖν, "to receive," to take as a right what is offered, see Thayer-Grimm.) Power (δύναμις) is the ability to perform which is inherent in one’s nature. Strength (ἰσχύς) is the attribute by which that power is put into operation; it frequently denotes physical strength. Riches (cf. John 1:16, "And of his fulness have all we received;" also Ephesians 3:8, "The unsearchable riches of Christ;" also James 1:17, "Every good gift and every perfect gilt is from above, and cometh down from the Father of lights;" also Acts 17:25, "He giveth to all life, and breath, and all things "). The whole sevenfold ascription is spoken as one, only one article being prefixed. In this respect it differs from Revelation 4:11 and Revelation 7:12, where we have "the glory" and "the honour," etc. (see on Revelation 4:11). Revelation 5:13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them; and every created thing which is in the heaven, and on the earth and under the earth, and on the sea, and all things that are in them (Revised Version). All animated creation now joins in the ascription of praise. Those under the earth are probably the "spirits in prison" of 1 Peter 3:19, though Vitringa understands the expression to be used of the devils "who unwillingly obey Christ," and even declare his glory, as in Mark 1:24, "I know thee who thou art, the Holy One of God." The sea is meant literally; the apostle’s object being.to include all animated beings wheresoever existing. It has been remarked that St. John’s exile at Patmos would render him familiar with the appearance of the sea, and account for its frequent use in the Apocalypse, both literally and symbolically. The things on the sea would signify, not merely ships with their inhabitants, but also those animals in the sea which are known to men by dwelling near the surface. "All things that are in them" serves to render emphatic the universality of the description, as in Exodus 20:11 and Psalms 146:6, "The Lord made heaven and earth, the sea, and all that in them is." Heard I saying. "Saying" is masculine, λέγοντας in 10, 13, P, Vulgate, Andr. a, c, Arethas, Primasius. But the neuter, λέγοντα, is read in A, 1, 12, Andr. p, bav. Blessing, and honour, and glory, and power; the blessing, and the honour, and the glory, and the dominion (Revised Version). The Revisers have wisely rendered κράτος, "the dominion," by a different word from δύναμις, "power," of verse 12, both of which in the Authorized Version are rendered "power." The article, too, serves to give greater emphasis, making the expression tantamount to "all blessing," etc. (see on Revelation 4:11). Nothing is signified by the omission of three attributes. The number four is symbolical of the complete creation, and may be used on that account; but probably the omission is to avoid repetition, the four attributes given being typical of the seven just previously uttered. Be unto him that sitteth upon the throne, and unto the Lamb forever and ever. That is, unto the Triune God (see on Revelation 4:2). Christ, as having part with the Father and the Holy Ghost in the Godhead, sits upon the throne, and is worthy with them to receive adoration. But in his special character as the Redeemer, he is also singled out to receive the praises of the redeemed. Revelation 5:14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth forever and ever. (On the signification of the four beasts as representative of creation, and the four-and-twenty elders as typical of the Church, see on Revelation 4:4 and Revelation 4:6.) Three stages are marked in the hymn of adoration before this concluding verse: (1) the four living beings and the four and twenty elders worship the Lamb, and commemorate their redemption by him; they are able to sing "a new song"—the song of the redeemed; (2) the angels join in the worship of the Lamb, ascribing to him the consummation of all perfection; (3) then all created things praise God and the Lamb. In conclusion, the representatives of redeemed creation once more join in the eucharistic hymn, and prostrate themselves in worship before the Triune God. This forms the end of one act of the heavenly drama. The opening of the seals now follows, and a description of the attendant circumstances is given. Revelation 5:1-14 Continuation of vision. In the preceding homily we noted that the apostle records five songs. We have already referred to two of them. We now have the three remaining ones before us. 1. The third song is the new song—of redemption. Creation being effected, what is to be done with it? Of what events is earth to be the scene and the witness? and what are the developments which Providence has in store? See. In the right hand of him who sits upon the throne there is a book—a roll, written within and without (a rare thing, except through pressure of matter, to write on the back of a roll). Written—by whom? Surely we are left to infer that the writing was that of Jehovah; that the book was his; that in the writing were indicated the things which were to come hereafter, yea, what was to take place on this globe! But this book, with the writing of Jehovah in it as to what shall come to pass, is fast sealed. Seven seals. They must be opened ere the mystery of the future can be told. As yet it is fast wrapped and folded up. Who shall open that book and interpret what is there? The apostle (Revelation 5:2) saw a mighty angel, and heard him proclaim "with a loud voice, Who is worthy," etc.? And no one was worthy—for no one was able, either in heaven or on the earth, neither under the earth—to open it or to look into it. No one in all creation! The task is too great for man or angel. Must the roll be ever closed? Is the secret will of God expressed therein to be forever an insoluble riddle? No one responds. There is awful silence; till later on it is broken, but only by the sobs of the weeping John! At length, one of the elders comes. The tears of an apostle are a magnet to him. He can tell more of trials and triumphs than even he who had leaned on Jesus’ breast. "Weep not! The Lion … hath prevailed." Hath conquered? Has there, then, been a conflict ere the book could be opened? At this point a new form, before unnamed, appears. "And … a Lamb, standing, as it had been slain" (verse 6). This John had long before heard another point him out, saying, "Behold the Lamb of God!" Since then, that Lamb of God had been made an offering for sin; and now the traces of that self offering are seen in heaven. He, the offered Lamb, comes, full of strength; with an authority all his own he approaches right up to the throne, nearer than all created ones, and takes the book, etc. (verse 7). When he in majesty and might takes the book into his own hands, then the apostle’s tears are dried, and heaven’s silence gives place to song. In the hands of Jesus the seals will give way, and under his mediatorial reign will the will of God be disclosed; i.e. in the hands of Jesus the developments of providence become disclosures of redemption. And lo! at this stage new music is heard. "They are singing a new song" (verse 9). New, for it celebrates a new revelation of God, a new work of God, and a new unfolding of the plans of God. New—ever new. It can never become old. It is a song of praise from the living creatures and the redeemed ones £ to him who was slain for them. £ Such a song is this as creation could not inspire. Still there is more to follow. 2. The fourth is the "assenting chorus of the host of angels" £ to the Lamb that was slain (verses 11, 12). We are taught clearly enough, in the fifteenth chapter of Luke, that angels sympathize in the redeeming work of our Lord, and witness his joy when one sinner is saved. How fully in accord with this it is to find them joining with the ransomed and taking up the song, "Worthy is the Lamb that was slain"—although from angel voices we miss the most tender, the most touching feature of the heavenly song! Their praise may be more sublime; their love cannot be like ours. Still, the song swells in grandeur. 3. The fifth is the song of all creation to God and the Lamb. (Verse 13.) "Every creature … heard I saying … unto him that sitteth upon the throne, and unto the Lamb." All intelligent and holy beings, everywhere, join in a grand concert of praise, alike to the Father and the Son. The love of the Father devised all. The love of the Son undertook, effected, and administered all; and to him, with the Father, shall endless honour be given by an admiring and adoring universe. One burst of harmony fills the courts of heaven. We cannot but feel that we are in the presence of the sublimest scenes that can ever in this state be unfolded to mortal view. In fact, we could not bear more. A fuller disclosure would overwhelm us. As it is, there is enough concealed to quicken our eager expectations; enough revealed to give us several practical principles to work with in the light thereof. £ WHAT MAY WE LEARN FROM THIS SUBLIME VISION? Or rather, What are the truths concerning the Divine Being and his plans which lie couched therein? They are many. 1. We see that gathering round the throne, hymning like songs, interested in like themes, are the inhabitants of heaven and the redeemed on and from the earth. There is a oneness of sympathy between them, and all are in full sympathy with God. This is the thought of the fifteenth chapter of Luke. 2. We see that the first and foremost Object of their adoring song is the Triune Jehovah; the Thrice-Holy One. He who sitteth upon the throne is the adorable Centre in whom all holy beings find their everlasting home. God is adored for what he is, as well as praised for what he does. He himself is infinitely greater than all his works. 3. By the highest orders of beings there is seen in creation matter for adoring praise. It is a revelation of God. It is a witness for him. His perfections are written there. "He formed the seas, he formed the hills, Made every drop and every dust, Nature and time with all their wheels, And pushed them into motion first." And whether, in our theories of how things came to be as they are, we are evolutionists or non-evolutionists, whether we side with convulsionists or anti-convulsionists, either way we see matter for jubilation and song. "Thou hast," etc. There is no atheism in beings higher than we are. The host men on earth are not to be found in the atheists’ camp. "Blessed are the pure in heart: for they will see God" everywhere. 4. Creation expresses only in part the Divine mind. There is a book written, in which are recorded both purpose and plan; and where the earth is looked on as the dwelling place of man, where man is known to have sinned against God, it cannot but be a question of absorbing interest—How will God deal with man? What will be the Divine treatment of sin? 5. It is in our Lord Jesus Christ alone that we are furnished with a key to the workings of providence. He alone can take the book and open its seals. He has accomplished a vast redemptive work. He has undertaken a trust. He has all power in heaven and on earth. In the administration of his work, he unfolds and carries out the plan of God. "The Father loveth the Sou, and hath put all things into his hand." 6. Through Christ’s prevailing to open the seals, the history of this globe comes to be the history of redemption. Our Lord Jesus Christ presides over all governments, empires, kingdoms, and thrones. He is "Head over all things to his Church," and subordinates all to the inbringing of his everlasting kingdom to the regeneration of earth, to "making all things new." Thus creation is but the platform on which redemption stands, and it is destined to witness its crowning glory in the recreation of men in the image of their God! "We, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness." Finally, owing to redemption’s work, a new song of praise is heard in heaven, in which angels and men and "every creature" join. Redemption is the new song for them all. "The highest angel never saw So much of God before." In creation there is seen the work of his hands. In providential government, the wisdom that controls. In redemption, the grace that saves and the out gushing fulness of a mighty heart that loves! "That was not first which was spiritual, but that which was natural, and after that which was spiritual." The first creation vivified earth; the second vivified man. And not only so, but the song will be ever new. Its theme will never tire. Its strains will never weary the ear. So long as saved men love to recall how much they owe unto their Lord, so long as they love to contrast what they receive with what they deserve, the song will be ever new to them. And as long as holy beings in all worlds delight to celebrate the noblest disclosures of the heart of God, so long will redemption’s song be new to them all! Note: We need not, we ought not to wait till we get to heaven ere we begin that song. Nay, we cannot. We cannot help singing it now. "E’er since by faith I saw the stream Thy flowing wounds supply, Redeeming love has been my theme, And shall be till I die!" BY S. CONWAY Revelation 5:1-14 The adoration of the Lamb. The theophany of Rev 4:1-11. is continued in this. We are permitted to see more of the high court of heaven, and to witness the purpose of its session, the centre of its adoration, and the transactions in which its members share. We have surveyed the throne and him that sat thereon, the rainbow above the throne, the crystal sea, the burning torches, the elders and the cherubim, and their worship of God. But now the vision is enlarged, and we behold the seven-sealed book, or scroll, held in the right hand of him that sat on the throne; then the coming forth of a mighty angel, who challenges all in that august assembly, and all everywhere, be they who they may, to open the book. Then follows the hush of awful silence, which is the only response the angel’s challenge receives; whereat St. John weeps much. Then is heard the voice of one of the elders, bidding him "Weep not," and at once the chief portion and purpose of the whole vision is disclosed. St. John sees, fronting the throne and attended, as was he who sat thereon, by the living ones and the elders, the "Lamb as it had been slain." Strange, incongruous, and almost inconceivable is that figure, with its seven horns and seven eyes. Great painters, as Van Eyck, have tried to portray it, but they have rather lessened than enlarged our conceptions of the truths which the symbol as it stands here in this vision so vividly sets forth. Here, as everywhere in this book, it is the ideas, and not the forms which symbolize them, which are of consequence. And, then, the Lamb is represented as coming and taking the book out of the hand of him that sat upon the throne; whereupon the first adoration of the Lamb takes place. The "living ones" and the elders, each now seen with harp and censer of gold full of odours—they, together, sing the "new song." And, lo, on the outskirts of this heavenly scene, gathering round and enclosing the whole, appear now myriads of angels, and they lift up their voices in like holy adoration of the Lamb. And now a third burst of praise, and from a yet more varied and multitudinous choir, is heard by the enraptured seer. From the heavens above, from the earth beneath, and from the regions of the departed—from those whom the earth covered over in the quiet grave, and those whom the sea had swallowed up,—there arose their anthem of praise to God and to the Lamb. And with the united "Amen" of the four living ones and the elders, as they prostrate themselves in worship, this vision of the adoration of the Lamb ends. Observe Christ as— I. THE CENTRE OF ALL . We behold him: 1. In his premundane glory. We cannot know, and yet less comprehend, much of this. Only that he came forth from God, was in the beginning with God; that he dwelt in the bosom of the Father, in glory which he had with the Father before the world was. But what words could make this clear to our minds? We wait to understand. 2. In his Incarnation. We trace him from the manger at Bethlehem, all through his earthly life and ministry, to Gethsemane, Calvary, and the tomb. And we see him rising from the dead and afterwards ascending to the right hand of God. But we are permitted also to see him as— II. THE CENTRE OF . See where he is—"in the midst of the throne," standing on that central space immediately in front of the throne, the Centre of all that holy throng, on whom all eyes rest, to whom every knee bows, and every tongue confesses. And what a circle that is! See its members. But he is the Centre; to him their adoring worship is given. Are we in sympathy with this? Is he the Centre of our heart’s worship and love? III. THE AND OF THE OF GOD. 1. God has such purposes. The book held in his right hand is the symbol thereof. It contains his mind, his will, his decrees. Nothing is left to chance. All is ordered and settled. 2. But that book is sealed. Completely, absolutely; this is the meaning of the seven seals. If one seal were removed, which by man it can never be, but a portion of those purposes would be disclosed. "His ways are past finding out." 3. But it is essential that that book should be taken and opened. Hence the angelic challenge, and St. John’s tears when none was found to accept that challenge. What would the world be without the revelation of God? We know; for "the dark places of the earth are full of the habitations of cruelty." Would that we thought more of our own obligation to the revelation of God’s will, that we might, as we ought to, be more eager that others should possess it who now have it not! 4. The Lord Jesus Christ comes forward. There can be no manner of doubt that he is meant. Though described as "the Lion of the tribe of Judah," yet he is seen as a Lamb—a little Lamb (ἀρνίον), and with the marks of its slaughter yet upon it, the scars and wounds of his sacrifice yet visible. He advances and takes the book. And so we learn that he is the Trustee, the Depositary, the alone Revealer of the Divine will. All truth is in his keeping. (1) Of prophecy. It was he who opened, and yet opens, the minds of his disciples, that they should understand what was foretold concerning him. (2) Of the gospel. It is he who shines in our hearts to give the light of the knowledge of God in the face of Jesus Christ. But especially is meant here: (3) Of providence—how God would deal with the Church, the world, with individual souls. This book discloses all this; he shows to us what God has done and will do. 5. But he is not only the Revealer, but the Administrator of the Divine purposes. As he opens each seal that which he discloses is at once accomplished. He is seen controlling and ruling all. What joy to think of this! For he is— IV. TO BE ALL THIS. Observe in the vision his seven horns. This means: 1. He has fulness of power. The horn is the symbol of strength. Hence "seven horns" mean fulness of strength. Christ is "mighty to save." The gates of hell shall not prevail against him. They will, they do try, as they have long tried, but in vain. For: 2. He has also the fulness of the Spirit. The Lamb was seen with "seven eyes," and these are explained as denoting the same as the seven torches (Revelation 4:5), the seven, that is, the perfect, full, complete power, though diverse in working, of the Spirit of God. For Christ’s victory is to be achieved, not over human bodies, but over human spirits, and his power must and does correspond to the opposition he has to meet. And over all the earth his Spirit goes: has not that Spirit come to us, and when he comes the human spirit ceases to resist, and is blessed in yielding? 3. And he has all right. "Thou art worthy:" so sing all the heavenly choirs. (1) The Lamb is seen "as it had been slain." The sacrifice of the Lord Jesus is represented perpetually in Holy Scripture as the righteous ground of our redemption. The forgiveness of man’s sin was to be by no mere gracious letting the guilty go free, let what will come of the Law which he has violated. Not so, but in and by the sacrifice of Christ, the Law was magnified and made honourable; by no means "made void," but established. We linger not now to explain this—if, indeed, any one can fully explain it—but we simply assert what Scripture everywhere affirms. Moreover: (2) He is commissioned by God. He receives the book from him. God "sent forth his Son," "gave his only begotten Son." 4. And his is fulness of lore. "For thou wast slain, and hast redeemed us by thy blood"—this is the overwhelming thought which prostrates the souls of all his redeemed ones in an agony of insolvent gratitude; that he, Son of God, who was with God and was God, that he should have been content to come hither to this thorn-strewn earth of ours, and to live here the life of a poor, meek man, and then to die upon the cross for us—"herein is love;" and herein is also his supreme qualification to reveal and administer the will of God. V. IS THE OF THE LAMB. Let us join in it. We shall do so if we remember what he has revealed, and that he is the Administrator of all our affairs.—S.C. Revelation 5:5 The mediatorial power of Christ. "And one of the elders saith," etc. St. John is first shown Christ as Head of his Church, ruling here on earth. This his first vision. Then he is transported to heaven, and sees the throne set there, and its attendants and their worship. Then the coming forth of the Son of God, and the representation of his mediatorial sovereignty. But first there is the vision of the throne of God, for he is the Source and End of all authority. God was and shall be "all in all." But his power is seen in this vision as delegated to Christ as Mediator. For this vision— I. THE POWER OF CHRIST. It does this by representing: 1. The Lamb in the act of taking the book out of the hand of him that sat on the throne. Note the book in God’s hand; the challenge of the angel, unanswered; and St. John’s distress thereat. But now the Lamb prevails, etc. The meaning of the book, or roll, is the plan or policy of a state, the will and purpose of a ruler. God speaks of his book; of blotting out names therefrom. Scribes were important personages because of their agency in preparing such decrees. The taking of the book, therefore, is as when a minister of state in our days receives his portfolio; it signifies his commission to know, comprehend, and execute the counsels and decrees therein contained. Thus, as receiving his commission, the vision represents our Lord. 2. The origin of his mediatorial power. It was derived from the Father. Christ ever afiirmed that he "received of the Father," that he came "not to do his own will, but the will of him that sent him;" Christ was "the Man whom he had ordained;" "God hath spoken unto us by his Son;" "All things are committed unto me of my Father," etc. The mystery of the Trinity is perhaps insoluble by us, but as to the truth of the doctrine, it pervades, not this vision only, but the whole Bible. 3. The nature of it. The vision represents Christ as One that was capable of, and had suffered, death. He was, therefore, human as well as Divine. His human origin as well as his Divine glory are both shown, and because he was the God-Man he became Mediator between God and man. 4. The exercise of his mediatorial power. This by his taking the book and loosing the seals thereof, whereupon, as each seal is opened, that which he thus discloses is at once begun to be accomplished. The Apocalypse discloses the fate and fortunes of the Church, and of the world as related to it. Information and reserve characterize these disclosures. They tell of a great struggle, in which all creatures engage; that it is for moral ends, and centres round man. Hell and its plans and apparent triumphs are shown; also her overthrow, and at last the full redemption of the Church and the establishment of the kingdom of God. Now, all this Christ not only reveals, but executes. For this he has the seven horns of omnipotent might, and the seven eyes of omniscient wisdom. But it is in their execution that the Divine purposes are fully revealed. As yet we know but parts of them. The apostles only knew the Scriptures when, not before, they were fulfilled. And how vast is: 5. The extent of his power! It is over all physical and all moral natures; over the present and the future; over the grave and death; over angels and devils; over every soul in every land, age, and condition. All are subject unto him. God "left nothing that is not put under him" (1 Corinthians 15:1-58.). And: 6. Its final end and completions. It has such an end. The very idea of a "book" is that of something which comes to an end, which is for a definite and limited purpose. Christ must reign, not forever, but "till he bath put all things under his feet." Then cometh the end (cf. 1 Corinthians 15:24-28). The book is a definite thing. The existing systems of grace and providence are not everlasting; they subserve ends beyond and higher than themselves; they are but preliminary and initiative; their completion is yet hidden, and will fill and brighten eternity. Further, the vision— II. THE BASIS ON WHICH HIS POWER RESTS, He "prevailed," but by right, not by force; in virtue of his being: 1. The Lion of the tribe of Judah. (Genesis 49:9.) Hence his right was from his office, the position it was predicted he should fill. And his life and his conquest over Satan, sin, man, death, all verified the truth of Jacob’s dying prophecy. 2. The Root of David. Hence, by descent also, as Heir of him to whom God’s promises of universal rule had been given. But chiefly because he was: 3. The Lamb slain. Thus the pre-eminent right secured by his atonement is set forth. The Lamb is the Centre of heaven. Hence his cross claims his crown; the sufferings of Christ, the glory that should follow. The term "worthy" is used in reference to this right thus obtained. The cross affirms every principle of moral law. As all creation is for moral ends, so supremely is the cross of Christ. He is worthy because he was slain. III. REVEALS THE RESULTS BY HIS POWER. They are four. 1. To set forth the glory of the Son of God. See the adoration of the Lamb, how intense, how universal, how unceasing. All things are for him, as they are by him. All men are to "honour the Son, even as they honour the Father." And by his mediation this glory is secured. He had glory before the world was. But he has far more now, and yet more shall be his. He is seen amid all the confusions and calamities of life to be our one Hope and Stay. "Christ is all and in all," and so is he glorified. 2. To secure the accomplishment of man’s redemption. "Thou hast redeemed us:" so the heavenly choirs sing over and over again. And Christ has his redeemed. See how the Church is described: as the bride; heir; joint heir with Christ; kings; priests unto God; his body, etc. Yes, Christ hath redeemed us. 3. To demonstrate the unity of the Divine counsels and the progressive character of the Divine works. The mediatorial system is not external to, but part of the system of, the universe. It is essential to its moral order and bound up with all its history. Sin was an inroad upon, and an invasion, violation, and disruption of, the Divine rule. Inevitable if the gift of free will was to be granted as it was; and hence some means for the reparation of this great disaster had to be found, and for the demonstration of the consistency of the wise, the holy, and the all-loving God. All human sin, protracted so awfully and so wearily age after age, is yet but an episode in the course of the Divine administration; like as a war is but an episode in the history of a nation. And the mediation of Christ is the method of God for undoing the evil man’s sin has wrought. 4. To issue in the glory of the Father and to show this as the end and aim of all things. "That God may be all in all:" such is its chief end; as for each one of us, so for all human history, and all the Divine dealings with us in Christ our Lord. Let us by self surrender to Christ fall in with that blessed purpose, and so one day rejoice in its perfect fulfilment. (Adapted from notes of sermon by late Rev. G. Steward, of Newcastle.)—S.C. Revelation 5:6 The goings forth of the Holy Ghost. "The seven Spirits of God which are sent forth," etc. In all possible ways the Church declares her faith in the Lord Jesus Christ and his redemption. By the name, Christian; by the sacrament of the Holy Supper; by symbols—the cross everywhere; by her literature, etc. And all this is right; the example of it is given in Scripture, for Christ is the Alpha and Omega of the Bible: "Him first, him last, him midst, and without end." But this is not all the truth. For it is equally true that the holy and perfect Spirit of God is sent forth into all the earth—working in, upon, for, and around us everywhere. The doctrine is most blessed, and an essential part of the gospel of Christ, though it has not the prominence in our thought or speech that "the truth as it is in Jesus" receives. We do not realize as we should that the Holy Spirit is the Christ within us, and whose coming made it "expedient" that the Christ who in our nature died. for us upon the cross "should go away." Note— I. THE FOR THE GOING FORTH OF THE SPIRIT OF GOD. We see the Spirit striving with men in the days of Noah; as yet earlier and more successfully—because the striving was with matter, not with mind—we see him bringing order out of chaos at the Creation. "Whither shall I go from thy Spirit?" asks the psalmist; "or whither shall I flee from thy presence?" David piteously pleads, "Take not thy Holy Spirit from me!" His presence is recognized in every part of the sacred history, and in the New Testament Pentecost is told of, and the truths concerning him are dwelt upon still more at large. In this Book of Revelation we read once and again of his gracious work (cf. Revelation 1:4; Revelation 3:1; Revelation 4:5; Revelation 5:6. Cf. also conclusion of all the letters to the seven Churches, Revelation 2:1-29 and Revelation 3:1-22.). At Revelation 19:10 we are told that "the testimony of Jesus is the spirit of prophecy." The Holy Spirit confirms the "voice from heaven" (Revelation 14:13), which declares, "Blessed are the dead which die in the Lord. Yea, saith the Spirit," etc. It was under the influence of the Spirit the book was written: "I was in the Spirit," St. John repeatedly affirms. And at the end of the book the Spirit is heard along with the bride and others, bidding all come and take the water of life freely. Scripture, therefore, does plainly tell of a Spirit—the Spirit of God, "sent forth into all the earth." II. THE MANNER OF HIS GOING FORTH. This seen: 1. In nature. (1) Creation. He is called "the Spirit of life." "Thou sendest forth thy Spirit, they are created." (2) At each returning spring. 2. Amongst men. Here it is that the Divine Spirit’s work may be most manifestly seen. (1) As a fact, there is much good amongst men who have not been and are not within the circle of the Church—much that is lovely and of good report and worthy of all praise. See the laws and literature of ancient nations; and the lives of their noblest men. Who that is acquainted with ancient history will for a moment deny this? And today there is much of good that yet is, formally, without the circle of the Church. No doubt a large part of this is owing to what Carlyle called "a great after shine" of Christianity. The inspiration of many professedly non-Christian moralists is Christian after all. They have unconsciously absorbed it, and then reproduced it as from some other source. (2) Now, whence comes all this? Many say that "natural goodness" is sufficient to account for it. And that there is some good in every man, we can hardly deny. And we are unable to accept the Augustinian theory that such goodness, being unconnected with faith, "has the nature of sin." For is not this doctrine perilously near that of which our Lord speaks in Matthew 12:24, where his enemies attributed his deeds to the prince of devils? We know of no such thing as natural goodness. How can it coexist with the universal corruption which we confess? But we do know of God as the Source of goodness, and of Satan as the inspirer of evil, and to him we cannot ascribe the goodness of which we are speaking. We therefore look for its source in that going forth of the Spirit of God of which the text tells. Does not all light come from the central sun? The flame that leaps forth from the coal, heated above a certain temperature, and with which we are so familiar, is but latent light liberated at length after having been imprisoned there since the days when it first was radiated from the one central sun. And has not science showed that life only can produce life? Dead matter cannot originate it; it must come from life. And this is true in the realm of moral and spiritual life also. And does not Scripture assert this? St. James says, "Do not err, my beloved brethren, Every good gift … cometh down from the Father of lights," etc. (James 1:17). And St. John (i.) tells of "the light that lighteth every man that cometh into the world." We therefore claim all goodness as due to the going forth, etc. 3. In the Church. Here, of course, it is most of all to be seen. Let the waters of a lake be agitated by any cause, the greatest movements will be seen nearest the point where that which stirred the waters came into contact with them, although the movements will not stay until the whole body of the lake has been more or less affected thereby. And so, because the Church is the point of contact, amid the wide extent of humanity at large, with the blessed power of the Spirit of God, therefore in the Church will his power most of all be seen, though his power goes forth far beyond. In the Church it is seen in all stages of the spiritual life—in conviction, conversion, inward peace, bright hope, growing holiness. And in all the manifestations of that life—trust, fidelity, charity, zeal, self-denial, love, joy, peace, etc. It is more evidently seen in great spiritual movements like that at Pentecost, in which vast numbers of human hearts are touched, moved, and saved thereby. Then everybody notes it, and asks, "What strange thing is this?" But it may be seen, also, in equally real operation in the case of individuals who, one by one, the Holy Spirit draws to God. And this going forth shall be seen again: 4. At the resurrection. "The Spirit of him that raised up Jesus from the dead shall also quicken your mortal bodies," etc. (Romans 8:11). Each spring season is God’s perpetual parable of the resurrection. The whence, the whither, and the cause are all portrayed when "The spring-tide hour Brings leaf and flower." . If we be asked—Why, if it be so that the Spirit of God thus goes forth, why is the world no better? we can only reply: 1. The higher the life the longer its development demands. What wonder, then, that "the end is not yet"? 2. The Spirit may be resisted; is so. The old fable of the sirens is of everyday fulfilment. The sweet, seductive song of the siren-like world lures souls in myriads to abandon the leading of the Spirit of God. Is it not so? The wonder is, not that so few escape, but that any do. No wonder, therefore, that his work is slow. 3. But it is sure. The Spirit is likened to fire—to torches of fire (see Revelation 4:1-11.), which will stand the rough blasts of the world and the tempests of sin, and yet burn on. And as fire transforms and strives strenuously till it gains its ends, so we believe the Spirit will, for we "believe in the Holy Ghost." 4. What reception has he from us? Doubt him not, resist him not, but seek his aid for yourselves, for others, and, as you so do, you will increasingly believe in, see, and rejoice in, the goings forth of the Spirit of God.—S.C. Revelation 5:9, Revelation 5:12-14 The triple doxology. In these sublime chapters these doxologies stand out prominently. Note concerning them— I. WHAT IS COMMON TO THEM ALL. They are all ascribed to the Lamb. Exclusively in the first two; united with "him that sitteth on the throne," in the third; but in all the Lamb is prominent. From this we learn: 1. We cannot render too much honour to Christ. He is seen "in the midst of the throne," and the Centre of all that heavenly circle, and the Object of their united adoration. We therefore cannot exceed in our worship of him. We scarce know how, we need not know how, to distinguish between him that sitteth on the throne and between him that is in the midst of the throne. The worship of one is the worship of the other, and of the other of the one. Christ is everything to us—"all and in all," as St. Paul affirms, and as this vision shows. The fact is, we cannot worship God without worshipping Christ. No man cometh or can come to the Father but by him. The very thoughts and ideas that we have of God we gain through him. Those varied human expressions concerning God which we find in the Old Testament are but anticipations of the confirmation they were to receive through him who, coming from the Father, should take our nature and so reveal the Father to us. 2. Nor can we think too much of the cross of Christ. It is to him as to the Lamb, the Lamb slain and who hath redeemed us by his blood, that this adoration is given. It is the cross of Christ that speaks peace to the contrite heart, that assures of perfect sympathy the sad and distressed mind, that gives new strength and resolve to the tempted soul. Well does Watts sing— "Oh, the sweet wonders of that cross On which my Saviour groaned and died! Her noblest life my spirit draws From his dear wounds and bleeding side." II. WHAT IS TO EACH. 1. The first doxology. (1) Offered by: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 6:1 And I saw. A new departure in the series of visions is marked (see on Revelation 4:1). We have here the commencement of the Revelation proper, to which the first five chapters have formed an introduction (cf. Tabular analysis). The vision of the seals, which, although related first, exhibits events concurrent with those symbolized by the trumpets and vials, is contained chiefly in Revelation 6:1-17. Revelation 7:1-17 is occupied with an account of an episodal character, similar to that which occurs in Revelation 10:1-11:14 after the sixth trumpet; and the vision is completed by the opening of the seventh seal, described in Revelation 8:1. The opening of the first seal pictures the triumph of Christ and his Church, for the comfort and hopeful assurance of those to whom St. John was writing, and for the edification of struggling Christians of all time. To this theme, touched upon here proleptically, the apostle returns at the conclusion of the trumpets; the first six of which bear a general likeness to the last six of the seals. When the Lamb opened one of the seals; one of the seven seals (Revised Version). The insertion of "seven" (ἑπτά) is supported by A, B, C, à, and others; Vulgate, De Dieu’s Syriac, Andreas, Arethas, Primasius, Victorinus, AEthiopic. (On the right of the Lamb to open the seals, see on Revelation 5:1-14.) And I heard, as it were the noise of thunder, one of the four beasts; the voice of thunder … four living creatures (Revised Version). (For the four living beings, see on Revelation 4:6.) Here each living being invites attention to the revelation of the future of that creation of which they are all representative. The thunder is the usual accompaniment of a special revelation of the Divine will, and indicative of the majesty of him whose will is declared (see Revelation 10:3 and Revelation 14:2; also Exodus 19:16; Acts 2:2). Nothing in the text warrants us in particularizing the four living creatures in these four invitations uttered by them, though many writers have endeavoured to do so. Thus, adopting the order in Revelation 4:7, they have supposed that the first voice was uttered by the lion, since the revelation of the first seal is distinguished by the prophecy of victory. The sacrificial nature of the second living being—the steer—is thought to be connected with the slaughter predicted under the second seal by the vision of war and persecution. The man is considered typical of the heresy which it is believed the third seal predicts, and especially of the false opinions concerning the Incarnation; while the eagle is regarded as a symbol of resurrection and the harbinger of the final victory of the just over the death and Hades of the fourth seal. Saying, Come and see. The Revised Version omits "and see." The Textus Receptus, without any apparent authority, reads Ἔρχουκαὶβλέπε, "Come and see." Ἔρχου, "Come," simply, is read in A, C, P, fourteen cursives, several versions, two manuscripts of Andreas, etc.; while Ἔρχουκαὶἴδε, "Come and behold," is found in à, B, thirty-four cursives, various versions (including the Coptic), two manuscripts of Andreas, etc.; and the Syriac omits Ἔρχου, "Come." The authorities are thus very evenly balanced; but the addition of καὶἴδε, even if not warranted, seems to indicate that the sentence was generally considered to be addressed to St. John; and was intended as an invitation to him to witness the appearances which accompanied the breaking of the seals. Alford contends that the cry, "Come," is addressed, on behalf of creation, to the Lord Jesus, and is a petition to him to speedily bring these things to pass, that his own advent may follow. In support of this, Alford remarks that there is no example of the use by St. John of Ερχου in the sense of "Come and see," "Come hither," without ὧδε, or some qualifying particle; but, on the contrary, it is exactly the expression used of our Lord’s advent in Revelation 22:17, Revelation 22:20, "The Spirit and the bride say, Come," etc. Though there is much reason in this contention, yet, on the whole, the weight of evidence, as stated above, makes it probable that the sentence is addressed to St. John. Revelation 6:2 And I saw. The usual introduction to a new vision, or a special feature of a vision (see on Revelation 4:1). And behold a white horse. The whole vision appears to be founded on that of Zec 1:8-12. White is always typical in the Revelation of heavenly things (of. Revelation 1:14, "His hairs were white;" Revelation 2:17, "a white stone;" Revelation 3:4, Revelation 3:5, Revelation 3:18; Revelation 4:4; Revelation 6:11, and Revelation 7:9, Revelation 7:13, "white garments;" Revelation 14:14, "white cloud;" Revelation 19:11, Revelation 19:14, "white horses;" Revelation 20:11, "white throne"), and indeed in the whole of the New Testament (cf. Matthew 17:2; Matthew 28:3; John 20:12; Acts 1:10), the only exceptions being Matthew 5:36 and John 4:35. The horse, throughout the Old Testament, is emblematic of war. Among the Romans a white horse was the symbol of victory. And he that sat on him. On a consideration of the whole of the visions attending the opening of the seals, it seems best to interpret this vision as a symbolic representation of the abstract idea of the Church as a victorious body. In a similar way the following appearances are typical of war, famine, and death. Some interpret the rider to mean Christ himself a sense not materially different from that given above, since by the victory of Christ the Church collectively and Christians individually are enabled to triumph; and in his body, the Church, Christ triumphs. This appearance is repeated, with additions, at Revelation 19:11. The revelation thus begins and closes with an assurance of victory. God’s end is attained in a mysterious way. Many trials and afflictions are to trouble the earth, but through all God is working to bring his Church triumphantly through the struggle. And what is true of the Church as a whole is true of each individual soul. Those to whom St. John wrote could not understand, as many now do not understand, for what purpose God permitted them to suffer. For such St. John’s message is intended to be a support; not, indeed, by removing present troubles, but by declaring the final victory of those who endure to the end. Thus, then, as a preparation for the woes to be revealed, and as an encouragement after disclosing the prospect of prolonged trial, the vision of the Church triumphant is vouchsafed, both at the beginning and the end of the Revelation. Bisping and others understand the vision ass personification of war; Bengel and Reuss consider that it means conquest, or a particular conqueror, just as in Jeremiah 21:7 and Jeremiah 32:36 the King of Babylon is connected with war, famine, and pestilence. Elliott, with others, interpret the rider as meaning the Roman empire, just as the ram (Daniel 8:3) signified the Persian, and the goat (Daniel 8:5) the Grecian empires. Todd sees in this appearance a particular aspect of Christ’s second coming. Victorinus, following Matthew 24:1-51 in his exposition of the seals, sees in the first seal the Word of the Lord, which is like an arrow (cf. Hebrews 4:12). Andreas sees in the first seal a vision of the Church’s triumph over Satan in apostolic times; and similarly, in the second, the martyrdom of Christians in the age immediately following. Bode believes the seals to foreshadow the future history of the Church. Wordsworth, after St. Augustine, expounds the first seal as the advent of Christ and the Gospel, and the following ones as depicting subsequent troubles of the Church, which are specified. Had a bow. The bow and arrows are used as signs of power by Old Testament writers. In Zechariah 9:13 we have, "When I have bent Judah for me, filled the bow with Ephraim;" in Hebrews 3:8, Hebrews 3:9, "Thou didst ride upon thine horses and thy chariots of salvation; thy bow was made quite naked;" in Psalms 45:5, "Thine arrows are sharp in the heart of the king’s enemies." The general idea of the vision is perhaps taken from Zechariah 1:7-12 and Zechariah 1:6. And a crown was given unto him, In Zechariah 6:11, quoted above, we have a parallel passage, "Make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; and speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the Man whose name is The Branch." The crown is στέφανος, as in Revelation 2:10—the crown of life, the crown of victory. And he went forth conquering, and to conquer; came forth conquering, and that he may conquer. This is the key to the whole vision. Only of Christ and his kingdom can it be said that it is to conquer. All earthly empires are more or less temporary in character; only of Christ’s kingdom shall there be no end. A strife there must be between the powers of earth and the powers of heaven; the gospel did not inaugurate a reign of earthly peace, but the end is not doubtful; Christ and his Church came forth conquering, and that they may conquer finally, whatever earthly trials may intervene. Revelation 6:3 And when he had opened the second seal; he opened (Revised Version). The tense is aorist. The circumstances described accompanied the act of opening, as in the case of the other seals. I heard the second beast say, Come and see; I heard the second living being say, Come. (On the four living beings as representing creation, see on Revelation 4:6.) For the omission of "and see," and the discussion of the question to whom the words are addressed, see above, on Revelation 6:1. As there stated, some believe the second living being here specified to be the ox, which, on account of its sacrificial character invites the prophet to behold the result of the war which is personified by this vision. Wordsworth, interpreting the living beings to mean the Gospels, here sees a reference to St. Luke’s Gospel, which depicts the sufferings of Christ, and considers that the ox here summons St. John to witness the persecution of the martyrs. Revelation 6:4 And there went out another horse that was red. There is a very general agreement that the red horse signifies war—slaughter by the sword which was given to "him that sat thereon." Slight variations of the application occur. Wordsworth, following the more ancient expositors, thinks that only that aspect of war is intended which consists in the persecution of the saints; while Alford and others would not restrict the meaning, but consider that war in general is meant, relying upon the following words, "that they should kill one another," and quoting our Lord’s prophecy, "I came not to send peace, but a sword" (Matthew 10:34). Both views may be correct. Though there had never been persecution, war would be one of the great afflictions from which Christians in various ages suffer, and in which they need consolation; but we may well believe that St. John, in writing to Christians who were themselves being grievously persecuted, should refer especially to the slaughter of the saints, as one of the trials inflicted upon them with God’s knowledge and permission. The Revelation, intended as a support to those to whom St. John wrote, and applying directly and specially to their situation, has vet a wider application, and foreshadows the fate of each individual Christian and the Church in general throughout all ages. And power was given to him that sat thereon to take peace from the earth; and to him that sat upon him it was given him to take peace out of the earth. The pronoun is redundant; it has no special signification (see Revelation 2:26; Revelation 3:12, Revelation 3:21). "The peace" (τὴνεἰρήνην); that is, peace in general, not the peace left by the first appearance. "Power" (cf. Revelation 4:11; Revelation 1:6; Revelation 7:12). A few authorities omit ἐκ, "out." "The earth" has been erroneously restricted to the Roman empire or to Judaea. The whole world is meant. Here is a repetition of our Lord’s prophecy, "I came not to send peace, but a sword" (Matthew 10:34). The sword directed against the saints of God is, by God’s providence, converted into an instrument for the refining and conversion of his kingdom. As in the death of Christ, Satan was foiled with his own weapon, and by death came life, so what is intended by the enemies of God to be the extermination of Christianity is the means of increasing and strengthening his Church. And that they should kill one another; that is, that among the inhabitants of the earth some should kill others. As explained above, this includes both the slaughter of the saints and war in general. The verb σφάττω, "to sacrifice," is peculiar to St. John, being found only in the Revelation and in 1 John 3:12. The use of this verb seems to imply that the vision more immediately contemplates the death of the martyrs. And there was given unto him a great sword. Here, again, μάχαιρα, though used also in a wider sense, signifies strictly the sacrificial knife, the natural instrument of the slaughter mentioned. It is the LXX. word used in Genesis 22:6, Genesis 22:10, in the account of the sacrifice of Isaac, where it is also closely connected with σφάττω, "to sacrifice," the verb used in this passage. Revelation 6:5 And when he had opened the third seal; when he opened, as in the case of the other seals (see on Revelation 6:3). I heard the third beast say; the third living being saying. (On the living beings, see Revelation 4:6.) Wordsworth takes the third living being to be that with the human face, and considers it to be typical of the whole vision of the third seal, by symbolizing the source of the next trial of the Church; namely, the rise of heresy, which he thinks is depicted by this appearance. But probably the four living beings represent all creation, and thus invite St. John to witness the troubles in store for mankind in general. (For a full consideration of this point, see on Revelation 4:6.) Come and see. The majority of authorities emit "and see" (see the corresponding passage in verses 1 and 3, where also is discussed the question as to whom the sentence is addressed). And I beheld, and lo a black horse. The black is typical of woe and mourning—the result of the scarcity foretold in the following words. This vision is typical of famine; it is the second of the three trials foretold—war, famine, death (cf. Ezekiel 14:1-23., where the "four sore plagues" are wild beasts, the sword, famine, and pestilence). St. John seems to foretell the recurrence of three of these troubles to try mankind in general, and Christians in particular. Those who interpret the vision to mean scarcity of faith, or in other words the prevalence of heresy, do so on the supposition that the events denoted at the opening of the seals follow each other in historical order. They therefore assign these events to the period subsequent to A.D. 300, when persecution had ceased, and the rise of heresies took place. Others, accepting the historical view, yet consider the vision to foretell famine; and Grotius and Wetstein point to the famine in the reign of Claudius as the fulfilment. But it is not probable that the meaning of the book is so limited in extent; but rather that its prophecies point to events which have happened, and are recurring, and will continue to recur until the end of the world. We therefore understand that this vision denotes famine in the ordinary sense, as one of the trials awaiting the members of the Church of God at various times during the existence of the Church on earth. This affliction may happen concurrently with, or antecedent to, or subsequent to, any of those trials denoted by the other visions, and even the victorious career of the Church as foretold under the first seal; for by suffering the Church conquers and is made perfect. And he that sat on him had a pair of balances in his hand. Ζυγός is rightly rendered "a balance," as in Ezekiel 45:10; not (as it primarily meant) a "yoke." The idea intended to be conveyed is that of scarcity so great that food is weighed carefully as something very rare and precious, though there is not yet a complete absence of food. Revelation 6:6 And I heard a voice in the midst of the four beasts say; I heard as it were a voice in the midst of the four living creatures, saying (Revised Version). The speaker is not perceived by St. John; the words proceed from somewhere near the throne (but the exact situation is left doubtful), which is surrounded by the four living creatures (see on Revelation 4:6 for the consideration both of the position and of the nature of the four living creatures). Alford points out the appropriateness of the voice proceeding from the midst of the representatives of creation, when the intent of the words is to mitigate the woes denounced against creation. Those who consider the living creatures to be symbolical of the Gospels, and who interpret this vision as a prophecy of heresy (see on verse 5), also see an appropriateness in the fact of the voice issuing from amidst the living creatures, since by the power and influence of the Gospels heresy is dispelled. Wordsworth recalls the custom of placing the Gospels in the midst of the Synod in the ancient Councils of the Church. A measure of wheat for a penny, and three measures of barley for a penny; a choenix of wheat for a denarius, and three choenixes of barley for a denarius. The choenix appears to have been the food allotted to one man for a day; while the denarius was the pay of a soldier or of a common labourer for one day (Matthew 20:2, "He agreed with the labourers for a penny a day," and Tacitus, ’Ann.,’ 1.17, 26, "Ut denarius diurnum stipendium foret." Cf. Tobit 5:14, where drachma is equivalent to denarius). The choenix was the eighth part of the modius, and a denarius would usually purchase a modius of wheat. The price given, therefore, denotes great scarcity, though not an entire absence of food, since a man’s wages would barely suffice to obtain him food. Barley, which was the coarser food, was obtainable at one third of the price, which would allow a man to feed a family, though with difficulty. A season of great scarcity is therefore predicted, though in his wrath God remembers mercy (cf. the judgments threatened in Leviticus 26:23-26, viz. the sword, pestilence, and famine; also the expression, "They shall deliver you your bread again by weight"). And see thou hurt net the oil and the wine. The corollary to the preceding sentence, with the same signification. It expresses a limit set to the power of the rider on the black horse. These were typical articles of food. Wordsworth interprets, "The prohibition to the rider, ’Hurt not thou the oil and the wine,’ is a restraint on the evil design of the rider, who would injure the spiritual oil and wine, that is, the means of grace, which had been typified under those symbols in ancient prophecy (Psalms 23:4, Psalms 23:5), and also by the words and acts of Christ, the good Samaritan, pouring in oil and wine into the wounds of the traveller, representing human nature, lying in the road." ’Αδικήσῃςἀδικεῖν in the Revelation invariably signifies "to injure," and, except in one case, takes the direct accusative after it (see Revelation 2:11; Revelation 7:2, Revelation 7:3; Revelation 9:4, Revelation 9:10, Revelation 9:19; Revelation 11:5). Nevertheless, Heinrich and Elliott render, "Do not commit injustice in the matter of the oil and wine." Rinek renders, "waste not." The vision is a general prophecy of the future for all time (see on verse 5); but many writers have striven to identify the fulfilment of the vision with some one particular famine. Grotius and Wetstein refer it to the scarcity in the days of Claudius; Renan, to that in the time of Nero; Bishop Newton, to the end of the second century. Those who interpret the vision as a forewarning of the spread of heresy, especially single out that of Arius. Revelation 6:7 And when he had opened the fourth seal, I heard the voice of the fourth beast say; when he opened, as in verses l, 3, and 5. The events narrated accompany the action of opening the seal. Of the fourth living being (see on Revelation 4:6). The individual is not specified (see on Revelation 6:1); but Wordsworth specifies the living being like a flying eagle, by which he understands the Gospel of St. John (but see on Revelation 4:6). Saying. Though λέγουσαν, the feminine accusative, to agree with φωνήν, "voice," is adopted in the Textus Receptus, and supported by the sole authority of 1, yet à, A, B, C, P, and others read λέγοντος, the masculine genitive, agreeing with ζώου, "living being." Come and see. The Revised Version omits "and see" (see on verse 1). "Come" is probably addressed to St. John (see on verse 1). Revelation 6:8 And I looked; I saw. The usual expression drawing attention to a new sight or fresh phase of the vision (see on Revelation 4:1; Revelation 4:2, etc.). And behold a pale horse. Pale (χλωρός, "greenish-white, livid"); the colour of one stricken with disease or death, or moved with emotions of terror. The same word is used of the green grass in Revelation 8:7 and in Mark 6:39, and of the vegetation in Revelation 9:4; but, applied to man, it is generally connected with terror, disease, or death. The Greek poets use it as an epithet of fear, and Thucydides thus describes the colour of persons affected by the plague. And his name that sat on him was Death, and Hell followed with him. The preposition differs from that used in the preceding verses: it is here ἐπάνω,"above," not ἐπί, "upon." And he who was sitting above him, his name [was] Death. Here we have it plainly stated that the vision is a personification of Death—death in general, death in any and every way, as indicated in the latter part of the verse. This supports the view taken of the first three visions of the seals (see on Revelation 9:2). Hades follows with Death, not as a separate infliction, but as the necessary complement of Death in the completion of the vision, swallowing up and guarding, as it were, those seized by the latter. Death is personified in a similar way in Psalms 49:14, "Like sheep they are laid in the grave; death shall feed on them;" and Hades in Isaiah 14:9, "Hell from beneath is moved for thee to meet thee at thy coming." The two are also conjoined in Revelation 1:18, "The keys of hell and of death;" and in Revelation 20:13, Revelation 20:14, "Death and hell delivered up the dead." Hades cannot signify the place of torment, as Hengstenberg thinks, since these trials are to be inflicted on Christians, not on the wicked merely. Nor is it consonant with the context to suppose (as Ebrard) that Hades signifies "the dwellers in Hades." And power was given unto them. The reading "them" is supported by A, C, [P], à, n 17, 49 (1.40 e sil) Andreas; while B and the Vulgate read αὺτῷ, "him." The context shows that both are intended. Over the fourth part of the earth. There is a general consensus of opinion that this expression betokens a part of mankind. Why the fourth part is selected is difficult to say. Alford suggests that a reference is intended to the four first seals, each one of which embraces in its action a portion of mankind. But the first seal can hardly be interpreted in this way. Probably the intention is to denote that a part of mankind must be afflicted in this particular way, though no definite proportion is signified. In other words, the second, third, and fourth seals depict troubles which Christians and all mankind will have to undergo; some being afflicted more especially in one way, others in another. The troubles mentioned are not an exhaustive catalogue, but are typical of all sorrows; the selection being probably prompted by the Old Testament passages quoted below, viz. Leviticus 26:23-26; 2 Samuel 24:13; and Ezekiel 14:21. "The fourth part" is an expression found only in this passage. Zullig agrees with Alford in the explanation given above; Hengstenberg, and somewhat similarly Volkmar, think it denotes the partial character of this judgment. Elliott, with very little reason, follows the Vulgate reading, "over the four parts of the earth;" Isaac Williams also thinks the judgment is universal, since that is the idea that the number four signifies, which, however, is a different thing from a fourth part. To kill with sword, and with hunger, and with death, and with the beasts of the earth. The passage is another example of the influence of the prophecy of Ezekiel upon the composition of the Apocalypse. In Ezekiel 14:21 the "four sore judgments" are "the sword, and the famine, and the noisome beast, and the pestilence? This indicates the signification of θανάτῳ in this place; viz. death by pestilence, not, as in the preceding passage, death in any form (comp. Leviticus 26:23-26, where the judgments threatened are the sword, pestilence, and famine. Cf. also the alternative punishments of David (2 Samuel 24:13); also 4 Esdr. 15:5, "the sword, and hunger, and death, and destruction"). The wild beasts of the earth (θηρίων) is very probably a reference to the death of many Christians in the pagan amphitheatres; though the meaning is not necessarily restricted to this form of death. Those to whom the Apocalypse was first addressed would irresistibly be reminded of our Lord’s words in Matthew 24:7, Matthew 24:13, "Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places … But he that shall endure unto the end, the same shall be saved." It is as though St. John echoed the words of our Lord, "These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:44); and would say, "I am commissioned to relate these visions of the present and future trials of all in the world, which, however, have been already foretold you by our blessed Lord himself." While, therefore, this passage may be understood literally, since doubtless the Church has suffered all these afflictions at different times, in different members of her body, yet we must understand these four typical judgments to be representative of trouble in all its forms; the fourfold character pointing to its universal nature (see on Revelation 5:9). This has led many writers to see in these inflictions trials of a spiritual nature—a view which may well be included in the proper application, but must not be pressed to the exclusion of any other more literal interpretation. We may thus sum up the results of our investigation of these eight verses. They relate the circumstances attending the opening of the first four seals, and doubtless typify various phases of the trials which are permitted by God to afflict Christians on earth in common with all mankind. Each of the four visions is preceded by the invitation of one of the four living beings, which are representative of creation; and a second feature common to these four visions is the appearance of a rider as the personification of the idea set forth. (1) The visions open with a personification of Christianity, and an assurance of the ultimate victory which it will gain over the powers of the world. (2) Then appears a vision of war, as one of the typical troubles of mankind, which will ultimately be overcome by the triumph of Christianity. (3) Next follows famine with all its attendant evils, though it is not permitted to extend to the extremity of the extirpation of mankind. (4) Fourthly comes death in every form—a trial of which every one feels the weight at some time. These four do not picture consecutive events; they may be successive or concurrent; the first is certainly being fulfilled side by side with the others. We may, therefore, be able to point to a particular period or event as a fulfilment of any one of these, but we cannot assign definite times to each as the complete and ultimate fulfilment, since the trials which are signified must extend to the end of time. And, in conclusion, while the first application was doubtless intended for the support of the Christians of St. John’s age in their temporal difficulties, we must consider the visions equally intended to console Christians of every age, and even to portray the spiritual conflict, destitution, and apostasy which must and will continually arise while the Church remains in part in the world. Revelation 6:9 And when he had opened the fifth seal; and when he opened, as in Revelation 6:1, Revelation 6:3, Revelation 6:5, Revelation 6:7, which see. The second group of visions connected with the opening of the seals now commences. The first group deals with events more immediately attached to this life. By the visions of the first four seals St. John has shown that it is with God’s knowledge and consent that afflictions and persecutions are allowed to try the faith of his servants on earth; while yet the ultimate triumph of those who endure is certain. In the last three appearances he goes a step further—he gives his readers a glimpse of events more immediately connected with the life in the world to come. He shows them (1) the faithful, resting from their labours, though longing, in sympathy with those left on earth, for the completion of Christ’s triumph; (2) the circumstances attendant upon our Lord’s final coming, which he describes in language which is almost a repetition of Christ’s words on the same subject; (3) the inexplicable life with God in heaven, which is denoted by the silence following the opening of the last seal. I saw under the altar. This representation is doubtless suggested by the arrangements of the temple. Victims were sacrificed on the brazen altar which stood at the door of the tabernacle (Exodus 39:39 and Exodus 40:29), and the blood was poured out at the foot of this altar (Le John 4:7). The martyrs are therefore regarded as having offered themselves as sacrifices upon the altar of God by yielding up their lives for him. St. Paul uses a similar figure concerning himself. In 2 Timothy 4:6 he says, "For I am now ready to be offered [’to pour out as a libation,’ σπένδω], and the time of any departure is at hand;" and in Philippians 2:17, "If I be offered upon the sacrifice and service of your faith." Bleek and De Wette understand the golden altar of incense (Exodus 30:1), and consider that the figure is representative of the hearing of the martyrs’ prayers. Bossuet says the altar is Christ. The souls of them that wore slain; them that had been slain. An "aesthetical difficulty" (see on Revelation 4:6). How could St. John see the souls? Of course, he did not see them with his bodily vision, nor indeed did he thus see any part of the revelation. He "sees" them while "in the Spirit," i.e. he is somehow made conscious of the existence of the souls. Slain; σφάττω, "sacrificed;" the same word used of the Lamb in Revelation 5:6. The word is in harmony with the use of the word" altar," with which it is naturally connected. It fixes the signification of the altar, which therefore cannot bear the meaning ascribed by Block and De Wette, as mentioned above. St. John sees the souls only of the martyrs, since their bodies will not be reunited with their souls until the judgment day. Meanwhile, the souls rest (see verse 11) in peace, yet in expectation of the final accomplishment of their perfect bliss, which the words used in verse 10 show them to desire. Wordsworth quotes (as illustrating this passage) Tertullian, "The souls of martyrs repose in peace under the altar, and cherish a spirit of patience until others are admitted to fill up their communion of glow;" and Irenaeus, "The souls of the departed go to the place assigned them by God, and there abide until the resurrection, when they will be reunited to their bodies; and then the saints, both in soul and body, will come into the presence of God." For the Word of God, and for the testimony which they held. B, Syriac, add, "and of the Lamb." On account of the word, etc. Exactly the same expression which St. John uses in Revelation 1:9 in describing the cause of his own exile at Patmos. The language is peculiarly St. John’s the testimony or truth which Christ has imparted to Christians; or (2) the active showing forth of the Christian faith by word or deed. The latter is evidently the meaning here, since for this active manifestation of Christianity they whose souls St. John now sees in glory had been slain, which would not have occurred had they merely received the Word of God without showing it outwardly (of. Revelation 1:2). Revelation 6:10 And they cried with a loud voice, saying; i.e. the souls cried. Ebrard, Dusterdieck, Hengstenberg, make "the slain" nominative, in contradistinction to the "souls," which is both unnecessary and unnatural. Zullig compares Genesis 4:10, "The voice of thy brother’s blood crieth unto me from the ground." How long? (comp. Zechariah 1:12, Zechariah 1:13, "How long wilt thou not have mercy on Jerusalem? And the Lord answered with good words and comfortable words"). No doubt the souls waiting in Paradise are answered by "comfortable words," yet, not having lost their interest in earthly struggles, nor their longing for the triumphant vindication of God’s glory, they cry, "How long?," not as needing the time to be shortened for their own sakes, for they rest, though not yet entered into the fulness of God’s glory. O Lord, holy and true; O Master, the holy and true (Revised Version). "Master" (δεσπότης) is the correlative of "servant" (δοῦλος). This is the only instance of its occurrence in the Apocalypse. (On "true," see previous passages.) Deal thou not judge and avenge our blood. The cry is not a petition for personal revenge, but a request for the termination of those ills which for a time afflict man, and the termination of which must, by virtue of God’s eternal justice, be accompanied by visible retribution on the wicked. (Cf. Bede, "Those souls which offered themselves a living sacrifice to God pray eternally for his coming to judgment, not from any vindictive feeling against their enemies, but in a spirit of zeal and love for God’s glory and justice, mid for the coming of that day when sin, which is rebellion against him, will be destroyed, and their own bodies will be raised. And so in that prayer wherein Christ teaches us to forgive our enemies, we are also taught to say, ’Thy kingdom come.’") The passage has given rise to varying interpretations, which are thought to be more consonant with the spirit of the gospel. Thus I. Williams would understand the souls to represent only the Old Testament saints, especially as it is not explicitly said that they died for the witness of Jesus, as in Revelation 20:4. On them that dwell on the earth. That is, on the worldly, those who have taken the side of the world in its conflict with Christianity. Revelation 6:11 And white robes were given unto every one of them; and there was given to each one a white robe. Στολὴλευκή, "a white robe," is supported by A, C, [P], N, B, etc. The white robe of righteousness, the wedding garment of Mat 22:11, Matthew 22:12, is the sign of the blessedness of the saints. White is the colour of heavenly victory in the Apocalypse (see on Matthew 22:2). The vision has recalled the past sufferings of the martyrs and their present expectation of the final consummation of their hopes, which is to be not yet. The other side is now to be shown; though they have not yet reached their final bliss, they have received the white robe, they are free from possibility of defilement, the victory is won, and they have rest. Comfort and encouragement are thus afforded to those still struggling in the world, who have not as yet attained to the white robe of perfect righteousness. And it was said unto them, that they should rest yet for a little season. Revelation 14:1-20. seems to determine the exact signification ἀναπάυσωνται, viz. "rest in peace," "rest from their labours," rather than specifically "cease kern uttering this cry" (Revelation 14:10), as explained by De Wette and others. For a little time (χρόνος); that is, till the second coming of Christ, for the time which is to intervene before that event is frequently spoken of as a little time (see on Revelation 1:1; Revelation 20:3; Revelation 12:12; comp. Haggai 2:6, Haggai 2:7, "Yet once a little time, and I will shake the heavens, and the earth, the sea and the dry land, and all nations, and the Desire of all nations shall come"). The time of the world is little in comparison with eternity. This little time is depicted and set forth under the six seals; it comes to an end at Revelation 7:17, and merges into eternity in Revelation 8:1. Some expositors (of the historical school) understand a χρόνος to be a definite, arbitrary number; e.g. Bengel considers it to be 1111 1/9 years. Until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. R, B, P, read πληρώσωσιν, "shall have fulfilled’’ [i.e. their course]; A, C, read πληρωθῶσιν, "should be completed." "Their fellow servants also and their brethren" may not denote two separate bodies, notwithstanding that καί occurs twice, but, as Alford remarks, it may point out the same persons viewed in two aspects—first, the Christians needed to proceed with and finish Christ’s work as his servants; second, the same ones needed to complete the number of his family. But it seems more likely that reference is intended to two classes of Christians—first, their fellow servants, that is, all Christians, who may, however, not suffer martyrdom; and, second, their brethren, the martyrs, who, like them, should yet be killed. Revelation 6:12 And I beheld when he had opened the sixth seal; and I saw when he opened. The events described accompany the opening as in the case of the preceding visions (see on Revelation 6:1, Revelation 6:3, Revelation 6:5, etc.). The sixth seal describes the end of the world—the transition of the saints from earth to heaven, with the accompanying circumstances. It is important to remember that the whole is a vision, and we must therefore guard against expecting a literal interpretation of the language used. Following the manner of the prophets, and the description given by our Lord himself of the judgment day, St. John portrays the wonder and awe and consternation which will then be prevalent under the figure of falling stars. etc. How much, if any, may, in the destruction of the world, literally come to pass, it is impossible to say; but we must be content to receive the general impression which is undoubtedly intended to be conveyed to us, without pressing the individual particulars too far. The symbolism, as usual, bears evidence of its Old Testament origin; and the influence of our Lord’s description in Matthew 24:1-51. is noticeable. The special revelation of God’s presence or of his judgments is usually depicted under the figure of terrestrial commotion (see on Revelation 6:1; also Isaiah 2:19; Isaiah 13:12; Isaiah 34:4: Ezekiel 32:7, Ezekiel 32:8; Hosea 10:8; Joe 2:30; Haggai 2:6). The last three seals seem connected more especially with life in the next world. The fifth seal displays to us the souls of the faithful in peace, but desiring the perfect consummation of their bliss; the sixth announces the certainty of future judgment, when all will be set right, when the righteous will be preserved and the wicked justly recompensed; the seventh typifies the indescribable joy and peace of heaven. It seems reasonable, therefore, to consider the passage Revelation 6:12-7:17 as all contained under the sixth seal; since, although set forth at rather greater length than the other seals, it all follows in natural sequence—the destruction of the earth, the fear of the wicked, the preservation and joy of the righteous; and then follows heaven, portrayed under the opening of the seventh seal. Some have tried to separate Revelation 7:1-17. as "an episode," or rather two episodes, commencing at, and marked off by, the μετάτοῦτο of Revelation 7:1 and μετὰταῦτα of Revelation 7:9, "after these things." But this expression, though undoubtedly marking, the beginning of a fresh phase of the subject, does not necessarily imply the opening of an entirely new and unconnected discourse. This view of the sixth seal is in harmony with what appears to be the general plan of the visions of the seals. It is important to bear in mind, in our interpretation of the Apocalypse, these two principles—first, the book was addressed to certain Christians for a definite purpose, and its object would be set forth so as to be comprehended by them; second, the truths thus contained must be such as to be applicable to the position of mankind in general in all ages. We have, therefore, to inquire to whom and for what purpose the book was primarily written, and then how the lessons contained can benefit mankind in general. It thus appears that the message was originally intended as an encouragement and a support to those Christians who were being persecuted, and were suffering in various ways, and whose patience might be inadequate to preserve them through trials so severe or so long. The visions of the seals would speak plainly to such as these. The first four would tell them that, though they must not doubt of Christ’s final victory, it is yet with God’s knowledge and permission that this life is afflicted with troubles of different kinds; it is not because God is weak, forgetful, or unjust Then, lest any should be tempted to ask, "Is it worth while? If Christianity involves all this suffering, would it not be better to be as the world is, and escape?" a picture of the future is given. The fifth seal shows that, immediately upon the completion of this life, the souls of the righteous are at peace; and the sixth seal shows that a day of reckoning will certainly come for the world; while the seventh seal is an assurance of heaven. It is worth while, therefore, to endure and to persevere, both on account of God’s reward to the just, and his retribution upon the unjust. Thus would the signification of the visions be easily comprehended by those for whom they were originally intended; and the same lessons are equally valuable for the Church at all time. Grotius considers that this vision refers to the destruction of Jerusalem; Elliott, Faber, and Mede refer its accomplishment to the beginning of the fourth century; Wordsworth sees the "last age" of the Church represented; Stern thinks it indicates the general state of the Church; Wetstein, the commotions in Judaea previous to the destruction of Jerusalem; while Cunninghame and Frere see a reference to the French Revolution of 1789. But these interpretations do not fulfil the conditions mentioned above, since the Christians to whom this book is addressed were ignorant of those events yet in the future. And, lo, there was a great earthquake. Omit "lo." The earthquake is the usual manifestation of God’s presence or special dealing with men (vide supra). This is the answer to the question of the saints in the fifth seal—the period of probation is finite. And the sun became black as sackcloth of hair. Thus Isaiah 50:3, "I clothe the heavens with blackness, and I make sackcloth their covering" (cf. Matthew 24:29). And the moon became as blood; the whole moon (cf. Joe 2:31, quoted in Acts 2:20). Revelation 6:13 And the stars of heaven fell unto the earth (cf. Matthew 24:29, "The stars shall fall from heaven"). The figure of "stars" is sometimes used to typify "rulers," as in Numbers 24:17, "There shall come a star out of Jacob;" Isaiah 14:13, "I [Lucifer] will exalt my throne above the stars of God." Some have thus been led to find a particular application of this sentence. Stern considers that the falling away of Christian rulers is signified; while many refer it to the overthrew of pagan rulers. Even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind; her unripe figs. Probably the unripe figs of the spring, many of which would be shaken down by a strong wind, or possibly the winter figs, which commonly fall off while unripe. The figure is doubtless suggested by Isaiah 34:4, taken in conjunction with the parable of Mat 24:32. Revelation 6:14 And the heaven departed as a scroll when it is rolled together; and the heaven was removed as a scroll when it is rolled up. The scroll—the parchment book or roll, which is spread out to read, and, when read, roiled up and put away. The passage is apparently founded upon Isaiah 34:4. "The host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll," etc. And every mountain and island were moved out of their places (cf. Isaiah 40:4, "Every mountain and hill shall be made low;" also Jeremiah 3:23, "Truly in vain is salvation hoped for from the hills, and from the multitude of mountains"). The enumeration of seven objects in Isaiah 34:12-14 seems to denote the all extending nature of God’s judgment. Revelation 6:15 And the kings of the earth. The first of the seven classes mentioned. The enumeration is again all extensive, embracing all classes, and men of every degree of social distinction. Bishop Newton is probably not correct in seeing an allusion to particular kings. And the great men; princes (Revised Version). Μεγιστᾶνες are the grandees, the courtiers, as distinguished from those who are governors and hold military command, and who are subsequently mentioned as the "chief captains.’’ And the rich men, and the chief captains. The Revised Version reverses the order, and places "chief captains" first. The chief captains (χιλίαρχοι) are those holding military rank. And the mighty men. Probably those possessing great bodily strength. And every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains. "Every" is omitted before "free man" by A, B, C, Vulgate, Syriac, Andreas, and Arethas. The dens; in Revised Version caves (cf. Isaiah 2:19, "And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth"). Again, as in Revelation 6:12-14, the enumeration is sevenfold; thus denoting the universality and completeness of the extent of the judgment (see Revelation 1:4; Revelation 5:1, etc.). Revelation 6:16 And said to the mountains and rocks, Fall on us, and hide us from the face (cf. Hosea 10:8, "They shall say to the mountains, Cover us; and to the hills, Fall on us;" also Luke 23:30, "Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us ") of him that sitteth on the throne. The Triune God (see on Revelation 4:2). And from the wrath of the Lamb. The result of the wroth of the Lamb is depicted in Revelation 21:8. God’s wrath with the wicked is the assurance of his mercy and love for the righteous. Thus in Revelation 11:18, we have, "The nations were angry, and thy wrath is come, and the time of the dead that they should be judged, and that thou shouldest give reward unto thy servants," etc. Similarly, in Revelation 14:10-13, the wrath of God upon the wicked is associated with the peace of the faithful. Revelation 6:17 For the great day of his wrath is come. Of their wrath, which is read in the Revised Version, is found in à, C, 38, Vulgate, Syriae; but αὐτοῦ, "his," is supported by A, B, F, Coptic, Andreas, Arethas, Primasius. The article is repeated, making the term almost a proper name—the day, the great [day]. Alford remarks that this of itself should be sufficient to keep commentators right in confining their interpretation of this seal to the last judgment (cf. Joe 1:15; Joe 2:1, Joe 2:2; Acts 2:20; Jude 6). And who shall be able to stand? Who is able (Revised Version). Thus Malachi 3:2, "Who shall stand when he appeareth?" And Nahum 1:6. Thus, then, the question in Nahum 1:10, "How long?" is answered; not by limiting the length of time, but by a renewed assurance of an awful termination of the course of the world, at the appearance of the Judge. The dread attending that end is vividly portrayed, and the fear of the wicked, with their conscience-stricken inquiry, "Who is able to stand?" an answer to which is required for the edification of the faithful. And, therefore, the seer immediately describes the preservation of the righteous from amidst the destruction of the wicked, and their raptured praises, a joyous contrast with the despairing fate of those whose doom has just been narrated. Revelation 6:1-17 Six seals opened. The ground thought of this book is "The Lord is coming." Concerning this Professor Godet remarks, "L’histoire du monde dans son essence se resume dans ces trois roots: Il vient; il est venu; il revient. C’est sur cette idee que repose le plan du drame apocalyptique." £ Even the prophecies of the Old Testament, which dealt so largely with the first coming, shot far ahead and reached even to the second, e.g. Joel. Our Lord himself is very clear on this topic (Matthew 24:1-51. and 25.). So also are Paul, Peter, and John. Nor should we think of our Lord’s second coming as if it were merely a far distant something with which we are as yet unconcerned. We are told that star touches star by means of an ethereal invisible medium which joins them. Even so the first and second comings of our Lord touch each other by means of the events now going on, whose train began from the one and will reach to the other. Not a moment is lost in the interval. During these apparently slow lingering centuries, in which day follows day with unbroken regularity, one day so much like another that comparatively few leave any distinct impression on the mind, not a moment is there but some work is being done to prepare for our Lord’s return. He is now on his way, and at the appointed time "he that shall come will come, and will not tarry." The plan of this book gives us (1) the point of departure, (2) the final consummation, (3) a symbolic setting of the events which will fill up the space between the two termini; in which we have "l’epopee de la lutte supreme entre Dieu et Satan, pour la possession de l’humanite comme prix du combat." In this chapter we have set before us in marvellous vividness six features by which the way is to be marked which leads to the consummation. These we will take in order, not omitting to press home their teachings for the conscience and the heart. I. ALREADY OUR LORD HATH GONE FORTH AND TO CONQUER. (Verses 1, 2.) One of the four living ones says, "Come.’’ It is a call to the apostle, not a representation of the Church’s cry to her Lord. £ The apostle responds. He sees under the first seal emblems which point plainly and distinctly to the Lord Jesus. The white horse (cf. Revelation 19:11-13). The bow (cf. Psalms 45:3-5). The crown (Revelation 14:14); symbol of conquest and might. The errand on which he goes forth, "conquering and to conquer;" conquering as he goes, as a matter of fact; speeding on, that he may conquer still. Certainly the mission of our Lord is the only one which can be thus described. He is to know nothing but success. His progress may seem to be retarded, as we judge of things, but it never is so according to the Divine conception. We may not be in a position to trace continuous advance. But we know who it is that has gone forth; we believe in his might, his wisdom, his love. He has never yet lost an hour, and never will. II. FORCES, , AND ARE ALSO AT WORK UPON THE EARTH. The first seal certainly indicates triumph; the second, war (verses 3, 4); the third, famine (verses 5, 6); the fourth, death, whether by sword, famine, pestilence, or wild beasts (verses 7, 8); the fifth, martyrdom (verses 9-11); the sixth, convulsions, terrible and appalling, of various kinds. Now, what do these symbols—triumph, war, famine, pestilence, martyrdom, convulsion—mean? Some say, The changing phases of the Church itself; the progress of the Christian power going forth in triumph; then degeneracy, corruption, and controversy creeping in; then darkness, ignorance, and a famine of the Word; then the pestilential mystery of iniquity; then martyrdom; then great upheavings and mighty tribulation, preparing the way of the Lord. Others regard them as indicating a state of things which had occurred before John’s exile—the triumph and peace of the Augustan era; war under Caligula; famine under Claudius; pestilence following on famine; martyrdom under Nero; the convulsive breaking up of the Jewish state and polity. Certain it is that before John’s exile these six or seven features followed each other, and exactly in this order. Whence some may conclude that that must have been the intent of the symbols. But, singularly enough, if we begin with John’s exile, it is the fact that in the Roman empire, hastening to its fall, these varied phases—triumph, war, famine, pestilence, martyrdom, convulsion—also succeeded each other in this very order, so much so that if any one had desired to write from the history of the changing fortunes of that empire an illustrative commentary on this chapter, he could scarcely have used more fitting phraseology than Gibbon has done in is history of its decline and fall. Yet we are sure that he, at any rate, had no intention of being a Scripture expositor. We learn from him that there was an era of great prosperity in the Roman empire from the year 96. This was followed by a long series of strife and civil war, as if to show on what a frail foundation the virtue of the Antonines had reared the felicity of the empire. That period of strife was succeeded by famine, and that again by pestilence; then followed the dreadful era of the Diocletian martyrdom, and the break up of the Roman empire, the subjection of paganism, and the establishment of Christianity in its place. Be it remembered, then, that not once only can the student put his finger on the map of history, and say, these six—triumph, war, famine, pestilence, martyrdom, convulsion—succeeded each other, and in this order, but once and again. And let us not forget that our Saviour named these—just these—in nearly the same order, and said that they would occur "in divers places" £ War, famine, pestilence, martyrdom, convulsion, are to occur repeatedly. Hence we are driven to the conclusion that these symbolic representations of the six seals do indicate the varied features which should mark the progress of the age, ere the Church is brought in, in the fulness of her redemption. All the forces symbolized here have been at work for ages on different parts of the earth; each of them recurs again and again, and will do so through the whole stretch of this dispensation. Here our God seems to say to us, "You see these terrible forces—war, famine, pestilence, martyrdom, convulsion. I see them too. There is nothing but what is in the seven-sealed book. Fear not. All the seals will be opened by the Lamb that was slain. All these terrors are but preparatory agencies clearing the way for the ’day of the Lord’!" III. THE AS THE END DRAWS NEARER. While we cannot pretend to draw a sharp line between one seal and another, it is manifest from the entire chapter that, as the end approaches, the pressure increases. The sixth seal is surely indicative of convulsions so great as to produce a consternation which will shake society to its foundations. One of these later phases will be the upheaving of nations, disorganization of visible Churches, and widespread unsettlement of faiths. "Every mountain and island were moved out of their places." Yet this is but the sixth seal, not the seventh; a preparation for the end, not the end itself, although many may think it so. It is "the great tribulation"—a tribulation so great that many will cry out in agony, "The great day of his wrath is come!" Yet it will not be that, but only a preliminary to it. £ These words, "The great day of his wrath is come!" are not the sacred writer’s own, but the cry of the terrified ones. God will yet shake, not earth only, but also heaven (cf. Luke 18:8; Haggai 2:6, Haggai 2:7; Hebrews 12:26; Matthew 24:29, Matthew 24:31). Let us beware of man’s frequent and false alarms. Christ’s word in Matthew 24:4-6 should be a perpetual guard against them. IV. THE ADVANCE OF THE DAY OF THE LORD WILL SEEM TO THE WORLD AS THE OF A DAY OF WRATH. (Matthew 24:16, Matthew 24:17.) "The great day of their wrath is come." Their wrath—even that of him that sitteth on the throne, and of the Lamb. Wrath? Why? Should not any signs of the appearing of the Son of God to "judge in righteousness" be hailed with gladness? When our Lord himself actually described such terrors as being the "birth pangs" (ἀρχὴὠδίνων, Matthew 24:8) of a new creation, should not his approach be welcomed with song? Why this conception of wrath? Why connect "wrath" with the Lamb of God? It is only on account of the sin in which men have lived; only because, by fighting against the Lord and his anointed, they have treasured up for themselves "wrath against the day of wrath." When their armour in which they trusted is stripped off, and when the playthings with which they toyed are snatched away, and the delusions with which they were spell bound shall be dispersed like the mists of morn, they will cower in terror before the God whom they defied. This "great tribulation" will be a wondrous leveller. They who sported with sin will be no longer in sportive mood. Let us note here the unnaturalness of sin. It is depicted as bringing about five perversions. 1. The unfoldings of God’s plan in the varied workings of his providence, which should be viewed with holy awe and peaceful serenity, do, to a guilty man, bring terror and dread, oft amounting to despair. Let a man be at peace with God, and he can look on to see how Jesus rules the world, with joy and hope; but unbelief and sin prevent all this, and make every new opening full of ominous foreboding. 2. In their anguish and despair they call to the mountains and hills to help them! They dare not address the God whom at their ease they despised! But "Nature," the god of the atheist, will be found to be a god that cannot save. 3. They think to find refuge in being hidden from God. As if that were possible! As if, were it possible, it could bring them ease! Oh, how frightful are the perversions effected by sin! The face of him who is the chief among ten thousand, and the altogether lovely, is to the bad a distressing sight, arousing abhorrence and deepening their woe. 4. The sinner who up to the last rejects the Son of God, sees at last in him only wrath. That Being who is only perfect Love, will seem to the wicked to be full of anger indignation, and avenging power. 5. The fifth and last perversion which we notice is that, instead of welcoming the perfect adjustments of a righteous Judge as that which should bring the long-wished-for rest to a weary world, they, knowing they are in the wrong, view them with an affrighted horror for which there is no solace, and with an immeasurable distress for which nature has no balm. He who neglects grace in the "day of salvation" must receive equity when the day of grace is over. And when equity has to deal with wrong, what course is open but entire and everlasting condemnation? The bulwark of righteousness is the doom of sin. BY S. CONWAY Revelation 6:1-17 The opening of the seals. The Book of Revelation may be said to consist—with the exception of Rev 2:1-29 and Revelation 3:1-22—of a vast picture gallery. And this not so much because of the number of the pictures, as their sublimity and extent. Revelation 1:1-20. is the portraiture of "the Son of man." Then there is a vast canvas, stretching from Revelation 4:1-11 to 11, and representing the judgment and fall of Jerusalem. Then from Revelation 12:1-17 to 19 another similar one, representing the judgment and fall of Rome. Then yet another, much smaller, representing the final conflict and overthrow of the enemies of Christ; and then, the last and most precious of all, in Revelation 21:1-27. and 22., the glowing picture of the new Jerusalem, the saints’ eternal home. Now, in looking at a great picture we need to study it carefully, closely, continuously, and portion by portion. We have tried to do so in regard to the first of these, and also in regard to two most important sections of the second one. In this vast second scene we have viewed the high court of heaven, and the inauguration of Christ’s mediatorial reign, which was the subject of Rev 5:1-14. And now we come to another most interesting but unquestionably difficult part of the same great subject—the opening of the seals. Indeed, the interpretation of this book, from the beginning of this chapter onwards, is one concerning which the only certain thing is that absolute certainty concerning any given interpretation is unattainable. It matters little, however, for the profitable reading of the book, that there is and must be this uncertainty as to the actual meaning of the many mysterious symbols with which it abounds; for whether we regard them as telling of the history of the Church in its relation to the world continuously to the end of time; or whether, as surely is the more reasonable way, we take them as telling of those tremendous events which, when St. John wrote, had begun, and were shortly to come to pass, the time being at hand, and by which the Church of Christ was so much affected,—whichever way we read these symbols, their main lessons for us and for the Church in all ages is one and the same; and these, by patient, prayerful study, we may hope to learn. As to this Revelation 6:1-17., the sheet anchor for its interpretation is our Lord’s discourse in Matthew 24:1-51. and its parallel in Mark. No doubt that discourse, as this book, looks on to the times of the end; but as surely it contemplated, as does this book also, events which many of them—not all—were nigh at hand. God’s judgment on Judaism and the Jews is its near subject, as the same is of the vision of which this chapter forms a part. And now let us look at— I. THE SIX SEALS , or rather, at what is disclosed by the opening of them all. And, without doubt, terror is their one badge and mark. The four horses with their riders all tell of terrible things. The souls under the altar, whom we see at the opening of the fifth, cry for vengeance on their murderers, and all horrors seem accumulated in one at the opening of the sixth. The reading of the chapter makes one’s heart tremble; our flesh shudders with fear at the visions of distress which, one after the other, are unfolded. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 7:1 And after these things. Μετὰτοῦτο, or, as some cursives read, μετὰταῦτα, is generally regarded as denoting the close of the sixth seal and the commencement of a new subject, interjected by way of episode between the sixth and seventh seals. But, even if not looked upon as an integral part of the revelations made under the sixth seal, the connection is so close that the two must be regarded practically as one. The incidents of the seventh chapter are evidently the complement of those narrated in the closing verses of the sixth. They take up the question with which that chapter closes, "Who is able to stand?" and afford comfort and help to those suffering Christians who were so sorely in need of a renewed assurance of the certainty of their final reward. It seems better, therefore, on the whole, to consider the sixth seal to extend to the end of Rev 7:1-17. Vitringa takes this view, which appears to be supported also by Wordsworth. Alford, while separating Revelation 7:1-17 from Revelation 6:1-17, as "two episodes," remarks, "The great day of the Lord’s judgment is not described; it is all but brought before us under the sixth seal, and is actually going on in the first of these episodes." I saw four angels. Of the nature of these angels we are told nothing. They are evidently ministers of God’s will, and the mention of them following immediately upon the preceding description seems to connect the whole account more closely with Matthew 24:29, Matthew 24:30, where the angels gather the elect from the four winds. It does not seem probable that "evil angels" are meant as understood by some writers, since what they do is apparently done at the command of God. Standing on the four corners of the earth. That is, standing in the four opposite directions, and thus controlling all the earth (cf. Isaiah 11:12; Revelation 20:8). The number four is the symbol of universality and of creation (see on Revelation 5:9). Holding the four winds of the earth (cf. Jeremiah 49:36; Daniel 7:2; Matthew 24:31). The angels may have been the "angels of the winds," just as in Revelation 14:18 an angel has power over fire, and in Revelation 16:5 we read of the "angel of the waters." The winds have been interpreted in two ways, neither of which seems strictly correct. The first is to give a literal meaning (as Dusterdieck) to the winds, and to understand literal windstorms as part of the judgment upon the earth. The second method interprets the winds as symbols of the judgments of the first six seals, which are held in suspension, while the elect are sealed. The truth probably is that the winds, like the earthquake, the rolling up of the heaven as a scroll, etc., are part of the figurative description of the destruction of the world at the judgment day; which destruction, like that of Sodom, is delayed for the preservation of God’s elect. That the wind should not blow on the earth, nor on the sea, nor on any tree. Πᾶνδένδρον, "every tree," is read in à, P, l, 36, Andreas, etc. The earth, the sea, the trees, are mentioned as things likely to be affected by the action of the winds; the two former, of course, embracing those things situated upon them, and the last being specially mentioned, perhaps, as a class of things which are peculiarly liable to destruction from wind. Wordsworth and others, interpreting symbolically, consider that the blasts of wind on the earth typify earthly powers, opposed to those of heaven, while the sea is emblematic of nations in a state of agitation against God, and the trees represent the great ones of this world. This interpretation, therefore, regards the objects mentioned as the enemies of God, which, by his command, are preserved from destruction and allowed to flourish in ease and apparent security, until the time of the sealing of God’s servants has been accomplished. But it seems better to regard the winds as forming part of the general description by which God’s judgment is foreshadowed. It is not unusual in the Bible for the wind to be mentioned in connection With destruction and judgment (cf. 1 Kings 19:11; Job 1:19; Job 21:18; Job 30:15; Psalms 1:4; Psalms 147:18; Isaiah 11:15; Isaiah 27:8; Isaiah 32:2; Isaiah 41:16; Jeremiah 22:22: Daniel 2:35; Daniel 7:2). Revelation 7:2 And I saw another angel ascending from the east; from the rising of the sun. Again no individual angel is particularized, though an archangel may be intended, as he has authority over the first four. He proceeds from that quarter whence comes light; and, like the Sun of Righteousness, he rises with healing in his wings; for his mission is to render secure the servants of God. Wordsworth thinks Christ, or a messenger from Christ, is meant—a view shared by Hengstenberg; Vitringa says the Holy Ghost; Victorinus, the Prophet Elijah. That this angel was of like nature with the first four appears probable from the words in Revelation 7:3, "till we have sealed the servants of our God." Having the seal of the living God. The sealing instrument with which they seal God’s servants. Of its nature we are told nothing beyond what is contained in Revelation 7:3. He is specially referred to as "the living God," since, by this sealing, life is imparted. We have here the shorter expression, "the living God," not, as in all ether places of the Apocalypse, "him that liveth forever and ever" (see Revelation 4:9; Revelation 5:14; Revelation 10:6; Revelation 15:7). And he cried with a loud voice to the four angels (cf. Revelation 1:10; Revelation 5:2; Revelation 6:10) to whom it was given to hurt the earth and the sea; that is, by letting loose the winds, as shown by Revelation 7:1 and Revelation 7:3. Bengel and Rinck, looking only at the immediate context, thought that the hurt was done by preventing the winds from blowing on the earth and cooling it in the scorching plagues which follow (Revelation 8:7). The trees are not mentioned, being included in the earth; and this appears to indicate that the expression, "the earth, the sea, and the trees" (Revelation 7:1 and Revelation 7:3), signifies the world in general, without being intended to represent individual parts, as the great men, etc. (see on Revelation 5:1). Revelation 7:3 Saying, Hurt not the earth, neither the sea, nor the trees. Hurt not, by loosing the four winds, as stated on Revelation 7:2. The destruction prepared for the guilty world is not allowed to fall until God’s elect have been gathered in, and preserved free from danger (cf. Matthew 24:31, where immediately after the appearance of the Son of man, his elect are gathered from the four winds). (For the signification of the earth, the sea, and the trees, see on Revelation 7:1 and Revelation 7:2.) Till we have sealed the servants of our God in their foreheads. The angel associates himself with the first four, as being on an equality with them in this work, although he alone is stated to possess the seal (Revelation 7:2). Of the nature of the sealing nothing more is indicated. The forehead is naturally mentioned as being the most conspicuous part of man, as well as that which we are accustomed to regard as the noblest and most vital part. The idea may be compared with that in Ezekiel 9:4, Ezekiel 9:6. It is remarkable, too, that the word in Ezekiel rendered "mark" is the name of the Hebrew letter tau, of which the ancient form was a cross (cf. the sign of the cross in baptism; also Revelation 3:12, "I will write upon him the Name of my God... and my new Name;" and Revelation 14:1, "Having his Father s Name written in their foreheads"). "The servants of our God," says Bengel, is a title which especially belongs to holy men in Israel (cf. Genesis 1:17; Deuteronomy 32:36; Isaiah 61:6). Those who hold the preterist view believe that the Christians who escaped the destruction of Jerusalem are indicated by this expression. The sealed are probably these referred to by our Lord in Matthew 24:22, Matthew 24:24, Matthew 24:31, as "the elect." Revelation 7:4 And I heard the number of them which were sealed. The description of the actual operation of sealing is omitted (cf. Ezekiel 9:1-11., where it is also omitted). And there were sealed an hundred and forty and four thousand. Omit "and there were." This number—the square of 12 multiplied by 1000—is typical of a large and perfect number. No one has ever said that the number should be taken literally; and there are evident reasons why it could not be so intended. We have, therefore, to inquire what is its symbolical signification. The number 12 is always typical, in the Apocalypse and elsewhere, of a complete and perfect number. It is formed of 4 multiplied by 3. Four is generally representative of the created universe, and 3 of the Godhead (see Revelation 5:9). 4 plus 3, that Isaiah 7; and 4 multiplied by 3, that Isaiah 12, indicate a perfect number—a number which includes and embraces everything. And thus 12 multiplied by 12 denotes the most exhaustive and perfect completion. The number 1000 is generally used to denote a large and complete, but somewhat uncertain, number (cf. Revelation 14:1; Revelation 20:2; Revelation 21:16, etc.). Thus the square of 12 multiplied by 1000 has the signification of a large number not definitely fixed, but nevertheless perfect; that is to say, not omitting a single one of those who should be included in the number. We are therefore taught that at the judgment day, before the destruction of the world is allowed to take place, a large number, consisting of those who have proved themselves to be God’s servants, will be preserved and set apart; and that, although the number may be large, yet it will be perfect, not one of those who are worthy to be selected being overlooked or forgotten. This number subsequently is increased, being included in the "great multitude which no man could number" of Revelation 7:9, and which is formed by the whole company of the redeemed. Of all the tribes of the children of Israel. The Authorized Version here appears to give the correct sense of πᾶς, "every." The number is made up not necessarily by an equal number from each tribe, but by a number from the twelve tribes viewed as a whole. As explained above, the number one thousand, though signifying "completeness," is not a definite number. Here, as elsewhere, it is the spiritual Israel which is signified. In support of this view, we may remark: (1) The constant use in the Apocalypse of the terms" Israel," "Jew," "Jerusalem," etc., in the spiritual sense; and it seems scarcely credible that the writer of the book, who throughout insists on the fulfilment in the Christian religion of all things Jewish, should in this place, for no apparent reason, deliberately make a distinction between Jew and Gentile. The terms are constantly used to denote the spiritual Israel, the spiritual Jerusalem, etc., except where allusion is made to some historical fact, as in Revelation 2:14; Revelation 5:5; Revelation 22:16; Revelation 15:3 (cf. Jews, Revelation 2:9 and Revelation 3:9; Israel, Revelation 21:12; Jerusalem, Revelation 3:12 and Revelation 21:2, Revelation 21:10; Babylon, Revelation 14:8; Revelation 16:19; Revelation 17:5; Revelation 18:2, Revelation 18:10, Revelation 18:21; Sodom and Egypt, Revelation 11:8; Euphrates, Revelation 9:14; Revelation 16:12; Sion, Revelation 14:1; Jezebel, Revelation 2:20; David, Revelation 3:7; Gentiles, Revelation 11:2). (2) The improbability of the omission of the tribe of Dan, if the literal Israel were meant. (3) The general testimony of ancient commentators, which is the view of those who appointed this passage for use in the Liturgy on All Saints’ Day. Some, however, have considered that the hundred and forty-four thousand are distinct from, and not included in, the multitude of verse 9. They believe the former indicates the converted from among the Jews, and the latter those saved from the Gentiles. Thus Bengel, Dusterdieck, Ebrard, Grotius, etc. But it may be remembered that in Revelation 14:3, Revelation 14:4, the hundred and forty-four thousand redeemed from the earth and from among men is not confined to Jews. By other commentators the number has been thought to denote converts in the age of Constantine, etc. Revelation 7:5 Of the tribe of Juda were sealed twelve thousand. There are various lists of the tribes in the Old Testament, no two of which present the same names in the same order. It does not seem probable that any special design underlies the selection and arrangement here. First, with regard to the selection, we observe that Dan and Ephraim are omitted, the number being completed by inserting Levi, Joseph, and Manasseh. Although Ephraim and Manasseh are sometimes inserted instead of Joseph and Levi, and sometimes omitted, there seems only one example of a list in which any one of the others is omitted, viz. that in Deuteronomy 33:1-29., where no mention is made of Simeon. It has been thought that Simeon was purposely passed over by Moses on account of his ill conduct (see Genesis 34:1-31.)—conduct for which, unlike Levi, he afterwards made no sufficient atonement. This has led many commentators (Hengstenberg, Wordsworth, etc.) to conclude that Dan finds no place here because of the idolatrous worship of the tribe (Judges 18:1-31.). Many ancient writers (Bede, Andreas, etc.) account, somewhat similarly, for the omission by supposing that, in accordance with a very commonly received opinion, antichrist would arise from this tribe—an opinion probably originated by a comparison of the "serpent" of Genesis 49:17 with Revelation 12:9; Revelation 20:2. A third group, amongst whom are Ebrard, Dusterdieck, De Wette, Grotius, referring to an ancient Jewish tradition that the tribe of Dan had become extinct, and relying on the omission of this tribe in 1 Chronicles 4-7.—though Hushim (1 Chronicles 7:12) may be the sons of Dan (see Genesis 46:23)—believe that the children of Dan no longer existed, and were therefore omitted. In the insertion of the name Manasseh (i.e. "Forgetting") Bengel sees an intended allusion to the omission of Dan, who is, he thinks, omitted for some mysterious reason. Ewald believes that St. John wrote ΔΑΝ, and that MAN., the abbreviated form of "Manasses," was substituted by error; and he appeals to manuscripts 9, 13, which, however, have "Dan" in place of "Gad." Moreover, Irenaeus, Origen, Arethas, have "Manasseh," and state plainly that Dan was omitted. It is certainly curious in connection with this conjecture that, if it were true, that is to say, if "Dan" should be read in place of "Manasseh," we should have a more intelligible order of arrangement. In that case, speaking generally, the elder sons would come first, the younger last; all the pairs of brothers are kept together (only that, in the case of the six brothers, there is a division into two lots); Judah naturally is placed first before Reuben, owing to the prominent place held by him in the Apocalypse in connection with our Lord. The order would then be— Sons of Leah.—Juda, Reuben Simeon, Levi, Issachar, Zabulon Sons of Zilpah.—Gad, Aser Sons of Bilhah.—Nepthalim, [Dan,] Sons of Rachel.—Joseph, Benjamin Of the tribe of Reuben were sealed twelve thousand. As remarked above, Judah probably precedes Reuben from the greater importance he would possess in the mind of the writer of the Apocalypse, who continually exalts Christ, "the Lion of the tribe of Judah" (Revelation 5:5). Of the tribe of Gad were sealed twelve thousand. Revelation 7:6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of Nepthalim were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. (For the insertion of Manasses and the omission of Dan, as well as the order of the names of the tribes, see on Revelation 7:5) Revelation 7:7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Though Levi was excluded in the partition of the earthly Canaan, he is included among the partakers of the heavenly Canaan. Revelation 7:8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand, Ephraim is omitted, while Manasses is inserted. Wordsworth considers that this is on account of the rebellions character of the tribe of Ephraim (see 1 Kings 12:25; Isaiah 7:9, Isaiah 7:17; Hosea 5:1-15., etc.). But Ephraim is sometimes identical with Joseph (cf. Psalms 78:67; Ezekiel 37:16), who here finds a place among the twelve. Revelation 7:9 After this I beheld, and, lo, a great multitude, which no man could number; after these things, I saw, and behold a great multitude, etc. Here, as in Revelation 7:1, a fresh phase of the vision occurs. indicated by μετὰταῦτα, "after these things;" but not, perhaps, commencing (as so many writers think) an entirely new and disconnected vision. It is the immediate prelude to the opening of the seventh seal (see on Revelation 8:1). Revelation 6:1-17. recounts the terrors of God’s judgments on the wicked, and especially those of the final judgment; but lest the godly should be dismayed and ask, "Who is able to stand" (Revelation 6:17) on that great day? it is revealed that the faithful are first selected and preserved. This occupies the first eight verses of Rev 7:1-17. But all is not yet quite ready for the opening of the seventh and last seal. There is, besides those sealed on the last day, an innumerable company with whom the former are joined in one body; and a glimpse is afforded of their conjoint adoration and of that supreme bliss which is entered upon, but not described, under the seventh seal. The "great multitude which no man could number" includes, therefore, the hundred and forty-four thousand of Rev 7:4. They have escaped the terror of the final judgment of the world (see Revelation 7:3), but have formerly experienced tribulation (see Revelation 7:14). Of all nations, and kindreds, and people, and tongues; out of every nation and [all] tribes and peoples and tongues. The classification, as in Revelation 5:9, is fourfold, symbolical of completeness in matters of creation (see on Revelation 5:9; Revelation 4:6, etc.). Stood before the throne, and before the Lamb; standing before, etc. We are carried back to the description given in Revelation 4:1-4 and Revelation 5:6-11. Clothed with white robes; arrayed in (Revised Version). See on Revelation 4:4 and Revelation 6:2 for white—the emblem of victory and righteousness. And palms in their hands. Φοίνιξ, "palm," occurs in the New Testament only in this place and in John 12:13. Trench states that no symbol of heathen origin is used in the Apocalypse; and he connects the palm-bearing multitude with the celebration of the Jewish Feast of Tabernacles. Wordsworth and Hengstenberg take the same view; and there is much to be said in favour of it, though Alford and others connect the image rather with the Greek and Roman sign of victory. In the first place, the word is used by St. John in John 12:13, where doubtless it is connected with the celebration of the Feast of Tabernacles. Secondly, the use of such an image would more naturally occur to one so familiar with Jewish customs and ritual as the writer of the Apocalypse; and, moreover, the idea commemorated by this feast—that of the enjoyment of rest and plenty, the possession of the promised Canaan after toil and delay—is peculiarly applicable to the condition of those here described. Thirdly, the idea seems carried on in the mind of the writer, and referred to in John 12:15 in the words, "shall spread his tabernacle over them" (see Revised Version). Revelation 7:10 And cried with a loud voice; and they cry, etc. The present tense expresses the unceasing nature of their occupation (Alford). Saying, Salvation to our God; that is, "The praise and honour due for our salvation belongs to God, since he is the Cause of our salvation." Note the similarity to the "Hosanna" of the palm-bearing multitude of the Feast of Tabernacles (see John 12:13; 2 Macc. 10:6, 7; Psalms 118:25). Which sitteth upon the throne, and unto the Lamb. To the Triune God, and to the Lamb (see on Revelation 4:2; cf. Revelation 5:13; Revelation 12:10). Revelation 7:11 And all the angels stood round about the throne, and about the elders and the four beasts; were standing … the four living beings. (For a consideration of the positions here indicated, see on Revelation 5:11.) The throne in the centre with the four living beings was surrounded by the elders, having the Lamb in the midst, between the throne and the elders. Forming a circle round the whole were the angels. (On the elders as representing the Church, and the four living creatures as symbolical of creation, see on Revelation 4:4, Revelation 4:6.) And fell before the throne on their faces, and worshipped God. As in Revelation 5:14 and Revelation 11:16, Revelation 11:17, praise is accompanied by adoration and worship. Revelation 7:12 Saying, Amen. In Revelation 5:14 the four living creatures respond "Amen" to the praises uttered by the angels; here, in response to the praise offered by the redeemed in Revelation 5:10, the angels utter "Amen," preparatory to joining in the universal adoration. Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God forever and ever. Amen. The blessing, etc.; that is, "all blessing," etc. (see on Revelation 4:11). The terms of the ascription are the same as those in Revelation 5:12, except that we have here εὐχαριστία, "thanksgiving," substituted for πλοῦτος, "riches" (see on Revelation 5:12). The sevenfold character of the ascription of praise denotes its universal and all-embracing character (see on Revelation 1:4; Revelation 5:1). Revelation 7:13 And one of the elders answered. The elder speaks because he is typical of the Church, concerning which the exposition which he delivers is to be made (see on Revelation 4:4). Where an explanation is made of visions which refer to the Church, the active part is taken by the elders, while angels introduce visions of which the signification is unexplained (cf. Revelation 5:2; Revelation 7:1, Revelation 7:2; Revelation 8:1-13.; Revelation 10:1, Revelation 10:3, etc.; and Revelation 5:5). Saying unto me, What are these which are arrayed in white robes? and whence came they? The elder questions that he may teach (Bede). Revelation 7:14 And I said unto him, Sir, thou knowest; and I say unto him, My lord (Revised Version). The expression denotes the utmost respect and reverence, which afterwards induce the seer to worship the angel (see Revelation 19:10; Revelation 22:8). The structure of this part of the vision recalls Ezekiel 37:3, "And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest" (cf. Zechariah 4:2, Zechariah 4:4, Zechariah 4:5; John 12:21). And he said to me, These are they which came out of great tribulation; which come out of the great tribulation (Revised Version). The repeated article is especially emphatic. The question arises What is "the great tribulation" referred to? Probably all the tribulation which has been passed through by the redeemed, all that which pertained to the life though which they have passed. This tribulation is now completed and past, and is therefore referred to as "the great tribulation." "These are they which have passed through the great tribulation of their life on earth." This is the view taken by Alford. Dusterdieck refers the expression to the last great trial of the saints before the coming of the Lord. Some point to particular persecutions as the reference intended, and others consider that "the last great trial to be expected under the seventh seal" is meant. And have washed their robes, and made them white in the blood of the Lamb; and they washed, etc. That is, during their past life, while they were experiencing the great tribulation, they washed their robes (cf. Revelation 3:4, Revelation 3:5, where those who have "not defiled their garments" and those "that overcome" are to be clothed in white). Those that overcome and are undefiled, therefore, are those who have washed themselves in the blood of the Lamb, through which only their victory is possible or effective. Arethas, Bede, De Lyra, consider that the robes are washed of those who have endured martyrdom, and that they are washed in the blood of the Lamb, because it is the blood of his members. Revelation 7:15 Therefore are they before the throne of God. That is, because they have been washed, and have their robes made white, they are before the throne (cf. Ephesians 5:25-27, "Christ loved the Church, and gave himself for it; that he might sanctify and cleanse it,… that he might present it to himself a glorious Church, not having spot, or wrinkle," etc.). And serve him day and night in his temple. As described in Revelation 4:8, Revelation 4:11; Revelation 5:8-14; Revelation 7:12; Revelation 11:15, etc. Temple (ναός) is here, as in Revelation 3:12, the "dwelling place, the shrine, of God, i.e. heaven. Thus are the redeemed made "pillars" in his temple (Revelation 3:12). And he that sitteth on the throne shall dwell among them; shall spread his tabernacle over them (Revised Version). The same verb that occurs in John 1:14; Revelation 12:12; Revelation 13:6; Revelation 21:3. The allusion (not an uncommon one with St. John) is to the Shechinah which overshadowed the mercy seat. God’s presence among them, co-dwelling with them, is the happiness of his people (of. John 17:24, "Father, I will that they also be with me," etc.; 1 John 3:2, "We shall be like him; for we shall see him as he is "). Revelation 7:16 They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat; shall the sun strike upon them (Revised Version). The passage is evidently founded upon Isaiah 49:10 (cf. the punishment of the fourth vial, Revelation 16:8). Revelation 7:17 For the Lamb which is in the midst-of the throne shall feed them; shall be their Shepherd. Compare the description of the position of the Lamb given in Revelation 5:6. The position here indicated is the same as that there described. The Lamb is between the throne and those surrounding it, towards the middle of the throne. Christ is set forth in the character of Shepherd, as in John 10:11 and John 21:16. And shall lead them unto living fountains of waters; and shall guide them unto fountains of waters of life (Revised Version). "Of life" is an addition to the passage as found in Isaiah (cf. John 7:37-39, where the expression is used of the Holy Spirit). And God shall wipe away all tears from their eyes. A reference to the tribulation of verse 14. Revelation 7:1-8 The Church on earth, sealed in the great tribulation. The visions of this chapter are set between the sixth and seventh seals. The great tribulation, to which the opening of the sixth seal is the prelude, is not that of the final day of wrath, for we are but at the sixth seal, and not the seventh. Nor can this great tribulation be any merely local calamity, for according to Revelation 7:9-14 those coming out of it are of all nations, and kindreds, and people, and tongues. It is so widespread and terrible as almost to force upon us the question, "Who shall live when God doeth this? What will become of the Church?" To such an inquiry this chapter is our answer. It shows us the Church in two divisions. The first division is on earth, sealed in the great tribulation; the second division is in heaven, caught up out of the great tribulation. In this homily we deal with the first division. By the first three verses of the chapter we are clearly taught that the work of destructive convulsion is held in suspense, until the work of the sealing is done. Four angels are "holding the four winds of the earth;" another, coming from the sunrising, has the seal of the living God. Until every one of the servants of God are marked off from the rest, no judgment is to fall. This sealing is impressed on the hundred and forty-four thousand of all the tribes of the children of Israel. Here we have the figures of the old covenant brought forward to illustrate the blessedness of those under the new, yet surely the restrictions of the old covenant are not to be retained. These sealed servants of God are not the natural, but the spiritual Israel, even "the Israel of God." Hence our theme is—The servants of God preserved in great tribulation; or, good men kept in bad times. £ I. THERE ARE, IN THE WORD OF GOD, OF DARK AND HEAVY STORMS OVER THE EARTH. The tribulation, during which these sealed ones are guarded, is plainly the one referred to immediately before, indicated also in Revelation 7:14 of this chapter, as "the tribulation, the great one." That we must regard this as indicative of manifold upheavings in different lands and ages is evident, not only from the considerations specified in preceding homilies, but also from the fact that those who are seen by the apostle as "coming" out of it are from all nations, and kindreds, and people, and tongues. Again and again wars, famine, pestilences, persecutions, revolutions, will desolate the earth, recurring again and again, ere the end shall come, at divers places and at divers times. There is, moreover, some great mystery of lawlessness which is yet to break forth. And again and again may the Church have to recall her Saviour’s words, "Because iniquity shall abound, the love of many shall wax cold." No judgment from the hand of God is or can be so perilous for the world as these outbreaks of human sin. We know how they will end. The Lord will "consume them by the Spirit of his mouth, and destroy them with the brightness of his coming." But meanwhile, many will depart from the faith, but not all. For— II. AMID THE THERE WILL BE SOME WHO ARE THE OF GOD. It seems to us unquestionable that we are to regard the "Israel" here, not as the Jewish, but the Christian commonwealth, although here, as so often throughout the book, Jewish imagery is employed. But according to the text, it is not the whole of each tribe that are marked as the servants of God, only a number out of them. "They are not all Israel that are of Israel." "He is not a Jew which is one outwardly." "Not every one that saith unto me, Lord, Lord, shall enter the kingdom of heaven." They who are really with Christ are "called, and chosen, and faithful." They "follow the Lamb whithersoever he goeth." And when the sorest and severest trials come, there will certainly be many who are the true Israel of God. III. ON EVERY SERVANT OF GOD THERE IS A EYE. In the midst of a world’s sin and unbelief they are recognized individually as bearing a distinct and separate character. Each one is known. No one is confounded with another. "The eye of the Lord is on them that fear him." Every one is known who sighs and cries over the abominations of Jerusalem. "They that feared the Lord spake often one to another, and the Lord hearkened and heard it." Every infant voice that prays is heard amid the roar of the elements and the crash of worlds. Every household altar, every family circle bending before the throne, every group of friends holding converse on the things of God,—all, all are known on high. Each one is the object of loving and of infinite regard. Not one is left outside the holy thought and care of our redeeming God. He watches over all. He singles out each. IV. , ON EVERY SERVANT OF GOD THERE IS A SPECIAL SEAL. When the Israelites were to be marked off from the Egyptians, there was the sign on their door posts—the blood of the slain lamb. When, in Ezekiel’s vision, the angel of destruction goes forth, the cry is heard, "Go not near the men on whom is my mark." Again and again in the New Testament is there mention of a Divine "seal" on believers. The symbol is reproduced here. The seal is (1) a token of redemption; (2) a mark of possession; (3) an indication of resemblance; (4) a badge of service; (5) a pledge of security. The mark is, indeed, visible to no human eye. It is graven by no human hand. The writing is by the finger of God, and it cannot be obliterated. Whatever the trouble may be that sweeps over the world, the sealed one will never be lost in the crowd. V. ON ALL WHO BEAR THIS SEAL, DIVINE SHALL REST. So runs the text. "Hurt not … until." Divine judgments are represented as actually being kept back for their sakes. We get the same thought in the Book of Genesis: "I cannot do anything till thou be come thither." We have its equivalent in the Lord’s own words, "But there shall not a hair of your head perish." And if it were necessary for the safety of one servant of God, the lightning should be held in check, and the thunders forbear to roll, till that one had escaped out of danger. Nor must we lose sight of the Divine purpose in this. It is that there may be a living seed of virtue and piety left on earth whatever judgments may befall. How that may yet be secured we cannot say. We can but gather from what God has already done. We know: 1. That God has wondrously guarded the life of believers in times of peril: Daniel; Shadrach, Meshach, and Abednego; Ezra; Rafaravavy; Luther. 2. That they have been kept alive in famine: Elijah. Again and again is it proved here, "They that seek the Lord shall not want any good thing." Amid the darkest and the hardest times, when perils have abounded, when doctrine has been corrupted and even disowned, then has God kept for himself "a holy seed," and has enabled his witnesses to put on an "armour of light," from which foul error glanced off in the twinkling of an eye! This is the history of the past. This is the fact of the present. This is the forecast for the future. The same faithful care of which many can even now bear witness shall be continued till the last believer is safely gathered home. VI. THE TAUGHT IN THIS SECTION ARE FULL OF BLESSED . 1. The fact that there is a Divine recognition of every true and pure one, even in the worst of times, should inspire every struggler for the right with a holy courage. Some may, in severe struggles, be so disheartened that they are ready to say, "It is of no use. I cannot breast the storm. I’ll give up. The conflict is too severe." No, no. Let them pause ere coming to such a conclusion. "The eyes of the Lord run to and fro through the whole earth, to show himself strong in the behalf of those whose heart is perfect towards him." If they are clinging to the Lord, his seal is on them. He sees them. He cares for them, and he will bring them through. 2. This fact should lead to the fresh exercise of holy trust. The representation of our text is a revelation to faith. It would be valuable, even though it were but the reasonable tenet of a philosopher; but it is priceless as the revelation of our God. In the former light it would be attainable by the few; in the latter it is addressed to all. It is a Divine assurance in which faith may find infinite repose. "God is my Salvation: I will trust, and not be afraid." 3. This fact is also of great service as an illustration of the Divine method of securing the triumph of righteousness and truth, viz. by preserving in the world men who are right and true. There is no other way. But there is this. It is God’s way, and it is one the carrying out of which he alone can ensure. God will shake the heavens and the earth, but only with the view of ensuring that "things which cannot be shaken may remain." God will let nothing be lost which is worth keeping. "Every plant which my heavenly Father hath not planted shall be rooted up." But all that is good and pure and God-like will live through every storm. 4. This fact shows us what infinite joy and wisdom attach to the service of God. "In peaceful times, when matters go well," says one, "and there is a fair wind, one is not so deeply sensible of this ... But when times of tribulation and chastisement arise, then does the Divine election form a blessed feature in the condition of those who are under the protection of the Almighty." Whatever the storm carries off, that which belongs to God must remain unharmed. Then it is no vain thing to serve the Lord. It is worth while to be faithful even in the most troublous times. 5. This fact shows up most strikingly the old truth that "the Lord doth put a difference" between those who are his and those who are not. Always the difference is infinite. But it is not always manifest. It will be some day. "Behold, the day cometh, that shall burn as an oven Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." When "every mountain and island are moved out of their places," and every refuge of lies shames those who have hidden therein, all who are on the "Rock of ages" shall be eternally secure! Revelation 7:9-17 The Church above, caught up out of the great tribulation. We have before called attention to the fact that in this chapter we have, first, a part of the Church on earth, sealed in the tribulation; second, a part of the Church in heaven caught up out of it. £ The first and most natural inquiry concerning the second part of this chapter is, "At what point of time are we to fix the occurring of the glorious realities set forth in this vision?" And from the structure of the chapter the reply which is necessitated thereby is as obvious as the question itself is natural. It is evidently while the tribulation, the great one, is raging below that the blessed ones are seen in perfect calm. For this part of the vision comes, like the former part, not at the close of all things, but between the sixth and the seventh seals. Nor is this the only clue we have. In Revelation 7:14 we read, "These are they which are coming out of the tribulation, the great one;" not, "These are they which came," as if all were past; nor yet," These are they which will come," as if all were future; but, "These are they which are coming." There is a continuous pouring in of them from the world of care to the realm of peace; and this will go on till all be gathered home. At the same time, it will be well for us to observe that this passage is not necessarily a picture of the glorified state, for that will not be ushered in until the second coming of the Son of God. However true it may be that there is as real a continuity between it and the state here described as there is between the latter and their earthly life, still we need not confound the two stages of the development of being. Very much harm has been done to the revealed doctrine of the blessedness of the righteous after death by so speaking of it as to leave no apparent room for the distinction between it and the state of glory which will begin at the reappearing. As yet, however, the unfoldings of this book have not brought us so far on. We are still only at the sixth seal. The new heavens and the new earth are not yet in view. The great tribulation is not yet over. The Church of God is still a divided one, part on earth, and part in heaven. The first part shielded while in the midst of evil; the second part raised above it, caught up, while the tribulation is yet raging here, to the perfect calm that abides there. Hence the title of our present theme may be made even more specific, viz.—A look at our friends who are already in heaven. The paragraph before us suggests seven questions. I. WHERE ARE THEY SEEN? Revelation 7:9, "Before the throne, and before the Lamb." These words give us no clue to the locality of heaven. This we do not need. Any part of "the Father’s house" is home to his children. But they give us what is of far greater interest and moment. They represent rather a state than a place. "Before the throne." More conscious than when clad in fleshly garments here of the immediate, all-surrounding, and all-pervading presence of God. "Before the Lamb." More directly in view of that Saviour whom having not seen they loved. The veil of sense and the limitations of earth no longer obstruct their sight or cripple their service. They are forever with their God, where they have wished and longed to be. II. WHAT IS THEIR ? They are seen "standing." This word is not redundant. It is no pleonasm. They stand, in token of subjection and of service to him that sitteth upon the throne. They have "white robes." "The fine linen is the righteousness of saints." They are "without fault" before the throne of God. They have "palms in their hands"—tokens these at once of honour and of victory. The struggle is over. The conflict ended. The victory won. III. WHENCE CAME THEY? "Out of every nation;" they are "of all tribes and peoples and tongues." The separation brought about by the sin and confusion of earth is done away in Christ. In heaven its effects disappear. There the barrier caused by diversity of tongues will cease. And the final union of all tongues and tribes in the heavenly state will present the true solution of the long-vexed question of the unity of the human race. Every land will yield its tribute of souls to Jesus, and will thus prove, in the common destiny of men, that God made of one blood all nations of men. In the immediate presence of God and the Lamb, "life’s poor distinctions" wilt disappear forever. It will be seen that Jew and Greek, bond and free, are all one in Christ Jesus. IV. HOW CAME THEY THERE? The answer to this question is twofold. 1. They came through the pathway of a common experience. "Out of the great tribulation." One and all have had tribulation in some form or other. But they have left it all behind. They are freed from it now. [Note: The fact indicated here, that "the great tribulation" was one which touched "all nations, and kindreds, and peoples, and tongues," is of itself subversive of any theory which would limit it to a merely partial or local sorrow. The terms of the verse require us to regard the tribulation as widely extended both as to space and time.] However great the differences which mark the lot of men on earth, all who reach heaven will do so through "many tribulations." 2. They reach heaven on the ground of a common redemption. The atoning sacrifice of the Lord Jesus availed for them all. The cleansing virtue of a Saviour’s grace purified them all. "They washed their robes;" i.e. in their earthly life they experienced this sanctifying grace. [Note: Here is suggested a mighty theme for the preacher in connection with the death of Christ, viz.: (1) That the death of Christ has a worldwide meaning. (2) That it will have a worldwide efficacy as long as the race shall last. (3) That it not only saves out of condemnation, but ensures a purifying power (4) That therefore it will be the theme of universal song.] In that glorious world no impurity is seen. V. WHAT DO THEY MISS? (Revelation 7:16.) 1. "They shall hunger no more," etc. They have no more the incumbrance of a bodily frame like this, demanding incessant attention. How often, when in this state, is the activity of the spiritual life interrupted by the demands of the fleshly life! In this respect, as well as others, the flesh lusteth against the spirit. The spirit is willing, but the flesh is weak. But on high, such clogs burden the blessed ones no more. 2. They are free from unfavourable influences from without. Neither shall the sun smite them with its scorching blaze, nor any heat—the quotation is from Isaiah 49:10, where the Greek word means the sirocco, or scorching blast, and the Hebrew word, the mirage. We may include both. They are subject to no influences to lower spiritual vitality; no illusion of a hollow and deceitful world will again appear to lure them away. 3. No tear shall be shed. God shall wipe every tear away. "Perhaps this," said a great preacher, "is the tenderest little sentence in the whole Bible (one of the greatest geniuses born in these islands said. he could never read it without a tear in his eye), ’God shall wipe away all tears from their eyes.’" £ No more shall the mingled scenes of life and death agitate the soul. All dying shall be over. All sorrow have passed away. Blessed state, even if known mainly by such negatives as these! VI. WHAT DO THEY ENJOY? 1. The real presence of God. Isaiah 49:15," He … shall dwell among them." It is not possible to give the sense of these glorious words except by a paraphrase. They include (1) the thought of a tent over them, and (2) that of an abiding presence with them (cf. Exodus 40:34; Numbers 9:15; Le Numbers 26:11; Isaiah 4:5, Isaiah 4:6; Ezekiel 37:27). 2. The Lamb … shall be their Shepherd. He who is in relation to God the sacrificial Lamb, will be in relation to his people their tender Shepherd. "He that hath mercy on them shall lead them." 3. They stroll be led by "fountains of the water of life." Here they had droppings from the stream; there they have the fulness of the fountain. Here the water of life reached them through earthen channels; there they shall be at the fountainhead! Entire satisfaction. Perfect security and repose. VII. How ARE THEY ? But one aspect of their occupation is given here. "They serve him day and night in his temple." The details of this service we must die to understand. Here we have presented to us the service of praise. Their song is to God and the Lamb. Their theme, "the salvation." And all the glory of it is ascribed equally to the Father and to the Son! We gather, indeed, one feature of this service—it is unwearied: "day and night." Probably each believer has his favourite thoughts about the heavenly state. "My favourite conception of heaven," says one, "is rest." "Mine," says another, "is work." "Mine," says a third, "is love." "Mine," says a fourth, "is praise." What a mercy that they will all be realized; yea, all be infinitely surpassed! We may gather up, in conclusion, several inferences from these glorious disclosures of the heavenly state. 1. For the doctrine of continuity in its grandest form and in its highest application we must come to the Word. of God. The life in God, begun here, is destined to live on without a break, and to know nothing but eternal advance! The life above is the continuation of one which was redeemed and renovated below. 2. Here, too, the true law of human progress is seen. It is not that the race shall advance while individuals become extinct, but that there shall be advance of the race by reason of and in the fact of the salvation of the individual. 3. Let us be supremely thankful to our Lord Jesus Christ that we are permitted to believe, not only in the progress of humanity, but also in our own. 4. It surely should be a great comfort to us to think of the blessed ones who are gone before, being thus caught up to this glorious life. 5. Let us magnify the grace of God in putting such honour on this little globe of ours, as to make it his nursery ground on which he rears iris plants for heaven. Here, here, the great work is going on of training characters which are to thrive forever in more genial climes. The state of blessedness which is to ripen in another world is one which is began here; and, the thought of attaining to such blessedness may well have elevating power. BY S. CONWAY Revelation 7:2, Revelation 7:3 The sealed of God. This chapter tells of a time of suspended judgment. All things were ready. The awful calamities told of when the sixth seal was broken are on the point of descending upon the earth. "But a whole chapter intervenes. Might it not be apprehended that amidst convulsions so terrific the Church itself might founder? Who shall secure Christ’s servants against being involved in that catastrophe? Such is the misgiving to which the particular revelation now before us would minister." A season of suspense is commanded; destruction is to be delayed until the servants of God be sealed. The command comes from that quarter whence Christ himself, the Day spring from on high, the Morning Star, came on his mission of mercy and of hope. The four winds are the symbols of God’s judgments (cf. Jeremiah 49:36, Jeremiah 49:37). The angels who are about to let them loose are bidden pause. Like as, ere the last judgment came upon Egypt, there was time given to enable the people of God to sprinkle the lintel and door posts of their houses with the blood of the Paschal lamb, which was God’s seal of preservation for them. And like, too, to that remarkable parallel, from which, indeed, the imagery of our text is derived, which we find in Ezekiel 9:2-6, Ezekiel 9:11. As was the object of the sealing there, so it is here. Now, whether we take the primary reference of the impending judgments, which for a while were delayed in their execution, to be those, as we think, which were then about to fall upon Jerusalem and the apostate Church of Israel; or those which at the time of Constantine, through the threatened overwhelming of the empire, were imminent on her frontiers; or those which corruption, venality, and hypocrisy, engendered by Constantine’s having made Christianity the court religion, were about to bring upon the Church; or—which is probably the most correct way to understand St. John—we include all these, and all other similar ones, not omitting the last great judgment of all, which at any time may have hung or shall hang over nations, Churches, and communities—however we interpret this revelation, it is as true as the judgments them selves that the merciful Lord does grant seasons of suspense, his judgments are delayed until his servants are marked, proclaimed as his own, and secured from real evil by his own sovereign and sacred seal. For historical illustrations of this sealing we may wisely turn to the pages of Josephus and of Gibbon, the historians of the Jewish war and of the fall of Rome. And so exact are oftentimes the correspondences between authentic history and these visions of St. John, that we can hardly be surprised that not a few have declared that what is called the historical interpretation of the hook is the only true, reasonable, and reliable one. It certainly is fascinating for its interest, but as for its reliableness, that may he admitted when its advocates can show anything like near agreement amongst themselves. It is better, therefore, to take the broader view, which admits all these correspondences, and the applicability thereto of these various visions, but which refuses to limit their meaning and application to anything less than all like correspondences which have occurred since St. John wrote, and which shall occur to the end of time. Now, to a thoughtful observer, it can hardly be a question but what our own days are days of suspended judgment, and days also in which the sealing of the servants of God is going on. For man’s sin, as ever, clamours for judgment from God, and righteousness wronged and slain upon the earth cries, like the blood of Abel, unto God that he should avenge it. And the judgment will one day come. The history of nations and Churches is scattered over with the records of such judgments, and will be so again, until men learn wisdom and turn unto the Lord. But our security, whenever they come, is in the seal of God, told of here. Let us think, then, of this seal, the sealed, and the sealing. And— I. THE SEAL. 1. What is it? With the Scriptures in our hand, we can have no doubt that the Holy Spirit of God is meant (cf. 2 Corinthians 1:21, 2 Corinthians 1:22; Ephesians 4:30). The work that he does in and upon his people is the sure sign and seal that they are his. "The Holy Spirit is God’s seal. Where he is there is safety. Where he is God sees his mark, his own possession, one who belongs to him, one over whom he watches, one whom he will keep in that ’hour of temptation which shall come upon all the world, to try them that dwell upon the earth.’" 2. And this seal is the holy character which the Spirit of God creates in and impresses upon a man. The Spirit does other and blessed work upon us besides this. It is by him we are led to put our trust in Christ; by him we are assured that we are Christ’s, and that he is ours, that we are pardoned, accepted, saved; by him also we are comforted and sustained under trial, and made possessors of the peace of God which passeth all understanding; and by him, hope, the blessed hope of eternal life, the onlook to things eternal, which is so full of joy, is created and preserved and strengthened more and more. But all this is within the man; the seal is that which is impressed on him, is that which we call the man’s character. And it is a holy character, such as the Holy Spirit would of necessity produce. 3. And it is the seal of the living God. It belongs to him, his sign and mark. There is none other like it, nor has been, nor can be. Holy character can come but from the grace of God alone, from the operation of the Holy Spirit given by God in response to earnest desire. We cannot produce it in ourselves by any mere act of will, by any moral discipline, by any rules or regulations we may devise or adopt. Except a man be born of the Spirit he cannot become a member of the kingdom of God. Holy character—that which shone pre-eminently in the Lord Jesus Christ, who, as none other, was "holy, harmless, and undefiled," who "knew no sin"—is the result of the grace of God, is the impress of the seal of the living God, which is the Holy Spirit of God. 4. And it is a visible thing. The seal being "on their foreheads" is meant to teach this fact. And holy character is a visible thing. If invisible it assuredly does not exist. Men may prate forever about their experiences and their feelings, but if there be no manifest holy character, then the seal of the living God is not there. Have we this seal? Is it plain and conspicuous as would be the impress of a seat upon our forehead? It is fatal to be without it; for "if any man have not the Spirit of Christ, he is none of his." Therefore to quicken our own self inquiry in this matter, let us consider— II. THE SEALED. And we observe concerning them: 1. They are not numerous. But twelve thousand out of each tribe—a very few compared with those left unsealed. A mere handful, but a "remnant saved." 2. And they are out of, not coextensive with, the professing Church of God. Not all Israel are of Israel (Romans 9:6). They all professed loudly to be of the seed of Abraham, but their entire history shows how little they, as a people, possessed the Spirit. To be a professed member of the Church may be quite another thing from being one of the sealed of God. 3. And they are from no one part of the Church. Twelve tribes are told of, not any one or two. "Nulla salus extra Ecclesiam," by which Rome means her Church and none other, for other she would affirm there is none. And the like sectarian exclusiveness is chargeable against not Rome alone. But wherever it is found, the fact told of here, that the sealed come from all sections of the Church, plainly condemns it. We ought to rejoice that in all Churches the sealed ones are to be found, and are limited to none. Indeed, those tribes which loomed largest in the eyes of men, such as Ephraim and Judah, furnished no more of these sealed ones than did those who were least, such as "little Benjamin," and other like smaller tribes. Many who were first should be last, and the last first. And it often is so still. 4. Portions of the Church may become so corrupt as to furnish none of the sealed. The tribe of Dan is left out. It first fell into idolatry, and was for centuries one of the headquarters of that calf worship whereby "Jeroboam made Israel to sin." This may account for its omission in this list of the tribes, and if so suggests the reason wherefore none of the chosen of God were found amongst its people. And there may be Churches and congregations now without one earnest godly person amongst them. Let us ask how is it with the Church or congregation to which we belong. 5. They do not suffer from not belonging to any specially privileged portion of the Church. If any tribe was specially privileged it was that of Levi. They were regarded as the Lord’s portion; the priesthood belonged to them. They were deemed too sacred to be classed with the other more secular tribes. But here they have no advantage; they are with the rest, and no more of God’s chosen come from them than from any other tribe. We might have thought it would have been otherwise; but it is not so, and it suggests the truth that the working of God’s Spirit in and upon men is independent of what we call privilege. It is good and blessed to have means of grace, aids to worship and faith; but, if the soul will yield itself up to God, he wilt not let it suffer loss for the lack of these things when, as is often the case, they may not be had. 6. The Lord knoweth them all. "The foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his." In keeping with this we find the number of the sealed that which denotes fixedness and completeness. They are all there, all delivered, not from earthly trials, but from Divine judgments; not one of them is lost. Blessed are they on whom this seal of the living God is found. For note— III. THE SEALING. What was its purpose and intents? These were various according to those whom it was designed should he affected by it. The sealed ones themselves. (1) The sealing should assure them that God would ever keep a people for his Name in the midst of the earth. As they saw the seal of God upon here one and there another, and as they remembered how it had ever been so, they would be saved from the despair which fell upon Elijah, who thought he alone was left to stand up for God. But God showed him the seven thousand sealed ones, and so comforted him. And as we behold them now we are assured that such shall never be wanting. (2) It would mutually encourage them. It would show them that they were not alone; the joy and strength which come from the communion of saints would be theirs. (3) It would be full of help to themselves; for as a seal attests validity and genuineness in that to which it is attached, so this seal would prove that their title to be called children of God and heirs of eternal life was valid and true. And as a seal is a mark of ownership—like our government broad arrow on all its property—so this seal was God’s declaration they were his; and blessed is that soul that is assured of this. And as a seal secures and guards, as the tomb of our Lord was sealed, so this seal is the guarantee of deliverance and safety amid all possible ill. It was this seal which made Paul break forth into that paean of exultant praise with which the eighth chapter of his Epistle to the Romans concludes. And similar gladness shall it give to all upon whom this seal is found. But: 2. To the unsealed this sealing has intent and purpose. To lead them to confess the beauty of holiness. This has ever been the mighty converting force. The holy character wrought by the Spirit of God has made such impression upon the minds of ungodly men that they have been constrained to gaze at it, to admire, to confess its excellence and goodness, and to feel the wretched contrast of their own lives, and to long after the like seal of God for themselves. And so it has won many to inquire, to repent, to believe, and to be saved. "Let your light so shine," etc. (Matthew 5:16). 3. To the ministers of his judgments. That they might spare the sealed ones. They do. The retreat of the Christians to Pella ere Jerusalem fell, the protection granted to the Church at Rome—Augustine tells of it—in the midst of the havoc that Alaric and his Huns wrought upon the rest of Rome, are illustrations. The passing over of the houses of Israel has been repeated again and again in like circumstances, and will be repeated whensoever such circumstances recur. As the badge of the white cross secures immunity in the midst of war to those who wear it, for it is known that they are ministers of mercy, go where they will, so the seal of the living God, the holy, beautiful, Christ-like lives of his people, have often made men love and honour them, prize and preserve them amid horrors of battle, or of famine, or of pestilence, or aught beside. And at the last great judgment day, when the angels of wrath see the seal of the living God, they will pass over those on whom it is found. What urgency, then, does all this lead to St. Paul’s well-known words, "Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption!"—S.C. Revelation 7:3 The wrath-restraining power of righteousness. "Hurt not the.., till we have sealed," etc. These words send back our thoughts to like words addressed to Lot at Sodom, by the angel who was urging him to flee therefrom. "Haste thee," said he, "escape thither [to Zoar]; for I cannot do anything till thou be come thither" (Genesis 19:1-38.). Sodom’s ruin was suspended till Lot was safe. The wrath of God was ready to burst forth on the wicked cities of the plain, but it was restrained until the one righteous man in them was removed out of danger. "Until then," so the destroying angel said, "I cannot do anything." That incident is one out of many more, and our text tells of one of the chiefest of them, by which it is shown that goodness has greater power than wickedness. And this is a very instructive fact, and has parallels innumerable. God’s recognition of the wrath-restraining might of righteousness is clearly shown in the prayer which Abraham offered for those sinful cities (Genesis 18:1-33.). Abraham believed in it to so great an extent that he pleaded that if there were fifty, or forty-five, or forty, or thirty, or twenty, or even ten righteous found in those cities, the Lord would spare them for their sake. And the Lord promised in each case, even were there only ten, that he would. And how often guilty Israel was spared the vengeance due to their sins for the sake of Moses who interceded for them! And the covenant made with their fathers—how often that is given as the reason why God’s gracious dealing was continued to them! And once and again we read of forbearance and goodness shown to miserably guilty monarchs, such as Rehoboam, Manasseh, and others, because of the favour God bore towards David, their great and godly ancestor. In the prophecy of Ezekiel (9.) there is given the vision of the man with the ink horn by his side, who, ere Jerusalem could be given over to vengeance, was commanded to set a mark on those who sighed and cried for the abominations done in her. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 8:1 And when. Καὶὅταν, instead of καὶὅτε (as in the other seals), is read in A, C, and gives a certain indefiniteness which does not belong to any of the rest (Alford). Ὅτε is, however, found in à, B, P, Andreas. He had opened the seventh seal; he opened. As in the case of the other seals, the silence accompanies the opening (see on Revelation 6:1, Revelation 6:3, Revelation 6:5, etc.). This completes the number, and sets the roll free (Revelation 5:1). The contents of the roll do not, however, become visible, nor are they portrayed otherwise than by the silence of half an hour (see on Revelation 5:1). There was silence in heaven; there followed a silence (Revised Version); a silence became; i.e. where there had not been silence previously, owing to the praises set forth at the close of Rev 7:1-17. This image may have been suggested by the silence kept by the congregation without, while the priest offered incense within, the temple (cf. Luke 1:10). This thought, too, may have led to the following vision, in which the angel offers incense (Revelation 7:3), and in this souse the vision of the trumpets may be said to have grown out of the seventh seal, though a similar act precedes the visions of the seals (see Revelation 5:8). But in no other way is there any connection between the two visions; the events narrated under the vision of the trumpets are not an exposition of the seventh seal, but a separate vision, supplementing what has been set forth by the seven seals. The silence is typical of the eternal peace of heaven, the ineffable bliss of which it is impossible for mortals to comprehend, and which is, therefore, symbolized by silence. In the same way the new name is left unexplained, as something beyond the knowledge of man in this life, and reserved for the life in heaven (see on Revelation 3:12). It is the sabbath of the Church’s history, into the full comprehension of which man cannot now enter. The interpretation of this seal varies with different writers, according to the view taken of the vision as a whole. Bede, Primasius, Victorinus, Wordsworth, agree in considering that it denotes the beginning of eternal peace. Those who take the preterist view variously assign the silence to (1) the destruction of Jerusalem (Manrice); (2) A.D. 312-337 (King); (3) the period following A.D. 395 (Eiliott); (4) the millennium (Lange); (5) the decree of Julian imposing silence on the Christians (De Lyra), etc.; Vitringa thinks it relates to the time when the Church will be triumphant on earth; Hengstenberg, the astonishment of Christ’s enemies; Ebrard, the silence of creation in awe at the catastrophes about to happen; and Dusterdieck, similarly, the silence of those in heaven, waiting for the same events. About the space of half an hour. Most writers are agreed that the half hour represents a short time. But if (as we have indicated above) the silence is typical of the eternal rest of heaven, how can it be short? Possibly the answer is that the shortness refers to the time during which the seer was contemplating this aspect of the vision. He had now arrived at the end; the fate of the Church had been in some measure foreshadowed, and the final assurance is peace in heaven. That part of the fate in store for the Church cannot be expounded by the seer. He is permitted, as it were, to visit the threshold for an instant, and then he is called away. His message is not yet complete; he is summoned to receive yet further revelations. But may not the half hour signify "a long time"? The seer, in his vision, after beholding a succession of events, experiences a pause—complete silence for the space of half an hour. This time would appear almost interminable in such circumstances; and the phrase may therefore be intended to express "an exceedingly lengthened period," such as a stillness of such a length in the midst of numbers would appear to St. John. Here, then, closes the vision of the seals. The first four, prefaced by the assurance of final victory, deal with events more immediately connected with this life, and explain to the suffering Christian of all ages that it is part of God’s eternal purpose that he should be exposed to persecution, trial, and temptation while in the world, and that such suffering is not the result of God’s forgetfulness or heedlessness. The last three seats refer to three sets of events connected with the life hereafter. The fifth shows the security of those who have departed this life; the sixth portrays the safe gathering of God’s own, and the fear and condemnation of the unjust at the judgment day; the seventh affords a prospect rather than a sight of the eternal sabbath of heaven, undescribed because indescribable. The whole is thus completed; the seer is called away to review the ages once more—to behold new visions, which shall impress more fully, and supplement, the truths which the visions of the seals have, in a measure, revealed. Revelation 8:2-6 Form a preface to the vision of the trumpets, and serve both to connect this vision with what has gone before, and to indicate the cause of this further revelation. The series of mysteries embraced under the seals is completed, and has so far accomplished its purpose, which is to fortify the patience of the saints by the assurance of God’s providence and their ultimate victory and reward. But this is only one part of the seer’s mission; there is not only a message of encouragement to the faithful, but a warning for the worldly and apostate. No doubt the same ground is covered to some extent by both announcements; since what is encouragement and hope for the righteous is judgment for the wicked. But whereas, in the vision of the seals, the punishment of the wicked holds a subsidiary place, being only introduced for the purpose of demonstrating God’s protection of the just, in the vision of the trumpets the destruction of the ungodly is the main theme, being intended, like the denunciations of the prophets of old, for a warning to those in sin, if haply any may yet be saved. It may, indeed, be said to be an answer to the cry in Revelation 6:10, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The same lout suffering delay of vengeance tempts the "foolish body" to say in his heart, "There is no God." While by the vision of the seals God is careful not to break the bruised reed, in the vision of the trumpets he vouchsafes a call to those who are less deserving of his consideration and mercy. (1) The trumpets then form a series of visions denouncing God’s judgments against the wicked. (2) They form an independent vision, and do not grow out of the seventh seal, in the sense of portraying what is intended to be disclosed under that seal. The number seven, alike in the case of the seals and in that of the trumpets, indicates the complete nature of each series, which is moreover demonstrated by their general character. (3) The incidents depicted are synchronous with those of the seals; that is to say, they relate to the history of mankind front the beginning to the end of time and the commencement of eternity. (4) As in the case of the seals, they are general indications of God’s judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time. (5) In their general features there are some points of resemblance and some of difference on a comparison with the seals. (a) They may be divided into groups of four and three. In both visions the first group of four deals more immediately with the natural world, the last group of three has more connection with the spiritual life. (b) They terminate in a similar way, in the victory of the redeemed, who sing the praises of God. (c) In both, greater elaboration or episode occurs after the sixth revelation. (d) The nature of the seventh seal is undisclosed, and this is to a certain extent paralleled in the trumpets by the silence concerning the third and last woe. (e) In consonance with the general purpose of the trumpets, there is no preliminary assurance of victory as with the first seal; this is reserved to the end. (6) Several reasons may be suggested for the employment of the figure of trumpets, by which to announce each vision. (a) It was the instrument in use among the Israelites for assembling people, either for warlike or peaceful purposes (cf. Numbers 10:1, Numbers 10:9, Numbers 10:10). (b) It was thus intimately connected with solemn proclamations or the delivery of God’s messages of judgment or warning, and is thus used in the New Testament in describing the judgment day (cf. Leviticus 25:9; Amos 3:6; 1 Corinthians 15:52; 1 Thessalonians 4:16). (c) The use of trumpets on seven days at the destruction of Jericho, the type of all that is worldly, may have suggested the form of the vision here, in the announcement of the judgment and destruction of the world. Revelation 8:2 And I saw the seven angels which stood before God; and to them were given seven trumpets; which stand (Revised Version). "And I saw" introduces the new vision, as in Revelation 5:1; Revelation 6:1, etc. Probably not during the silence (as Alford), but subsequent to it. "The seven angels" probably refers to a particular order of angels, or rather to those with a special mission; though, with our limited knowledge, it is impossible to determine exactly who they are or what their mission is. The passage in Tobit 12:15 is so similar as to be at once suggested: "I am Raphael, one of the seven holy angels which present the prayers of the saints." But here the seven do not present the prayers of the saints, but another angel does so (verse 3). De Wette and others think the seven are archangels (cf. 1 Thessalonians 4:16, "With the voice of the archangel, and with the trump of God"). Arethas, Ewald, etc., identify them with "the seven Spirits of God" (Revelation 1:4; Revelation 4:5; Revelation 5:6). Others incline to the opinion that the seven are only distinguished from the other angels by being the seven who sound the trumpets, just as four others are alluded to in Revelation 7:1. (On the use of the number seven, see above; also on Revelation 1:4; Revelation 5:1, etc.) Revelation 8:3 And another angel came. No particular angel is specified. Some writers, unable to accept the passage as meaning that the Church’s prayers are offered by means of an angel, prefer to believe that Christ himself is indicated. (Thus Bede, Elliott, Primasius, Vitringa.) But, besides that the difficulty has no real existence, the same expression occurs in Revelation 7:2, where there is no doubt of its meaning. Moreover, in no passage of the book is our Lord represented under the form of an angel. With regard to the office of the angels, Alford remarks (while supporting the view that the word here bears the ordinary signification), "They are simply λειτουργικὰππνεύματα, and the action here described is a portion of that their ministry. Through whom the prayers are offered, we all know. He is our only Mediator and channel of grace." So also Wordsworth, "The angel is not here represented as giving efficacy to the prayers of all saints, but as taking part in them. There is a communication of prayer between all saints (namely, the saints departed, and the saints on earth), and the holy angels in heaven." And stood at the altar. The Revisers, accepting the reading of à, B, C, Andreas, adopt over the altar. The Authorized reading follows A, P, 1, 17, 36. Alford remarks, "Ἐπί with genitive, not simply juxta, not ante, but super; so that his form appeared above it." The altar has been already mentioned (Revelation 6:9). If the view there taken be correct, and the brazen altar of sacrifice intended, the two altars mentioned in this verse are not identical; the second represents the golden altar of incense which stood before the veil (Exodus 30:6), but which now stands before the throne of God, the veil having disappeared. This view seems to be the correct one. The second altar is distinguished from the first by the addition of the qualification, "which was before the throne," as well as by the epithet "golden"—facts which are not mentioned in connection with the throne alluded to in Revelation 6:9. The order of events followed here, though not given in minute detail, resembles the ceremony of the Jewish worship. In the temple, the priest took burning coals from off the brazen altar, and proceeded to the altar of incense, on which to burn incense (Le Revelation 16:12, Revelation 16:13). There appears to be a kind of progression in the insight which the seer affords us of the heavenly worship. In Revelation 4:1 a door is opened, and St. John sees into heaven; he is, as it were, without the sanctuary. In this place he is permitted to advance in his vision within the sanctuary, and to observe the golden altar. In Revelation 11:19 and Revelation 15:5 the most holy place is disclosed, and the ark of the covenant is seen. Alford and Dusterdieck believe only one altar is here mentioned, and identify it with that of Rev 6:9. De Wette, Hengstenberg, Wordsworth, think one altar only is intended, and that it is the altar of incense. Bengel, Ebrard, Vitringa, support the view given above. Bossuct says the altar is Christ, to whom the angel brings incense, that is, the prayers of the saints. Having a golden censer. The word λιβανωτός is found only here and in 1 Chronicles 9:29 (LXX.). In the latter place it is rightly rendered "frankincense;" but the meaning here evidently requires "censer." It is described as of gold, in the same way that all the furniture of the heavenly realms is described in the Apocalypse. And there was given unto him much incense. Apparently following the analogy of the temple service, the first angel brings in his golden censer fire from the brazen altar of sacrifice, and now there is "given unto him," by another angel, incense to burn at the golden altar of incense. (For incense, see on Revelation 5:8.) That he should offer it with the prayers of all saints; add it unto the prayers of all the saints (Revised Version). The prayers are to be incensed, so as to (typically) render them pure and acceptable to God. Upon the golden altar which was before the throne. That is, probably, the altar of incense, distinct from the altar mentioned earlier in this verse (see above). Revelation 8:4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand; and the smoke of the incense with the prayers of the saints went up, etc. (Revised Version). The prayers, accompanied by the incense, and typically purified by it, are received by God. He hears the prayers; and the judgments against the wicked, which follow in the trumpet visions, constitute the answer to them. This makes more probable the view that the following visions are judgments against the world, and not (like the seals) trials to the Church. Revelation 8:5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth; taketh the censer, and he filled it with the fire of the altar, and cast it upon the earth (Revised Version). The angel now returns to the altar of burnt offering, whence he takes fire, which he casts upon the earth. This action denotes that God’s judgments are about to descend on the earth, and it therefore forms the visible token of God’s acceptance of the prayers of the saints, and his answer to them. And there were voices, and thunderings, and lightnings, and an earthquake; and there followed thunders, and voices, etc. (Revised Version). The manifestation of God’s presence or of his judgments is continually accompanied by awe-striking phenomena, such as are here described (see on Revelation 6:12). Revelation 8:6 And the seven angels which had the seven trumpets prepared themselves to sound. This verse takes up and continues the narrative of Rev 8:2; the intervening passage serves to indicate the immediate cause of the judgments now about to descend, viz. the "prayers of the saints" (Revelation 8:4). (On the number seven, as signifying a complete number, see Revelation 1:4; Revelation 5:1, etc.) Cf. the sounding of the trumpets at Jericho, and the other passages quoted in the comment on Revelation 8:2. Revelation 8:7 The first angel sounded; and the first sounded (Revised Version). The word "angel" should be omitted here, though found in the other trumpets. The first four are marked off from the last three (as in the case of the seals) by distinctive features. The first four refer to the natural life, while the last three are connected more closely with the spiritual life of man. The first four are connected and interdependent; the last three are distinct and more detached. The last three are specially marked off by the announcement of the angel in Revelation 8:13. And there followed hail and fire mingled with blood; mingled in blood. The English Version is ambiguous, but the Greek makes it clear that it is the bail and the fire that are mingled, and that both together are sent in blood. There is an evident likeness between the judgments of the trumpets and the plagues of Egypt. The resemblance is only general, but it serves to corroborate the belief that the trumpets declare God’s judgments on the world, not the trials of the Church. The Church is the true Israel which exists uninjured by these manifestations of God’s wrath in the midst of the world of Egyptian wickedness. The question next naturally arises—What are the judgments referred to, which are thus to afflict the ungodly while leaving the righteous unhurt; and when and how they are to take place? The answer evidently is—All troubles of the wicked, which are the consequence of misdoing, whether these troubles overtake them in this life or in the life to come. In the words of Alford, "These punishments are not merely direct inflictions of plagues, but consist in great part of that judicial retribution on them that know not God, which arises from their own depravity, and in which their own sins are made to punish themselves." This seems to follow from the view which we haw taken of the trumpet visions. They depict God’s judgments on the wicked in all ages. Just as the seal visions were found to relate to the trials of God’s people in all time, and the fulfilment is not completed by any one event or series of events, so now the seer is called upon to return, as it were, to his former starting point, and follow out a new path, where he would find displayed the troubles which have afflicted or shall afflict the ungodly. It is very doubtful how much of the imagery used in this series of visions is to be interpreted as applying to some definite event, and how much is to be considered merely as the accessories of the picture, necessitated by the employment of the symbol, and not needing particular interpretation. It is possible that the seer intended first to set forth the judgments which were to descend on those powers which, at the time of the vision, were pressing so heavily upon Christians, and among which the Roman empire held the prominent place. But it also seems probable that the woes symbolized are general types of the judgments in store for the wicked of all ages, perhaps in this life, certainly at the last day. The blood is not found in Exodus. It is mentioned in close connection with hailstones and fire in Ezekiel 38:22, and a similar thought occurs in Joe 2:30. The passage may describe the ruin wrought by war; the consequences of fire and sword. Wordsworth sees the fulfilment in the Gothic invasion of Rome, which descended from the north, here typified by the hailstorm (but see on Revelation 16:21). The vision would thus answer to that of the second seal, though with this difference, that under the seal war was permitted as a trial to the Church; here it is sent as God’s vengeance against the persecutors. And they were cast upon the earth. "That is," says Wordsworth, "on the earthly power, opposed to Christ and his Church, which is the kingdom of heaven." But the words seem rather to describe the destruction of inanimate creation, as in the seventh plague of Egypt. The punishment would undoubtedly fall upon mankind eventually, though immediately upon the earth and its productions. Vitringa says the earth denotes the Roman empire; the sea, the barbarous races. And the third part of trees was burnt up, and all green grass was burnt up. Insert and the third part of the earth was burnt up, as in the Revised Version. "A third of all the trees, etc., on the earth," rather than "all the trees, etc., on a specified third part of the earth." The third part is almost unanimously considered to represent "a large part, but such that the greater part was still uninjured." We are reminded again of the seventh plague, where "the flax and the barley were smitten: but the wheat and the rie were not smitten" (Exodus 9:31, Exodus 9:32). Wordsworth interprets the trees to mean the "princes’’ of the Roman empire; the grass, the common people. So also Hengstenberg. Elliott thinks "the third part of the earth" denotes the western part of the Roman empire, the eastern and central parts at first escaping the visitation. Bengel sees here a type of the wars of Trajan and Hadrian. Vitringa considers that the famine under Gallus is signified. Renan points to the storms of A.D. 63-68 as the fulfilment. Revelation 8:8, Revelation 8:9 And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea. Jeremiah 2:25 contains a somewhat similar description, with, however, a different meaning. There the mountain is the heathen power; here it is the instrument of the punishment of the ungodly world. Alford objects to calling the mountain a volcano, though that, or something of the same nature, seems obviously to be meant. The contiguity of such appearances to St. John in the Isle of Patmos may have suggested the idea. The judgments appear to increase in severity as we go on. The first affects vegetation, thus causing trouble, but not destruction to men; the second begins to affect animal life; the third causes many men to die; and the following ones affect men as direct punishments. The vision may be said generally to typify great trouble and commotion. The figure is used in other places to denote something remarkable and awe inspiring (cf. Matthew 21:21; 1 Corinthians 13:2; Job 9:5; Job 28:9; Judges 5:5; 1 Kings 19:11; Psalms 46:2; Isaiah 34:3; Isaiah 54:10; Ezekiel 38:20; Micah 1:4; Nahum 1:5). It is also the symbol of a great power. In Isaiah 2:2 it signifies the Church; in Amos 4:1 an earthly power; in Isaiah 41:15 the enemies of Israel. We may therefore conclude that a judgment of great magnitude and force is foretold; and though it is possible to point to particular events (such as the overthrow of Rome by the Gothic power) as a fulfilment of the prophecy, yet we must remember that the complete fulfilment will not he accomplished until "all enemies are put under his feet." And the third part of the sea became blood; and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed; even they that had life (Revised Version). (On the "third part," see on Isaiah 41:7.) Whether one third part of the sea, separated in some way from the rest, and all the creatures in that third part, or whether a third part diffused over the whole extent, is meant, it is impossible to say. The whole is a vision, and not subject to natural laws. The meaning is evident. As before, a large part, but not the largest, is signified and this time the judgment is directed against another portion of creation. The sea, as well as the productions of the earth, can be used by God as his agent by which to punish and warn mankind. The attempt to press the vision into a particular application has led to a variety of interpretations. Wordsworth and Elliott both think that the destruction of Roman ships is foretold; the former pointing to the ships as the instruments of commerce and luxury, the latter referring to the destruction of the Roman navy. Bengel, Grotius, Vitringa, see here a vision of war’. Hengstenberg believes the sea to typify this world; the living creatures, mankind; and the ships, villages and towns. Those who place the fulfilment of the vision in time subsequent to the sealing of Rev 7:1-17. fail to see that the trumpets do not follow the seals in chronological order, but that both are being fulfilled side by side in the same epoch; viz. that of the existence of man. Revelation 8:10 And the third angel sounded, and there fell a great star from heaven, burning as it were a lamp. In the Old Testament trouble is foretold under the symbol of darkened stars (cf. Ezekiel 32:7; Joe 2:10). In Matthew 24:29 the falling of stars is part of the general picture of the coming of the judgment day. The description here may therefore symbolize an act of judgment—one more of the troubles inflicted by God upon the guilty world. The frequent use of the symbol, star, as a type of one in an exalted position, has led most commentators to interpret the star of individual rulers, especially of those who poisoned the waters of Divine truth by heresy. But it seems more likely that the event here portrayed carries one step further the description of God’s vengeance on the wicked, which has been already partially set forth. At first vegetation, then the sea, now the land waters, are smitten. The star, as the means employed by God, is typical of the awe striking nature of the punishment, and is indicative of the fact that the judgment is the act of God, and proceeds directly from heaven, and is not to be attributed to merely natural circumstances. And it fell upon the third part of the rivers, and upon the fountains of waters. Not upon a third part of the fountains, but upon all fountains, just as in Matthew 24:7 "all green grass" is visited with the plague. As stated above, another part of creation (and therefore another portion, of mankind) is afflicted. It is, of course, Impossible to point out the complete fulfilment of this judgment, Which is yet being fulfilled, but we may mention as illustrations the trouble caused to man by means of land waters, by floods, by drought, by pestilence. As before, only part suffers from this visitation; the greater part is spared. Revelation 8:11 And the name of the star is called Wormwood. The plant known to us under the name of wormwood is doubtless identical with the Αψινθος of this passage. The present English word is a corruption of wer-mod (equivalent to ware-mood), which may be rendered "mind-preserver," a name given to the plant by the Saxons, on account of its fancied virtues; for it was believed to be a protection against madness. Such properties were formerly frequently ascribed to plants possessing bitter and nauseous tastes, such as that of the wormwood. Varieties of the plant are common in Palestine, and are widely distributed in the world. Among the ancients it was typical of bitter sorrow. Thus Lamentations 3:19, "Remembering my misery, the wormwood and the gall;" Jeremiah 9:15, "I will feed them with wormwood." Here, therefore, the name indicates the effect of the star, viz. to cause intense trouble and sorrow. And the third part of the waters became wormwood; that is, became bitter as wormwood, that is, charged with sorrow and disaster. The general effect of the incident is described in the name given to the chief actor, as in the case of the fourth seal (see Revelation 6:8). And many men died of the waters, because they were made bitter; many of the men. Possibly (though not necessarily) of the men dwelling near the waters. For the first time mention is made of the death of men, though, doubtless, it is implied in the preceding judgments. We may notice the contrast in the miracles of Moses, who sweetened the waters of Marah (Exodus 15:1-27.), and of Elisha (2 Kings 2:22). Revelation 8:12 And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars. Still the created universe is the direct object of these visitations. The planets were smitten, but we are not told with what instrument. As Alford points out, this may teach us not to lay too great stress upon that part of the visions which describes the means. Our attention is to be fixed upon the effect, the stroke, not upon the mountain or the star by whose means the result is attained. (For the signification of the third part, vide supra.) In the Bible, frequent use is made of this figure to express trouble and commotion (see Isaiah 13:10; Isaiah 24:23; Jeremiah 15:9; Ezekiel 32:7; Amos 8:9; Matthew 24:29). The sun, etc., are also looked upon as examples of stability. Thus Psalms 72:5, "As long as the sun and moon endure" (see also Psalms 72:17; Psalms 89:36). The vision may therefore be suggestive of God’s power over things the most permanent and stable, and thus demonstrate to Christians his ability to punish "the ungodly who prosper in the world." Thus Job 9:7 attributes omnipotence to God, "which commandeth the sun, and it riseth not; and scaleth up the stars" (see also Psalms 136:8; Jeremiah 31:35). Thus, then, God can turn even the benign influences of the sun and planets into means for the destruction of man. In the countless evils which have their origin in the excess or defect of the power of the sun, we may see an illustration of the fulfilment of this judgment. We may point out that the very existence of such visitations as are here portrayed preclude the possibility of the fulfilment of the trumpet visions being subsequent in time to those of the seals. So as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise; that the third part of them should be darkened, and the day should not shine for the third part of it, and the night in like manner. Probably, total darkness for a third part of the day and night is meant; not a third of the usual amount of light during the whole day and night (as Bengel and others). Renan, as a preterist, sees the fulfilment in the eclipses of A.D. 68. De Lyra, Wordsworth, and others see in this judgment a symbol of the infidelity, heresies, apostasies, and confusions in the world in the seventh century and at other times. Vitringa, adopting the historical view, refers the fulfilment to particular periods of the Roman empire. Revelation 8:13 And I beheld, and heard an angel. "An eagle" (Revised Version) is read in à, A, B, Vulgate, Syriac, Coptic, etc., while "angel" is found in P, 1, 16, 34, 47, etc. One manuscript (13) has ἀγγέλουὡςἀετοῦ. St. John sees one eagle, the symbol of what is swift and unerring in swooping upon its prey. Thus Job 9:26, "The eagle that hasteth to the prey" (see also Habakkuk 1:8; 2 Samuel 1:23). This is the meaning of the appearance of the eagle, which announces the swiftness and certainty of the coming woes. De Wette and others unnecessarily understand "an angel in the form of an eagle." De Lyra interprets it as St. John himself. Wordsworth, relying chiefly on the force of εἶς, believes that Christ is signified; but it is extremely doubtful whether the force of the numeral can be pressed so far. Others see a reference to the Roman legions, etc. The figure may have been suggested by Matthew 24:28. Flying through the midst of heaven; flying in mid heaven (Revised Version). Not "midway between earth and heaven," but "in the direct line of the sun." The word is found only here and in Revelation 14:6 and Revelation 19:17. In the former it is rendered as in this place, in the latter it is translated "in the sun." The eagle is thus plainly visible to all. Saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth! "Woe" is followed by "inhabiters" in the accusative case, according to à, B; though the dative is read in A, P, and some cursives. "The inhabiters of the earth" are the ungodly, the worldly, those on whom God’s wrath had been invoked by the saints at rest (Revelation 6:10), whose prayer is now answered The triple denunciation renders the threatened judgments more emphatic and terrible. By reason of the other voices of the trumpet of the three angels, which are yet to sound; Greek, out of the other voices (denoting front whence the woe proceeds) who are yet to sound. "Trumpet," in the singular, because taken distributively—"of each trumpet." The three woes are described in (1) Revelation 9:1-11; (2) Revelation 9:12-21; (3) Revelation 11:15-19. They perhaps refer to spiritual troubles. instead of being concerned (as in the case of the first four trumpets) with temporal judgments. Revelation 8:1 Silence in heaven. "Silence in heaven"? and that for "about the space of half an hour"? £ What can this mean, or how can it furnish an expositor with material for instructive teaching? The question is a natural one, and it is capable of being answered. This verse is neither to be dismissed as if unintelligible, nor slighted as if unimportant. It is full of most intense significance, and will be found to illustrate the truth that some of the most obscure and unpromising verses of the Word of God do yield to the devout and careful student the most stimulating and helpful teaching. It will be remembered that the sixth chapter closed amid representations of gloom and tribulation; in which the alarm was so great that many would think the great day of God’s wrath was come. Yet in this supposition they would be wrong; for the seventh seal had yet to be opened. At the same time, so great was the trouble there depicted as to suggest the question—Who shall live when God doeth this? As a relief to the anxious one, the Apostle John bids us see the security of the Church of God—a part being on earth, sealed in the tribulation, and a part in heaven, caught up out of it. This cheering scene having been witnessed, the apostle beholds the opening of the seals resumed—an indication of the coming of severer woes than any which have been yet recorded. At this stage, however, of the exposition it seems best to lay down the following principle: Whatever judgments come down upon the region below, they are seen by the apostle to be the consequences of activities in the region above. No stroke falls on earth that is not directed from heaven. The two worlds move in concert. The time accomplishments of one world correspond to the time appointments of another. Hence, if there should be a pause in the activities of the higher realm, that would bring about a pause in the movements of the lower. Such a pause in heaven John observes. This would indicate some intervening period of comparative quietude on earth. But what space of time in the revolution of earth’s ages those thirty minutes indicated, or what specific epoch of tranquillity upon earth was thereby set forth, it is not possible for us to say. We know only that, while the apostle notes silence above, there is a calm below; and that this calm is but the prelude to a more intense activity than ever. And thus we have set before us, in unmistakable symbolism, this truth—That in the developments of God’s plans in providence, there are times of comparative quietude, during which it seems as if the progress of things was stayed awhile. Respecting this, we will ask three questions, which we will endeavour also to answer. I. WHAT IS WHEN WE SPEAK OF BEING STAYED? There are in the Word of God great promises and prophecies which open up a glorious vision for the future days. There have been also great events which have excited in the Church of God the strongest hopes, and which ever and anon form a restful background. In the retrospect of mighty wonders in days gone by, God’s people take heart and hope for the days to come (Isaiah 51:9-11). To such periods there succeed long years in which either no appreciable advance is made towards the inbringing of the new heavens and the new earth; or if in one direction some progress appears, in another the cause of righteousness seems checked afresh by new developments of error, folly, and sin. Years on years roll by, our towns and cities grow with accelerating rapidity, and a larger area of dense population becomes an area, so much the larger, of religious indifference. The prophets of God are crying, "Flee from the wrath to come." They long for some manifestation of Divine power to startle man. But no. Man goes on sinning. And our God seems a God that "does nothing" (Carlyle). The thunder is rolled up. The lightning is sheathed. There is a prolonged lull. There is "silence in heaven." The sceptic makes use of the quietude to ask, "Where is the promise of his coming?" The careless one settles down at his ease, and cries, "The vision that he seeth is for many days to come." Hollow professors desert in crowds, and go over to the ranks of the enemy. Some faint hearted ones, if they do not hoist the white flag and capitulate, think perhaps their message is over weighted, and cast some of it away. Others, more loyal, continue to give out the message in its fulness, yet are beginning to tremble. Others, again, make the silence a plea for mightier prayer. They cry, "It is time for thee, Lord, to work;" "Arise, O Lord, plead thine own cause." And still—still there is "silence in heaven." No voice is heard from the invisible realms to break in upon the steady course of this earth’s affairs, or to arouse and convict a slumbering world! II. WHAT DOES THIS SILENCE MEAN? This "silence" is liable to be misinterpreted. Perhaps this is the one fact which is a sorer strain on the faith of believers than any other. As Faber plaintively moans— "He hides himself so wondrously As if there were no God; He is least seen when all the powers Of ill are most abroad." What does it mean? 1. Negatively. (1) It does not mean that this world of ours is cut adrift in space, or that the human family are left fatherless and lone. Our Lord Jesus has given us too many assurances to the contrary for us to come to such a conclusion. (2) Nor does it mean that time is being lost in the development of the plans of God. Catastrophes are not the only means of progress. There is as real an advance when the tiny blade is making its way noiselessly through the sod as when the reapers cry, "Harvest home!" (3) Nor does it imply that God is indifferent to the sin which he is ever witnessing. "The Lord is not slack," etc. (4) Nor does it imply that God is working on any other plan than that which he has laid down in the book. The revealed purposes of God as indicated in Scripture, and the plans of God as unfolded in providence, ran upon precisely the same lines (Psalms 1:1-6:21; Psalms 74:11). (5) Nor does The silence mean that God will ultimately let sinners escape with impunity (Romans 2:3, Romans 2:4). 2. Positively. It is intended that we should learn positive lessons from "silence in heaven." (1) We are not to expect startling providences at every turn of life. Now and then they may come, and do. But they are not the common methods of Divine working. The lightning flash which rends the oak comes occasionally as if to reveal the reserve forces in nature. But the light which falls so gently on the opening eyelids is new every morning. (2) We are to be guided more by what God says than by what we see before our eyes. The book gives principles which are eternal. This or that event may be but a tiny point of detail, which can only be judged of by the larger whole. God’s Word is our only safe guide. (3) There are other sides to, and other forms of, God’s working than those which startle and alarm. Over and above providential working among the nations, there is a living and life-giving Spirit- making all things new." And it is this silent, secret working of God’s Spirit by which he will build up "the new Jerusalem." The roar of the cataract startles the ear, but it is the gentler dew which renews the face of the earth. The thunder of the avalanche marks less advance than the silent ripening of the corn. (4) By the silence of heaven God would test his people’s faith, and quicken them to more fervent prayer. There is "silence in heaven" that there may be less silence among the faithful on earth. (5) God would thus teach us to study principles rather than to gaze on incident. The moment of an earthquake is not the time for the calm and accurate study of science; and times of intense upheaving are not those in which we can master principles; they are rather periods in which we need to put them out to use as the emergency requires. We can only study them when there is "silence in heaven." (6) Certainly, another reason is that the wicked may have space for repentance (cf. 2 Peter 3:9). The most marvellous of all the Divine attributes is his patience. III. WHAT SHOULD THIS SILENCE TEACH US? AND WHAT EFFECT UPON US SHOULD IT HAVE? 1. Let us learn anew to exercise faith in the spiritual power which God wields by his Spirit, rather than in the material energy which shakes a globe. The greatest work of God is that which is the most still. Newspapers chronicle incident; but who could write an editorial on the growth of a spirit? "The kingdom of God cometh not with observation." 2. Let us use Heaven’s time of keeping silence as a time for breaking ours (Isaiah 62:1, Isaiah 62:6, Isaiah 62:7). 3. Let the ungodly make use of the space given for repentance, by turning to the Lord with full purpose of heart. Let them not wait for terrors to alarm. Ice may be shivered into fragments, but it is ice still. Better to let the warm beams of God’s love melt the icy soul. 4. Let us lay to heart the certain fact, that, although judgment is delayed, come it will. We know not when. We know not how. But "we must all stand before the judgment seat of Christ." Revelation 8:1-5 Prayer and fire. For some time there had been "silence in heaven." During this time there was a corresponding period of calm on earth. Then the prayers of the saints were rising to heaven, fragrant with the incense which mingled with them. As the sequel to these prayers, and as the answer to them, the angel takes fire in the censer and casts it on the earth. From that point a new series of activities unfolds. On these we shall touch in the next homily. Meanwhile we are detained by the thought of the connection between the prayers of the saints and the fire cast on the earth. As far back as the times of the Hebrew psalmist, the Church of God used such words as these: "By terrible things in righteousness wilt thou answer us, O God of our salvation" (Psalms 65:5). Our Lord himself declared, "I am come to send fire on the earth" (Luke 12:49, Luke 12:50). He yearned for the conflict to take place, which must inevitably come—albeit that, ere it should come, he would have to undergo a terrible baptism of suffering and of blood. So that we get revealed to us a wondrous unison of thought, as regards the Lord, and as regards his Church under the Old and New Testaments—That "terrible things" on earth will mark the advance of God’s kingdom upon it, as the result of a Saviour’s sufferings and a Church’s prayers. £ I. THE AFFAIRS OF THE KINGDOM OF GOD TOUCH THIS EARTH AT EVERY POINT OF ITS . There are two common defects among Christian people in reflecting on the things of God. Some concern themselves almost exclusively with the outward development of God’s kingdom in national life. Others, again, are almost equally absorbed with the aspect of God’s work which concerns the salvation of the individual. Both should be included in one view. Each one may begin with himself in his religious concern, but no one may end there. We may, indeed, be thankful that, in the great affairs of worlds, God does not forget our small concerns; at the same time, we should often lose the thought of our own interests in our anxious care for the honour and glory of our Lord and for the growth of his kingdom. The pith of all the concentrated prayers of the saints is, "Thy kingdom come." Earthly thrones, political parties, Church politics, are only of service as they are helping to fulfil the will of God. And never will Christian people attain to the glory of their grand confession till they have public spirit enough to lead them to "seek first the kingdom of God and his righteousness." II. IN THE OF GOD’S KINGDOM THE OF EARTH ARE BY ABOVE AND BEYOND IT. The main theme of our text presents us with the glorious and inspiring truth of an angelic ministry. That there should be one bond of moral sympathy uniting holy men and angels is not surprising when both are creatures of God. God uses us. He uses them. They are all ministering spirits. Among them there is no discord. They move in perfect accord with the will of him who sitteth upon the throne, wondering oft, perchance, as they look down upon earth, that it should harbour any treasonable revolt against the throne of God! III. UPON THIS EARTH A CLAIM HAS BEEN MADE BY ONE IN HUMAN FORM, TO SUPREME OVER IT—a claim that, as things are, produces violent disturbance. It is true he came "not to judge the world but to save the world;" yet, from the nature of the case, even that saving process involves "sending fire on the earth." Satan is wrought up to fury when his subjects leave his bondage to serve freely their rightful Lord. "When a strong man armed keepeth his palace, his goods are in peace, but when," etc. Kings have risen in revolt against the doctrine that there is another King, one Jesus. Priests are indignant when told that the priesthood of believers renders official priests a sham. Mammon’s worshippers are wroth against the claims of Jesus. And, as the result of long, long ages of sin, huge ecclesiastical establishments, despotisms, international confederacies, vast hierarchies, great commercial concerns based on selfishness rather than righteousness, have taken usurped possession. And they must all be overthrown before perfect peace can be brought in. But how it is all to be done the great Lord alone can tell. IV. THERE ARE TWO POTENT FORCES AT WORK WHICH ARE TO THE PEOPLE OF GOD THE PLEDGE THAT ALL THESE OF EVIL WILL SOONER OR LATER BE BROKEN UP. One of these is the work of the Lord Jesus Christ, followed as it is by his reigning power. In thinking of all these forces which are set forth in the chapter before us, it would be strange indeed if we lost sight of "him who is in the midst of the throne" to direct and inspire the whole. Our Lord’s baptism of blood was but the earnest of his after-administrative sway. At his death the prince of this world was (potentially) cast out. "He must reign till he hath put all enemies beneath his feet." And while there is this regal force working earthward from heaven, there is another force working heavenward from earth—even the prayers of the saints. Our Lord himself has revealed the law that prayer is one of the hinges on which the world’s movements turn. "Ask, and it shall be given you." And, more than all, he has not only told us to pray, but he has set us a-praying by the energies of his Spirit. Pray we must; pray we will. We cannot help it. Nor will the prayer be lost. God has not vainly said to the seed of Jacob, "Seek ye me." V. IT IS THE DIVINE THAT, AS THE OUTCOME OF THIS DOUBLE FORCE, THERE SHOULD BE A DOUBLE SET OF . 1. There is a new creating force of the Holy Spirit, slowly it may be, but surely, building up the new heavens and the new earth, which will emerge when all that must be shaken and overthrown is put away. This work is essentially and exclusively constructive. 2. There is another kind of agency—the providential—which is largely destructive, which clears the ground for a new advance. It is this overturning force which we have yet to see in action. The Jewish temple and nation had to be overthrown to prepare the way for a new step in advance. Struggle and bloodshed in Italy prepared the way for the downfall of the pope’s temporal power. The war in America proved the destruction of slavery. Thus, as we look back on them, we see how destructive action hastens the progress of the world. So it has been. So it will be. VI. IT IS TO US IN THIS BOOK THAT MANY OF THE MOST EVENTS BY WHICH THE ILL IS TO BE , are the Divine method of answering his people’s prayers. It is in response to prayer that the angel casts fire on the earth. Prayers sent up in calm are answered in storm. "When we stand with Christ on high, Looking o’er life’s history," then—then shall we see more clearly than it is possible to do now, that the most "terrible things" have but prepared the way of the Lord. Difficulty: A difficulty may here suggest itself to some. The question may be asked—But are we to understand that God’s saints are expected to pray for, or even that it is right for them to pray for, terrible judgments? We reply—Not so do we understand the matter; but thus: believers pray, "Arise, O God, plead thine own cause;" and then they leave it in the hands of God to answer the prayer in the way which seems best to him. Note: Do not let us be alarmed if, when God rises up, some tremendous shaking occurs. Such shakings must come. Empires, monarchies, kings, tyrannies, priesthoods, visible Churches, hierarchies, creeds, must be shaken. But why? "That those things which cannot be shaken may remain." Let Christians hold fast, watch, pray, wait, in perfect calm. Finally, let all preachers and hearers summon each other out from the prayerless crowd, and gather in among the praying ones. History gives us many an instructive parable. There was once a little company in an upper room—not more than a hundred and twenty—praying. At that very time there sat on his royal seat a Roman emperor, surrounded with all the pomp and power of the world. In the little company in the upper room there was a seed of life and progress that has been fruitful ever since, and is more so now than ever. In the court of Rome there was a worm of corruption silently and surely gnawing all the splendour, and bringing it to utter ruin. If we court the world’s smiles and wealth and applause, we may make a show, but only for a time. If ours is the breath of prayer, we shall reign when the pomp of earth has vanished forever away! Verse 7-Revelation 9:21 The first six trumpets. The eighth and ninth chapters are confessedly the most intricate part of the book. Yet they are full of Divine teaching which we could ill afford to lose—teaching thrown into a form altogether peculiar to this Apocalyptic book, which will amply repay the closest attention which we can give to it. Here we have the sounding of the first six trumpets under the seventh seal. According to historical interpreters of the two main schools, their fulfilment was accomplished, at least in part, in the events indicated in the following table:—(Fulfilment according to Archdeacon Farrar £; Fulfilment according to Rev. E.B. Elliott £) First trumpet— Hail and fire mingled with blood are cast upon the earth, and one third part of earth and trees and all green grass is burnt up. Farrar—Years of burning drought, rains of blood, disastrous conflagrations and earthquake, as those in Lyons, Rome, Jerusalem, Naples, etc.. Elliott—The invasion of the Roman empire by Alaric, King of the Goths. Second trumpet— A great mountain is cast into the sea: one third part of the sea, of the creatures therein, and of the ships, is smitten. Farrar—Great calamities connected with the sea and ships such as those of which the time of Nero furnished abundant instances. Elliott—The invasion of the Roman empire by Genseric, King of the Vandals. Third trumpet— A star falls from heaven: one third part of the rivers and fountains is smitten, and the waters are made bitter. Farrar—The overthrow of Nero, the ominous failure of the Julian line, and the bitterness occasioned thereby. Elliott—The invasion of the Roman empire by Attila, King of the Huns (A.D). 433 to A.D. 453). Fourth trumpet— A third part of the sun, moon, and stars is smitten. Farrar—Ruler after ruler, chieftain after chieftain, of the Roman empire, and of the Jewish nation, died by murder or suicide. Elliott—Final conquest of Rome and the Western empire by Odoacer, King of the Heruli. Fifth trumpet— A star falls from heaven: a great swarm of locusts from the abyss. Farrar—The star = Nero. The host of locusts = demons. Stier is quoted as saying, "In the period between the Resurrection and the fall of Jerusalem, the Jewish nation acted as if possessed by seven thousand demons." Elliott—The star=Satan. The locusts = the sudden rise of Mohammedanism. The five months = a hundred and fifty years. In 612 Mahomet commenced his prophetic mission. In 762 Christendom was delivered from the terror and persecution of the Saracens. Sixth trumpet— The army of the horsemen is seen, numbering two hundred millions, with fire-breathing horses. Farrar—"The swarms of Orientals who gathered to the destruction of Jerusalem in the train of Titus, and the overwhelming Parthian host which was expected to avenge the ruin of Nero." Elliott—The Turks from the Euphratean frontier, subverting the empire of Eastern Christendom, and taking Constantinople. The ensign of one, two, or three horsetails marks distinctively the dignity and power of the Turkish pacha. From the loosing the four angels to the slaying the third part of men was an hour, a day, a month, and a year; i.e. 396 years, 118 days, which is just the time from the loosing of the united Turco-Moslem power from the Euphrates to the fall of Constantinople. That there is, in both the earlier and later series of events given in the above table, a remarkable correspondence between the symbolic pictures in the text and the recorded facts of history, no one who has studied the whole matter can question. Nevertheless, we cannot but agree with a remark of Archdeacon Farrar himself, who, after pointing out the incidents given in the centre column as a fulfilment of the Apocalyptic visions, says," These vaticinations do not belong in the least to the essence or heart of the Apocalypse. They are but passing illustrations of the great principles—the hopes and warnings—which it was meant to inculcate. £ So, also, it is remarked by another singularly able and luminous writer on this book, £ "The predictions of these two chapters are manifold, not single, in their fulfilment. Wherever war has been employed, under God’s overruling providence, to humble pride and to break up overgrown and overbearing powers, there have these chapters had an accomplishment again and again, and each separate accomplishment has been in its turn a prediction of the prognostication of the greatest accomplishment and of the last. Those hordes of invading barbarians which broke up the monster empire of Rome, and out of whose conquests modern Europe eventually grew, were one fulfilment—they were not the only fulfilment of these prophecies. Never were the figures of the locust swarms, with their teeth as of lions and their hair as of women, more strikingly exemplified than in those irruptions. But they did not exhaust the prophecies before us. When the mighty power of the French empire at the beginning of this century was broken up by a coalition as of God’s hosts mustering for the battle against human pride and human ambition, then was there a new fulfilment, itself prophetic of another and another, till the last of all. The words of God are manifold in their application, just because they deal, not with instances only, but with principles." It is also obvious that since there are given in the tabular form above at least two distinct series of events, illustrating and confirming the prophecy, it is not possible, in the face of such well-known historic facts, to regard the prophecy as fulfilled completely in either. We have deemed it needful, at least once, more fully than is our wont, to draw this out and set it before the eye, that the student may see that in the fact of several fulfilments being already accomplished, there is a distinct proof of the main thesis on which our homiletic exposition of the Apocalypse is based—that we have before us a series of pictures and parables designed to set forth the principles and methods of the Divine government, and the varied fortunes through which God’s Church must pass on her way to the consummation of all things. These principles are indicated in the chapters before us, and we will now endeavour to set them forth. I. THE WORLD IS HERE LOOKED AT AS BEARING A GREAT BURDEN OF SIN. (Revelation 9:20, Revelation 9:21.) And to such a height is sin seen to rise that it is as if the Most High were practically excluded from his own world. Two classes of evils are specified here—one in which that which is no god is worshipped; another in which the commands of God for the regulation of life are entirely ignored. And these are precisely the two forms in which in every age the claims, of God have been set at nought. That which we call idolatry is such whether man worships idols of wood and stone, or whether he regards matter and force as potentially adequate to all things. Yea, if there be a difference, the idolatry of the heathen is preferable to that of the materialist. For in pagan idolatries the worship is paid to that which is fashioned by the hand of man—or to that which is brought into being by a Supreme Power, as representing the Power which is at the back of all. But in materialism there is no Being of any kind, no Power to which worship is paid. The Maker of all is ignored. Paganism worships that which can neither see, nor hear, nor walk, as representing that which can. But materialism knows no object of worship at all, and is chargeable with the supreme absurdity of attributing the evolution of sight, hearing, thinking, loving, from that which can neither love, think, hear, nor see! It is not, however, the absurdity of this which is noted in the text, but its sin. It is a robbery of God. "If I be a Father, where is my fear? If I be a Master, where is mine honour?" The second form of evil is immorality—murders, sorceries, fornication, thefts—sufficiently suggestive of all the violations of the laws of morals under which this earth groans. And these two evils—irreligion or false religion, and immorality—are the sum of all ill in the world. Could we but see the whole mass of sin in its combination, it would be to us most amazing that the Most High God did not sweep away at once all these abominations. God’s patience is the most wonderful of all his attributes. "I have nourished and brought up children, and they have rebelled against me." II. THE PERIODS OF WHICH EARTH MAY WITNESS WILL NOT ALWAYS . (Revelation 8:5, Revelation 8:6.) We had occasion to observe in a previous homily that there are apparent lulls in the Divine procedure. God "keeps silence." There may, for a while, be no "taste of thunder in the air," nor any threatening sign of gathering hosts. Men may be reckoning, as in 1851, that a time of unusual peace is near. And to this conclusion they may come hastily, through forgetting that universal peace never can be assured till there is universal righteousness. Following in rapid succession on the apparent auguries of peace in 1851 were the Crimean, the American, and the Franco-German wars. The time will come when war shall cease unto the ends of the earth. But it is not yet. III. THERE ARE PENT UP FORCES ONLY WAITING TO BE LET LOOSE. (Revelation 9:1, Revelation 9:14.) The "abyss" was full of "locusts;" the "four angels" were bound in the great river Euphrates. In both cases these were tremendous destructive forces, "shut up" or "bound" for a while. But they could only exert their power under Divine permission. Not till the command is given to loose them can they show themselves. No seal can be opened nor any trumpet sounded save under the direction of him who is in the midst of the throne. "The Lord reigneth," and foresees all with exact precision, to the year, the month, the day, the hour. IV. WHEN SUCH FORCES ARE LET LOOSE, THE EFFECT WILL BE AS THE BLAST OF A TRUMPET. (Revelation 8:2.) The imagery of the Apocalypse is gathered in the main from the Old Testament. Of old, trumpets were sounded, mainly, for one or other of two purposes—they marked an epoch for the Church; they proclaimed war upon the world. And we cannot but be struck with the variety of symbolism under which the effect of the trumpet sounding is set. But however great the variety in each case, there is indicated the smiting, even to its overthrow, of some great world power. By the first trumpet, destruction sweeping over the earth is shown. By the second, the downfall of some nation or empire. By the third, the overthrow of some sovereign. By the fourth, a widespread storm. By the fifth, a tremendous rush of evil, as if organized by the very devil himself. By the sixth, a succession of destructive plagues. And who can read history and not know that precisely such events are ever recurring again and again? V. WHEN IN THE OF GOD SUCH FORCES ARE LET LOOSE, THEN THE MAIN FACTORS ON WHICH WEALTH DEPENDS FAIL. (Revelation 8:9.) How much is indicated in that symbolic expression, "a third part of the ships were destroyed"! If anything like this were to occur to British ships, a large portion of our material defences, and even of our supplies of food, would be in a moment withdrawn! Yes; we are absolutely in God’s hands. We hold the common blessings of life most entirely at his disposal. The world is governed for God’s purposes, and not for ours. VI. HOWEVER ACTIVE THESE MAY BE, THEY HAVE THEIR LIMIT. (Revelation 9:4, Revelation 9:5.) Neither nature nor man can be injured beyond God’s permissive line. To the men who have not the seal of God on their foreheads, there should be distress and torment; but even their lives should not be at the mercy of others, but should be guarded by a higher Power. Albeit in some cases so great should be the distress that men should seek death and should not find it. But the text implies that to those men who have the seal of God on their foreheads no harm of any kind should come. In the worst of times there should be round them a special guard. Nothing will be lost or hurt that is God’s. The mightiest agents of destruction, though apparently uncurbed, yet have their curb. God girds them, though they do not know him. We have seen in the appalling wildness and savage grandeur of a mountain pass, when the wild winds were howling as if they would rend the very rocks in pieces, a tiny flower sheltered in its little nook, safe in its little bed of earth, turfed as richly as though on it God had spent special care; and the same wind that rent in pieces the rocks before the Lord, blew to that little flower the tiny morsel of soil that was wanted to nourish its roots, and the little drop of spray from the roaring cascade beneath that was needed to refresh its petals. Wild winds were roaring, torrents were rolling, dashing, and foaming, yet the little flower bloomed up on high, safe, serene, and calm. So shall it be in "the great tribulation" with those who have the seal of God in their foreheads. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 9:1 And the fifth angel sounded, and I saw a star fall from heaven unto the earth; a star from heaven fallen unto the earth (Revised Version); not saw a star fall. (For the distinctive character of the last three judgments, see on Revelation 8:2.) "A star" sometimes signifies one high in position. Thus Numbers 24:17, "There shall come a star out of Jacob;" Daniel 8:10, "And it cast down some of the host and of the stars to the ground." In Revelation 1:20 "the stars" are "the angels of the seven Churches;" in Job 38:7 the angels are called "stars;" in Isaiah 14:12 we have Satan referred to thus: "How art thou fallen from heaven, O Lucifer, son of the morning!" It seems, therefore, that Satan himself is here referred to under this symbol. The trumpet visions hitherto have portrayed troubles affecting the outer man; now begin to be set forth these yet more terrible visitations which, affecting his spiritual nature, are seen more directly to emanate from the devil. He has fallen "from heaven unto the earth;" that is, whereas formerly heaven was his abode, the sphere of his work while yet obedient to God, he now has no office or power, or entrance there, but is permitted to exercise what influence he possesses on the earth (cf. Luke 10:18, "I beheld Satan as lightning fall from heaven"). This is the view of Tertullian, Aretbas, Bede, Vitriuga, Alford, believe an evil angel is meant; Wordsworth thinks an apostate Christian teacher is signified; Andreas, Bengel, and De Wette believe a good angel is intended; others see particular emperors, etc.; while Hengstenberg thinks the figure represents not one, but a number of persons, including Napoleon. And to him was given the key of the bottomless pit; of the pit of the abyss (Revised Version). That is, as Wordsworth explains, of the aperture by which there is no egress from or ingress into the abyss. Christ holds the key (Revelation 1:18), but for a season Satan is permitted to exercise power. The abyss is the abode of the devil and his angels; the present abode, not the lake of fire, into which they are subsequently cast (Revelation 20:10). Revelation 9:2 And he opened the bottomless pit; pit of the abyss, as above. This phrase is omitted by à, B, Coptic, AEthiopic, and others. It is inserted by A, B, many cursives, Vulgate, Syriac, Andreas. And there arose a smoke out of the pit, as the smoke of a great furnace. The smoke of the incense (Revelation 8:4) purified the prayers of the saints, making them acceptable before God; the smoke which ascends from the abyss clouds men’s minds and darkens their understandings. And the sun and the air were darkened by reason of the smoke of the pit. The air, becoming filled with the smoke, obscured the light of the sun, so that both appeared dark. This darkening of the atmosphere may have been suggested by the description of the locust plague (Exodus 10:15), or by the account in Joe 2:1-32. But it is the smoke, not the locusts, which is here said to cause the obscurity; the locusts issue forth out of the smoke. It is doubtful whether we ought to seek any particular interpretation of the smoke; it is probably only accessory to the general picture. If we may press the meaning so far, it is perhaps best to regard the smoke as the evil influence of the devil, which darkens men’s understandings, and from which issue the troubles which are the result of heresy and infidelity, portrayed by the locusts (cf. 2 Corinthians 4:4, "In whom the god of this world hath blinded the minds of the unbelieving," etc.). Revelation 9:3 And there came out of the smoke locusts upon the earth. The locust is constantly referred to in the Bible, and various illustrations are drawn from their characteristic features. In the East they appear in great numbers and men are helpless against their devastating power. Sometimes an attempt is made to check their progress by lighting fires, and this practice may have suggested the above description of the locusts proceeding from the smoke. The irresistible destruction which they cause is alluded to in Deuteronomy 28:38; Joe 2:25; 2 Chronicles 7:13; their number in Psalms 105:34; Nahum 3:15. The air is sometimes tainted with their dead bodies (Joe 2:20). The natural features of the locust are fully dwelt upon in Nahum 3:7-10. As an illustration, we may quote Niebuhr, who gives an Arab’s description of the locust: "In head like the horse, in breast like the lion, in feet like the camel, in body like the serpent, in tail like the scorpion, in antennae like a virgin’s hair." Three out of these five points of resemblance are mentioned in Nahum 3:7-10. The locusts here symbolize heretics and infidels. Some writers (e.g. Wordsworth) apply the symbol to the Mohammedans (see Wordsworth, in loc., where the parallel is very fully worked out). But though this may be, and probably is, a fulfilment of the vision, it would be wrong to thus restrict our interpretation. Scarcely any one cause has contributed more to the trouble and destruction of men than the violence which is the result of religious hatred. Whether it be the heathen idolater, the warlike Mohammedan, or the Christian bigot, who is the agent, the effect is the same. It may be said, too, that if the minds of Christians also had not been darkened by the prejudicial influence of Satan, who is the cause of their unhappy divisions, heresies, and apostasies, these troubles could scarcely have fallen upon mankind. The innumerable occasions of such violence may be well illustrated by the countless number of the locusts; and the effect lives after the death of the authors, tainting the moral atmosphere. It is true that the true Christian sometimes suffers also; but tidal is an aspect which is set forth in the visions of the seals. Here another view is set forth, namely, that the ungodly are themselves punished, and punished severely, by means of this evil influence of the devil. Many other interpretations have been suggested: (1) evil spirits (Andrea,); (2) Roman wars in Judaea (Grotius); (3) the Gothic invasion (Vitringa); (4) De Wette and Alford believe that the interpretation is unknown. And unto them was given power, as the scorpions of the earth have power. That is to say, just as the natural scorpions of the earth have power to cause suffering, so these allegorical locusts of the vision appeared to possess the means wherewith to plague mankind. The scorpion is "generally found in dry and in dark places, under stones and in ruins, chiefly in warm climates.… The sting, which is situated at the extremity of the tail, has at its base a gland that secretes a poisonous fluid, which is discharged into the wound ... In hot climates the sting often occasions much suffering and sometimes alarming symptoms" (Smith’s ’Dictionary of the Bible ’). Revelation 9:4 And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree. The force of this plague is to fall directly upon mankind, not, as in the former judgments, upon the earth, and then indirectly upon men. This appears to be stated with the greater plainness, because it might readily be inferred, from the nature of locusts, that the immediate object of their destructiveness would be the vegetation of the world. But only those men which have not the seal of God in their foreheads; but only such men as have not, etc. (Revised Version; cf. Revelation 7:3, to which this is an allusion). Here, by proleipsis, the servants of God are described as "those that have the seal of God in their foreheads." It is not stated, nor is it necessarily implied, that the seal is visible to man at the time of the infliction of this judgment upon the ungodly. In a similar way our Lord speaks of the elect (Matthew 24:22), not thereby implying that there is any visible manifestation by which the elect may be known to men, though known to God. Thus also it is said in 2 Timothy 2:19, "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his." The frequent use of the term to denote those who were sealed by baptism may have led to the employment of the expression in this place, as being equivalent to "the servants of God" (cf. Ephesians 1:13; Ephesians 4:30; 2 Corinthians 1:22). The locusts may not hurt God’s servants (see on 2 Timothy 2:3). Thus we are taught that God in reality preserves his own, though it may sometimes appear to man as though the innocent suffer with the guilty. Revelation 9:5 And to them it was given that they should not kill them, but that they should be tormented five months; and it was given them [i.e. the locusts] that they [the locusts] should not kill them [the unsealed], but that they [the unsealed] should be tormented five months. The devil and his agents have not unlimited power committed to them; they are restrained within limits by the will of God. The evils which follow in the train of heresy and infidelity are not as yet permitted to kill (cf. Job 1:12), for this judgment extends only to the natural life of man. God reserves the final killing to himself at the great judgment day. This is shown in the limitation, "five months." This apparently meaningless period becomes explicable, when we remember that the usual duration of a locust plague is five months, viz. from April to September. The visitation is for the natural period of such occurrences; the torment is to extend to the natural period of man’s sojourn on the earth. It does not extend into the next life; other and special means are adopted for man’s punishment then, as set forth under the seventh trumpet. Various other explanations have been given of the five months. (1) Five years of Gothic rule (Vitringa). (2) Five months = 5 x 30 days; each day represents one year; therefore 150 years are signified, viz. (a) of the Saracens, A.D. 830—A.D. 980 (Mede); (b) Mohammed’s conquests, A.D. 612—A.D. 762 (Elliott). (3) Hengstenberg believes 5 to signify a part of the complete number 10, and thus to symbolize an incomplete period, as compared with the period of the seventh trumpet. (4) Bengel, following the principles assumed by him, makes the five months to equal 79 natural years, and assigns the period to A.D. 510—A.D. 589. (5) Others take the expression to mean "a short time" merely. (6) Wordsworth interprets it as meaning a limited time permitted by God, and thinks the Mohammedan period is signified, and their torment was as the torment of a scorpion, when he striketh a man. "Their torment," that is, the torment of the unsealed, according to Alford; the torment of the locusts (viz. that which they inflict), according to others. In either ease the meaning is the same. The last clause, "when he striketh a man," is perhaps added in contradistinction to the injury naturally inflicted by locusts, whose efforts are directed against the vegetation. Revelation 9:6 And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them; shall in no wise find it … and death fleeth from them (Revised Version); οἱἄνθρωποι, "the men;" that is, the unsealed, who suffer this judgment. This is a characteristic biblical method of expressing great anguish. Thus Job 3:20, Job 3:21, "The bitter in soul; which long for death, but it cometh not" (cf. also Jeremiah 8:3; Job 7:15; Luke 23:30; and Revelation 6:16). The description portrays great anguish of mind, and should not be pressed to a literal interpretation, though many have illustrated the passage by pointing to actual occurrences of the kind. Revelation 9:7 And the shapes of the locusts were like unto horses prepared unto battle; rather, the likenesses of the locusts; that is to say, the general appearance. This similarity is brought out in Joe 2:1-32, and is alluded to in Job 39:20. The parallel is worked out at some length in Tristram’s ’Natural History of the Bible,’ p. 314. In what way they appeared "prepared unto battle," is shown in Job 39:9. And on their heads were as it were crowns like gold; crowns like unto gold. The language is carefully guarded so as to make it understood that this feature is altogether supernatural. The crowns of gold probably denote the conquering nature of the locusts, and thus they add to the power with which the locusts have already been invested. They may also signify the exalted temporal position of those symbolized by the locusts. Some writers believe the helmets of soldiers are typified, and others the turbans of the Mohammedans. And their faces were as the faces of men. Notwithstanding the general resemblance of the locusts to horses, which resemblance is most clearly shadowed forth in the structure of the head, yet their faces gave the seer the idea of the human countenance. How this was brought about we are not told. Probably St. John himself in his vision received the impression without knowing by what means. The circumstance seems to point decidedly to the fact that human agents are denoted by the locusts.. Revelation 9:8 And they had hair as the hair of women. This (like the succeeding clause) seems merely the enumeration of an additional feature, in which these creatures resembled locusts, and which helped to establish their claim to the name. The antennae of the insect are probably referred to. Wordsworth sees here an allusion to the flowing hair of Mohammed and the Saracens. And their teeth were as the teeth of lions. The powerful nature of the teeth of the locust is a remarkable feature of the insect; and it is here more fully referred to in order to enhance the general terror of their aspect (cf. Joe 1:6). Revelation 9:9 And they had breastplates, as it were breastplates of iron. Again, a natural feature of the locust is specifically alluded to, in order to portray the terrible nature of their appearance. The horny substance which appears behind the face of the locust is not unlike the plates of iron with which the breast and shoulders of war horses were protected. And the sound of their wings was as the sound of chariots of many horses running to battle; the sound of chariots, of many horses rushing to war (Revised Version). The sound of the two things together, viz. that of rushing horses, and that of the chariots which they draw. The same simile is used in Joe 2:5. Revelation 9:10 And they had tails like unto scorpions, and there were stings in their tails; and they have tails like unto scorpions, and stings (Revised Version). The next words are included in the following clause. Not that their tails possessed the appearance of scorpions (as Bengel, Hengstenberg, and others), but that their tails were like the tails of scorpions in respect of having stings in them. Cf. 2 Samuel 22:34; Psalms 18:33, "He maketh my feet like hands" (omit "feet"); also Revelation 13:11, "Two horns like a lamb" (see the description of the scorpion quoted above, under Revelation 13:3). And their power was to hurt men five months; and in their tails is their power to hurt, etc. (Revised Version) (see the preceding clause). As no Greek manuscript gives the reading of the Textus Receptus followed by the Authorized Version, the probability is that this is an example of a passage in which the Greek of his edition was supplied by Erasmus, by the simple process of retranslating into Greek the Vulgate Version. By the possession of the noxious sting, the locusts here described are represented as being yet more terrible than the natural locusts. (See the description of the locusts given under Revelation 13:3. For the signification of the "five months," see on Revelation 13:5.) They limit the period of this judgment to the time of man’s existence on this earth. Revelation 9:11 And they had a king over them, which is the angel of the bottomless pit; they have over them as king the angel of the abyss (Revised Version). Most commentators contrast with the condition of the natural locusts, who have no king (Proverbs 30:7). "The angel" evidently, points to the star of verse l, who is Satan himself. Some think a particular angel, not Satan, is intended. Alford unnecessarily hesitates to decide that Satan is meant, owing to Revelation 12:3, Revelation 12:9. Whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Abaddon is the Hebrew נוֹדּבַאֲ, a noun representing the abstract idea "destruction" (Job 31:12), but more frequently employed to designate the netherworld (Job 26:6; Job 28:22; Proverbs 15:11; Psalms 88:12). Apollyon (ἀπολλύων, present participle) is the Greek ἀπώλεια (by which the LXX. renders נוֹדּבַאֲ) personified. It is in conformity with St. John’s usual practice to give the two forms of the name (cf. John 1:38,John 1:42; John 4:25; John 9:7; John 11:16; John 19:13, John 19:17). In the name we have summed up the character of him who bears it. He is the "destroyer," the one who causes "perdition’’ to mankind. Cf. the words of our Lord given by St. John (John 8:44), "He was a murderer from the beginning." Bengel and others contrast with "Jesus" the "Saviour." Perhaps the height of absurdity is reached by those writers (Bleek, Volkmar) who see in the name Apollyon a reference to (N)apoleon. Revelation 9:12 One woe is past; the one woe, or the first woe. "Woe" (ἡοὐαί) is feminine; perhaps because expressing the idea of tribulation, such words being generally feminine in the Greek. Some have thought that these words are a further announcement by the eagle of Rev 8:13; but there is nothing to lead us to suppose that they are not the words of the writer. And, behold, there come two woes more hereafter. Omit "and:" behold, there cometh yet two woes hereafter. The verb is singular in à, A, and others; the plural is found in à, B, P, and others. Alford says, "singular, the verb applying simply to that which is future, without reference as yet to its plurality." But probably οὐαί, although written as a feminine in the preceding clause, being really indeclinable, is treated as a neuter; and thus the singular verb is made to agree with the neuter plural, in conformity with the rules of Greek grammar. The second woe extends from this place to Revelation 11:14, and the third woe is contained in Revelation 11:14-19, especially in Revelation 11:18. Revelation 9:13 And the sixth angel sounded, and I heard a voice; I heard one voice, perhaps in contradistinction to the four horns next mentioned. From the four horns of the golden altar which is before God; the golden altar before God. The balance of authority seems in favour of retaining τεσσάρων, "four," although the Revisers omit it. It is inserted in B, P, Andreas, Arethas, Primasius, etc., but emitted in à A, Syriac, Coptic, Bede, etc. Many commentators (eg. Vitringa, Hengstenberg) lay special stress upon it; and some represent the horns as the four Gospels, which speak with one voice. The voice issues from the altar, as in Revelation 6:10; Revelation 16:7. The voice, issuing from the resting place of the souls of the martyrs, denounces the impending woe. The altar is the golden altar of incense (Revelation 8:3) which is before (the throne of) God, and which, in the earthly temple, stood before the veil (Exodus 40:26). This altar had four "horns" projecting at the corners (Exodus 30:2; see also Smith’s ’Dictionary of the Bible,’ art. "Altar"). Revelation 9:14 Saying to the sixth angel which had the trumpet. Tregelles reads, "Saying to the sixth angel, Thou that hast the trumpet," etc.; but the common rendering is much more probable. Here the angel is represented as directly causing the incidents which follow; in the other cases, we are only told that each angel "sounded." Loose the four angels which are hound in the great river Euphrates. This vision has led to a great variety of interpretations. Some are obviously absurd; in all these is considerable doubt and difficulty. The following is offered as a possible solution to some extent, though it is not pretended that every difficulty is satisfactorily disposed of. In making this suggestion, the following circumstances have been borne in mind: (1) The trumpet visions seem constructed upon a systematic plan, and therefore it seems likely that this judgment, like the fifth and the seventh, is a spiritual one (vide supra). (2) The objects of this punishment are those who commit the sins described in Revelation 9:20, Revelation 9:21. (3) The vision must have borne some meaning for these to whom it was first delivered. It seems unlikely, therefore, that events are here portrayed which could not possibly have been foreseen and understood by the early Christians. This seems to exclude (except possibly in a secondary sense) all reference to the papacy, etc. (as Wordsworth). (4) Whether the angels here described are good angels or bad angels makes no material difference to the main part of the vision, which is to set forth punishment for the ungodly, sanctioned or originated by God. (5) The object of the punishment is to bring men to repentance, but it largely fails to do so (Revelation 9:21). We therefore conclude that the whole judgment portrays the spiritual evils which afflict the ungodly in this life, and which give them, as it were, a foretaste of their doom in the life to come. Sin frequently brings unrest and trouble immediately in its train; seldom, if ever, peace and satisfaction. The stings of sin are, perhaps, none the less potent because their effect is frequently unseen by the general public. The terror of the murderer, the shame of the thief, the abasement and physical suffering of the impure, the delirium tremens of the drunkard, are very real torments. The number of such inflictions is, indeed, great enough to be described as "two myriads of myriads" (Revelation 9:16): they destroy a part, but not the greater part (Revelation 9:15, "the third part") of men; and yet how largely they fail to bring men to repentance! Such punishment is a foretaste of hell, as seems to be foreshadowed in the "fire and smoke and brimstone" of Revelation 9:17, Revelation 9:18. Wordsworth and others contend that the "four angels" are good angels, who have been hitherto restrained. As remarked above, the point is not a material one, but it seems more probable that evil angels are intended. Their loosing does not necessarily mean that they are loosed at a time subsequent to this vision, but only that they are under the control of God, Who allows them freedom to carry out this mission. Thus also, in the case of the other judgments, it has been pointed out that the period of their operation may extend throughout all ages, from the beginning to the end of the world. They arise from the Euphrates. Many writers point out that this river was looked upon by the Israelites as the natural source from which sprang their enemies (see Isaiah 7:20; Isaiah 8:7; Jeremiah 46:10). Indeed, the Euphrates was looked upon as the boundary of the Jewish kingdom (Genesis 15:18; Deuteronomy 1:7; Deuteronomy 11:24; Joshua 1:4; 2 Samuel 8:3; 1 Chronicles 5:9); hence those coming from out of the Euphrates were frequently enemies. The expression may be merely accessory to the general filling up of the picture, or it may teach us that the punishments which follow flow from their natural source, viz. men’s sins (of. Revelation 16:12, where the Euphrates is certainly alluded to as the source from whence arise hostile hosts). Revelation 9:15 And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. The alterations in the Revised Version make the meaning much plainer: which had been prepared for the bout, and day, and month, and year, that they should kill, etc. That is to say those "which had" in God’s foreknowledge "been prepared" in order to operate at the exact period required—the exact year, month, day, and even hour. Each knew his appointed time. Four is the number used to denote universality in things of this world (see on Revelation 4:6). The number, therefore, seems to imply that the power of the angels is of universal extent. The third part are destroyed; that is, a great part, though not the larger (cf. Revelation 8:7, et seq.). Revelation 9:16 And the number of the army of the horsemen; and the number of the armies of the cavalry. No horsemen have hitherto been Minded to; but they are apparently the destroying host under the direction of the four angels. The symbol is, no doubt, chosen to signify power, of which horsemen or cavalry are an emblem. Were two hundred thousand thousand; or, twice myriads of myriads (cf. Jud Revelation 1:14-16, which is a quotation from Enoch; also Daniel 7:10). The number is, of course, not to be taken literally, but as signifying an exceeding great multitude. And I heard the number of them. Omit "and." St. John "heard the number" possibly from one of the elders, who had before instructed him (cf. Revelation 7:13). He states this, since so vast a multitude would be innumerable. Revelation 9:17 And thus I saw the horses in the vision, and them that sat on them. That is, according to the description following, not "thus, in such numbers as I have described." Having breastplates of fire, and of jacinth, and brimstone. Ἔχοντας, "having," probably refers to both horses and riders, though it may refer to the riders only. The Revised Version renders jacinth more exactly as hyacinth. Alford translates, "breastplates, fiery red, fuliginous, and sulphureous." It seems to be rightly concluded that the hyacinhine hue answers to the "smoke" further on in the verse. "The expression, ’of jacinth,’ applied to the breastplate, is descriptive simply of a hyacinthine, i.e. dark-purple colour" (Smith’s ’Dictionary of the Bible’). The description intensifies the terrible nature of the vision, and it is doubtful whether these details should be pressed to a particular interpretation. If they bear any meaning at all, they seem to point to the doom in wait for the wicked, whose portion is fire and brimstone (cf. Psalms 11:6). And the heads of the horses were as the heads of lions; and out of their mouths issued fire and smoke and brimstone; proceedeth fire, etc. (Revised Version). Here, as in the preceding clause, the intention is evidently to enhance the terrible appearance of the vision. The "smoke" corresponds to the hyacinth hue, mentioned in the previous part of the verse (vide supra). The horses, in accordance with a well-known poetic figure, are said to breathe out "fire and smoke." Brimstone is mentioned in addition, in order to set forth plainly the fact that their acts are directed against the wicked (cf. Genesis 19:24; Job 18:15; Psalms 11:6; Ezekiel 38:23; Isaiah 30:33; Luke 17:29). Lions’ teeth are mentioned in the description of tire locusts, with the same purpose (Revelation 9:9). It is difficult to see why Alford should imagine that the fire, smoke, and brimstone proceed separately from different divisions of the host: it was not so in the case of the breastplates. Revelation 9:18 By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths; by these three plagues (as in Revised Version)... the brimstone, which proceeded. Although the last clause technically is attached to "brimstone" only, yet the description applies to all three of the things mentioned. "The third part" again a large, but not the largest, part of mankind (see on Revelation 8:7). The locusts were forbidden to kill (Revelation 9:5); these horsemen are permitted to do so. Each judgment of the trumpet visions appears t) increase in severity. We may here see portrayed the terrible and destructive character of the results of sin. Such results are experienced to the full by the third part of men, the large class who" repent not of their murders, nor of their sorceries," etc. (Revelation 9:21). Revelation 9:19 For their power is in their mouth, and in their tails; for the power ,f the horses is, etc. Another example of disagreement between Erasmus and all the Greek manuscripts (see on Revelation 9:10). For their tails were like unto serpents, and had heads, and with them they do hurt. "Are like," and "have heads," in the present tense. Here (unlike Revelation 9:10) the tails are like serpents themselves. The image is not uncommon among the ancients. We may paraphrase the passage thus: "Their power is for the most part in their mouth; but also, to some extent, in their tails; for their tails are like serpents," etc. An endless variety of interpretations have been given to these details, which are probably not intended to bear any distinct signification. Bengel refers to a species of serpent in which the head and tail were so alike as to be with difficulty distinguished; which he thinks may have suggested the image. Many apply it (though in different ways) to the Turkish horse, who fight as they retreat, etc. Revelation 9:20 And the rest of the men which were not killed by these plagues; the rest of mankind (Revised Version). That is, the two thirds (Revelation 9:18). Some understand "these plagues" to refer to the first six trumpets. It may be so, but it seems more correct to limit it to the sixth, as the same phrase, which occurs in Revelation 9:18, must be so limited. Mankind must be taken to mean the worldly only. Of the ungodly, some are killed (the third part), the rest yet do not repent. The vision is not concerned with the fate of the righteous. Yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. "The works of their hands" refers to idolatry, as shown by the succeeding words. This verse begins to prepare us for the seventh judgment. Men will not repent; therefore the last final judgment becomes necessary. The absurdity of idolatrous worship is frequently thus set forth by Old Testament writers (cf. Psalms 115:4; Psalms 135:15; Isaiah 2:8; Ezekiel 22:1, Ezekiel 22:4; Hosea 13:2). See also the description in Daniel 5:23 which seems to have suggested the wording of this part of the vision. It has been well remarked that in this verse mention is made of sins against God; in the following verse man’s sins against his neighbours are detailed. Revelation 9:21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Sorceries; magic, witchcraft, and enchantments; e.g. the magic of the Egyptian magicians (Exodus 7:22). Sorcery is mentioned in Galatians 5:20 (where it is described as "witchcraft") in connection with idolatry. Fornication (cf. Bengel, "Other crimes are perpetrated by men at intervals; there is one continual fornication within those who are wanting in purity of heart "). See homiletic section, Revelation 8:1-13. BY S. CONWAY Revelation 9:20 Man’s stubborn will. "And the rest … yet repented not." The fatal obstinacy of wicked men, the dreadful hardness of the human heart, sin’s searing of the susceptibilities of the soul,—such is the mournful fact that the text, repeated again in the next verse, as if to summon our special attention, vividly reveals. Implied or stated in it are such truths as these— I. ALL MEN NEED . The judgment fell only on some, but all deserved it; all had sinned, and all should have repented. When we see God’s judgment falling on any one, our reflection should be not, "How evil he must have been!" but "How merciful of God to spare me!" II. GOD PLEADS WITH MEN TO BRING THEM TO . These judgments of which we read are not God’s primary dealings with men. He does not begin in this manner. There has been much that has preceded this. God has pleaded with men by his Spirit in their consciences. By his goodness, giving them all manner of providential mercies. Then, more especially by his Word, delivered by revelation, through his messengers, etc. And in these last days he has spoken to us by his Son, in the message of the gospel. Men always knew that their deeds were evil; the sense of sin was everywhere; and they knew that God would have them repent. And there were some who did, and therefore held aloof from the abominations of the rest. And since Christ has come the Divine pleadings have been more than ever heard. III. BUT THESE MILDER METHODS OFTEN FAIL. All history shows this, as well as the Bible, and our own experience confirms it. See our Saviour weeping over Jerusalem. That sorrow had been known before, and has been since. IV. STERNER METHODS ARE THEN TRIED. In these Apocalyptic visions we have portrayed over and over again these more awful means which God employs to bring men to repentance. In Israel’s history how often they were tried! and they often succeeded, as, blessed be God, they often succeed now. This is their purpose. V. BUT EVEN THESE, AT TIMES, AND FOR LONG TIME, FAIL. This is the declaration of our text (cf. also Jeremiah 5:3; Jeremiah 8:6; Romans 2:4, Romans 2:5). So was it with Pharaoh, when the plagues one after another, which in many respects resembled these trumpet plagues, came upon him. The invariable effects of the Divine law, which ordains that sin persisted in becomes fixed habit which cannot be shaken off, and of which, therefore, the writer of the Book of Exodus says, "The Lord hardened Pharaoh’s heart; "this Divine law was illustrated in him. So again and again in Israel’s history, "until the wrath of the Lord arose against them, and there was no remedy." In men, too, like that wicked King Amon, of whom it is said, "But Amon sinned more and more." True, the psalmist says, "Before I was afflicted I went astray, but now have I kept thy Word." But though it might have been true of him, it is as often as not, if not more often, true that men go astray after affliction just as they did before. "Though thou bray a fool in a mortar, yet will not his folly depart from him." So, with equal, if not greater truth, does the proverb assert that opposite and most melancholy fact of which the Bible, all life, and our text here say so much. "God’s visitations pass lightly over souls asleep in sin. Which of us has not lived through a thousand of them, and never seen, never noticed, never given heed to, one? Death, sudden death, coming into our street, or into our home,—which of us has not hardened his heart again, after a very brief pause, against lessons which this ought to teach, and sinned on as before? Oh the desperate hardness of the human heart! What can melt it save omnipotent grace?" VI. WHAT IS THE REASON OF THIS? The answer is manifold, as, for example: 1. Those that are spared argue from that fact that they need not repent. The Jews thought that those on whom the tower of Siloam fell must indeed have been sinners. Our Lord told them that was not the case, and, said he, "Except ye repent, ye shall all likewise perish." And no doubt "the rest of mankind" told of in our text congratulated themselves, not only that they were spared, but that they did not deserve what had befallen the others. There was, therefore, no need for them to repent—so would they argue, as do and have done their successors ever since. 2. Sin deadens belief in God. It makes men practical atheists. God, therefore, is not recognized in aught that occurs. 3. God’s judgments are put down to secondary causes. Everything can be explained; they know how and why things fell out as they did. They look not beyond or above those causes which are close at hand and can be readily understood. Hence their own sin and God’s displeasure thereat, being far too abstract and remote factors, are not even considered. 4. "Perfect love casteth out fear." This is true in a sense the apostle never meant. Let the heart love sin, as it is so prone to do, and that love will utterly cast out the fear of God. And some sins, especially, will do this; those that are named in these verses will. Idolatry, which lulls the conscience whilst it gives free licence to sin. Gain gotten in ungodly ways—"thefts," as they are here called. Who does not know how the petty pilferer develops into the practised thief, embezzler, robber, and forger, until he has graduated in all such villainy? Lust—"fornications," as it is here termed. Let those who have known its hell and have told its dark dread secrets be believed, when they affirm that, indulged, it becomes ungovernable. Against it the fear of God has no chance. Cruelty—"murders" is the name given it here; that, too, grows with deadly speed and three. The Herods, Neros, and Henry the Eighths, Duke Alvas, and the entire spawn of the Inquisition,—they were once tender, humane, gentle hearted. But, like the tiger that has tasted blood, it will have blood whenever it can. And: 5. The law of habit. We spoke of this just now. Character ever tends to become permanent. "He that is holy" to be "holy still"—blessed be God for this!—but "he that is unrighteous,… he that is filthy," to be "unrighteous," to be "filthy still." You may bend the sapling, but not the tree. VII. HOW SERIOUS ARE THE OF THIS FACT! Is it true that, though God sends judgment after judgment upon men, they will yet not repent? Then: 1. More judgments and worse will come. Assuredly it will be so. We cannot imagine God allowing himself to be for ever baffled by the unruly wills and affections of sinful men. "Our God is a consuming fire;" and until the dross be separated the fire will burn on. How awful, therefore, is the prospect for ungodly and impenitent men! 2. How we need to watch and pray lest we be hardened through the deceitfulness of sin! Ah, what fools they are, "who make a mock at sin;" who dally with it, count it a trifle! Better play with vipers and scorpions. 3. What imperative need there is of the power of the Holy Spirit! The disciples were in despair about their work. However should such as they persuade and convert men? The Lord promises to send the Holy Spirit, and "when he is come he shall convince the world of sin, of righteousness, and of judgment." The baptism of the Holy Ghost—that is the need of the Church if she is ever to win the world for Christ. 4. Surrender to Christ, prompt, complete, abiding, that he, according to his Name, may save us from our sins,—this assuredly is our bounden duty, our true wisdom, because our sure safeguard, and our only one.—S.C. BY R. GREEN Revelation 9:1-6 The evil effect of degeneracy: the fallen star. Homiletic expositions aim to avoid as tar as possible the topics of controversy. Yet must they be definite in their view of the interpretation of the words of Holy Scripture. Their own sphere is the moral and practical. They speak with no authority in the department of exposition. The view taken of this figure does not confine its reference to any individual person; although some individuals have gained a special notoriety. Many who have occupied the place of "stars," which are "the angels of the Churches," have fallen from their place and ceased to be illuminating powers, and their degeneracy has been the occasion of a temporary triumph of evil in one form or other. These have let loose the spawn of hell. Here the sad picture is presented of the ill effects of such degeneracy. It may be moral or intellectual descent; although the alliance with evil would seem rather to confine it to a departure from goodness and righteousness. A mere mental aberration not equally destructive. The great power of evil is found in that unfaithfulness to truth which issues in degeneracy of manners and life. The evil of such degeneracy is— I. . From the position and influence of him who has been as a leader and guide of others. His life known, his influence great, his example contagious. Men follow leaders; and the welfare of the world is now advanced, now retarded, by the fidelity or unfaithfulness of them who are charged with high trust and responsibility. II. . In proportion to the influence which any one wields is his power for good or evil. If one falls from a high position, he drags down others. The angel of light, become an agent of evil, opens the bottomless pit. He brings the utmost evil upon men such "as have not the seal of God upon their foreheads." III. . The injury caused is great in the social degeneracy, in the weakening of moral principle. A pillar of the house trembles, all becomes less secure. But the painfulness is great: 1. To him who falls. 2. To them whom he drags down with him. 3. To them whose sympathies being only with goodness are afflicted by anything that tends to degeneracy of manners, to feebleness of faith, or to the lowering of the tone and felicity of human life. 4. To the widespread, outlying multitudes, amongst whom the spread of goodness is retarded by every act of unfaithfulness and every instance of degeneracy and defection.—R.G. Revelation 9:7-11 The triumph of evil through unfaithfulness. Satanic power is encouraged by human unfaithfulness. The utmost power of evil is let loose, and with destructive energy works only evil, and the direst evil, amongst the children of men. The evil character of the effects of unfaithfulness is represented by figures which suggest the greatest painfulness, and which are repulsive in the extreme. The sun and the air are darkened by "smoke" issuing from the opened "pit of the abyss"—the smoke "as of a great furnace." The power of "locusts" and "scorpions of the earth" reveals the most painful and repulsive effects, for "their torment was as the torment of a scorpion when it striketh a man." So great is this that men "seek death," though unavailingly. They are as "horses prepared for war," crowned with kingly power, having faces as of men, and hair as of women, and teeth "as the teeth of lions," covered are they with "breastplates of iron," and the sound of their wings as "the sound of chariots of many horses rushing to war;" they have "tails like unto scorpions, and stings," and in these is "their power to hurt men." The whole are leagued together under the leadership of "the angel of the abyss," whose name "in Hebrew is Abaddon, and in Greek Apollyon, i.e. Destroyer." Thus is set forth the evil, repulsive, and deadly power of those forces which are called into play by unfaithfulness and degeneracy. One falls, but he lets loose many forces of evil, which he, once having called into activity, cannot arrest. It is a bitter woe to the earth, such as it has suffered many, many times in the great history. The lesson is for all times; for in many times the sad scene has been enacted. This section of the "revelation" declares to us— I. THAT IN THE FROM TRUTH AND ERROR AND EVIL BECOME . Every false doctrine is a cloud of darkness upon the path of the human life. II. IN THE OF THE THE HELLISH POWERS PREVAIL. Finally, darkness shall be held back as in chains. But here it is let loose, and in the loss of the heavenly power the earthly, rather the hellish, gains ascendancy. III. IN A FROM THE OF THE AND PAINFUL EFFECTS OF SIN ARE PROVED. The ways of pleasantness and the paths of peace forsaken, there are only the hard ways of the transgressor to walk in. IV. THE BROKEN TO GOD ISSUES IN THE TRIUMPH OF THE . The authority of the Prince of peace being rejected, another king, even Apollyon, usurps his throne. So men carelessly exchange good for evil, and sell life for an empty world.—R.G. Revelation 9:12-21 The inefficiency of judgments to lead all to repentance. The voice of suffering innocence does not pass unheeded. The Lord of sabaoth is long-suffering and very merciful, even towards the disobedient and towards the enemies of the truth; but the angels of judgment and punishment, bound and restrained, must at length be loosed. Though the Lord suffereth long and is kind, yet he will avenge his own elect which cry to him day and night. We learn— I. THAT THE END OF IS . This is the object always kept in view by him who judgeth right. All his judgments are therefore blessings in disguise. "He doth not willingly afflict." The cry from them who suffer wrongfully is not immediately answered in judgment upon their oppressors. He can requite his own in other ways. Yet, though judgment be stayed against an evil work, it is finally "loosed," lest the hearts of men be set in them wholly to do evil. II. THAT THEY WHO PLACE IN TO THE OF TRUTH EXPOSE TO THE JUST AND OF GOD. Even the prayers of the righteous, which are accepted before the throne, cry for vengeance. The evil workers who place themselves in antagonism to the struggling Church are met, not only by the feeble arm of "the little flock," but by the might of him who, as a good Shepherd, defends even with his life them who are his own sheep. III. THAT EVEN THE OF ARE TO LEAD ALL TO . That many are saved through the judgment is obvious to all observers. Yet is there a hardness of heart that seems to increase by the pressure of outward calamity. All do not see the Divine hand in the meted judgment; and many rise in greater rebellion by how much the strokes of that hand are severe. "The rest of mankind, which were not killed with these plagues, repented not of the works of their hands." IV. We further learn that IT IS THROUGH TO EVIL THAT MEN ARE FROM . Men harden their hearts even in the midst of Heaven’s fiery judgments. Many happily learn righteousness, and repent of their evil ways, but of some—"the rest"—alas! always a remnant—it is to be said, "They repented not." They are devoted to evil. They are the willing slaves of lust and vice. They are greedy to do iniquity. The fiendish spirit finds its embodiment in them, and men are as though possessed with devils. If these are to be saved, other means must be devised.—R.G. BY D. THOMAS Revelation 9:1-3 Moral evil in the universe. "And the fifth angel sounded," etc. We take these verses to illustrate moral evil in the universe. Moral evil is a "pit." A pit is a scene of confinement and darkness. Moral evil, or sin, wherever it exists in the spirit, imprisons the faculties and blinds the vision. Socrates has well said, "No man is a free man who has a vice for his master." All corrupt souls are reserved in chains of darkness. Sin is slavery, sin is midnight. In relation to moral evil as a "pit," four things are suggested. I. IT IS . "The fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit." Moral evil, in its incipient state, so stupefies the faculties and blinds the conscience that the subject only becomes aware of it by the advent of a messenger from heaven; an angel from heaven uncovers it, makes it bare to the soul. How do the savages, how do the millions whose souls are buried in sensuality, become conscious of sin? Only by a special message from heaven. What says Paul? "I was alive without the Law once, but when the commandment came, sin revived, and I died." That is, Paul fancied he was alive—that is, all right—until the Divine message came. Every genuine gospel minister may be said to be a star from heaven with the "key of the bottomless pit," that key with which he opens it and exposes it to the consciences of his hearers. Peter, on the Day of Pentecost, was such an angel; he uncovered the pit of moral evil within his hearers, and they exclaimed, "Men and brethren, what shall we do?" II. IT IS . "Bottomless pit." It is an abyss without a bottom. Moral evil is fathomless. 1. Who can fathom its origin? We can account for sin in this world on two principles. (1) On the principle of internal tendencies. The human being, from the very commencement of its existence, seems to have a disposition to go wrong. (2) On the ground of external influences. He comes into a world where all human beings are more or less minted with sin; the moral atmosphere which he breathes is more or less corrupt. But in the case of the first sinner neither of these conditions existed; all his propensities were toward the right, and all external influences tended toward the right. 2. Who can fathom its issues? What are its bearings, ramifications, ultimate results? Problems these which the highest created intellect could, perhaps, never solve. Moral evil is, indeed, a "bottomless pit." III. IT IS BURNING. "A great furnace." Sin, or moral evil, is fire; like all fire it exists in two states, latent and active. Where it becomes active it is consuming and transmuting; it consumes the good and transmutes its embers into evil, and in all it inflicts agony on the soul—the agony of moral regrets for the past, and terrible forebodings for the future. Every sinner has a "furnace" within him, a furnace that must break forth into awful activity sooner or later. IV. IT IS . "A smoke and the sun and the air were darkened by reason of the smoke of the pit." How great the obscuration of moral evil! It clouds all the moral stars of truth in the soul, and mantles the moral heavens in gloom. 1. How benighted men are on the eternal question of right! The foundations and laws of moral obligation are, in the daily course of human action, buried in darkness. 2. How blinded men are to the eternal conditions of well being! Men look for happiness without instead of within; in the senses, not in the soul; in matter, not in mind; in the creature, not in the Creator. Thus, in truth, our moral heavens are starless and our path is a wilderness. We walk in darkness and have no light. V. IT IS . "And there came out of the smoke locusts upon the earth, and unto them was given power." It is here represented that from the fathomless abyss, burning and smoking, there issued a host of scorpion-locusts resembling war horses, with crowns like gold, with the face of men, the hair of women, the teeth of lions, having breastplates as of iron, and the sound of their wings like the sound of chariots and of horses charging to battle. In Oriental lands and distant ages nothing was regarded with greater horror than an army of locusts; their numbers darkened the heavens, their wings rattled as thunder, and their mission was to devour What hellish squadrons, to terrify and destroy the soul, issue from the fathomless abyss of moral evil! Terrible armies come in the memories of the past and. in the apprehensions of the mysterious future. . Do not ask—Where is hell? Place it not in some underground region, or in some burning planets far away; the fathomless, burning, and tormenting pit is in the soul of every morally unrenewed man. Thank God, there are remedial means on this earth for the quenching of its fires, and the annihilation of all the squadrons of tormentors it sends forth.—D.T. Revelation 9:6 The extremity of anguish. "And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them." We take these words as a picture of the extremest anguish. Here we have— I. A STATE OF MISERY IN WHICH DEATH IS SOUGHT. 1. Death, is universally regarded amongst men as the greatest evil. It is the "king of terrors." It gives terror to everything terrible in the world. The ravenous beast, the furious storm, the destructive pestilence, the engulfing earthquake, are only terrible because death is terrible. 2. The relief which men generally seek in this world in their sufferings is from death. The mariner will forsake his ship with valuable cargo, the king will resign his kingdom, the wounded will suffer the amputation of every limb, if thought needful, to avoid death. Yet here we have a state of being where death is sought as a relief. II. A STATE OF MISERY IN WHICH DEATH IS SOUGHT AS A RELIEF IN VAIN, "And death shall flee from them." It is miserable to seek relief in the most deeply felt evil, but to seek it in such an evil in vain adds wondrously to the misery of the case. Fatigue, disappointment, the consciousness of lost energy, add to the anguish. Earth runs from death, hell runs after it and runs in vain. In conclusion, I infer: 1. That the fact that men are exposed to such a state of being implies that some sad catastrophe has befallen our nature. Could Infinite Goodness have created beings designed and fitted by their nature for such a state? Nay; deep within us has the Great One planted the love of life, and to seek death is to go against our nature. Sin explains it. 2. That there is something in the universe to be dreaded by man more than death, and this is sin. Death, though an evil, is not to be compared to sin. Sin, though robed in beauty and adorned with a thousand attractions, is the evil of evils. 3. That Christianity should be hailed as the only means to deliver us from this extremity of anguish. It destroys sin, it "condemns sin in the flesh." - D.T. Revelation 10:1 And I saw. We have here the commencement of what many writers call an episode, or rather two episodes, which intervene between the sixth and seventh trumpets, just as Revelation 7:1-17. occurs between the sixth and seventh seals. But as in the latter place we saw only a greater elaboration in the introduction to the seventh seal, and not a detached relation, so here Revelation 10:1-11. and Revelation 11:1-14 form a gradual transition from the sixth to the seventh trumpet, and supplement what is set forth under those trumpets. The passage is so far a digression, as it is occupied chiefly in setting forth the fate of the Church rather than that of the ungodly; but it only does so to demonstrate the wickedness of the world, and the inevitable nature of the last great punishment. Revelation 9:1-21. ends (almost in a tone of surprise) with the words, "Neither repented they," etc.; therefore the angel now declares that, as all the warnings vouchsafed have brought men as a whole no nearer to God, the last final punishment must now fall. But, as if the measure of God’s mercy were not yet fully filled up, it is shown how he has given to the world two witnesses, by which men might be induced to repent. But this, too, only serves to add to the condemnation of the world, which wrests this gift to its own destruction. We thus have the connection. God has sent punishments as warnings. But he not only has done this, he has also given direct instruction by the witness of his Word; man has despised both; therefore the end must come. Although the main object of the trumpet visions is to set forth the woes inflicted upon the wicked, yet the seer, as it were, hesitates to indicate the last dread punishment until he has alluded to the opportunities which God has afforded mankind of escaping that end. Another mighty angel come down from heaven; coming down out of heaven (Revised Version). So in the vision of the seals, at this point the advent of another angel ushers in the following incidents (Revelation 7:2). He is probably another angel as distinguished from the sixth angel (Revelation 9:13). There is not sufficient reason for supposing that Christ is meant. Wherever our Lord is referred to in the Revelation, it is always in a mode which cannot possibly be mistaken (cf. Revelation 1:13; Revelation 5:6, etc.). St. John’s position is now upon the earth. In the vision he is either in heaven or on the earth, as required, he thus sees the angel apparently coming down from heaven. Clothed with a cloud. The symbol of majesty (cf. Exodus 16:10; Luke 21:27; Revelation 1:7, etc.). And a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire. Omit "was." The description shows the celestial dignity of the messenger. Perhaps there is a reference in the rainbow to the merciful character of this angel’s mission, and the faithfulness and patience of God. The two last clauses express the same idea, viz. the bright and glorious appearance of the angel. God’s glory is reflected in his messenger, as formerly it was in Moses (Exodus 34:29, Exodus 34:30). Revelation 10:2 And he had in his hand a little book open. Ἔχων, "having," is read in à, A, B, C, P; εἴχεν, "he had," in a few cursives, the Vulgate, Andreas, Arethas, Primasius. The meaning is the same. The word βιβλαρίδιον, "little book," is a diminutive of βιβλίον (Revelation 5:1), which is itself a diminutive of βίβλος. This form of the word is found nowhere else; the corresponding usual form is βιβλιδαρίον. The book is probably little in comparison with that in Revelation 5:1. The latter contained all God’s purposes, and the seer was not permitted to read it—only part was indicated to him. This book contains only a small portion of God’s methods of dealing with man, and St. John is commanded to receive the whole. The contents are indicated in verse 11 and the following chapter. The book is open, as a sign that what is contained therein is to be revealed. Bede thinks the New Testament is signified by it; Wordsworth sees in it the spiritual power of Rome; Hengstenberg considers that it contains the judgment of the degenerate Church. And he set his right foot upon the sea, and his left foot on the earth. Thus it is indicated that the revelation which is to follow affects the whole world, and is not partial in its operation, as were the judgments set forth under the earlier trumpets. Wordsworth (following Hengstenberg) sees in the earth an emblem of worldly power, and in the sea a symbol of the agitation and turbulence of nations. Revelation 10:3 And cried with a loud voice, as when a lion roareth; and be cried with a great voice, as a lion roareth (Revised Version). What the angel cried we are apparently not told. Probably the whole incident is intended merely to set forth the powerful and terrible nature of the messenger who is to deliver God’s message. The figure is a very common one with the prophetical writers (cf. Isaiah 42:13; Jeremiah 25:30; Hosea 11:10; Joe 3:16; Amos 1:2; Amos 3:8). And when he had cried, seven thunders uttered their voices; and when he cried, the seven, etc. (Revised Version). This, again, is a repetition of the idea contained in the preceding clause. The Jews were accustomed to call thunder the seven voices, and to regard it as the voice of the Lord (cf. the repetition in Psalms 29:1-11.), in the same way that they regarded lightning as the fire of God (Job 1:16). We have, therefore, most probably, a national idea of the Jews, made use of to express the simple fact of the loud and mighty character of the utterance of the angel (cf. the note on Euphrates in Revelation 9:14). If this be so, it is unnecessary to seek for any more subtle interpretation of the seven thunders, as that they represent the seven crusades (Vitringa), etc. Revelation 10:4 And when the seven thunders had uttered their voices, I was about to write; and when the seven thunders spoke, I was, etc. It seems that St. John, in his vision, thought himself to be writing down the incidents as they were displayed before him. This he supposed himself to be doing in obedience to the command in Revelation 1:11, Revelation 1:19. He accordingly is proceeding to do so here, when he is stopped by the angel. And I heard a voice from heaven saying unto me. Omit "unto me," with à, A, B, C, P, all the versions, Andreas, Arethas, Primasius, etc. Throughout the Apocalypse we find frequent mention of a voice, without any definite statement as to the possessor. In Revelation 1:11, Revelation 1:12, Revelation 1:13; Revelation 4:1; Revelation 18:4; Revelation 21:5, Revelation 21:15, the voice appears to be that of Christ or God the Father. In Revelation 14:13 it may be that of Christ or an angel; in Revelation 19:9 it seems to be the angel’s voice; and in Revelation 6:6 it apparently proceeds from the four living beings; while in Revelation 9:13, although the command appears to be the command of God, the locality from which the voice issues appears to bear reference to the souls of the saints, and their cry for vengeance. Here it seems best to identify the "voice from heaven" with that of Rev 1:1-20., where it is probably Christ himself (see on Revelation 1:10). Seal up those things which the seven thunders uttered, and write them not (cf. Daniel 12:4, "But thou, O Daniel, shut up the words and seal the book, even to the time of the end;" also Acts 1:7, "It is not for you to know the times or the seasons, which the Father hath put in his own power;" also Revelation 22:10, "And he saith unto me. Seal not the sayings of the prophecy of this book: for the time is at hand"). As stated in the note on Revelation 1:2, not all God’s purposes are revealed. Here we have a positive indication that some truths are withheld. It is useless to speculate on the nature of that which is purposely concealed from us. The probable conclusions which we may deduce are well put by Alford: "From the very character of thunder, that the utterances were of fearful import; from the place which they hold, that they relate to the Church; from the command to conceal them, first, encouragement, that God in his tender mercy to his own does not reveal all his terrors; secondly, godly fear, seeing that the arrows of his quiver are not exhausted, but besides things expressly foretold, there are more behind not revealed to us." Revelation 10:5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven; the right hand (Revised Version) is supported by à, B, C, P, Syriac, Coptic, AEthiopic, Armenian, Andreas, Arethas, Primasius. It is omitted in the Textus Receptus, which follows A, 1, 17, 36, Vulgate; of. Daniel 12:7, a chapter also referred to in the preceding note (vide supra). In Daniel both hands are uplifted, here only one; in the other is the book. The action was customary among the Jews in swearing (see Genesis 14:22; Deuteronomy 32:40). (Upon the signification of "standing upon the sea and upon the earth," see on verse 2.) Revelation 10:6 And sware by him that liveth forever and ever. The Triune God (cf. Revelation 1:11; Revelation 4:10, etc.; also Deuteronomy 32:40; Psalms 45:6; Hebrews 1:8, etc.). Who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein. Though the balance of authority is in favour of the last clause, yet it is omitted by )*, A, and some cursives (cf. Exodus 20:4). These two characteristics of God—his eternity and his omnipotence—are referred to in order to demonstrate the certainty of the fulfilment of the prophecy which follows. That there should be time no longer (ὅτιχρόνοςοὐκέτιἔσται); that time no longer shall be. This may be rendered: (1) Time (a finite terminable period, as opposed to eternity) shall no longer exist, but eternity shall be entered upon. (2) There shall be no more time, in the sense of "there shall be no longer any delay" in the infliction of the last judgment, set forth under the seventh trumpet. The solution seems to be that both meanings are implied. There seems to be a reference to the words of Rev 6:11, to the ἔτιχρόνονμικρόν, during which the saints were to rest and await the infliction of God’s wrath upon the ungodly. The visions of the first six trumpets have shown how, in the period of the world’s existence, the ungodly do not escape judicial retribution. But that is not all; the force of the six judgments not having served to reduce the worldly to repentance, there can be no more delay, the last final judgment follows. But the last judgment, which follows quickly upon the other six (Revelation 11:14), is for eternity (Revelation 11:18). The advent of this woe is, therefore, simultaneous with the end of χρόνος, or "time," by which we signify that definite period, cut out of eternity, as it were, which is coeval with the existence of the world, and ceases with its destruction. The expression, therefore, implies, "The measure of God’s punishments, viewed as opportunities for repentance, is exhausted; there is a limit to his endurance; the allotted time having been run, and his mercy to a large extent having been spurned, there is no more delay;" then falls the last final blow, which is at the end of "time," and at the beginning (for many) of eternity. Ebrard renders, "A space of time in which to repent"—a meaning compatible with the explanation given above. Others render, "The time of the fulfilment shall not be yet, but it shall be when the seventh trumpet sounds;" but this interpretation makes χρόνος equal καιρός. Others, again, have made χρόνος, a chronus, equal a definite number of years, and have endeavoured to compute the exact equivalent of the period (see Bengel, in loc.). Revelation 10:7 But in the days of the voice of the seventh angel. The meaning naturally seems to be, "There shall be no longer time; but, on the contrary, in the days of the seventh trumpet, the last judgment shall tall, the end will come, and all things will be made manifest; the mystery of God will be finished." Wordsworth renders, "No delay, save only in the days," etc., and believes that the passage points to a brief respite, during which men may yet repent. When he shall begin to sound; when he is about to sound [his trumpet]. Alford points out the propriety of the expression. "When the seventh angel does sound, the completed time of the fulfilment is simultaneous with his blowing (cf. Revelation 11:18), so that it is properly said that the fulfilment comes in the days when he is about to blow." The mystery of God should be finished; also (or then, as Revised Version) the mystery of God was fulfilled. "The prophetic past" (Wordsworth). "The mystery of God" is all that man does not now understand in connection with God’s dealings with man, but of the existence of which he is cognizant, e.g. the existence of evil in the world, and God’s modes of dealing with that and all mankind, which we only know in part. God’s plans are being steadily and surely worked out, though we are not able to comprehend them. As he hath declared to his servants the prophets; literally, as he evangelized his servants the prophets; or, as in the Revised Version, according to the good tidings which he declared to his servants the prophets. Thus Amos 3:7, "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." The promise of the complete fulfilment of the mystery of God is good news indeed for the fainting Christian, for it tells of the end of his trials and the overthrow of his enemies. Revelation 10:8 And the voice which I heard from heaven spake unto me again, and said; and the voice which I heard out of heaven, [I heard] again talking with me and saying. The construction is irregular." The voice, viz. that mentioned in Revelation 10:4, which is probably that of Christ himself (see on Revelation 10:4). Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth; (Go, take the book, etc., according to A, C, which is adopted in the Revised Version. Little book, βιβλαρίδιον, as in Revelation 10:2, is found in à, P, Andreas; and βιβλιδαρίον in B, Andress, Arethas. (On the signification of the "little book," see on Revelation 10:2; and also for the meaning of the last clause, see the same place.) Revelation 10:9 And I went unto the angel, and said unto him, Give me the little book; and I went away to the angel, telling him to give me the little book. Alford understands that the seer goes from his position in heaven to the angel on earth. But he is probably, in his vision, already on the earth (see on Revelation 10:1). And he said unto me, Take it, and eat it up; he saith. This part of the vision is founded on Ezekiel 2:9-3:3. The act is no doubt intended to convey the idea that the seer is to carefully receive, to digest thoroughly, as it were, his message in order to deliver it faithfully. Thus in Ezekiel 3:10 the prophet is told, "All my words that I shall speak unto thee receive in thine heart, and hear with thine ears. And go, get thee to them of the captivity, unto the children of thy people, and speak unto them," etc. And it shall make thy belly bitter, but it shall be in thy mouth sweet as honey; cf. the vision of Eze 2:9-3:27., where the sweetness only is immediately mentioned; but the bitterness is implied later on in Ezekiel 3:14. The sweetness expresses the pleasure and readiness with which St. John receives his commission; the bitterness symbolizes the grief which possesses him when he thoroughly takes in the nature of his message. The pleasure with which he receives the angel’s commands may proceed from joy at the thought that the final overthrow of the wicked is the final deliverance of the saints; or it may be that he feels himself honoured at being chosen as the medium for conveying God’s message. Compare the readiness of Isa 6:8 to fulfil a similar office, and his subsequent fear and hesitation (Isaiah 7:4). The bitterness of the seer follows when he realizes the terrible nature of the judgment he is to announce (cf. Jeremiah 8:21, "For the hurt of the daughter of my people am I hurt"). Various other explanations, more or less allegorical, have been suggested. Thus Andreas explains that the first sweetness of sin is afterwards converted into bitterness. Origen, quoted in the ’Speaker’s Commentary,’ "Very sweet is this the book of Scripture when first perceived, but bitter to the conscience within." Maurice supposes that St. John’s joy proceeds from the expectation that the book will announce the fall of the great Babel empire of the world, and his disappointment follows when he discovers that it predicts the fall of Jerusalem. Bede explains that the bitterness in the belly indicates the reception by the seer, but the sweetness in the mouth is the declaration to others. Revelation 10:10 And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter (see above). The angel, foreseeing the nature of the contents, alludes to the bitterness first; the writer narrates his experiences in the historical order. Revelation 10:11 And he said unto me. Λὲγουσιν, "they say," is read in à, A, B, and thirty cursives, and is adopted in the Revised Version. λέγει, "he saith," is found in P and seventeen cursives. Λέγουσιν leaves the speakers quite indefinite, amounting, in fact, to no more than" it was said" (Alford); cf. τρέφωσιν in Revelation 12:6; also Daniel 7:5. 13. Thou must prophesy again. Thou retest, because it is laid upon thee by God’s command. It is to be done again, because the seer has already to some extent set forth God’s will in the earlier part of the book; and he is now required to proceed with the delivery of his message. "Prophesy" (as in Revelation 11:3) has rather its literal than its derived meaning. It is the telling forth of God’s purposes, and may refer to past as well as present or future events. The sentence refers to the announcements made in the following part of the Apocalypse (vide infra). Bede and others take it to mean the Gospel of St. John, which was, perhaps, afterwards composed (see Introduction). Victorinus thinks it points to the period of St. John’s return from Patmos to Ephesus, where the Apocalypse may have been published. Before many peoples, and nations, and tongues, and kings; concerning many peoples, etc. (ἐπί, with dative). These are the objects of the prophecy, not the audience. This serves to explain the reference in the preceding sentence. The message is not delivered to, but about peoples, etc. The fourfold enumeration seems to point to the breadth of the signification—it embraces the whole of mankind (cf. Revelation 5:9). This is the end of what is called by many writers the first episode; the second follows. The incident is often alluded to as the "new commission" of St. John; but it seems less a new commission than a solemn re-enactment of the command delivered in Revelation 1:1-20. Revelation 10:1-7 The mystery of God—finished! According to some historical interpreters, the close of the ninth chapter sets forth in symbol the inrush of the Turkish power and the downfall of Constantinople. Apparently necessitated by such a view, the angel of the first verse of the tenth chapter is the reality of which the dominant papal power was the mimicry—a messenger of heaven with new light piercing the gloom. His setting one flint on the sea and another on the earth indicates his taking possession of Continental Christendom and insular England. The seven thunders are the anathemas of papal Rome. They may not be uttered, because they are the roarings of man and not the sayings of God. We cannot accept this interpretation, nor anything like it. On the understanding that this book forecasts in symbolic outline the fortunes of the Church of God on her way to the final consummation, it would be somewhat strange if the lines of history and those of prophecy did not present some mutual correspondence. But it by no means follows that any one apparent correspondence is the fulfilment of the prophecy, although it may be partially so. Besides, our text tells us that the great proclamation of the angel who set his feet on sea and land was that in the days of the seventh angel the mystery of God should be finished. Now, nothing is more certain than that, at the time of the Reformation and by its agents, there was no such proclamation made as this. Besides, even now the mystery of God is not finished, nor anything like it; consequently, it is not possible for us to assign the proclamation of this angel to anything that happened three hundred years ago. Repeated studies of the entire Apocalypse do but confirm the conviction of twenty years’ standing, that we must give up date fixing entirely; that, while the book forecasts the future, it so does it as to confirm the word that "it is not for us to know the times or the seasons, which the Father hath put in his own power;" that we may expect, at divers times and places, and in divers manners, oft recurring fulfilments of the Apocalyptic word; and that the book contains, for our guidance and help, an indication of Divine principles and methods rather than incident in detail. We shall have a fresh illustration of this if we now study this paragraph, letting the seventh verse be the centre around which our thoughts may turn. I. HERE IS A NAME GIVEN TO THE SCHEME OF . "The mystery of God." A "mystery" is (1) that which is altogether and necessarily a secret in the mind of God; (2) that which, though revealed as a fact, is beyond our understanding as to mode; (3) that which, even when revealed, we know only in part; (4) that which, disclosed in symbol, will be interpreted by the explanation of the word or the event; (5) that which, though complete in the Divine mind, is only unrolled, piece by piece, before us; (6) that which, from its nature, can only be disclosed to those who are in a fit state of mind to receive it, and which, to others, must remain shrouded in concealment. In one or other of these senses Scripture speaks of the mystery of the seven stars (Revelation 1:20), of the kingdom of heaven (Mark 4:11), of the resurrection (1 Corinthians 15:51), of the gospel (1 Corinthians 2:7), of the proclamation of the gospel to the Gentiles (Ephesians 3:3), of the union of Christ and his people (Ephesians 5:32), of the final completion of the Church (Ephesians 1:9), of the Person of Christ (1 Timothy 3:16), of the Christian faith (1 Timothy 3:9), of the intricacies of sin (2 Thessalonians 2:7; Revelation 17:5), of the purposes of God (Revelation 10:7). This last is the one referred to in the text. It is something of which there is a complete and perfect plan in the mind of God, but of which we see only a part before our eyes. The future depends on the will of God. And who can discern that? "What man knoweth the things of a man, save the spirit of man which is in him? Even so, the things of God knoweth no man, but the Spirit of God." And our finite minds could not take in the entire plans of an infinite mind. A large part must needs be concealed; not merely because the book does not disclose all, but because we could not apprehend all. II. THE PHRASE WHICH AT FIRST PAINFUL HAS A TERM TO IT, WHICH AT ONCE AND . Before us is "mystery." But it is God’s mystery! To him it stands, forth distinctly and clearly, without a fringe of haze. From him the entire providential plan emanates. With his full knowledge of consequences, sin was permitted to intrude. The entire control of all is ever in his hands. The diadems of royalty never fall from his brow, nor does the sceptre of dominion ever tremble in his hand. "The government is on his shoulder." And though the book speaks of it relatively to us, as his mystery, yet to him it is no mystery at all. III. THE MAIN FEATURE OF THIS MYSTERY IS THAT IT IS ONE OF GOOD TIDINGS; i.e. it is the gospel mystery (ὡςεὐηγγέλισε). As we remarked before (homily on Revelation 5:1-14.), when the seven-sealed book is opened by the Lamb, it is clear that the unfoldings of providence become the unveilings of grace. Over and above the scheme of moral government, there is set this plan of redeeming love; and the wheels of time are rolling on and speeding forward to work out the great salvation, of which one sentence will sum up the outcome, "Where sin abounded, grace did much more abound!" IV. THE MYSTERY WILL UNFOLD ITSELF ON THE LINES LAID DOWN BY THE OF THE OLD AND NEW . "According to the good tidings which he declared to his servants the prophets." It has been thus hitherto. History has thus far developed according to the sayings of Moses and the prophets. Moses, in his words to the children of Israel, foretold what would happen to the Jewish people in after ages if they were unfaithful to their God. The twenty-eighth chapter of Deuteronomy is being fulfilled to this day. So also, in the several prophets, there is sketched a ground plan of "the sufferings of Christ and the glory that should follow;" e.g. in the well known fifty-third of Isaiah there is not one single word which we are at a loss to verify, as we put side by side what Old Testament seers foretold and what New Testament evangelists and apostles declare. Further on, we read our Lord’s predictions concerning the fall of Jerusalem. They have been fulfilled. History is thus the repeated fulfilment of prophecy. What has been will be again. And with no misgiving we declare that what is yet to be witnessed on earth will correspond with the prophetic words of the apostles and prophets of our Lord and Saviour. We are looking for, "the blessed hope—the glorious appearing of the great God, even our Saviour Jesus Christ." V. THE TIME OF THE END IS . When the seventh angel is about to sound then the mystery of God would be finished; i.e. as far as the plan of providence is indicated in the book of prophecy, it will be consummated. The "end" will be this: "The kingdoms of this world are become the kingdoms of our Lord and of his Christ, and he shall reign forever and ever." But let us not forget the sense in which this word "finished" is, must be, intended. It cannot mean that from that point God will reduce all to a blank, or become inactive, or cause the glory of redemption to be no more. Ah no! We cannot doubt that the advance will be still from glory to glory. But the mystery will be finished, as far as God hath seen fit to tell us in his Word. "Finished, according to the good tidings," etc. These give at once the intent and the limitation of the mystery which is thus to be "finished." Revelation is bounded both ways, back and front. We know nothing prior to that beginning when God created the heavens and the earth. We know nothing later than "the end, when" Christ "shall have delivered up the kingdom to God, even the Father, that God may be all in all." VI. THIS VAST WEIGHT FROM THE GLORY OF THE BEING BY WHOM THIS IS MADE. He is "a mighty angel." He appears in the name of Heaven; and is invested with the insignia of majesty, pomp, and might. There is a sevenfold symbolism here. He is "arrayed with a cloud"—at once the sign of the Divine presence, and a symbol of the mystery which surrounds the throne. There is "a rainbow upon his head"—the token of the covenant of peace. His face is "as the sun"—pure and bright with the burning blazing light of holiness. His feet are "as pillars of fire;" by his tread he puts down sin; with fire, he burns it up. He has in his hand "a little book open." This is strikingly different from the sealed book which only the Lamb could open. The open book contains the message which the apostle is to declare. He set his right foot upon the sea, etc., standing sublimely in possession of both in the name of Heaven. He cried with a great voice, as a lion roareth. His voice is full of strength. He lifts up his right hand to heaven, and swears by him that liveth forever and ever that there shall be no more delay. £ Long as the time may seem to be during which the world rolls round wearily with its burden of sin, when a certain point of time is reached, "a short work will the Lord make upon the earth." The consummation will be delayed not a moment too long, and the honour, majesty, and might of Heaven are pledges of the fulfilment of the word. VII. WHEN THE MYSTERY OF GOD IS , WHERE SHALL WE BE? Finished it will be. "The mouth of the Lord hath spoken it." As surely as at the end of one cycle of events the Saviour cried, "It is finished!" so surely when another cycle has run its round will there come another, "It is done!" The Author of our faith is also its Finisher. The Redeemer’s cross finished the mystery of the old covenant; his crown shall finish the mystery of the new covenant. Anti when the end cometh we shall be—where? We shall stand in "our lot" at the end of the days. But what will our lot be? With the righteous or with the wicked? For then the distinction will be manifest. No one will then be in doubt as to his own posit[on before God. Surely it is of infinite moment to us that, when the mystery of God is finished, we should be on the right side. There is, indeed, a smaller "mystery of God" which is working out. "Every man’s life is a plan of God" (Bushnell). "I girded thee though thou hast not known me." God is working it out according to his gospel. "He that believeth on the Son hath everlasting life," etc. And amid the "wreck of matter and the crash of worlds" we shall want a Friend in whom we can repose amid all the convulsions that shake this globe. There is One—and One only, of whom it is eternally true, "Thou art the same." That One is Jesus. He says to us, "Him that cometh I will in no wise cast out." Here, then, let us cling. He will not let us go, nor let us be harmed, though this earth be burned up. In him is everlasting rest. "Then let the earth’s old pillars shake, And all the wheels of nature break; Our steady souls should fear no more Than solid rocks when billows roar!" Revelation 10:8-11 The little book and its mission. In one of the most interesting chapters in Mr. Elliott’s ’Horae Apocalypticae,’ the correspondence between this vision of "the little book open" and the bringing forth of the open Bible at the time of the Reformation is indicated at considerable length. According, however, to the plan of exposition which alone seems to us to accord with the aim of the Apocalypse, the production of an open Bible at the Reformation was but one illustration at a particular time of that which this chapter teaches for all time. We shall get far more light from the chapter if we regard it as indicating principles that are eternally true, than as forecasting what, was a passing incident in the course of history. We have before seen how largely the imagery of the Apocalypse is based on that of the Old Testament. The precise analogue of this section will be found in the Book of the Prophet Ezekiel, the second and third chapters, which should be studied side by side with this. The paragraph now under review is literally laden with riches of Divine teaching. I. THERE IS A WIDE BETWEEN THE BOOK "SEALED WITH SEVEN SEALS" AND "THE LITTLE BOOK OPEN." Obviously, the thought first suggested thereby is that in the one case we have enclosed that which is wrapped in impenetrable secrecy; in the other, that which is meant to be opened to all. This of itself sets us on a clear track of thought. The scaled book contains the secret plans of Providence; the open one the revealed teachings of his will, and the disclosures of his grace. The former is only and wholly in the hands of him who is seen in the midst of the throne—"a Lamb as it had been slain." The latter is meant for the guidance of men on earth, and as such is put into human hands. In the one case "no one in heaven or on earth is found able or worthy to open and to read the book, or even to look thereon." In the other case the book is already open, and the apostle is bidden to take the book out of the angel’s hand. II. THE LITTLE BOOK, OPEN, IS TO THE APOSTLE’S CARE. The charm of this symbolism is that it is so luminous that he who readeth may run. The message of God’s revealed will, and the counsels of his redeeming grace, are entrusted first to the "angel," and then by him to the exiled apostle. This is the same process of transmission as is given to us in Revelation 1:1-3. Our Lord Jesus Christ is the Supreme Revealer. All the angelic hosts are commissioned by him. They are the immediate instruments by whom the word is handed down to the apostles and prophets of the New Testament. Under the new dispensation, as under the old, holy men of God spoke as they were moved by the Holy Ghost. III. THE APOSTLE, HAVING THE BOOK, HAS TO EAT IT UP. Eating a book? Yes; where is the difficulty? The phrase is familiar enough—"read, mark, learn, and inwardly digest," etc. What is eaten comes to be assimilated, and so to become a portion of one’s own flesh and blood. Before the eating, it lies outside us. Until it is eaten, it is only that which would nourish if it were eaten, but by no other process than by our eating it, can it serve its purpose or ours. This is one of God’s parables in nature, His words of truth and grace are meant to be the life of human souls, on which they grow and thrive. If the words of God are not so used, they so far miss their aim, and souls miss their support. So long as God’s Word is something outside us, it will profit us little. It is to be received by faith as God’s own message to us, and on it we may live day by day, esteeming the words of his mouth more than our necessary food. And specially is this spiritual digestion of God’s words needed when a man’s mission is to give out those words to others for their life. We cannot speak to others of the virtues of heavenly food when we have not fed on it ourselves. Nor can we tell to others the soul thriving power it conveys when we ourselves are spiritually starving. The assimilation by reading, thinking, faith, and prayer is necessary if God’s Word is to be the support of our souls. £ None should aim at this more earnestly than those who have a Divine impulse to teach and preach Jesus Christ. IV. THE LITTLE BOOK, WHEN EATEN, A STRANGE MIXTURE OF AND . The words of the Bible, says a late eminent divine, £ "nourish him by their bitter qualities as much as by their pleasant; he needs both and accepts both" "There must be a sweetness unspeakable in the actual living taste of a Divine communication; in the assurance … that the love which lies beneath all law... is showing itself forth in our very selves... But then the sense of this law defied in the world, defied in ourselves?.. Is there no revulsion in that? Does not the book become the bitterer afterwards, in proportion as it was delicious at first?" Even so. Tonics are often bitter. The working out of God’s grace in the salvation of those that believe are sweet enough. But the woes which must follow the rejection of grace are bitter indeed, and yet the prophet must be prepared to accept both, to feed on both, and to speak forth both. V. WHEN THE BOOK IS EATEN, THE WORK OF IS TO FOLLOW. "Thou must prophesy again over many peoples, and nations, and tongues, and kings" £ (Revelation 1:11). 1. The work of God under the New Testament is to be carried forward by the prophet, not by the priest. There are no official priests now. Those who call themselves such are shams. All believers, indeed, as such, are priests unto God; but there is no order of a priesthood under the Christian dispensation. Even under the old economy God set aside the priest, again and again, so that the prophet might come to the front. 2. Then, too, the prophet can only do his work rightly when God’s message has been so digested that it is a part of himself. No one to whom God’s Word is merely a something outside of him can ever show the people the way of life. 3. See the breadth over which the Divine Word is to be promulgated. "Many nations and tongues." Every child of man is to hear the Word. 4. See the entire social scale included: "peoples" and "kings." From the lowest to the highest. The Word is as needed by, and as suited for, the palace as the hut. It is a common message for all. 5. There was to be a reissue of the prophetic Word under the Christian economy. Such we take to be the meaning of πάλιν. Of old the prophets had borne witness for God. But now the institution of prophecy is to recommence under Christ, and to be extended over a wider field than ever it had been before. 6. This open book entrusted to the prophet’s care is never to be handed to any who would close it up again. Rome forbids the use of the Bible by the common people. Why? Because with her the priest smothers the prophet. Ever let us insist on keeping "the little book open;" and, in letting its contents, sweet or bitter, as they may be, be known to all the people. The theme of this homily is a most appropriate one as a basis for opening up either the value of a Christian ministry or the essential principle of Protestantism, that "the little book" should ever be kept open, and its contents unfolded to the people. It suggest two queries. 1. What has come out of the principles of this chapter, historically (1) The demand for a free and open Bible, in the language of the people. (2) The institution of preaching as an ordinance of God. (3) The contention for liberty of prophesying according to God’s order, apart from the restrictions imposed by man. (4) The incessant publication and republication of it as the wilt of God—That none should walk in darkness, but should know the Word of light and life. 2. What should come out of them, practically? (1) A perpetual protest against the closing, withholding, or neglect of "the little book." (2) The constant prayer that prophets may ever be raised up and qualified to go everywhere, preaching the Word. (3) Every teacher and preacher should take care to eat the book, and to digest its contents, in order that he may fulfil his function of prophesying. (4) That which the prophet must digest in order to prophesy, the people themselves must feed upon in order that they may live and grow and thrive. God’s Word in the heart is the only certain nutriment of a noble life. BY S. CONWAY Revelation 10:2 The little book; or, characteristics of revelation. "He had in his hand a little book open." Like as there was an interval between the opening of the sixth and seventh seals, so is there between the sounding of the sixth and seventh trumpets. The record of this latter interval, and of the events which took place in it, stretches through this tenth chapter down to verse 13 of Revelation 11:1-19. This chapter is occupied with the account of the little book which St. John saw in the hand of "another strong angel coming down out of heaven." The other "strong angel" is spoken of in Revelation 5:2, in connection with the seven-sealed book held in the right hand of "him that sat on the throne, and which only the Lion of the tribe of Judah" was found worthy to take and open. This book told of here is described as "little" as compared with that, and, probably, in contrast with it. Now, although the historical interpreters affirm that this little book means the Bible, as we have it, yet the difficulties that beset this interpretation are so many and so great, that it has been abandoned by all the more reliable expositors of the Apocalypse as inconsistent with its avowed purpose to declare the "things that must shortly come to pass," and the time of which was "at hand;" still, what is here said of this "little book" does suggest to us not a few of the most interesting and important characteristics of the Word of God. For note— I. THE WHO BRINGS IT. Much may be learnt concerning any message that is sent by an earthly monarch from the character and rank and insignia which belong to the messenger. If the business which he has to transact be of great importance, and it be desired to impress its significance upon the minds of those to whom he is sent, he himself will be of such dignity, and accompanied with such tokens of authority and power, as will prepare those to whom he comes rightly to receive the message he brings. So here, he who brings God’s message to mankind is one of no mean order, and the tokens of his authority are of the most impressive kind. 1. He comes from heaven. The Bible is not a merely human production. It is inspired by God; it is a message from heaven. It contains what no human mind could have known or invented; it speaks with an authority that they who receive the message realize to be from God. Inspiration cannot be argued and so demonstrated to the intellect, but it speaks to the soul, and is felt to be present in the Scriptures, which therefore are declared to be the Word of God. It wakes up a response in the soul, quickening, informing, strengthening, consoling, uplifting, sanctifying it, as no mere human words have ever done or can do, save as they draw their inspiration from this source. 2. It is mighty in its potter. It was "a strong angel" that St. John saw, suggesting to him and to us the strength of that message which he was commissioned to bring. What trophies of its power has not the Bible won? Where is the age, the country, the rank, the character, the intellectual condition, the circumstances of any kind, amid and over which it has not proved strong to subdue and bless and save? 3. Its truths fill the soul with awe. The angel was "clothed with a cloud "—symbol this of the majesty and mystery that surround and invest the foundation teachings of the Word of God. The soul can only bow in reverence and awe before them, and confess its feebleness in their presence. 4. But they are crowned with blessed promise and grace. "The rainbow was upon his head." Though there be so much that we cannot penetrate or comprehend, nevertheless the predominant characteristic is that of "grace," that of which the rainbow was at the first and is ever the beautiful and blessed symbol. Even those awful judgments of God spoken in verse 7 are there declared to be part of "the good tidings which he declared to his servants the prophets" (see Revised Version). And when we preach out of the Bible we are said to preach the gospel. This is its main character and intent. 5. They irradiate and illumine all our earthly life. "His face was as it were the sun." "Truly the light is sweet, and pleasant thing it is to behold the sun"—so says Ecclesiastes 11:7. And the confession of this radiant grace, this blessed light which streams forth from the Word of God, is commonplace of all the sacred writers and of all who have rejoiced in that light. 6. And they shall never be driven forth or removed. "His feet as pillars of fire," and Ecclesiastes 11:2, "He planted his right foot upon the sea, and his left foot upon the earth." His invincible power is signified by "the pillars of fire;" and his having set his feet upon the earth and sea tells of "the immovable steadfastness of the heavenly Conqueror against all the resistance of his enemies." He is come to stay, and he cannot be driven forth. When and where has not the attempt to dislodge the Word. been made? But it has never succeeded. All Church history proves this. In many ages and places it has been death to keep a copy of the sacred writings. Wherever they were found, they were ruthlessly destroyed, and often they also with whom they were found. But every copy of the Bible that we possess today proves how partial and ineffective all such endeavours were. Glory be to God that they were so! II. THE GIVEN OF IT. "A little book open." 1. A book. The Bible is not the revelation itself, but the record of it. But without the record the revelation would not have availed us. Great scorn has been poured on the idea of "a book revelation,’’ and an immense deal of poor wit has been expended upon the idea that God should have used such mean materials as books are made of as the vehicle of his revelation of himself. But the Bible is not the revelation, only its record; and it is reason for eternal gratitude that his revelation has been so given that it can be thus recorded. In what other way could the knowledge of God have been so well preserved or spread abroad? (Cf. on this ’ The Eclipse of Faith,’ by H. Rogers.) 2. Its seeming insignificance. It is "a little book." In these days of gold and guns, when wealth and armies are thought to be the great means of accomplishing everything, the spiritual force that lies hidden in "a little book" counts but for little. But what hath not God wrought by it? And we may be grateful that it is little, and not a ponderous library which it would need a lifetime even to know part of, but one small volume which can be read and reread and carried everywhere as we will. No doubt the littleness of the book here spoken of is intended to be in contrast with that vast volume told of in Revelation 5:1-14., which was written within and without, so complete, so full, was it. This tells of but "part of his ways;" that seems to have been the declaration of all his will. But it suggests the seeming insignificance, both in form and force, of that which we call the book of God, but whose insignificance is, indeed, only seeming, not real. 3. It is to be an open book. St. John saw it "open" in the hand of the angel. There have been and there are those who would have the Word of God closed, if not entirely, yet to large extent. They affirm it is not a book for the common people, but for the priests of the Church; and for centuries it was kept closed, and is even now looked upon with more or less of dislike. But, blessed be God, it is open, not to the eyes alone, but to the mind. For though it contains the profoundest truths that the intellect of man has ever studied, still it contains also those truths—and they are the most numerous and important—which the humblest and least instructed are able to receive and rejoice in. God hath caused the vision to be written and made "plain," so that the unlearned may learn, and the most simple comprehend. III. THE VOICES FOR AND AGAINST IT. We read that the angel cried with a loud voice, and that the seven thunders uttered their voices. Now: 1. The angelic voice suggests: (1) The startling effect of the Word of God upon mankind. The angel’s voice was "as when a lion roareth." So did the Word of God affect men. See when at the Reformation it was first freely given to Europe. How it roused men’s minds, awoke them from their lethargy, nation after nation heard the sound and broke away from the superstition and sins in which they had so long lived! And it is so still. "What must I do to be saved?" is the intense, the sometimes agonized cry, of men whom the lion-like, awful voice of the Word has aroused from their sin. The conviction of sin which the Holy Spirit produces through the Word is, often, to men "as when a lion roareth," arousing them indeed. (2) The assured persuasion it gives concerning the mystery of this present life. The solemn oath of the angel (verses 5-7) did but represent what the Word of God accomplishes. As he gave, so it gives, solemn assurance that what now is—so much of it so mournful, so full of mystery—is not ever to be, but shall have an end. Life is a mystery now, even in these comparatively calm days of ours; but what must it have appeared to the persecuted outraged Church of St. John’s day? And were not we assured that what we now see is but part of God’s ways, one link in the chain of his purposes, only a portion of his one great, wise, holy. and loving plan, how could we believe in him as either wise, holy, just, or loving? The mind. would rush to atheism, and the man to suicide; for what better could be done? But the Word of God, like the solemn oath of this strong angel, assures us of God that "His purposes are ripening fast, Unfolding every hour; The bud may have a bitter taste, But sweet will be the flower." 2. The thunder voice. (Verse 4.) The brutum fulmen, the full-voiced anger of him who uttered it. The question comes—Whence this voice of the seven thunders? It has, we think, been too hastily assumed that St. John is referring to the sevenfold voice of the thunder mentioned in Psalms 29:1-11. And, doubtless, in this book thunders are referred, to as coming forth from the throne of God (cf. Revelation 4:5). But the true interpretation is given, we think, in the strikingly parallel passages in Daniel 8:26 and Daniel 12:4-9, where that which the prophet is commanded to "seal up" is not what God shall do, but what his people’s enemies shall do against him and them. And so here, we believe, the thunders tell of the wrathful response, the angry mutterings, of God’s enemies against his truth. And thus regarded, they tell of the opposition the Word arouses in the world of the wicked. It has ever been so. In St. John’s day; at the era of the Reformation, witness the cursed cruelties which the Roman Catholic Church in those days perpetrated in the Netherlands, in our own land, and wherever also she had power. And still those "dark places of the earth, which are full of the habitations of cruelty," are filled with rage when any real invasion of them is made by the messengers of the Word. Still Christ’s Name is as a "sign to be spoken against." And it was fitting that these voices should not be written. The purpose of this book was to console and strengthen the Church, not to distress and alarm. Hence the Divine forces on the side of the Church and against her foes are what this book mainly reveals. It tells us, "The Lord is on our side; we will not fear what man can do unto us." IV. THE IT. As it was with the "little book" so must it be with the Word of God: 1. It must be received as from God. If we look upon the Bible as on "any other book," as on ordinary literature, we shall lack that reverential docile spirit which is necessary in order to receive its truths. The book was to be taken from the hand of the angel (verse 8). 2. It must be taken into the soul This is the meaning of the strange command, "Take it, and eat it up." It is as when Jeremiah said, "Thy words were found, and I did eat them;" as when our Lord said, "Except ye eat the flesh of the Son of man," etc. (John 6:1-71.). We are to "read, mark, learn, and inwardly digest" its truths; make them part of our very self. So must it be with those who would know the power of God’s Word. 3. When so taken, it will produce both sorrow and joy. The first taste will be pleasant. "In thy mouth sweet as honey." And it is so. It is not a joy that we have a revelation from God at all; that we are not left in the dark as to our whence and whither; that we are assured God is "our Father which art in heaven;" that our salvation is "without money and without price," for that Christ died for us? Yes; "sweeter also than honey and the honey comb" are these precious truths. But the after taste will cause distress and pain. Witness the Saviour’s tears wept over lost souls, and the like tears shed still by those who know "the fellowship of his sufferings." That men should resist and reject such a Saviour; that we should so long have done so, and do not yet wholly receive him;—yes, this after taste hath pain. 4. When eaten, it qualifies for witness bearing for God. (Verse 11.) This is the real qualification, this deep experimental knowledge of the power of God’s Word. All else is as naught compared with this. Only such God ordains to be his prophets. Thus doth this "little book," though it meant not the Bible, tell of the Bible.—S. C. Revelation 10:6 No more time. "The angel … sware … that there should be time no longer." This word of the angel is capable of being rendered, and has been rendered, in three different ways. Take it as meaning— I. THE TIME IS NOT YET COME. It is easy to believe that the persecuted people of St. John’s day, as often since, might have thought that the judgments which they witnessed and the distresses they endured could not but be the beginning of the end. Our Lord knew that they would think so, and hence (Matthew 24:1-51.) warned them that they should see and suffer much; but "the end" was "not yet." They had asked what should be the sign of his coming, and of "the end of the age." They were eagerly expecting it. At his ascension they asked the like question again. The apostolic Epistles are full of evidence that the second coming of our Lord was expected as near at hand. St. Paul wrote his Second Epistle to the Thessalonians to dispel this idea, or at any rate to moderate its effects. And when Jerusalem fell, and when the Roman empire fell, it was confidently believed that the end of all things was close at hand. And had we lived in those awful days, it is likely that we should have thought so too. And we know how calculations have been made as to the time of the end. The illustrious Bengel reckoned that it would be in 1836, and his mistake is on record as a warning to all who would make similar rash statements, though even yet the warning is neglected by some. But our Lord has told us that it is not for us "to know the times and the seasons" (Acts 1:1-26.), and all human calculations are therefore foredoomed to error. And it is well for us that we cannot know. "Ignorance is bliss" in regard to such a subject. Could we fix the date, those far off from it would harden themselves in their sin; those near at hand would become as the Thessalonians did, unfitted for their daily duty, and would not, as St. Paul bade them do, "mind their own business." And so in regard to what is to each one of us as the end of all things, the date of our death, we are kept in merciful ignorance of it. And to keep us therein God has so ordered our lives that there is no hour of it in which men may not die, and in which many do not die, and no hour of it in which they certainly know that they must and shall. Hence little children die, and young men and maidens, boys and girls, as well as the old and grey headed. Ruthless and cruel are seemingly not a few of the visitations of death, cutting down youth in the first freshness and bloom of life, often not sparing the bride and mother in the fulness of their joy, forcing the hot tears from the young husband and wife as they mourn hopelessly over the cradle that held the little one whose life was to them dearer than their own. Such things are. And to some they seem horrible and cruel. But it is in order that we all may be delivered from that paralysis of hope and energy which would come upon us, as it comes upon the convicted felon in the condemned cell, if we knew the actual moment when we must die, and could count off every hour that draws us on to the inevitable doom. Therefore is it well that we do not know the time or the season. And in regard to the end of the world, what mercy is there in the fact that the time is not yet, that "the master of the house" has not yet "risen up, and shut to the door"! For now many will enter who then will not be able. We are thankful that Christ has not yet "accomplished the number of his elect." And they who are his, how much they yet have to do to learn and to obtain before they are prepared to meet their Lord! "The bride has" not yet "made herself ready;" but she must and will, and that she may "the Bridegroom" tarries. Therefore, if this be the meaning of the angel’s oath, that "the time is not yet," we rejoice in it both for ourselves and for myriads more. II. THERE SHALL BE NO MORE TIME. And this we believe is the meaning here—that there shall be no longer delay, postponement, no more weary waiting, no longer any lingering of the accomplishment of God’s purposes. So regarded, it was for the. Church of St. John’s day a blessed sursum corda, a cordial and good cheer, helping them to endure patiently and to hope on more and more. The "mystery of God" shall soon "be finished," so soon that, as we say "we are come" to any city when we see its towers and spires rising before us, although we may yet be some considerable distance from its gates; so, because the time is so short, we may say it is over, the waiting time is past—it exists "no longer." And thus: 1. The Christian may comfort himself. True, the age drags out its weary length, but each individual life is short, and generally long before even that short life is done the recompenses of God, the earnest and pledge of the yet larger recompenses of eternity, are given. "The Lord is not slack concerning his promises"—how often we have gratefully to confess that! Yes; they are so given, even here and now, that the believer is constrained to own, "Goodness and mercy have followed me all the days of my life." Tares are undoubtedly amongst the wheat, to its sore detriment and harm, but they are not always to be there; it is a mystery that they are there at all; we would like to go and pull them up, but we cannot; but the harvest draws on, and then the trouble will all be over. But: 2. The enemies of God should be afraid. The avenging gods—so the old pagan world believed—have their feet shod with wool. Men hear not their silent approach, and they may be upon them, they often are, in a moment. The sinner never knows how near God’s judgment upon his sin may be. Of many the angel hath sworn that there shall be time no longer; the judgment of God shall fall. In a moment, in bright noonday, when the sky is without a cloud, unseen and unheard, the last link that binds the mass of snow and ice to the mountain side is severed, and the avalanche rushes down into the depths below. Do not the events of every day prove, now on this sinner against God’s laws, and now on that, that God hath sworn concerning them, "there should be time no longer"? III. ALL TIME SHALL CEASE. Thus also our text may be understood. "Time" and "duration" are not synonymous terms—the latter includes eternity as well as time; but time and eternity, notwithstanding their common quality of duration, are contrasted in Scripture as being of essentially different natures. Time means the present condition of things; eternity, that condition which belongs to the age to come. "The things that are seen are temporal, but the things which are unseen are eternal." Time is of the age that now is; eternity, of the age that is to come. Thus understood, it is not difficult to believe that time—this age—shall cease. The Bible speaks of "ages." The word is commonly rendered "world," but its true meaning is "age." Thus it speaks of "ages of ages," "this age," "the age to come." And every branch of science tells of different "ages." Geology speaks of them and marks them off one from another by different names. History, biology, philology, all speak in similar way. All tell of ages when the condition of things was altogether different from what we see now, and how one age has succeeded and prepared for another. Therefore that there should be a passing away of the present age to which time belongs, and that it should be followed by one in which time, as we understand it, should be no more, is affirmed, not only by the Bible, but by manifold other evidence beside. And not only shall there be succession, but advance. There have been ages in which we can trace no form of life. These have been succeeded by others which have had life, but only in its lower forms. These again by others possessing higher forms, and at length the highest of all, that of man. And in harmony with all this the Bible bids us look on to an infinitely better condition of things than now we know of, in the age or world to come, whereof the sacred writers speak. Here "the whole creation groaneth and travaileth together in pain even until now;" but there "the creation itself also shall be delivered from the bondage of corruption," etc. (Romans 8:1-39.). The inscrutable problem of this present life, "the mystery of God," as it is termed in verse 7, shall "be finished," and there shall be "a new heavens and a new earth, wherein dwelleth righteousness." And the means whereby all this shall be brought about, not only the Bible, but scientific research also, reveal with startling clearness. The Bible says that the angels of God "shall gather out of his kingdom all things that do offend, and them that work iniquity." Science says that in the progress of the ages the fittest alone survive. All that are incapable of the higher life that is to be disappear and perish, and the fit and worthy alone remain. Such is the solemn "Amen" of science to the teachings of the Word of God. And are there not like facts visible even now amidst mankind? Growth and advancement in races, tribes, nations, families, and individuals, the records and observation of human life, are full of such happy facts; but, on the other hand, there are the mournful facts amid the same subjects, of degeneracy, decay, and death. Character determines these things, and the Bible says the same. Oh, how, then, does all this appeal to every soul! For what am I preparing myself? Must I be doomed to die because I am not fit for the better life that is to be when time shall be no longer? or—and God grant it may be so!—am I by virtue of my living union with the Lord Jesus Christ, who is himself "the Life," destined for glory, honour, and immortality with him in the Eternal? That this may be so is why our pulpits and sermons are forever re-echoing with the appeal, "Come to Christ." The Bible and experience alike attest that it is through living faith, carrying along with it, as such faith ever does, the surrender of the will, the heart, to him, that we become vitally grafted into him, and so in his life—the eternal, the blessed, the glorious—do forever share. For he said, "Because I live, ye shall live also."—S.C. BY R. GREEN Revelation 10:1-7 The word of assurance and consolation. The Book of the Revelation is written for the comfort of the Church in presence of her oppressing foes. It is designed to sustain the faithful people in well doing, when the severities of cruel dealing make their lot hard and almost unendurable. Their patience is often severely tried; sometimes it has yielded under heavy pressure. Here is afforded another word of promise which is calculated to sustain the faint of heart. A vision is granted of" a strong angel" who brings assured promise of a certain and even speedy termination of the time of suffering and of struggle. "The mystery of God, according to the good tidings which he declared to his servants the prophets," shall be "finished." This is the encouragement to hope; and to the Church in the early times, under the pressure of her first destructive persecutions, this would be a word of the utmost comfort. It is the re-echo of "Behold, I come quickly." This word of consolation is of great preciousness and help to the suffering Church; for— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 11:1 And there was given me a reed like unto a rod. We are not told by whom the reed is given, but in Revelation 21:1-27. the angel has the reed, and so also in Ezekiel 40:1-49., upon which the incident seems founded (see Ezekiel 40:1-49.; and cf. the reference to the outer court in Ezekiel 40:17). The reed is "like a rod;" that is, like to a staff. It is for a measuring line, as in Zechariah 2:1. And the angel stood, saying. Omit all except "saying,’’ as in the Revised Version. Λέγων is used absolutely, not as qualifying κάλαμος, "reed," as Andreas (cf. Revelation 4:1; Revelation 14:7; Revelation 19:6). Rise, and measure the temple of God; rather, rouse and measure, etc. The imperative verb does not imply anything as to the previous position of St. John. "The temple" is ναός, the shrine or dwelling place of God (as in verse 19; also Revelation 3:12; Revelation 7:15), the inner temple, as distinguished from the outer court next mentioned. It scarcely seems possible to doubt that the temple is here figuratively used of the faithful portion of the Church of Christ. The word is plainly thus used in Revelation 3:12 and Revelation 7:15; and is frequently found with this signification in St. Paul’s writings, which were probably known to St. John. Dusterdieck and others think that St. John refers literally to the temple at Jerusalem, and to the earthly Jerusalem. But, if so, this portion of the Apocalypse stands self condemned as a prediction which was falsified within a year or two of its enunciation; for in verse 13 it is expressly stated that the tenth part of the city fell. And nowhere else in the book do Jerusalem and the temple signify the earthly places. The object of the measurement is generally thought to be to set apart or mark off that which is measured from that which is felt without; but opinions vary as to why the temple is thus set apart, some thinking that it is the literal temple which is given over to destruction, others believing that the measuring is a token of the preservation of the Church of God. But may not the command have been given to St. John in order to direct his attention to the size of the Church of God? This is the common meaning of the expression throughout the Bible; it is so in Zechariah 2:1-5, a passage upon which this is possibly founded; and it is so in Revelation 21:15. Moreover, there seems a good explanation of the reason why such an incident, thus explained, should occur here. The six trumpets have spoken of the large portions of mankind against whom they were directed; the sixth has declared that men did nevertheless not repent. The seventh trumpet is about to announce yet more terrible woe for the worldly; and, previous to this, a brief but vivid description is given of the oppression to be suffered by the Church—a description inserted here in order to lead up to, and demonstrate the absolute necessity for, the terrible final judgment. Among the ungodly are even some who are nominally members of the Church, who are typified by the outer court. No one could be more conscious that only a portion of the Church—"the elect"—was to be saved than the writer of the Epistles to the seven Churches (Revelation 1-3.). Might not the seer and his hearers be inclined to ask, "Who, then, can be saved? Are there any who escape when so much is said about the punishment in store for men?" In answer to such questions, the seer is bidden to remember, what is apt to be forgotten in the dejection caused by the contemplation of the huge amount of wickedness which undoubtedly exists in the world, viz. the large number of good men who form God’s staple. It is to be noticed, also, that no mention is made of the command being actually carried out. It is as if the uttering of the command were sufficient to direct the attention of St. John to the fact which was to be conveyed to him, and that, therefore, the necessity for carrying out the injunction existed no longer. It therefore seems probable that "the temple" must be interpreted symbolically. It is the dwelling place of God, the place in which he is worshipped; that is, the multitude of true believers, or the faithful Church. St. John is bidden to measure it, in order to sustain the faith and hope of himself and his hearers. It is placed in antithesis to the outer court, the faithless portion of the visible Church of God, which is given over to the Gentiles—the type of all that is worldly. And the altar, and them that worship therein. The altar of incense alone stood within the ναός; but this may be only an accessory detail in the general description, and not to be pressed to a particular interpretation. "Them that worship therein" directs our thoughts to the individual members of the one body which collectively is "the temple." Revelation 11:2 But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles; it hath been given (Revised Version). Not merely "leave out," but "cast out." The "court which is without the temple" was entered only by Jews. It seems, therefore, here to signify part of the Church, but that part which is separated from the inner circle of true believers, and given over to the world, which is here symbolized by "the Gentiles." The Gentiles, the nations, throughout the Apocalypse, signifies either (1) all mankind whatsoever; or (2) that portion of mankind which is left when the true Church of God is withdrawn, and therefore which embraces the unrighteous part of mankind in contrast to the godly (cf. Revelation 2:26; Revelation 14:8; Revelation 16:19; Revelation 18:23; Revelation 22:1-21:22). The latter is the signification here. And the holy city shall they tread underfoot. The holy city—Jerusalem—always in the Apocalypse the type of the Church. "They shall tread" need not necessarily refer to "the nations," though the context naturally leads to this signification; but it may be impersonal, amounting to no more than "the holy city shall be trodden underfoot." St. John seems to apply the words of our Lord concerning the literal Jerusalem to the description of the fate in store for the typical Jerusalem (cf. Luke 21:24). "The nations" are the instrument by which the Church is trodden underfoot, and the mention of the Gentiles in connection with the apostate portion of the Church leads to the description of the oppression of the faithful by the world. The seer is bidden to take courage by a contemplation of the numbers of those preserved by God, but is warned, nevertheless, not to expect from that fact immunity for the Church from the persecution of the world. Forty and two months. Καί, "and," is inserted contrary to the common practice when the larger number precedes (so also in John 2:20; John 5:5). This period of three years and a half is certainly symbolical. It is the half of seven years—a perfect number. It therefore denotes a broken, uncertain period; a space of time which is certainly finite, but the end of which is uncertain. This seems to point necessarily to the period of the world’s existence during which the Church is to suffer oppression. This period is mentioned (1) in verse 3 under the form of twelve hundred and sixty days, where it denotes the same period that is referred to here; (2) in Revelation 12:6 as twelve hundred and sixty days, and in Revelation 12:14 as "a time, and times, and half a time," in both of which passages the signification is the same as that given above; (3) in Revelation 13:5 it is called, as here, forty-two months, and describes the same period. The expression is founded on Daniel 7:25 and Daniel 12:7. In the latter place the time signified is certainly the period of the world’s existence. We therefore see (1) that its natural meaning, in connection with the number seven, (2) its signification in Daniel, and (3) its apparent use in all passages in the Apocalypse, tend to cause us to interpret the symbol as above. Revelation 11:3 And I will give power unto my two witnesses. Omit "power." What is given follows, viz. "they shall prophesy," etc. The voice, speaking in the name of Christ, says, "My: The two witnesses of me;" τοῖς, "the," as though they were well known. There is much diversity of interpretation in regard to "the two witnesses." It seems reasonable to understand the two witnesses as representative of the elect Church of God (embracing both Jewish and Christian) and of the witness which she bears concerning God, especially in the Old and New Testaments. The following considerations seem to support this interpretation: (1) The vision is evidently founded on that in Zechariah 4:1-14., where it is emblematical of the restored temple, which only in the preceding verse (Revelation 11:2) is a type of the elect of God’s Church (vide supra). (2) The Apocalypse continually represents the Church of God, after the pattern of the life of Christ, in three aspects—that of conflict and degradation; that of preservation; that of triumph (see Professor Milligan’s Baird Lectures, ’The Revelation of St. John,’ lect. 2 and 5.). This is a summary of the vision here. (3) Much of the Apocalypse follows our Lord’s description in Matthew 24:1-51. In that chapter (Matthew 24:13, Matthew 24:14) we have, "He that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." Again, a brief description of this vision. (4) It is not probable that two individuals are meant; for (a) as we have shown throughout the Apocalypse, the application is invariably to principles and societies, though this may include particular applications in certain cases; (b) it is inconceivable that Moses and Elias, or any other of the saints of God, should return from Paradise to suffer as these two witnesses; (c) our Lord expressly explained the reference to the coming of Elias, and declared that he had already come; and (d) there seems no more reason for interpreting these two witnesses literally of two men, than for interpreting Sodom and Egypt in their ordinary geographical signification in Matthew 24:8. (5) The details of the fate of the two witnesses agree with the interpretation given—the whole vision being understood as symbolical. Thus (a) the picture of the two witnesses is evidently formed after the pattern of Moses and Elias, on account of the conspicuous witness they bore and the hardship they suffered, as well as their preservation and final vindication. Moreover, Moses and Elias are typical of the Law and the prophets, or the Scriptures—the means (as stated above) by which the Church chiefly bears witness of God. (b) The time during which they prophesy; (c) the clothing in sackcloth; (d) the appellation of candlesticks and olive trees; (e) their power to hurt; (f) their apparent death; (g) the torment they cause; (h) their resuscitation; (i) their vindication; (k) the immediate advent of the final judgment;—all agree (as shown below) with the interpretation given. (6) Witness is constantly connected in the Apocalypse and elsewhere with the Church, and generally with suffering, sometimes with triumph (cf. Revelation 1:2, Revelation 1:5, Revelation 1:9; Revelation 6:9; Revelation 12:11, Revelation 12:17; Revelation 20:4). (7) In Revelation 19:10 we are told, "The testimony [witness] of Jesus is the spirit of prophecy," exactly the quality with which the two witnesses are credited (Revelation 19:3), and which is the work of the Church. And they shall prophesy; that is, "prophesy" in its literal meaning of forthtelling God’s will and his judgments on the wicked, and so of preaching repentance. This is emphatically the work of the Church, and is accomplished chiefly through the Scriptures. It is this prophesying that torments (see Revelation 19:5, Revelation 19:10). A thousand two hundred and three score days. Or, forty and two months (Revelation 19:2). During the period of the world’s existence (see on Revelation 19:2) the Church, although "trodden underfoot," will not cease to "prophesy." Clothed in sackcloth. Thus, symbolically, is expressed the same fact as in Revelation 19:2. The Church there is "trodden underfoot" during the period of the world; here it is said that she is to perform her office during this time "clothed in sackcloth." The treatment by the world of both the Church of God and the Word of God is represented by the apparel of mourning and woe, which is the lot of the Church on earth. Revelation 11:4 These are the two olive trees, and the two candlesticks. The "two olive trees" and the "two candlesticks" are here identical. Thus, while St. John uses the figure of Zechariah, he does not apply it in every detail. In the prophet, but one candlestick is mentioned. "The two olive trees," which supply the material for the candlesticks, are fit emblems of the Old and New Testaments; the candlesticks typify the Jewish and Christian Churches. These are identical so far as being God’s witnesses; the Church derives her stores from the Word of God, the light of the Word of God is manifested through the Church. Standing before the God of the earth; the Lord of the earth (Revised Version). The participle is masculine, though the preceding article and nouns are feminine, probably as being more in keeping with the masculine character under which the two witnesses are depicted. Perhaps he is described as the "Lord of the earth," since the witnesses are to prophesy before all the earth (cf. verse 9 and Matthew 24:14). Revelation 11:5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies; if any one willeth to hurt them, etc. Most probably a reference to the act of Elijah (2 Kings 1:10). Perhaps there is a double reference in the fire proceeding out of their mouth; it is the fire of their witness, which refines and purifies and convinces some; it is also the fire of condemnation, which follows those who reject the testimony. The figure is found in Jeremiah 5:14, "I will make my words in thy mouth fire, and this people wood, and it shall devour them" (see also Hosea 6:5; Ecclesiasticus 48:1). And if any man will hurt them, he must in this manner be killed; any one shall will (future) is read in the Revised Version, and is supported by à, A, 38; θέλει, (present) is found in B, C, P, Andreas, Arethas. "In this manner;" that is, by fire. Such, throughout the Scriptures, is the form under which the final judgment of those who reject God’s message is shadowed forth. The description is not more opposed to a general interpretation than it is to an individual interpretation of the two witnesses. Revelation 11:6 These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will; the power … the heaven … the waters … every plague (Revised Version). The whole verse is descriptive of the powers entrusted to Moses and Elijah, and is intended to convey the idea that the power which supported them would likewise support the two witnesses. It is doubtful whether the meaning should be pressed further than this. If we do so, it may, perhaps, be said that (in the words of Wordsworth) "if any one despises God’s witnesses, they have the power, like Elias, to shut heaven, and exclude all who reject them. The dews of Divine grace are withheld from all who scorn them." It is thus a fulfilment of our Lord’s words, "Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath" (Matthew 13:12). And again, besides the punishments which are finally to fall on the ungodly, it is the case that the rejection of God’s will is followed on this earth by troubles which would be avoided were men to listen to the witness borne of him. Revelation 11:7 And when they shall have finished their testimony. This is a difficult passage. How can the Church’s testimony be said to be finished while the earth still exists? The explanation seems to lie in the words of our Lord, "When the Son of man cometh, shall he find faith on the earth?" (Luke 18:8). Christians are forewarned that, as the ages roll on, faith will wane. Though the Church be apparently destroyed, she is not really dead, but will rise again. As our Lord, after finishing his testimony, completed his work by his death and subsequent ascension, so the time will come when the Church shall have Completed all that is necessary, by offering to the world her testimony, and shall then be so completely rejected as to appear dead. Her enemies will rejoice, but their time of rejoicing is cut short (see below). After three and a half days comes her vindication, and her enemies are struck with consternation; for it is the end, and they have no further opportunities for repentance. Thus Heugstenberg says, "They shall only be overcome when they have finished their testimony, when God has no further need for their service, when their death can produce more fruit than their life." The beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them; the beast that cometh up out of the abyss. The article points to the beast which is described elsewhere in the Apocalypse (Revelation 13:1; Revelation 17:8), and which is mentioned here by proleipsis. "The fourth beast," which is read in A, may have been suggested by Daniel 7:7. à has "the beast which then cometh up." The beast is Satan, perhaps manifested in the form of the persecuting world power (see on Revelation 13:1). His nature is indicated by the use of the noun θηρίον, "a wild beast," the opposite, as Wordsworth says, of Ἀρνίον, the Lamb. The beast ascends out of the abyss for a brief reign upon the earth, and is "drunken with the blood of the saints," as described in Revelation 17:1-18., but he ascends only to go into perdition (Revelation 17:8). It is well to remember that the whole vision is symbolical. The intention is to convey the idea that the Church, in her witness for God, will experience opposition from the power of Satan, which will wax more and more formidable as time goes on, and result in the apparent triumph of the forces of evil. But the triumph will be brief; it will but usher in the end and the final subjugation of the devil. Revelation 11:8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified; their dead body (in the singular), according to A, B, C, Arethas, and others. The plural is read in N, P, Andreas, Primasius, and others. Omit "lie upon the highway … their Lord." "The great city" is referred to in Revelation 16:19; Revelation 17:18; Revelation 18:10-19. Its signification is always the same, viz. the type of what is ungodly and of the world, and it is always consigned to punishment. Jerusalem, the type of what is holy, is never thus designated. Here we are plainly told the spiritual, that is, the symbolical nature of the designation. Sodom and Egypt are chosen as the type of what is evil (cf. Deuteronomy 32:32; Isaiah 1:10; Ezekiel 16:46; Ezekiel 20:7, etc.). It was in this city, that is, by the influence of this world power, that the Lord was crucified. In describing the fate of the Church, St. John seems to have in mind the life of Christ. His witness, the opposition he encountered, his death for a brief time at the completion of his work, his resurrection and ascension, and triumph over the devil, are all here reproduced. "The bodies lie in the street" symbolizes, according to Jewish custom, the most intense scorn and hatred. Revelation 11:9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves; and from among the peoples and tribes, etc., do [men] look upon, etc., and suffer not, etc., in a tomb (Revised Version). The fourfold enumeration points to the wide distribution of the state of things symbolized (cf. Revelation 4:6; Revelation 5:9, etc.), and seems of itself almost sufficient to demonstrate that the two witnesses are not two individual persons who are hereafter to appear. The period is but three days and a half; again, as in Revelation 11:2, Revelation 11:3, a broken, that is, a finite but uncertain period; but, as compared with the three years and a half—the period of the world’s existence—very short. (On the signification of the last clause, see on Revelation 11:8.) It is the usual Eastern mark of contempt and degradation. The whole verse, together with the preceding and succeeding verses, describes symbolically, but graphically, the scorn and contempt to which the Church and God’s Word will be subjected by men. Revelation 11:10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth; rejoice and make merry, that dwell (present, though future in meaning; the present tense rendering the description more graphic). Those dwelling on the earth are the ungodly, the worldly. "They send gifts," in accordance with Oriental custom on joyful occasions (cf. Revelation 11:9). "The prophets, the witnesses, tormented;" probably rather by the delivery of their message, which would affect the conscience of men, than by the plagues referred to in Revelation 11:6, though both may be meant. Alford, Bengel, and Dusterdieck favour the latter view of the two; Hengstenberg takes the former. Revelation 11:11 And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet. "The three days and an half," viz. these mentioned in Revelation 11:9, which see. Not merely "life from God," but the "Spirit from God" (cf. the vision in Ezekiel 37:1-28., especially Ezekiel 37:9, Ezekiel 37:10). "The Spirit of life" has been in the Church of God previously, but she has become "dry bones;" "the Spirit" is now breathed anew into her, and she is restored and magnified before the world. And great fear fell upon them which saw them. "Beheld" (θεωρέω) occurs in the Apocalypse only here and in the next verse. Fear, on account of the vindication of those whom they had treated with contumely, and on account of the judgment, to follow, which was even now shadowed forth. Revelation 11:12 And they heard a great voice from heaven saying unto them, Come up hither. The reading ἤκουσα, "I heard," for ἤκουσαν, "they heard," in a correction of à, and in B, Coptic, Armenian, Andreas, may have arisen from the similarity of the passage to Revelation 6:6; Revelation 9:13. Dusterdieck, who reads, "I heard," points out that in Revelation 6:11; Revelation 9:4, the phrase used in addressing others is, "It was said unto them." Thus the fate of the Church is that of her Lord, and it is the fate of each individual who may witness of God. Suffering, apparent extinction, perhaps, but ultimate triumph and ascension into the presence of God is their common inheritance. If so be that they suffer with him, they are also glorified with him (Romans 8:17). Alford remarks that "no attempt has been made to explain this ascension by those who interpret the witnesses figuratively of the Old and New Testaments, or the like." Is it not the resurrection of the just, of the witnesses of God, and their exaltation at the beginning of the last judgment? Thus St. Paul says, "But each in his own order: Christ the Firstfruits; then they that are Christ’s, at his coming. Then cometh the end" (1 Corinthians 15:13). This "end" is immediately referred to by the seer. And they ascended up to heaven in a cloud; and their enemies beheld them; in the cloud. The parallelism with Elijah and Christ (see Revelation 9:5, Revelation 9:6, Revelation 9:8) is carried still further. The Church is triumphantly vindicated and glorified as they were; the only difference is that now all men behold it. The cloud is not that which hides them from view, but rather, like that in Revelation 14:14, something which exalts and enhances the glory of the witnesses. The effect upon the worldly is told in Revelation 14:11, Revelation 14:13. Revelation 11:13 And the same hour was there a great earthquake. In the visions of the seals it is set forth, under the sixth seal, how the destruction of the world is accompanied by earthquakes, etc.; the fear of the wicked is portrayed, and the preservation of the just takes place at the same time. Here, under the sixth trumpet, we have the same events shown forth, the triumph of the godly being mentioned first, though the rest happens "in that same hour." This is the conclusion of the sixth judgment, the consequence of the non repentance mentioned in Revelation 9:21. The intervening narrative (Revelation 10:1-11:12) serves to show that opportunities of knowing God’s will are given to men, as well as warnings of judgment in ease of disobedience. Revelation 9:13 of Revelation 11:1-19. might follow Revelation 9:21, but for the desire of the seer to demonstrate the long suffering goodness and mercy of God. And the tenth part of the city fell, and in the earthquake were slain of men seven thousand. Both the Authorized Version and the Revised Version have in the margin, "names of men, seven thousand," and some writers make much of the expression. Thus Alford says, "As if the name of each were recounted;" and Wordsworth, "Persons known and distinguished.’’ But, in truth, the phrase is a Hebraism, to which we can attach no special significance (cf. Acts 1:15; Revelation 3:4). Whatever may he the system of interpretation adopted, this passage presents many difficulties. The whole account appears to relate to the judgment day, and it is therefore more peculiarly prophetic than many parts of the Apocalypse, and for that reason its meaning must needs be more or less obscure. The account in this verse informs us that a part (a tenth) of the city (that is, of the wicked) suffers destruction; that the number so destroyed is described as seven thousand; that the rest (nine tenths), in fear, recognize the power of God, to which they had hitherto refused attention. What is the final fate awarded to the nine tenths we are not told. We have, therefore, to inquire the meaning of the numbers given. Now, it seems inherently impossible to interpret these numbers literally, and, moreover, as we have repeatedly seen, it is not the habit of the writer of the Apocalypse to indicate exact numbers. We must, therefore, try to discover the symbolical meaning which St. John attached to these expressions, the qualities rather than the quantities which he intended to signify. In the Bible the tenth part invariably signifies the tithe—the portion due from the community to God or to the ruler (cf. Genesis 28:22; Le Genesis 27:32; Numbers 18:21; 1 Samuel 8:15, 1 Samuel 8:17). it seems probable that this was the idea intended to be conveyed, viz. that God was now exacting his due, that men who had refused to recognize what was due from them to God were now forced to recognize his sovereignty by the exaction for punishment of a tithe, and as an evidence that all are under his sway. But, it may be objected, are not all the wicked punished at the judgment? This verse really seems to hint at a possibility of some course by which, even at the last moment, a chance of escape may be presented to men. But it does not distinctly state this; it seems, indeed, purposely to leave the fate of the rest of the ungodly untold. All it does assert is that God comes to the wicked as a Conqueror or a King, and exacts what is due to himself. But, further, why are seven thousand men slain? Again interpreting symbolically, seven involves the idea of completeness (see on Revelation 1:4; Revelation 5:1, etc.). A thousand signifies a large number, though not an infinitely large number, for which we have "thousands of thousands," etc. This number, therefore, informs us that God’s vengeance overtakes a large number, and that that number is complete, none escaping who deserve to be included. Perhaps this is mentioned as a precaution against any possibility of mistake in the interpretation of the "tenth part." It is as though St. John would say, "In that hour God exacted vengeance, demanding what was due to his justice; but do not imagine that that vengeance reached only a small part of mankind. It was far extending and complete, though I do not attempt to define its exact limits, which cannot be known until the judgment day itself shall reveal everything." And the remnant were affrighted, and gave glory to the God of heaven. The rest gave glory, being, perhaps (though not necessarily), repentant (cf. Joshua 7:19; John 9:24; Revelation 4:9; Revelation 14:7; Revelation 16:9). Possibly we have here a hint of God’s uncovenanted mercies (vide supra), though there is nothing sufficiently definite to encourage men to postpone the day of repentance. No mention is made of the ultimate fate of "the remnant." "The God of heaven," in contrast to things of the world, upon which their affections had been hitherto set (cf. Revelation 16:11). In these two places alone of the New Testament is this expression found; but it is not uncommon in the Old Testament (cf. Ezra 1:2; Nehemiah 1:4; Daniel 2:18). Revelation 11:14 The second woe is past. The full description of this woe occupies Revelation 9:13-11:14. The account describes the natural spiritual punishment which is inflicted upon men in consequence of their sins (Revelation 9:13-21). This is insufficient to lead men to avert the final judgment by timely repentance. We have then a further description of God’s long suffering, and the rejection of his mercy, accompanied by an assurance of the safety of the faithful (Revelation 10:1-11:10). This brings us to the end of the world (Revelation 11:11-14), just as the sixth seal led to the same termination (Revelation 7:12-17), and both are followed by the seventh, which gives a reference to the eternal peace of heaven. And, behold, the third woe cometh quickly. Omit "and." It is not said, in the case of the other "woes," that they come quickly. In his description of the preservation and glorification of the Church under the form of the "witnesses," the writer had been led to anticipate in some degree what follows under the seventh trumpet. Thus the seventh comes quickly. When events have progressed so far that the faithful Church is ascended to heaven with her Lord, then immediate]y follows the eternal rest set forth under the seventh trumpet. But this period is described as "the third woe," because it is the period of time final punishment of the wicked; and it is the judgment of the ungodly which is the theme of the trumpet visions, although mention is incidentally made of the preservation and reward of the just. This is the time foretold in Revelation 10:7. Just as in the case of the seals, the period of the seventh seal is recorded but not described, so here, in the case of the seventh trumpet, its advent is recorded, and its nature is indicated in verse 18, but no further description is given of the woe; only a slight reference to the bliss of those who are secure in heaven. Thus St. John does not attempt a complete picture of either the blessings of heaven or the woes of hell. Revelation 11:15 And the seventh angel sounded; and there were great voices in heaven, saying. The participle "saying" is masculine, λέγοντες, in A, B; the feminine, λέγουσαι, is read in à, C, P. Though the latter would be more correct, grammatically, yet irregular construction in such cases is not uncommon in the Apocalypse. The voices were possibly those of the angels rejoicing in the triumph of the kingdom of God. Or perhaps they proceeded from the four living beings, since the elders are next mentioned (Revelation 11:17) as offering the praises of the redeemed Church which they represent. At the opening of the seventh seal there was silence in heaven; here, at the sound of the seventh angel’s trumpet, voices are heard "in heaven," but there is silence as to the fate of the wicked, with whom the trumpet visions have been chiefly concerned. In the revelation of the fate in store for the Church, as well as in that of the doom awarded to the ungodly, the visions stop short of describing circumstances connected with the life after the judgment day. The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever. Ἐγένετοἡβασιλαία, in the singular, is found in à, A, B, C, P, and versions, and is adopted by the Revised Version. Ἐγένοντοαἱβασιλεῖαι, the plural, is read in two cursives. We can understand the first part of this verse by referring to Revelation 12:10. God’s power and authority is established by the final overthrow of Satan. It naturally follows the account, in Revelation 12:12, Revelation 12:13, of the vindication of God’s witnesses, and of the glory rendered by the rest of mankind. With God the Father is associated Christ, by whose means the overthrow of the devil is effected, and by whom his servants overcome (cf. Revelation 1:6; Revelation 5:9; Revelation 7:14; Revelation 12:11). This is the final victory; henceforth "he shall reign forever and ever." Revelation 11:16 And the four and twenty elders. "The elders" represent the Church (see on Revelation 4:4); they are those who were made "a kingdom" (Revelation 1:6); they therefore fitly take up the burden of praise to him who has now established his universal and everlasting kingdom. Which sat before God on their seats; which sit before God on their thrones (Revised Version). Thus they are described in Revelation 4:4. Fell upon their faces, and worshipped God. (So also in Revelation 4:10; Revelation 5:14; Revelation 19:4.) Revelation 11:17 Saying, We give thee thanks. The only instance in the Apocalypse of the use of this verb. It is found in John 6:11, John 6:23, and John 11:41, but in none of the ether Gospels, though frequently in the Epistles. "The elders" are peculiarly indebted to God, since the establishment of his kingdom is the victory of the Church. O Lord God Almighty, which art, and wast, and art to come; the Almighty. Omit "and art to come" (Revised Version), with à, A, B, C, P, Andreas, Arethas, Primasius, Syriac, Armenian, etc. (cf. Revelation 1:4; Revelation 4:8). Perhaps the future is purposely omitted, since God’s "coming" is now an accomplished fact (cf. also Revelation 16:5). Because thou hast taken to thee thy great power, and hast reigned; because thou hast taken thy great power, and didst reign (Revised Version). God never ceased to reign, though for a time he abrogated his power. This power he has now reassumed, and the elders thank him for it, for it is the assurance of the end of the suffering of the Church of God. So in Revelation 4:11 the elders declare that he is worthy to receive the power which he now visibly exercises. It has, indeed, been exercised before. The preservation of the Church set forth in the visions of the seals, and the punishment of the ungodly shown under the trumpet visions, are effected by means of this power; but now that power is visibly exercised. Revelation 11:18 And the nations were angry (cf. Psalms 2:1, which appears to be in the mind of the seer, for Psalms 2:9 of the same psalm is referred to in Revelation 12:5). "The nations" raged in the period of their persecution of the Church, as set forth under the visions of the seals. They were angry, says Hengstenberg, at the progress of the kingdom of God, after the Word was made flesh. And thy wrath is come; thy wrath came. This verse points conclusively to the judgment day, the events of which, however, as before remarked (see on Revelation 11:15), are merely indicated, not fully described. This is the last final infliction upon the wicked, the seventh of the trumpet plagues. And the time of the dead, that they should be judged; to be judged. Vitringa and others understand this judgment to refer to the dead martyrs who are now vindicated; but the meaning probably extends to all the dead, both classes of whom are referred to in the following part of the verse. And that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy Name, small and great; and shouldest destroy them which destroy the earth; and to give their reward … and to destroy, etc. Though μικροὺςκαὶτοὺςμεγάλος, "the small and the great," is in the accusative ease, it is in apposition with the preceding datives, προφήταιςἁγίοις, φοβουμένοις, "prophets, saints, those that fear." The wicked are those who "destroy the earth," since it is on their account that the world is destroyed; they "destroy the earth" also by corrupting it, which is the force of διαφθεῖραι. In what way this destruction of the wicked is accomplished we are not told. Revelation 11:19 And the temple of God was opened in heaven; and there was opened the temple of God that is in heaven (Revised Version). "The temple" (ναός), the dwelling place of God (cf. Revelation 11:1; Revelation 3:12; Revelation 7:15). Again, but a glimpse is afforded; and yet more is revealed than at the conclusion of the former series of visions; while the chief description is reserved to a later part of the Revelation. And there was seen in his temple the ark of his testament; or, ark of his covenant. This seems to be introduced in order to render more emphatic the steadfastness and unchangeableness of God. As in the case of the witnesses, the figure is taken from the Old Testament, and the symbol would be pregnant with meaning to Jewish Christians and ethers who had learnt to think of the ark as the sacrament of God’s abiding presence and continual help. He who now promises aid to his people, and threatens judgment upon the wicked, is the same God who formerly had displayed his power on behalf of his people Israel. And there were lightnings, and voices, and thunderings, and an earthquake, and great hail; there followed (Revised Version). The usual token of any special manifestation of God’s presence, or direct dealing with men (see on Revelation 6:1). This, then, forms the conclusion to the series of trumpet visions. These visions, evoked by the cry for vengeance in Revelation 6:10, have demonstrated the need for patience and endurance on the part of Christians, by indicating the punishments meted out to the wicked on this earth and at the final judgment, together with the final triumph of the faithful. The seer next proceeds to elaborate a fact alluded to in the measuring of the temple in Revelation 10:2, and to point the moral that it is possible for Christians within the Church to lose their final reward by their apostasy. Revelation 11:1-14 "My two witnesses." Following on the reception of the little book from the angel’s hand, the seer is directed to measure the temple of God, the altar, and the worshippers. The outer court is not to be measured; for it, with the holy city, is to be trampled underfoot forty-two months. During this period (or a like period) there are to be two witnesses for God, clothed in sackcloth, who, though they have power with God, are slighted by men; against them a great onrush is to be made. They are silenced, and that effectually, by being put to death. The honour of burial is not to be theirs. This the world refuses. Rejoicing that it has stilled their disturbing voices, their bodies are to lie exposed, and the helplessness of their cause is to be the subject of merriment and ridicule. But lo! after a period of three days and a half, they again come to life, to the terror of their persecutors. Their ascension follows on their resurrection. As they have been made partakers of the sufferings of Christ, so also are they of the glory that should follow. What does all this signify? Dean Alford declares that no solution has as yet been given of it. The late Bishop of Manchester (Dr. Fraser) says, "I have no interpretation of this vision, nor any but the most vague and general key to its meaning." £ Those who regard the tenth chapter as indicative of the Reformation look at this one as pointing out the main features of the epoch which should follow it. We readily, as we have often done in previous homilies, recognize the correspondence between prophecy and event. This is what we might expect. But the correspondence is not such as to warrant us in saying that this or that event is the fulfilment of the Word, although it may be a partial one. Nor is it in any one’s power to decide when the twelve hundred and sixty days begin. If they represent as many years, and are, according to the prophecy, to follow on from the events in the preceding chapter, and if those events signify the Reformation, then there are twelve hundred and sixty years to follow on the Reformation. In other words, we are at least seven hundred or nine hundred years from the end. But we have long ago given up this sort of attempt to assign dates, as at once impracticable and unprofitable. We see in the chapter before us a symbolic setting forth of that which is ever, ever fulfilling itself again and again before our eye. £ It is a stay to our faith to study the principles here disclosed. I. THE EXTENT AND LIMIT OF THE TRUE CHURCH OF GOD ARE CLEARLY DEFINED. (Revelation 11:1, Revelation 11:2.) At the time of this prophecy the literal temple was no more. The once holy city was defiled by the "abomination of desolation." Then the true temple, the true holy city, existed in "the Church of the living God." The outer enclosure is not to be reckoned as a part of the temple in this divinely appointed remeasurement. All this most impressively sets forth the fact that Zion’s external buildings cover a much wider space than the real heart worshippers whom God will own. There may be, and there are, large masses of people at the outer fringe of our Christian services. But if now a heavenly messenger were to come among us who was appointed to measure the real living temple of God, would it not turn out that, of a very large part of our surroundings, the order would be, "Measure it not"? This measurement from on high is ever going on. And if the great Lord of the Church saw fit to show us in a vision who are in his Church and who are not, many would be without whom we thought were in, and many within whom we thought were out. But not by any human hands can the true temple of God be built; nor yet by any human eye can its limits be discerned. II. THE SPACE WITHOUT THE TEMPLE AND CITY OF GOD IS LEFT FOR A WHILE IN HOSTILE HANDS. "It hath been given unto the nations: and the holy city shall they tread under foot forty and two months." We know not what period of time is thus indicated; nor from what moment it begins. We know only three things concerning this matter: 1. That the worldly power will act in opposition to and preponderate over the Church. 2. That this will be for a limited time. 3. That this permissive limit is fixed by our God. £ Thus far all is clear. The world in its facts answers to the Word in its statements. If we attempt to go beyond this, we shall be in confusion. III. DURING THE WHOLE OF THIS PERIOD OUR LORD WILL HIS . "My two witnesses." Why two? "Is it not written in your Law that the testimony of two men is true?" Although the number should be small, there should always be enough to preserve in the world a testimony for God. Further, the symbolism is based on the vision of Zechariah (4). Therein we have two olive trees conveying oil, and two lamp stands holding light. Just as in the times following the Captivity there were anointed ones to stand by the Lord of the whole earth, so throughout the times of the Christian Church there will be men anointed by him to maintain on his behalf a faithful testimony; whose witness bearing would be at once "means of grace and centres of light" (Vaughan). We have several details here given respecting them. 1. They are to prophesy in sackcloth. So much of their witness has to be a protest against sin in the world and against corruption in the nominal Church, that their work often bears upon it an impress of sadness which cannot be removed till the corruption ceases. 2. They are to have Tower with God and for him. As Moses and Elijah had power to smite the earth or to shut up heaven, so with those who should come "in the spirit and power of Elias." They would make men feel that God is among them still. 3. Their work is also to give out a testimony to man. Even under the Old Testament, when a priestly order was in accordance with Divine appointment, God set it aside because of its corruption and inutility, and brought on the scene prophets to declare his will. Much more now, under the New Testament economy, where every human priesthood is but a pretence and a sham, will he carry on his work by the voice of the prophet, that men may learn through the ear that which they will fail to see by a histrionic parade. 4. Around these witnesses there should be a special guard. (Verse 5.) No one can willingly wound or plot against any witness for God without suffering for it, either in his reputation or in his peace, Nor can any one seek to injure a Church that is true to its Lord, without bringing on himself, sooner or later, the judgments of God. God surrounds his witnesses as with a wall of fire. 5. This guard will be around them till they have finished their testimony. (Verse 7.) "Man is immoral till his work is done." There are forces of ill, concealed, pent up, restrained, which, if they were but let loose, would soon make havoc of the Church; but an all controlling Power keeps them in check, and as long as God has anything for a witness to say, that witness will be spared and empowered to say it. 6. At some time or other there will be such an onrush of the great world power as to seem, for a while, to silence this witness bearing. Just as our Lord was hedged round with an impenetrable guard until his hour was come, so shall it be with his witnesses. Just as there came a time when his voice was stilled in death and the enemy triumphed, so shall it be with them. There is yet to be permitted such an onrush of the powers of darkness as shall seem for a while to carry all before it, and the voices of the witnesses shall be stilled. 7. The silencing of the witnesses will cause their foes to triumph. (Verses 8-10.) These prophets were the torment of the ungodly (verse 10). Hence the world’s hatred. In proportion to its hatred of the message and the messengers will be its gladness when the messengers can trouble it no more. Ill will run riot. The wickedness of a Sodom will be renewed. The Holy Ghost has forewarned us what to expect. Tares will ripen; evil men will grow worse and worse. Perilous times will come. "When the Son of man cometh, will he find the faith on the earth?" 8. The triumph of the foe is but for a season. (Verses 11, 12.) Just as the Master put to shame all his foes by rising again on the third day, and afterwards ascending to heaven, so, after a like period, will that power, which the enemy thought was at an end, revive again. The world shall yet see that those whom it vilified are those whom God has glorified. 9. The Divine glorification of his witnesses will be accompanied with a mighty visitation of judgment on the world. (Verse 13.) They who think to stop the mouths of God’s witnesses will have to meet a Power before which they will melt away in terror, and the very earth on which they were committing these crimes will be made to reel beneath their feet. Providence will affright these who sneered at the voice of the prophet. "He that sitteth in the heavens shall laugh, and the Lord shall have them in derision" (Psalms 2:1-12.). "And the rest were affrighted, and gave glory to the God of heaven." In all these nine points of detail the chapter gives us not only that which is true now and then, but that which is continuously true in one part or other throughout the Christian age; and instead of the chapter seeming to be shrouded in unintelligible mystery, it is actually radiant with a light that makes all things clear. For note, in conclusion: (1) It behoves us to ask the question—Are we in the real Church of God as well as in the nominal one of Christendom? (2) Should we not be ambitious to join the band of holy witnesses for God? (3) If we are testifying for God, let us not expect all ease or comfort. Every part of our message runs counter to the prepossessions of the ungodly. If we do not meet, again and again, with direct opposition, we have reason to suspect that we do not with sufficient clearness and boldness testify against sin. (4) Let us take comfort from the thought that not one of God’s witnesses can possibly be swept away until his testimony is finished. (5) Let none be deterred from loyalty to the Lord Jesus because Of the repeated onsets which may be made upon them, nor on account of the scorn which will ever and anon be cast upon the witness bearers. For furious as the wrath of the enemy may be, it is curbed. Revelation 11:15-18 The seventh trumpet and the song which is to follow. Although we have found manifold reasons why we cannot fix dates in interpreting the Apocalypse, we find equally manifest reasons for doing that which is of far more importance—even for indicating the principles which it discloses. The previous section taught us that the extent and limit of the Church of God are perfectly measured; that God will preserve for himself a succession of witnesses during the mysterious and protracted period of the Church’s witness bearing; that at some time or other there would be such an onrush of evil as if a beast were let loose from the deep abyss; that, for a while, the witnesses would be silenced; but that God would interpose, and cause providence to work where prophecy had failed, until the last obstruction to the final triumph of the Church should be taken out of the way. Then the seventh trumpet shall sound; under that seventh trumpet the end should come; and following on the end there shall be heard heaven’s triumphant song. We therefore regard the words from the fifteenth to the eighteenth verses inclusive as overleaping the rest of the book; as, in fact, retrospective, giving us a hint of the sublime satisfaction which all holy souls will feel, in the review of God’s dealings, when all those events are accomplished which the remaining chapters are about to specify. Here we propose to indicate these only in briefest outline, as the several details will be hereafter dealt with one by one. I. HOWEVER GLOOMY AND THE PERIOD MAY BE THROUGH WHICH GOD’S MAY HAVE TO , LIGHT WILL BREAK AT LAST. From Revelation 6:9, Revelation 6:10, and Revelation 8:3, Revelation 8:4, we see that a great burden of prayer has been for long, long years spread out before God, the cry of which is, "Thy kingdom come." In the verses before us we catch a glimpse of the time when this prayer shall have been fulfilled, and when the fulfilment will call forth a shout of praise (verses 15-18). And in the words of this song, which is sent up in praise to God on account of the conflict being at an end, we get an indication of what had happened ere the strife ceased, as they look upon the struggle from its further side; cf. verse 18, "The nations were angry"—the spirit of revolt against God rose to its height (Psalm it.)—"and thy wrath came;" i.e. its manifestation. In the kingdoms of olden time, when the cup of iniquity was full, the judgments of God came and swept them away. So it will be again. We nowhere get any warrant from Scripture for supposing that God will govern in a future age on any different principles from those on which he has governed in the past, or on which he governs now. But those principles will be manifested more dearly than they have been. "And the time of the dead, that they should be judged." This is spoken of as belonging to a bygone time. So that the passage brings us, by anticipation, to the other side of the judgment of the dead, actually past the dread scene in Revelation 20:11-13. "And to give their reward to thy servants the prophets"—those who bore faithful testimony for God for the twelve hundred and sixty years, dad in sackcloth—"and to the saints"—to the holy ones who were in covenant relation to God by sacrifice—"and them that fear thy Name," "in every nation under heaven" (cf. Acts 10:35), "both small and great." All life’s "poor distinctions" will vanish most utterly away in the light of the great white throne. "And to destroy them that destroy the earth." Those who destroy the earth by corrupting it with their sin, God will destroy by desolating with his judgments. This expression again overleaps the scenes of Rev 12:1-17:22, and includes all those wild and weird forms of ill which are referred to in the remaining eleven chapters of this book. These are: (1) The dragon (Revelation 12:3, Revelation 12:9). (2) The first beast (Revelation 13:1). (3) The second beast (Revelation 13:11). (4) Three unclean spirits (Revelation 16:13). (5) Babylon the Great (Revelation 17:1-18.). (6) The ungodly (Revelation 20:12-15). (7) Death and Hades (Revelation 20:14). (See the homilies under these several passages.) When the decisive judgment on all these is over, then does Jehovah take to himself his great power, and reign. And then the four and twenty elders, seated on their thrones, as if associated with their Lord in regal state, and sharers in his triumphs, rejoice over the grand issue, when every enemy is still as a stone. II. THE BEFORE US NOT ONLY WHAT THE ISSUE WILL BE, BUT ALSO THE MAIN EVENTS WHICH WILL PRECEDE IT. (Verse 18.) (These will be found to be dealt with in the homilies on the passages indicated above. The order of those events will be found to be indicated in the homily on Revelation 22:20.) These verses are, in fact, as stated above, an anticipatory summary of the whole. III. WHEN THE SEE THE ISSUE OF THE GREAT , THEY WILL BE FILLED WITH JOY, AND WILL GIVE VENT THERETO IN ADORING PRAISE. The results of the resurrection, of the judgment, and of the sentence, will perfectly satisfy all righteous souls (Revelation 12:7). Let us note here that only righteous souls will be satisfied. No unrighteous man ever will be satisfied with what God does. Such will be speechless, because they know that God does only what is right, and the fact that a righteous administration condemns them can never bring them rest. So that it is not the fault of the administration if it brings torment to the ungodly, but of the ungodliness. But as for the righteous, even here they gave thanks at the remembrance of God’s holiness; how much more will they do this when it "... shall break thro’ every cloud That veils and darkens his designs"! Then, with the clearer vision with which they will be endowed in their glorified natures, with the views of the manifold wisdom of God which the unfoldings of providence shall yield, with the glory of the Son of God unveiled before them without a cloud, when redemption’s work is completed, when all the chosen are gathered, when the righteousness and love of God are perfectly vindicated, when all the ransomed ones are found as an unbroken unity at the feet of him who died for them,—then will the hallelujahs of the glorified rise up in holy song! All conflicts will be past, believers will be ushered into that rest which remaineth, and the "joy of their Lord" will be complete. In conclusion: 1. Let us not be astonished at any violent outbreaks of evil which may perplex and bewilder many. The Holy Ghost hath said, "perilous times shall come." 2. Let us not judge of the progress of the work of God by the aspect of the world at any one moment. As reasonably might one think, when he watched the ebbing tide, that the sea was disappearing! 3. Let us not forget, that however dark the avenues through which the Church of God may have to pass, yet (1) this book has sketched them in all their darkness, and (2) has shown us also the brightness that lies beyond them. 4. However fierce the conflicts of our age may be, never let us falter in the witness which we bear for God and the right. Ours is a good fight. "In your patience possess ye your souls." The light will break at last. 5. Finally, if we would be kept in perfect peace, let our minds ever be stayed on him who "rides upon the storm." In his own time he will say, "Peace, be still," and the tossing billows shall subside to an eternal calm. BY S. CONWAY Revelation 11:1, Revelation 11:2 The measuring of the temple. Whether this chapter be the history of events that had already taken place when it was written or were then happening; or whether it consists of predictions inspired of God of events then future, though near at hand in the history of Judaism and of the Church; or of events yet future in the experience of the whole Church, as many affirm; or whether, yet again, the whole chapter be an inspired allegory which, under the likeness of actual historical events, or of incidents recorded in the ancient Scriptures, were intended to convey to us spiritual teachings applicable to all times;—who can positively and certainly say? And like doubt hangs over the interpretation of the forty and two months told of here and elsewhere, whether they are to be taken literally, symbolically, or according to the reckoning of those who count each day to mean a year. We stay not, however, to discuss these questions, but prefer to take these verses which tell of the measuring of the temple as echoes of those earlier teachings of this book, and of many other Scriptures beside, which tell us of the Lord’s perpetual presence in his Church, his strict investigation and his perfect knowledge of all who constitute her membership, and of all that occurs therein. "The Lord is in his holy temple; his eyes behold, his eyelids try the children of men:" of such words does this command to "Arise, and measure the temple" remind us, and in the sense they suggest we desire to consider them now. Let us observe, therefore— 1. THE . We have a similar command in Ezekiel 40:1-49., when in like inspired vision that prophet beholds the glorious restored temple of God. And so in Revelation 21:1-27. of this book we read of the angel who had the golden reed to measure the holy city. But as in those other representations we cannot think that material earthly buildings are meant, or any literal measurements whether of city or temple, so here we regard the temple as telling of that glorious spiritual fabric of which we so often read under like imagery in the Epistles of St. Paul; and the measuring is a metaphor to signify that careful investigation and scrutiny whereby true knowledge is gained as to the nearness or otherwise of that which is measured to its proper standard and ideal. For it is to be noted: 1. God has an ideal for everything, a standard to which he would have it conform. He had in the creation of the world, and we are told how he saw all that which he had made, and declared that it answered to his ideal, and that it was "very good." And he looks down from heaven—so we are told—to see what is done upon the earth; he taketh account of all that men do. All other creatures fulfil their ideal, there is no need to take account of them; but man, endowed with the terrible power of contradicting and refusing his Maker’s will, as well as of assenting to it—and he could not have the one without the other—it is needful that the Lord should "behold" and "try" his actions by an unerring standard in order that he may be the more readily led to try them in like manner himself, and so conform them thereto the more nearly. 2. Christ is the ideal Man, and therefore called "the Son of man." He did in all things so answer to his Father’s intent that he was the "beloved Son in whom" God was "well pleased." That is the standard to which we are to look, and by which we are to regulate our lives. Happy they who follow him closely "whithersoever he goeth." 3. And this "measuring" is continually going on. There is an inward monitor as well as an outward one. Conscience affirms, consents to, and confirms what the Word of God declares, and is perpetually holding up both the standard and ourselves, and making us inwardly if not outwardly blush when we see the contrast between the two. 4. How grateful we should be for this! "Lord with what care thou hast begirt us round!" so sings holy George Herbert; and one evidence of this care is in the constant bringing before our consciences the rigid rule of right. But note next— II. THE THAT ARE SPOKEN OF HERE. The temple, the altar, and the people. 1. The temple of God. No doubt St. John, as a devout Jew, and one who had often frequented with joy the courts of the Lord’s house at Jerusalem, had that temple—for it was still standing, though soon to fall—before his mind. And it was to him a symbol and type of all Israel, if not of the whole Church of God (cf. St. Paul, "In whom the whole building fitly framed together groweth into a holy temple unto the Lord"). He is telling of the Church of God throughout the whole world and in all ages of time. Therefore we may take "the temple of God" as representing the Church in its outward form. Now, God has his ideal for this. What is it? The Catholic declares the true Church to be the great body of the baptized, organized into one organic whole. The individualist asserts that there is no such body that man can know of, but that the Church consists of "living stones," that is, of individual souls who have been quickened into the life of God by personal faith in Christ. And there are multitudes of subdivisions under each of these two ruling beliefs. But all such outward forms will be measured, tested, tried. And what will the standard be to which conformity will be demanded? Christ’s herald said, "Now also the axe is laid at the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire" (Matthew 3:10). By this supreme test will all our Church organizations be tried. What fruit have they borne in that which is the end of all religion—the making of bad men good, and good men better? Have souls in such Churches been quickened, converted, cheered, built up, and helped heavenward? If so, well. If not, then not well. No antiquity, orthodoxy, catholicity, popularity, beauty, wealth, or any other such plea will stand if God’s standard be not answered to, and his demand for "good fruit" be not met. The axe will fall, and the tree will go down. 2. The altar. This also was to be measured. We may take "the altar" as the symbol of the worship of the Church. Around it Israel gathered; on it the fire was perpetually burning; from it was taken the fire which enkindled the incense that went up in the immediate presence of God. It was the centre of Israel’s worship: there was but one altar for them all. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ This chapter commences another series of revelations. Again St. John returns to the beginning, and traces the spiritual history of the Church and the Christian in their warfare with Satan. But the visions which now follow are somewhat different in character from those already related, inasmuch as the conflict is now described rather as between the powers of heaven and hell than between the individual Christian and his oppressors. As with the other visions, so here, the recital seems calculated to support the suffering Christian in his trials, since the overthrow of the powers of darkness is foretold; and the whole series culminates in an account of the final abasement of the devil, and the exaltation of the Church and the bliss of heaven. The following analysis will help to make clear the relation of the several parts of the vision. I. THE ORIGIN OF THE ENMITY BETWEEN CHRIST AND THE WORLD. (Revelation 12:7-13.) II. THE OF THE WARFARE. 1. The assaults of the devil. (1) The dragon’s direct attacks on Christ (Revelation 12:1-7 and Revelation 12:13-17). (2) On the Church by means of the wild beast (Revelation 13:1-10). (3) On the Church by means of the two-horned beast (Revelation 13:11-18). 2. The overthrow and punishment of the devil. (Revelation 20:1-10.) (1) The fate of the dragon (Revelation 14:7). (2) The fate of the wild beast (Babylon) (Revelation 14:8; Revelation 17:1-18.; 18.; Revelation 19:19, et seq.). (3) The fate of the two-horned beast (Revelation 14:9; Revelation 19:19, et seq.). 3. The victory of the faithful. (Revelation 14:13; Revelation 19:1-10; Revelation 21:1-27.; 22.) Revelation 12:1 And there appeared a great wonder; and a great sign was seen (Revised Version). This sign consists of the whole of the appearances, the account of which is contained in this verse and the following one. The vision is thus plainly declared to be figurative (cf. the use of the corresponding verb in Revelation 1:1). In heaven. Though the scene of the vision opens in heaven, it is immediately afterwards transferred to the earth. It is doubtful whether any particular signification is to be attached to the expression, though Wordsworth notes concerning the Church, "For her origin is from above; hers is the kingdom of heaven." And Bengel, "The woman, the Church, though on earth, is nevertheless, by virtue of her union with Christ, in heaven." A woman. The woman is undoubtedly the Church of God; not necessarily limited to the Christian Church, but the whole company of all who acknowledge God, including the heavenly beings in existence before the creation, as well as creation itself. The figure is found both in the Old Testament and in the New. Thus Isaiah 54:5, Isaiah 54:6, "For thy Maker is thine Husband ... For the Lord hath called thee as a woman forsaken and grieved" (cf. also John 3:29; 2 Corinthians 11:2; Ephesians 5:25-32). Clothed with the sun. The whole description is intended to portray the glory and beauty of the Church. Most of the ancient commentators give particular interpretations of the symbols employed. Thus the sun is believed to represent Christ, the Sun of Righteousness. Primasius quotes Galatians 3:27, "For as many of you as have been baptized into Christ have put on Christ." And the moon under her feet. This is interpreted as showing the permanent nature of the Church; she treads underfoot the moon, the symbol of changing times and seasons. It is thought that a reference is thus intended to the futility of the endeavours made to subvert the Church (cf. Son 6:10). Others variously interpret the moon of (1) the Mosaic Law; (2) the irreligion of the world; (3) the Mohammedan power. But the figure is probably intended simply to enhance the beauty of the vision, and to portray the exceeding glory of the Church. We may also imagine the symbol to denote stability of existence in the midst of change of outward appearance, as the moon is ever existent and ever reappearing, though obscured for a time. And upon her head a crown of twelve stars. This image immediately suggests a reference to the twelve apostles of the Christian Church, and the twelve tribes of the Jewish Church. Wordsworth observes, "Twelve is the apostolic number, and stars are emblems of Christian teachers." In like manner the Jews were accustomed to speak of the minor prophets as "the twelve." The crown is στέφανος—the crown of victory—the idea of which is prominent throughout the vision. Revelation 12:2 And she being with child cried, travailing in birth, and pained to be delivered. The present, "crieth," κρὰζει, is found in à, A, P, Coptic, Andreas in a et bav., etc.; the imperfect, ἐκράζεν, is read in C, Vulgate, 7, 8, 31, etc., Andreas in c et p, Primasius; the aorist, ἐκράζεν, in B, twelve cursives (cf. the words of our Lord in John 16:21, John 16:22). A similar image occurs in Isaiah 26:17; Isaiah 66:7, Isaiah 66:8; Micah 4:10. The trouble which afflicted the Jewish Church, and the longing of the patriarchs for the advent of the Saviour, are here depicted. So also St. Paul, encouraging the Romans to bear patiently their sufferings, says, "The whole creation groaneth and travaileth in pain together until now" (Romans 8:22). Revelation 12:3 And there appeared another wonder in heaven; and there was seen another sign in heaven (Revised Version). (See on Revelation 12:1.) The appearance seen is not a representation of the devil as he actually is, but the sign—the dragon—is figurative and descriptive of the particular characteristics now about to be exhibited. In heaven—most likely merely in the space above, where he could be easily seen. Wordsworth, however, says, "Because the power here represented assails the Church, the kingdom of heaven." And behold a great red dragon. His identity is established by Revelation 12:9, where he is called "the great dragon, the old serpent, the devil, Satan, the deceiver.’’ Red; no doubt to enhance his terrible appearance; suggestive of his murderous, destructive character. "Dragon" (δράκων,) in the New Testament occurs only in this book. In the Old Testament the word is of frequent occurrence. In the LXX. δράκων is used seventeen times to express the Hebrew tannin (a sea or land monster, especially a crocodile or serpent); five times it stands for leviathan; twice it represents kephir (young lion); twice nachash (serpent); once ‛attud (he-goat); and once pethen (python). Tannin (singular) is always rendered by δράκων except in Genesis 1:21, where we find κῆτος; but twice it is corrupted into tannim (viz. Ezekiel 29:3; Ezekiel 32:2). The latter word, tannim, is the plural of tan (a jackal), and is found only in the plural; but once it is found corrupted into tannin (Lamentations 4:3). There is no doubt as to the signification of the appearance. The dragon, is, in the Old Testament, invariably a symbol of what is harmful, tyrannous, murderous. It is a hideous, sanguinary monster, sometimes inhabiting the sea, sometimes the desolate places of the earth, always "seeking whom it may devour." In some passages it refers to Pharaoh (Psalms 74:13; cf. Ezekiel 29:3; Ezekiel 32:2); in others it is a type of what is noxious or desolate (Job 7:12; Isaiah 13:22; Isaiah 34:13; Psalms 44:19; Jeremiah 9:11, etc.). In Isaiah 27:1 we have the combination, "leviathan the piercing serpent, even leviathan that crooked serpent;… the dragon that is in the sea." Having seven heads and ten horns. The description of the beasts in Revelation 12-17, is evidently derived from the vision of Daniel (7.), although the details differ. It seems reasonable to conclude, therefore, that the interpretation generally should follow the same lines as that applied to the Old Testament symbols, with which the writer was so familiar. The appearances described in Daniel are universally considered to typify various worldly powers which oppressed the Church and nation of the Jews. Similarly here the symbolism seems intended to portray the opposition of the devil to the Church of God, working through the power of the world. The heads and horns are both declared in Revelation 17:10, Revelation 17:12 to typify kingdoms—in what way we shall presently see (Revelation 17:10). The numbers seven and ten are both symbolical of completeness (see Revelation 1:4; Revelation 5:1; Revelation 13:1; Revelation 17:3). We have, therefore, in this picture of the dragon, the idea of the full and complete power of the world arrayed on earth against God and his Church. This power, connected with and derived from the devil, the prince of this world (John 12:31), is often alluded to by St. John as being opposed to, or in contrast with, the godly (see John 7:7; John 14:17; John 15:1-27.; 16.; 17.; 1 John 2:15; 1 John 3:13; 1 John 5:4, etc.). And seven crowns upon his heads; seven diadems (Revised Version). That is, the kingly crown, the symbol of sovereignty, worn by the dragon to denote his power as "prince of this world." The word διαδήματα is found in the New Testament only here and Revelation 13:1 and Revelation 19:12. It is not the στέφανος, the crown of victory worn by the saints (see Revelation 2:10; Revelation 3:11; Revelation 6:2, etc.). No account is given of the disposition and arrangement of the heads, horns, and diadems; nor is it necessary. The seven crowned heads signify universal sovereignty; the ten horns, absolute power. Probably those to whom St. John wrote understood the symbol as referring specially to the power of heathen Rome, which was at that time oppressing the Church; but the meaning extends to the power of the world in all ages (see on Revelation 13:1). Revelation 12:4 And his tail drew the third part of the stars of heaven, and did cast them to the earth; draweth (Revised Version). Not the stars with which the woman is crowned (see Revelation 12:1), but other stars. In describing the vast power of the devil, St. John seems to allude to the tremendous result of his rebellious conduct in heaven, in effecting the fall of other angels with himself (Jud John 1:6). The seer does not here interrupt his narrative to explain the point, but returns to it after verse 6, and there describes briefly the origin and cause of the enmity of the devil towards God. The third part (as in Revelation 8:7, et seq.) signifies a considerable number, but not the larger part. And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born; which was about to be delivered, that when she was delivered, he might devour her child (Revised Version). A graphic picture of what is true of Christ himself of the Church, both Jewish and Christian, and of every individual member of the Church. This is another example of the personal history of Christ being repeated in the history of his Church. The devil, in the person of Herod, attempts to prevent the salvation of the world; through Pharaoh he endeavours to crush the chosen people of God, through whom the Messiah was to bless all the earth; by means of the power of Rome he labours to exterminate the infant Church of Christ. Revelation 12:5 And she brought forth a man child, who was to rule all nations with a rod of iron; a son, a male—the Greek υἱόν, ἄρσεν, renders it emphatic—who is to rule, as in the Revised Version; to rule, or to govern as a shepherd (cf. the verb in Matthew 2:6). This reference and Psalms 2:9 leave no doubt as to the identification of the man child. It is Christ who is intended. The same expression is used of him in Revelation 19:1-21., where he is definitely called the "Word of God." And her child was caught up unto God, and to his throne. The sentence seems plainly to refer to the ascension of Christ and his subsequent abiding in heaven, from whence he rules all nations. The seer, perhaps, wishes to indicate at once the absolute immunity of Christ from any harm proceeding from the power of the devil, whose efforts are henceforth directly aimed only at the Church of Christ. Satan still hopes to injure Christ through his members. As remarked above (see on Revelation 19:4), what is true of the personal history of Christ is often true of his Church and of his true members. And thus some have seen in this passage a picture of the woman, the Church, bringing forth members, to devour whom is Satan’s constant purpose, but who in God’s good time are taken to his throne to be near himself. Revelation 12:6 And the woman fled into the wilderness. As with Christ, so with his Church. His great trial took place in the wilderness; so the trial of the Church occurs in the wilderness, by which figure the world is typified. It is generally pointed out that this verse is here inserted in anticipation of Rev 12:14. We prefer rather to look upon it as occurring in its natural place, the narrative being interrupted by Revelation 12:7-13 in order to account for the implacable hostility of the devil. Where she hath a place prepared of God. à, A, B, P, and others insert ἐκεῖ as well as ὅπου, "where she there hath," etc.—a redundancy which is an ordinary Hebraism. Though the Church is "in the world," she is not "of the world" (John 17:14, John 17:15); though the woman is in the "wilderness," her place is "prepared of God." The harlot’s abode (Revelation 17:1-18.) is in the wilderness, and it is also of the wilderness; it is not in a place specially prepared of God. That they should feed her there a thousand two hundred and three score days. The sense is the same as in Revelation 12:14, "that she should be sustained there." The interpretation of the 1260 days, or 3.5 years, coincides here with that adopted in Revelation 11:2. It describes the period of this world’s existence, during the whole of which the devil persecutes the Church of God. As Auberlen points out, this is, in Revelation 13:5, declared to be "the period of the power of the beast, that is, the world power." (For a discussion of the whole subject of this period, see on Revelation 11:2.) Revelation 12:7, Revelation 12:8 And there was war in heaven. The passage Revelation 12:7-13 is an interruption of the narrative of the persecution of the woman by Satan. It is caused, apparently, by a desire to account in some degree for the relentless hostility of the devil towards God and his Church. Two explanations of the passage may be referred to. (1) Revelation 12:7-13 relate to the period anterior to the Creation, concerning which we have a slight hint in Jude 1:6. This, on the whole, seems to agree best with the general sense of the chapter, and to present fewest difficulties. Thus: (a) It accounts for the insertion of the passage (see above). (b) The war is directly between the devil and Michael, not between the devil and Christ, as at the Incarnation and Resurrection. (c) Jude 1:8 and Jude 1:9 seem to require a more literal interpretation than that which makes them refer to the effects of Christ’s resurrection. (d) It was not at the period of the Incarnation that the scene of Satan’s opposition was transferred to the earth, as described in Jude 1:12. (e) The song of the heavenly voice may be intended to end with the word Christ (Jude 1:10), and the following passages may be the words of the writer of the Apocalypse, and may refer to the earthly martyrs (see on Jude 1:10). (f) This attempt of the devil in heaven may be alluded to in John 1:5, "The darkness overcame it not" (see also John 12:35). (2) The passage may refer to the incarnation and resurrection of Christ, and the victory then won over the devil. This interpretation renders the whole passage much more figurative. (a) Michael is the type of mankind, which in the Person of Jesus Christ vanquishes the devil. (b) Subsequent to the Resurrection Satan is no more allowed to accuse men before God in heaven, as he has done previously (see Job 1:1-22.; 2; Zechariah 3:1; 1 Kings 22:19-22); he is thus the accuser cast down (John 1:10), and his place is no more found in heaven (John 1:8). (c) The earth and sea represent the worldly and tumultuous nations. Perhaps the strongest argument in favour of the second view is found in Luke 10:18 and John 12:31. Michael and his angels fought against the dragon; Michael and his angels [going forth] to war with the dragon (Revised Version). Alford explains the infinitive phrase as compounded of the genitive τοῦ and depending upon ἐγένετο. Michael (לאֵך־יםָ) signifies, "Who is like to God?" We may compare this with the cry of the worldly in Revelation 13:4, "Who is like unto the beast?" In Daniel, Michael is the prince who stands up for the people of Israel (Daniel 12:1-13. l; Daniel 10:13, Daniel 10:21). Michael, "the archangel," is alluded to in Jud Daniel 1:9 as the great opposer of Satan. St. John, perhaps borrowing the name from Daniel, puts forward Michael as the chief of those who remained faithful to the cause of God in the rebellion of Satan and his angels. The angels of the dragon are the stars of verse 4, which he drew with him to the earth, and possibly the reference to this event in verse 4 gives rise to the account in verses 7-13. Some commentators interpret the war here described as that between the Church and the world. Michael is thus made to be symbolical of Christ, and some have no difficulty in indicating a particular man (such as Licinius) as the antitype of the dragon. And the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. The Greek is stronger, not even their place, etc. Οὐδέ is read in à, A, B, C, Andreas, Arethas; οὔτε is found in P, 1, 17, and others. So complete was the defeat of Satan that he was no longer permitted to remain in heaven in any capacity. Revelation 12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world; cast down (Revised Version); the whole inhabited earth. "The dragon:" so called, because he is the destroyer (see on Revelation 12:3). "The ancient serpent," as he was revealed in Genesis 3:1-24. So in John 8:44 he is "the destroyer from the beginning." "The devil" (Διάβολος) is the Greek rendering of the Hebrew Satan, נמָשָׂ, "the accuser, the adversary;" reference is made in John 8:10 to the signification of the name, "The Deceiver." Wordsworth says, "The deceits by which Satan cheated the world in oracles, sorcery, soothsaying, magic, and other frauds, are here specially noticed. These were put to flight by the power of Christ and of the Holy Ghost, in the preaching of the gospel by the apostles and others in the first ages of Christianity. Our Lord himself, speaking of the consequence of the preaching of the seventy disciples, reveals the spiritual struggle and the victory: ’I was beholding Satan as lightning fall from heaven’ (Luke 10:17, Luke 10:18)." He was cast out into the earth, and his angels were cast out with him; cast down to the earth, etc. (Revised Version). "To the earth" in a twofold sense: (1) the phrase is a description of the loss of dignity and power on the part of Satan, in being cast to earth as opposed to heaven; (2) earth is the scene of his future operations, where he may still in some degree sustain the struggle against God. Revelation 12:10 And I heard a loud voice saying in heaven. The "great voice" is characteristic of all the heavenly utterances (cf. Revelation 5:2; Revelation 6:1, Revelation 6:10; Revelation 16:17, etc.). The personality of the speaker is not indicated. From the following chorus the voice would seem to proceed from many inhabitants of heaven. Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ; the salvation and the power, and the kingdom of our God, and the authority of his Christ (Revised Version). The Revised Version marginal reading may also be noticed, Now is the salvation … become our God’s, and the authority [is become] his Christ’s. The heavenly inhabitants celebrate the triumphant confirmation of God’s supremacy, which has been vindicated by the defeat and expulsion of the rebellious hosts. "The salvation of God" (σωτηρία) is that which proceeds from him; "that salvation which belongs to God as its Author" (Alford); cf. Revelation 7:10; Revelation 19:1. "The authority of his Christ" is first manifested in heaven; Satan is cast down to the earth, and here again at a subsequent epoch the authority of Christ is displayed, and another victory won over the devil. This seems to be the conclusion of the heavenly song. As before stated (see on Revelation 19:7), the three and a half verses now concluded seem to relate to a period previous to the creation of the world. It seems equally probable that the following two and a half verses refer to those earthly martyrs and suffering Christians for whom this book is specially written. These two views can be reconciled by supposing the song of the heavenly voice to cease at the word "Christ" (Revelation 19:10); and then the writer adds words of his own, as if he would say, "The cause of the victorious song which I have just recited was the fact that the devil was cast down, the same who is constantly accusing (ὁκατηγορῶν) our brethren. But they (our brethren) overcame him, and valued not their lives, etc. Well may ye heavens rejoice over your happy lot, though it means woe to the earth for a short time." For the accuser of our brethren is cast down, which accused them before our God day and night. The one accusing them (ὁκατηρορῶν); not the past tense. Satan does not cease to accuse, though he may not do so with effect, since he may be overcome by the "blood of the Lamb." The heavenly beings are henceforth beyond his reach. He can yet accuse men—our brethren—says St. John; but even here his power is limited by the victory of the death and resurrection of Christ referred to in verse 5. "Accuser" (κατήγορος) is found in à, B, C, P, Andreas, Arethas. The form κατήγωρ, found in A, is rather the Targumic and rabbinic corruption of the word רוגיטק, than the Greek word itself. "Of our brethren," the saints and martyrs (see above); "is cast down" (or, "was cast down") from heaven. Revelation 12:11 And they overcame him (cf. the frequent references to those who overcome, and the promises made to them, Revelation 2:1-29.; 3.; Revelation 21:7, etc.). The reference "they" is to "our brethren," the accused ones of Rev 12:10. By the blood of the Lamb; because of the blood, etc. (Revised Version). That is, "the blood of the Lamb" is the ground or reason of their victory, not the instrument. So in Revelation 1:9, "1 John … was in the island called Patmos, because of the Word of God (διὰτὸνλόγον)" (cf. Revelation 6:9). Winer agrees with this view of the present passage, against Ewald and De Wette. "The Lamb," who was seen "as it had been slain" (Revelation 5:6)—Christ. And by the word of their testimony; and on account of the word, etc. The one phrase is the natural complement of the other. "The blood of the Lamb" would have been shed in vain without the testimony, the outcome of the faith of his followers; that testimony would have been impossible without the shedding of the blood. And they loved not their lives unto the death; their life even unto death. That is, they valued not their life in this world, even to the extent of meeting death for the sake of giving their testimony. There is no article in the Greek, merely ἄχριθανάτον; so also in the same phrase in Acts 22:4. The article of the Authorized Version in Acts 22:4 is probably derived from Wickliffe’s Bible; that in the present passage, from Tyndale’s. Revelation 12:12 Therefore rejoice, ye heavens, and ye that dwell in them; O heavens (Revised Version). Κατοικοῦντες, "that dwell," is read in à, 26, 29, 30, 31, 98, Andreas, Vulgate, Primasius, Memphitie, Armenian. The Revisers have followed the common reading of σκηνοῦντες, "tabernacled," which is found in the majority of manuscripts. Alford observes, "There is no sense of transitoriness in St. John’s use of σκηνόω, rather one of repose and tranquillity (cf. Revelation 7:15)." Κατασκηνοῦντες is found in C. So in Revelation 13:6 the abiding place of God is called his tabernacle. These are the words of the writer (see on Revelation 13:10). The cause for this rejoicing has been given in Revelation 13:9; the devil having been cast out, those in heaven enjoy absolute immunity from all harm which he can work. Woe to the inhabiters of the earth and of the sea! Woe for the earth and for the sea! (Revised Version). A few cursives give τοῖςκατοίκουσιν, "to the dwellers." The influence of the devil works woe to the whole world—to the human inhabitants, to the animal and vegetable life of the earth which was cursed for man’s sake (cf. Genesis 3:17). For the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time; or, came down (aorist). "A short season" (καιρός) in which to exist in the world. His wrath, kindled by his ejectment from heaven, is the greater because of the comparative shortness of his reign on earth. This "short season" is the period of the world’s existence from the advent of Satan till the final judgment. It is short in comparison with eternity, and it is frequently thus described in the New Testament (Romans 9:28; 1 Corinthians 7:29; Revelation 3:11, etc.). It is the "little time" of Revelation 6:11; the "little season" of Revelation 20:3, during which Satan must be loosed. Here ends the digression descriptive of the struggle in heaven before the creation of the world, and the following verses take up and continue the narrative which was interrupted after Revelation 20:6. Revelation 12:13 And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. (For an explanation of the characters here alluded to, see on the previous verses.) The devil, defeated in his attempts against God in heaven, and foiled in his attack upon the man child—Christ Jesus (see Revelation 12:5), now directs his efforts against the woman—the Church. The interpretation must not be confined to one peculiar form of evil which assails the Church, but must include all—the bodily persecutions with which those to whom St. John wrote were afflicted, the heresies which arose in the Church, the lukewarnmess of her members (Revelation 3:16), and all others. Revelation 12:14 And to the woman were given two wings of a great eagle. "The two wings of the great eagle" is found in most authorities, though à omits both the articles. The symbol of the eagle is a common one in the Old Testament, and this may account for the presence of the article. The escape of the Jewish Church from the power of Pharaoh, and her preservation in the wilderness, are referred to under a like figure (see Exodus 19:4; Deuteronomy 32:11, "Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself"). The natural enmity between the eagle and the serpent is alluded to by Wordsworth (Wordsworth, in loc., where see a full exposition of the symbolism here employed). "The two wings" may typify the Old and New Testaments, by the authority of which the Church convicts her adversaries, and by which she is supported during her period of conflict with the devil. That she might fly into the wilderness, into her place. The reference to the flight of Israel from Egypt is still carried on. "Her place" is the "place prepared of God" (Revelation 12:6). The Church, though in the world, is not of the world (see on Revelation 12:6). Where she is nourished for a time, and times, and half a time, from the face of the serpent. Still the history of Israel is borne in mind. As the chosen people were nourished in the wilderness, so the Church of God is sustained in her pilgrimage on earth. The redundant δπονἐκεῖ, "where there," follows the analogy of the Hebrew (see on Revelation 12:6). "The time, times, and half a time," is the period elsewhere described as 42 months, 1260 days, 3.5 years. It denotes the period of the existence of this world (see on Revelation 11:2). The expression is taken from Daniel 7:25; Daniel 12:7. By this verse and Daniel 12:6 is established the identity of the two expressions—1260 days, and the time, times, and half a time (i.e. one year + two years + half a year). The plural καιροί is used for "two times," as no dual occurs in the Greek of the New Testament. The construction, "nourished from the face" (τρέφεταιἀπὸπροσώπουτοῦὄφεως), is built upon the analogy of the Hebrew. The "serpent" is the "dragon" of Daniel 12:13 (cf. Daniel 12:9, "the great dragon, that old serpent, called the Devil, and Satan"). The two words are used as convertible terms (cf. verse 17, where he is again called "the dragon"). Revelation 12:15 And the serpent cast out of his month water as a flood after the woman, that he might cause her to be carried away of the flood; cast out of his mouth after the woman water as a river … carried away by the river. A flood, in the Old Testament, has several significations. It frequently expresses overwhelming misfortune. Thus Psalms 69:15, "Let not the waterflood overflow me;" Psalms 90:5, "Thou carriest them away as with a flood" (cf. also Daniel 9:26; Daniel 11:22; Isaiah 59:19; Jeremiah 46:7; Amos 9:5, etc.). The flood is typical of every form of destruction with which the devil seeks to overwhelm the Church of God. At the period of the writing of the Apocalypse, it plainly symbolized the bitter persecutions to which Christians were subjected; but its meaning need not be limited to this one form of destruction. Thus all those writers are correct, so far as they go, who interpret the flood of the Mohammedan power, of heresy, of the Gothic invasion, etc. Revelation 12:16 And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth; swallowed up the river (Revised Version). "The earth" frequently, but not invariably, in the Revelation signifies "the wicked." It is doubtful, therefore, how far the figure here employed should be pressed. What is certain is that the writer intends to express the idea that the Church is preserved in a wonderful and even miraculous way from the efforts of the devil. Further than this we cannot proceed safely. Possibly we may see in the passage an allusion to the world embracing Christianity, by which the instrument of Satan’s ill will became a defence to the Church; though an earlier period and earlier deliverances seem more likely to be intended (such as the conversion of St. Paul); for after endeavouring to destroy the woman at one stroke, the dragon proceeds to war with her seed. The words recall another incident in the history of the Israelitish flight from Egypt and sojourn in the wilderness, viz. that of the destruction of Korah and his company; though, of course, the nature of the incidents is not the same in both cases. Revelation 12:17 And the dragon was wroth with the woman, and went to make war with the remnant of her seed; waxed wroth … went away to make, etc. (Revised Version). Having failed to prevent the mission of’ the man child—Christ Jesus—and having been foiled in his attempts to overwhelm the Church of God, Satan proceeds to attack the individual members of the Church—the seed of the woman. The method by which he endeavours to do this is related in the following chapters. Wordsworth points out an analogy between the means which Satan employs to destroy the Church as described here, and those described in the seals. The "rest of her seed" (Revised Version) signifies all the children of the woman, excluding the man child of Rev 12:5. All members of the Church of God are thus referred to, those who are brethren of Christ (cf. Hebrews 2:11, "For which cause he is not ashamed to call them brethren"). Which keep the commandments of God, and have the testimony of Jesus Christ (nearly all manuscripts omit "Christ"); hold the testimony (Revised Version). This plainly points out who are the "rest of the seed"—they are those who are God’s faithful servants. We may see in the description a reference to the Church of God, both Jewish and Christian. The members of the Jewish Church were they to whom "the commandments of God" were specially revealed, and Christians are they who specially "hold the testimony of Jesus." (For an explanation of the latter phrase, see on Revelation 1:2.) We have now reached another stage in the history of the warfare carried on by the devil against God. Revelation 12:7-12 of this chapter describe the origin of the hostility of Satan towards God; Revelation 12:4 and Revelation 12:5 relate the attempts of the devil to destroy Christ and to thwart his mission; Revelation 12:13-16 refer to the attacks of Satan upon the Church of God, by which he hoped to destroy it as a whole, before there was time for the "seed" to spring up. Having failed in every attempt, the dragon now sends other agents by whom he hopes to destroy the individual members of the Church—the other seed of the woman—the brethren of Christ. Revelation 12:1-17 The foes of God and of his Church. "That old serpent." In previous chapters of this book there have been hints of sundry evil forces which would at divers times harass the Church of God. Who they would be, or what, or how they would work, has not yet been shown to us. This is done, however, in chapters which we have yet to consider. Of them there are several. Of each one we have a representation in the form of allegory or parable. In this chapter the first of them is shown us. We can be in no doubt as to who it is that is intended; nor is there any very great difficulty about the main features of the sketch, however obscure some of the minor details may be. The enemy is the devil. The object of his rage is the faithful Church, represented under the symbol of "a woman, clothed with the sun," etc. When we find, too, that this woman brought forth a man child, who is sought to be devoured as soon as born; who is, in spite of all, caught up to God and to his throne, from which seat of power he is to rule the nations as with a rod of iron;—we have very distinctive marks pointing unmistakably to our Lord. The enemy, failing to devour him, persecutes the woman, and lulling in his designs against her, he goes on to war with the remnant of her seed. But, as the chapter shows, in every instance the evil one rushes on only to his own defeat. So that this chapter contains a parable of glorious meaning, as it sets forth the working of Satan against the Church of God. His present work is to make war against those who keep the commandments of God and the faith of Jesus. Why should he select these as the objects of his attack? Why? Because others are doing his work for him! He disturbs himself only about his disturbers. He has little need to look after others. Let us, then, try, in the light of this chapter, to look our foe full in the face, and to find out what he is, what he can do, and what he cannot. Our subject, then, is—our foe, as sketched by a Divine hand. I. OUR FOE IS A ONE. (Revelation 12:9.) It would be of little avail to say that the personality of the evil one cannot be decided from such a chapter as this; for the allusions to Satan elsewhere are so numerous and so varied that they shut us up to the conviction of his personality; i.e. that he is a distinct being, with a will, plan, and pro-pose of his own, moving in "the heavenly places," i.e. in the realm of spirit. We often find the personal pronouns used concerning him (John 8:44). The names and epithets applied to him indicate the same. The name "the devil" means "the slanderer." He is represented in Scripture as slandering God before men, and as slandering men before God. The apostle speaks of him as "going about seeking whom he may devour." Nor can there be a doubt that we are taught by our Lord and his apostles that to Satan’s pernicious agency much of the evil in the world must be traced. Let us remember our Lord’s conflict with him. II. HE IS AN OLD ONE. "The devil sinneth from the beginning" (1 John 3:8; John 8:44). He first sinned in heaven, and was cast out from thence ere he came to deceive the whole world. Then he tempted Adam in Eden. He came into conflict with our Lord. He hindered apostles in their work (1 Thessalonians 2:18). He has been counterplotting the sowings of the Son of man for eighteen hundred years (Matthew 13:39). And he is at work still. We well know, indeed, that there is one difficulty which often presses upon thoughtful minds. It is this: Can it be that God should let one being have such tremendous power for evil? Now, although the devil’s power is not so great as stone people seem to think it to be, we confess that it would be a very great relief to us if we felt warranted in saying, No. But there are three remarks which have to be set over against this question. 1. Whatever evil is in the world is here, whether there be a devil or no. And if evil is only a spontaneous product of man himself, then human nature is much worse than the Bible declares it to be. 2. But if we grant that some of it comes from outside, it is then merely a question whether the outside evil is led on by one single force, or by an indefinite number of agents, organized or unorganized. 3. If we accept the doctrine of the unity of leadership in the forces of ill outside earth, the difficulty is merely one of degree, not of kind; e.g. if one pope can by his will move his organized forces at any part of the world, why may not a like power be, for aught we know, outside the limits of this globe? III. HE IS A DARING ONE. The flashes of light which we get on this point in Scripture are many. Michael and his angels. Our Lord. Peter. Judas. In heaven. In Eden. In the desert. At the last Supper. In Gethsemane. He carefully selects those on whom he will try his temptations. The greater the object, the fiercer the onset. If a man stands up for Jesus, Satan will desire to have him, that he may sift him as wheat. It is a far greater thing to bring an eagle to the ground than a sparrow. It is a vaster achievement to batter a fortress than a hut. And the greater our influence, and the higher our standing in the Church, the more fiercely will the evil one assail us. IV. HIS ARE OFTEN . (Revelation 12:8, "The dragon warred and his angels, and they prevailed not.") It is a relief to find that it is so; and that the evil one’s most daring attempts have been the signal for most humiliating failures. The supreme illustration of this is his onset upon our Lord in the desert (Matthew 4:1-11). From heaven he was cast out, and even on this earth he is an outcast still (Revelation 12:9-11). His power in far off realms is at an end. His pride was his condemnation. He was overpowered by a Greater, when Jesus died. "Now is the prince of this world cast out" (John 12:31). And already, in prospect of his complete, utter, and final defeat, is the heavenly song begun, "Now is come the salvation," etc. (Revelation 12:10, Revelation 12:11). It is no wonder that we go on to read that— V. HE IS AN ANGRY FOE. (Revelation 12:12, "He has great wrath, knowing that he hath but a short time.") In what way this has been revealed to the evil one, we do not know; but we shall do both ourselves and Scripture a wrong if we refuse to let this thought bring us its appropriate inspiration and comfort. Truly it is good to know that the end of his power is foreseen. VI. HE IS A ONE. (Revelation 12:13.) If defeated in one scheme, he tries another. It cast out of heaven, he will plague the earth. "He worries whom he can’t devour." And as he prevailed not against the Lord of the Church, he persecutes the Church of the Lord. He has long been engaged in plotting schemes against the people of God, desiring to have them, that he may sift them as wheat. VII. HE IS A AND CRAFTY ONE (Revelation 12:4, Revelation 12:13, Revelation 12:15), varying his methods according to the case in hand. "We are not ignorant of his devices" (2 Corinthians 2:11). We have to contend against "the wiles of the devil" (Ephesians 6:11). He is active, too, in executing his plans. The whole of this chapter is one lengthened sketch, in symbol, of the manifold forms of his activity. And perhaps we are hardly prepared to see how varied are his methods of work, until we collect the several hints scattered throughout the Word of God. In the world at large he counterplots the sowing of the Son of man (Matthew 13:38,. 39); he deceives by powers, and signs, and lying wonders (2 Thessalonians 2:9, 2 Thessalonians 2:10); in a city like Pergamos he sets up his throne (Revelation 2:12, Revelation 2:13); he collects his followers in a synagogue of his own (Revelation 2:9); he preys on the body, inflicting dumbness on one (Mark 9:17), and binding another for eighteen years (Luke 13:16); he casts some of the saints into prison (Revelation 2:10), and hinders apostles in their work (1 Thessalonians 2:18); he inflicts on Paul a thorn in the flesh (2 Corinthians 12:7, 2 Corinthians 12:8), and goes about in search of prey (1 Peter 5:8), in a constant state of unrest (Matthew 12:43); he lays snares for the ungodly (2 Timothy 2:26); causes many to turn aside after him (1 Timothy 5:15); he puts it into the heart of Judas to betray his Master (John 13:2), and leads Ananias and Sapphira to lie to the Holy Ghost (Acts 5:3); if men are just coming to Jesus, he throws them down and tears them (Luke 9:42); and while the Word is being heard, he stealthily takes it out of the heart, lest they should believe and be saved (Luke 8:12). So terrible is the tale of his deceit that we are ready to give up heart, till we note— VIII. HE IS A FOE. This chapter tells us of three limits put to him and to his power. 1. One, of space. He is cast down to earth. He is "the god of this world" (2 Corinthians 4:4). 2. A second, of time. "A time, and times, and half a time." The same mysterious period of twelve hundred and sixty days, during which the witness bearing is to go on, and the beast (Revelation 13:1-18.) is to continue. 3. There is yet a third limit, that of force (Revelation 12:16, "The earth helped the woman," etc.). Nothing can be plainer than that in this chapter we are shown the cheering fact that the evil one cannot have it all his own way. If his work counterplots the good, none the less surely does the good counteract him. He is mighty; but there is a Stronger than he. We are taught in Scripture that there are five ways by which his power is restricted and his intention foiled. (1) There is providential dispensation (Revelation 12:6, Revelation 12:14, Revelation 12:16; 1 Corinthians 10:13). (2) There is angelic ministry (Revelation 12:7). (3) There is the direct exertion of Christ’s commanding word (Matthew 17:18). (4) There is the counteracting power of Divine grace (2 Corinthians 12:9). (5) There is the intercession of our Redeemer (Luke 22:31, Luke 22:32). IX. HE IS A FOE WITH WHOSE DEVICES WE HAVE TO RECKON IN THE BATTLE OF LIFE. (Revelation 12:17.) Note: 1. He is one at whom we cannot afford to laugh, and whose existence we cannot afford to deny. Nothing gives the enemy such leverage as the denial of his existence. It is the very lie he loves to put into our mouths. The only "father," surely, who loves his children to disown his existence. 2. He is a foe before whom we need not quail. While we may not laugh in careless indifference, we need not cower in fear. Life is not so easy as if there were no devil to fight; it is not so hard but that we may ensure his defeat. 3. He is a foe to whom not an inch of room should be given (Ephesians 4:27). Let us ever be wary lest he get advantage over us; and let us swear eternal enmity to him and all his works. 4. He is a foe for whose onsets we should prepare, by a survey and appropriation of heavenly forces. We stand between two opposing agencies—the Spirit of God on one side, and the devil on the other. Let us not grieve the Spirit by toying with the devil. 5. He is a foe on whose ultimate defeat and complete discomfiture we may surely and confidently reckon if we look to Jesus. "Greater is he that is for us," etc. Our Lord hath overcome him for us, and in his strength we shall overcome too. And we shall be better and stronger Christians for having had such a foe to fight. Not only is it the battle that tries the soldier, but that makes him. We have, however, not just one skirmish, and then peace. Oh no! "Patient continuance in well doing." Daily fighting, daily praying, daily victory, till the end. "The land of triumph lies on high; There are no foes t’ encounter there!" BY S. CONWAY Revelation 12:6 The Church in the wilderness. This Revelation 12:6 is repeated in Revelation 12:14, as if calling special attention to the facts which it declares. But it cannot be understood, nor its lessons learnt, until sundry questions are asked and answered. 1. Who is the woman told of? She is the same as we read of in Revelation 12:1, where she appears, not in distress, humiliation, and fear, fleeing with all speed from her dreaded foe, as is the case in this Revelation 12:6; but in all august splendour, with radiant vestments and starry crown, with the moon as her footstool, and the glory of the sun shining upon her. But who is she? "The blessed Virgin Mary," answers the whole Catholic world without a moment’s hesitation; and in innumerable paintings and sculptures, sermons and songs, they have so set her forth as she is represented here. And that there is no reference to the nativity and incarnation of our Lord Jesus Christ in this chapter, he would be a bold man who would affirm; but that the mother of our Lord is mainly, and, much more, exclusively meant, we cannot think. What is further said concerning her is impossible as applied to the virgin mother. But, without question, Mary, "the handmaid of the Lord," was a true and beautiful type of that queenly woman who is portrayed in the opening verses of this chapter. And that woman is none other than the Church of God, she of whom it was so often said, "Thy Maker is thy Husband;" "Behold, I am married unto thee." And in this very book how often we read of" the Bride, the Lamb’s wife"! Of that faithful Church of God under the ancient dispensation, Christ, according to the flesh, came. "Born of a woman, made under the Law." 2. What is meant by the "travail" of the woman at the hour of her child’s birth? The sweet story of Christmas is indeed pointed at here; but much more than that. Are we not reminded of those words of Isaiah, "As soon as Zion travailed, she brought forth children;" and of St. Paul’s words to the Galatians, "My little children, of whom I travail in birth again until Christ be formed in you"? And so did the ancient Church, with much spiritual travail, in earnest trust and fervent prayer, in patient hope, "waiting for the consolation of Israel," give birth to the Christian Church, of which Christ himself was the Head and Type and Lord. And then: 3. Who is, or what is, the great red dragon—that portentous monster whose hideous portrait and purpose are here revealed? Who is that who is as Pharaoh, watching for the birth of Israel’s babes, in the far off evil days of their bondage in Egypt, that he might destroy them; or as Herod, inquiring diligently concerning the birth of the holy Child Jesus, that he might murderously rid himself of the possible rival "King of the Jews,"—who is meant here? And surely not Herod, nor, exclusively, Nero or Rome, but the prince of this world, Satan, the old serpent, the devil—he and none other—is the "great red dragon." "Red, as the colour of fire and as the colour of blood. Red, as the emblem of the waster and destroyer, as the emblem of him who ’was a murderer from the beginning.’" The dragon is that fabulous monster of whom ancient poets told as "huge in size, coiled like a snake, blood red in colour, or shot with changing tints," insatiable in voracity and ever athirst for human blood. In Psalms 91:1-16. it is linked with "the lion and adder, and the young lion"—all which, together with the dragon, God’s servant should "trample underfoot." Fit emblem, therefore, for that cruel, bloodthirsty, and persecuting power with which Christ’s Church has so often had to contend. Its variety of assault is told of by the "seven heads;" its huge strength, by the "ten horns;" its exalted authority amidst men, by the "seven diadems;" and its arrogant and audacious dominance, by "the tail which drew the third part of the stars of heaven, and cast them down to the earth." Such is the Church’s adversary, the devil, who, in St. John’s day, assumed a form which justified this horrid portraiture, but who, in whatever form he may assume, from whichever of his "seven heads" his attack may spring, is ever, in spirit, purpose, and aim, one and the same, always and everywhere. We need not linger on the next question: 4. Who is the child that was born? That the Lord Jesus Christ is meant is, we think, incontestable; but as it is not of his life and ministry that this vision mainly tells, but of that Church in which and for which he was born, his sojourn and sufferings here are passed over. Only his entrance into and departure from this world are spoken of, and we are bidden contemplate him not here, but at the right hand of God, whither he ascended after his work on earth was done. But "the woman," and not her child, lingers here, exposed to the cruel assaults of her dread foe until the twelve hundred and sixty days, the period of time which we find so perpetually mentioned in this book, and which equals the three years and a half, the half of the complete number seven, and therefore type of a period not complete, but brief and broken,—until this time be done, the woman—the Church—must remain in the wilderness to which she has fled, or, rather, has been borne of God (verse 14), and where she is sheltered from the power of her dread foe, and nourished by the ministers of God. It now only remains to ask: 5. What is this wilderness which is spoken of here? And the reply is that it is a type of the condition of the Church until the twelve hundred and sixty days, the time allotted for the Church’s trial, be accomplished. And concerning that condition we would now speak—of its privations and perils, but, most of all, of its privileges. I. ITS . No doubt there are these; the very name of "wilderness" indicates that there would be. We cannot have the good things of the world—"the flesh pots of Egypt"—and the good things of Christ too. We have to make choice between them. Making the best of both worlds is generally, if not always, a very doubtful procedure, though not a few professed Christians are forever attempting it. "How hardly shall they that have riches"—the specially good thing of this world—"enter into the kingdom of heaven!" So said our Saviour, and all experience confirms his word. For such things are but hindrances and impedimenta, that do but render our way through the wilderness yet more difficult, where it was difficult enough before. It is told of a great cardinal how, when in his last illness, he had himself wheeled into his sumptuous picture gallery, and as he wistfully looked at one art treasure after another, he said to a friend who was with him, "Ah, these are the things that make it hard to die!" No doubt it is so; and hence we are bidden go by the way of the wilderness, so that we may escape the besetments that would otherwise delay our progress. Nor may we look for rest here. The pilgrim may never here say to his soul, "Soul, take thine ease." Here we have no continuing city, but we seek one to come. There were Elims and other "quiet resting places" where, once and again, Israel was permitted to relieve the stress and strain of their long pilgrimage; but the common characteristics of their life was that of pilgrims, and their forty years’ sojourn in the wilderness are spoken of, not as rest, but as their "wanderings." And, indeed, the providence of God is ever busy to prevent his people from settling down here as if it were their rest. Hence the disquiet and trouble, the "black care" which enters every abode—the palatial as well as the poorest; the loss and bereavement, all that which the Bible calls the "stirring up the nest,"—all is for the purpose of reminding us that this is not our rest, and to induce us—so slow, generally, to be induced—to seek the better country, even the heavenly one. Oh that men would remember this, and reckon on all these things as the necessary, indispensable, and salutary, if severe, conditions of our present lot! They would then be far less hard to bear, and would more readily fulfil their mission, and serve as a spur to urge us forward in the heavenly road. And there are also— II. PERILS TO THIS . One we have now glanced at—the persistent temptation to make the wilderness a home; to so bring the world into the Church, as that the Church itself should become a world; so to mingle the worldly with the religious life, that the latter should partake more of the former than the former of the latter. This is no imaginary peril, but one actual and visible, and yielded to in cases not a few. And another is the failure of faith. Ah, what trouble came to Israel of old from this one fatal fountain! Their miserable record of sinning and repenting, which went on almost from the day they left Egypt till the day they entered Canaan, caused that all that time should be branded with the reproachful name of "the day of provocation in the wilderness." And it was all owing to their persistent unbelief. And the like peril exists still. Without doubt the difficulties of unbelief are greater than those of faith; but these latter are so great and pressing, oftentimes, that faith well nigh suffers shipwreck. It is easy, comparatively, for the comfortable and well to do, in whose even tenor of life little occurs to raffle or disturb, much less distress—it is easy for such to say fine things about faith, and to censure and condemn those for not believing whose whole life is one long trial of faith; but let those who thus condemn be themselves likewise tried, and then it is probable that their condemnations will gradually change into comprehension, and that into sympathy with, and that into actual sharing of their brothers’ unbelief. Yes, this is a real peril of our wilderness condition, and it is one which, if we do not conquer, it will conquer us. It is this which gives force to another peril—the temptation to go back to Egypt, to return to the world which we have avowedly forsaken. Israel was on the point of doing this, and often looked longingly back to the lives they had left. And some yield to it. How many are there who apostatize—leave the Church of Christ, and become, to all intents and purposes, what they were before they entered it, if not worse! Such are some of the perils of the wilderness, from all which may God in his great mercy deliver us! But— III. THE and blessings of the wilderness condition are far more than either its privations or perils. Look back to that ancient record which tells of God’s favour to Israel when they were in the wilderness, for the types of the like favour which he shows towards his people now. 1. Think of their security. The free air of the wilderness played upon them instead of the stifling heat of the valley of the Nile. They were on the high mountain plateau of Sinai, wandering over its grassy Alps, on which their flocks and herds freely fed, and over which the mountain breezes played. And they had seen their enemies dead on the seashore; they had no longer any fear of them. Their bondage was over, and they were free. And if we be the Lord’s redeemed people, and have trusted in Christ our Passover, who was sacrificed for us, if we be of that blood besprinkled band, then we, too, are free. The guilt of sin, the tyranny and torture of sin, torment us no more. Ours is "the glorious liberty of the children of God," and we stand fast in "that liberty wherewith Christ has made his people free." 2. Unfailing sustenance, too, was theirs, and is ours. He fed them with angels’ food; he gave them bread from heaven to eat. The manna fell morning by morning, and they all drank of the water from the smitten rock, which, for its perpetual, flee, full flowing streams, was so fit a type of Christ, that St. Paul says of it, "which rock was Christ." The antitype of all this in the spiritual sustenance—the bread of life, the water of life, the communion of his body and blood, and the manifold means of grace—are manifest, and his people know them, and rejoice in them day by day. 3. Guidance, too, was theirs. The pillar of cloud by day, and the pillar of fire by night,—"so it was always." And he guides us by his counsel. His Word is "a lamp unto our feet, and a light unto our path." By the promptings of his Holy Spirit, by the indication of his providence, he causes us to "know the way wherein we should walk," and makes "plain our path before our feet." None who seek that miss it; for those who "commit" their "way unto the Lord," he does "bring it to pass." 4. Instruction, moreover, was given Israel. God gave them his holy Law. To them were committed "the oracles of God." And so likewise to us, in his Word, the Holy Scriptures, which are able to make us "wise unto salvation." 5. Nor must we forget that great privilege—the presence of God with them. God "tabernacled amongst them." In that sacred tent, hovering over the ark of the covenant, rested the cloud of glory, the visible sign of him who "dwelt between the cherubim." St. John teaches us that this was the type of the yet more blessed fact, the incarnation of him who was "made flesh and tabernacled amongst us," and who now, by his Spirit, is with us evermore. In our hallowed moments of communion do we not know that he is with us? Cannot we see his face, hear his voice, feel the touch of his hand, behold the radiance of his countenance? It is so, and we know it. 6. Finally, they had a bright, sure, and ever-nearing hope of the rest God had promised them. Every day brought them "a day’s march nearer home." More surely is this true of us than it was of Israel. For they were made, for their unbelief, to turn back and go over the way again, which can hardly be said of us. And ours is no earthly Canaan, but the heavenly rest, the "inheritance of the saints in light." . Shall, then, the privations or perils of the wilderness make us think lightly of these wondrous privileges; much less shall they make us abandon them? Ah no! Gladly will we bear all that now may pain or distress, comforted—as surely we ought to be—by the presence, the promise, and the power of God.—S. C. Revelation 12:11 The holy war. "They overcame him by the blood of the Lamb," etc. Without attempting to identify "Michael and his angels," or "the dragon and his angels," or the "heaven" where no longer "place" was "found any more" for them; nor attempting to explain exactly what is meant by the dragon being "cast out into the earth," or how he "accused" the "brethren... before our God day and night" -- what all this means none know; but we may take the text as telling of that holy war which all Christians have to wage, and of the weapons whereby they overcome. Note— I. THE PEOPLE WHO . Those spoken of: 1. Stand for the whole Church of God, the whole company of the redeemed. "There is no discharge in this war." Not one will be in glory by and by who has not waged, who has not won, this holy war. We, as they, must take our part. And: 2. They did as we must. We paint fancy pictures of the saints in glory, as if they were beings different from ourselves, and had never known the strain and stress of life as we know them. But they did know it all. Christ, our Lord, was "in all things made like unto his brethren," and therefore all of them have the common characteristics of this warfare upon them. Only: 3. The lot of those specially referred to here was harder than ours. Had St. John lived in our days of quiet ease, when persecution, much less death, for Christ’s sake is a thing unknown or most rare, he would hardly have used imagery of so tremendous a kind as he has here. But it was because the trial was so terrible for all those "who would live godly in Christ Jesus," the foe so fierce and cruel and strong in those dreadful days during which St. John wrote, that imagery so vivid, startling, and terrific is made use of. But it would be affectation if we were to say our lot today is as theirs was in St. John’s day. How much more, then, may God require from us than from them! Will he obtain it? 4. In this holy war they all fought. It was not merely appointed for all, but accepted by all of them. They did not refuse or retreat from it. That was not their way. Like as the brave little drummer-boy, when captured by the French army, was bidden sound the "retreat," he replied that he did not know how to, for the British army never retreated; so may it be said of every true soldier of Christ’s army—they never retreat. 5. And they overcame. "Oh, remember the slaves of sin are not the children of God. If Satan has dominion over you, you are not in Christ Jesus. Where the ark of the Lord is, Dagon must fall upon his face and be broken. ’That which is born of God overcometh the world.’ Are we, then, resisting? are we conquering? Do not let us deceive ourselves. If sin is our master, we perish. Grace must reign in us, or we are wretched indeed. Holiness is not a luxury for the few, it is a necessity for all." II. THE POWER IN VIRTUE OF WHICH THEY . It is said that this was: 1. By the blood of the Lamb, i.e. in virtue of, on account of, on the ground of, that blood. Now this is so because the blood of the Lamb is: (1) The basis of our peace. There must be steady standing ground if a man is to fight. The engineer is very careful to have firm foundation for his work. And if we are to contend in this warfare, our souls must be at peace in regard to our acceptance with God. The torture of doubt and the torment of fear will be fatal to our accomplishing aught worthy of the name. We must have peace with God; and we have this only in virtue of Christ’s atoning sacrifice. (2) The antidote of our sin. Many think the doctrine of full, free forgiveness through the blood of Christ a doctrine that encourages men in sin. They argue that what is so freely forgiven will be freely incurred. The elder son in the parable thought it was scandalous that his young ne’er do well of a brother should be so freely forgiven by his father, and so "he was angry, and would not go in." And there have ever been people who have thought this. But we appeal to the records of the Church. Who have been the most faithful, the most pure, the most Christ like? Has it not been they who have clung, like Paul did, to this blessed truth with all their hearts? And we appeal to experience. Is it not the memory of our crucified Lord that is mighty to the purification of the heart? Can the recollection of his love and the love of sin abide together? It is impossible. So does the blood of Christ cleanse us from all sin. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 13:1 And I stood upon the sand of the sea. The Revised Version, agreeing with à, A, C, Vulgate, Syriac, AEthiopic, Armenian, Victorinus, reads ἐστάθη, "he stood." The Authorized Version follows the reading ἐστάθην, "I stood," which is found in B, P, Coptic, Andreas, Arethas. Fortunately, the point is not important. Whether St. John or the dragon stood on the edge of the sea is not material, since we are distinctly told that the ten-horned beast rose from the sea. Wordsworth aptly contrasts this station on the unstable sand in proximity to the sea, the clement of commotion, with the vision of the Lamb on Mount Zion (Revelation 14:1-5). The imagery which follows is founded upon the vision of Dan 7:1-28. The phrase should probably be joined on to the preceding passage, as in the Revised Version. The new vision then opens in the customary manner with εἷδον, "I saw," as in Revelation 4:1-11., 5., 6., 7., etc. And saw a beast rise up out of the sea. Supply "I," and make this the beginning of the fresh paragraph (see above). The one beast here takes the place of the four beasts of Dan 7:1-28., and is distinguished by the characteristics of the first three (see on Daniel 7:2). This beast arises from the sea, the second beast from the earth (see Daniel 7:11). They are the instruments of the woe which is denounced against the earth and the sea in Revelation 12:12. The sea, again, is the type of instability, confusion, and commotion, frequently signifying the ungovernable nations of the earth in opposition to the Church of God (cf. Revelation 17:15; Revelation 21:1). Probably this is the beast referred to in Revelation 11:7, and (more fully) in Revelation 17:1-18. It is the power of the world which is directed towards the persecution of Christians. Having seven heads and ten horns. Nearly every manuscript has, having ten horns and seven heads. The order is reversed in Revelation 12:3 and Revelation 17:3; possibly the horns are mentioned first in this passage, because they are first seen as the beast rises from the sea. The essential identity of this beast with the dragon of Rev 12:3 is plainly shown. There Satan is described in his personal character; here he is described under the aspect of the persecuting power of the world. The symbolism is analogous to that found in Daniel 7:1-28., where we may find the key to the interpretation. First, the heads signify dominion. The head is naturally looked upon as the chief, the controlling and guiding part of the body; that part to which all the members of the body are subject. This is the idea conveyed in Daniel 7:6. The third beast there is distinguished by the possession of four heads, and (we are immediately told) "dominion was given to it." Seven, as we have repeatedly seen, is the number typical of universality (cf. Revelation 1:4; Revelation 5:1, etc.). The seven, heads, therefore, are symbolical of universal dominion. In the second place, horns are the type of power. Thus, in Daniel 7:7, the beast which is distinguished by the possession of the horns is described as being "diverse from all the beasts that were before it." It was "dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it" (cf. Deuteronomy 33:17; Psalms 132:17; Jeremiah 48:25, etc.). The number ten is the sign of completeness; not of universality or totality, but of sufficiency and abundancy for the purpose in view (cf. Genesis 18:32, the ten righteous wanting at Sodom; Exodus 27:12, the ten pillars of the tabernacle; the ten commandments; the tithe; Psalms 33:2, etc.). The ten horns, therefore, denote plenitude of power. The words of this passage thus signify that the beast should possess worldwide dominion and ample power. These are the qualities ascribed to the power which Satan now directs against the "seed of the woman." At the time of the writing of the Apocalypse, this power was evidently heathen Rome; but the meaning may be extended to embrace all the forms which this world opposition has assumed, whether Roman, Mohammedan, or Gothic, etc. It is consequently unnecessary, as it certainly seems fruitless, to attempt to interpret the heads and horns of individual nations and kings. In endeavouring to do so, many writers have imported into the description here given other details from Daniel, or deduced by themselves, for which there is no warrant in the narrative here supplied. For the same reason, it is useless to inquire into the disposition of the ten horns and seven heads; since the whole is a figure intended to convey certain ideas, and is not a description of an actual bodily form. And upon his horns ten crowns. "Ten crowns;" διαδήματα, crowns denoting sovereignty; not στέφανος, the victor’s wreath. The crowns upon the horns denote the sovereign nature of the power with which the beast is invested. The nations of the world who have persecuted the Church of God have the chief rule in this world. And upon his heads the name of blasphemy. The plural ὀνόματα, "names," adopted by the Revised Version, is found in A, B, Vulgate, Coptic, Andreas, Primasius. Alford reads the singular ὄνομα, with à, C, P, Coptic, Andreas, Primasius. There is no article. Possibly each head bore a name, which was the same in each ease, and which might therefore with equal propriety be described as name or names. "Upon his heads" (ἐπὶκεφαλάς); the accusative being used (as Afford suggests) because the action of inscription carries with it a tinge of motion. In the preceding clause we have the genitive Or; ἐπὶκεράτων, where the preposition denotes rest. We have no hint given as to what the name was; the nature only is indicated. St. John very possibly had in his mind the mitre of the high priest, upon the plate of which was inscribed, "Holiness to the Lord" (Exodus 28:36). It is a "name of blasphemy;" that is, the worldly power, typified by this beast, denies the Divinity and might of the true God, and exalts itself above him. Bede, Hengstenberg, etc., see the fulfilment in the assumption by the Roman emperors of titles which belong rightly only to Christ—King of kings, Divus, etc. But the application is wider. As partial fulfilments of that which will never be completely fulfilled until the end of the world, we may mention Pharaoh, when he said, "Who is the Lord, that I should obey his voice?" (Exodus 5:2); Sennacherib (2 Kings 18:1-37.); Herod Agrippa (Acts 12:22); as well as those since St. John’s time who have blasphemed by denying the existence or omnipotence of Christ. Revelation 13:2 And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion. The similarity to the vision of Dan 7:1-28. is very evident; the resemblance extending even to the language, which is here very like the LXX. version of Daniel. Cf. especially the form ἄρκος (found in all the best manuscripts) with that of the LXX. of Daniel 7:5. In the vision of Daniel four beasts are seen rising from the sea. The first was like a lion, the second like a bear, the third like a leopard, the fourth was distinguished by the ten horns. Here the four are combined in the one appearance of the beast. The qualities which are indicated by the animals named are very generally agreed upon. The lion denotes lordly dominion and rule; the bear suggests crushing force and tenacity of purpose; the leopard is distinguished for its swiftness and cruel blood thirstiness. These characteristics marked the Roman empire at the time of this vision, and this probably was the first fulfilment of the vision. The same qualities have, however, been exhibited at all times by the persecutors of the Church of God, and thus the application may be extended, and the vision represents (as Alford says) "not the Roman empire merely, but the aggregate of the empires of this world as opposed to Christ and his kingdom." And the dragon gave him his power, and his seat, and great authority; and his throne. The dragon and this beast are essentially one, since the latter wields all the influence of the former. The devil lost his throne in heaven; through the power of the world he temporarily regains a throne as the "prince of this world." Christ, by his incarnation, destroyed much of the personal nature of the devil’s influence over men. By that the devil was completely bound as regards the righteous (cf. the interpretation of Rev 20:2); but his power to work mischief he transfers to the nations of the world, who become his instrument for that purpose. Revelation 13:3 And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and one of his heads as though it had been slain unto death; and his death stroke was healed. The writer wishes to express the coexistence of two mutually antagonistic qualities. The head had received a fatal wound, and yet the beast continued to exist and exert his power. There may be a contrast and a comparison intended between the Lamb, as it had been slain, worshipped by his adoring followers, and the beast, usurping the honour due to Christ, imitating him even in the respect of having been slain, and exacting homage from those who "wondered after the beast." But the "head smitten unto death" must still possess some special significance of its own. What that is we are not plainly told; but it seems reasonable to refer it to the blow dealt to the power of Satan by the death and resurrection of Christ. It almost seemed at first as though the power of the world must succumb to the influence of the life and death of our Lord, and for a time great progress was made in the increase of the number of believers (cf. Acts 2:41, Acts 2:47). But the power of the world was not yet destroyed; it continued to exist in spite of the seemingly fatal wound. Some see in this account a reference to the destruction of the Roman pagan empire, and the establishment of the Christian empire. Others believe the blow to be that administered by Michael, when Satan was ejected from heaven. Others refer the wounded head to different individuals; e.g. Nero. That one head is wounded out of the seven probably denotes the partial nature of the wound as visible to an observer. And all the world wondered after the beast; the whole earth wondered after the beast. The pregnant construction. That earth, for which the advent of the dragon meant woe (Revelation 12:12), wondered at, and followed after the beast. The sense of earth must here be restricted to the followers of the world, as opposed to the followers of God. Revelation 13:4 And they worshipped the dragon which gave power unto the beast; because be gave his authority (Revised Version) is found in all the best manuscripts. The devil had sought to beguile Christ by offering to him all the kingdoms of the world. His efforts with men are more successful. They worship him on account of the worldly wealth and influence which he bestows. And they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? Insert "and" with Revised Version: and who is able, etc.? The beast usurps the homage due to God alone (cf. the song of those who had triumphed in Revelation 15:4, "Who shall not fear thee, O Lord, and glorify thy Name?" cf. also Exodus 15:11; Micah 7:18, etc.). The adherents of the beast thus intimate their belief in his superior prowess and his ability to succeed in his war against those who "keep the commandments of God, and hold the testimony of Jesus." Revelation 13:5 And there was given unto him a mouth speaking great things and blasphemies. So the horn which sprang from the fourth beast of Dan 7:8 had given to it "a mouth speaking great things." The power of the beast is, after all, only held by the consent of God, who for his own good purpose permits him to exercise it for a time. The "great things" are the promises of superior power and good, with which the devil seeks to allure men, as he did Adam and Eve at the first. All attempts to decry God’s omnipotence and the power of Christ are blasphemies. And power was given unto him to continue forty and two months; or, to work forty and two months. Again note the power is given to him; that is, he holds it only subject to the will of God. The "forty and two months," or three years and a half, signify the period of the world’s existence. (For a full discussion of the subject, see on Revelation 11:2.) It is the "little time" of Revelation 6:10, Revelation 6:11, during which will be fulfilled the number of the saints. It is the "little season" of Revelation 20:3, during which Satan is "loosed," that is, during which he has this power to work given to him (cf. Revelation 11:2, Revelation 11:3; Revelation 12:14). The different readings in this passage, though resting on insufficient authority, serve to amplify the meaning. à reads πουιῆσαιὅθέλει, "to do what he willeth." Ποιῆσαι with πόλεμον, "to wage war," is found in 13 and others, and is the marginal reading of the Authorized Version, but is rightly omitted in the Revised Version. Revelation 13:6 And he opened his mouth in blasphemy against God, to blaspheme his Name, and his tabernacle, and them that dwell in heaven; for blasphemies against God. The balance of authority is in favour of omitting "and" (before "them"), thus making (as in the Revised Version) the last clause in apposition with the preceding: his Name and his tabernacle, those tabernacled in heaven. The punishment for this sin among the Jews was death by stoning (see Leviticus 24:16). God’s servants fear his Name (Revelation 11:18). God’s tabernacle, or temple, is the Church, in the midst of which he dwells (cf. Revelation 11:2), and which exists in the wilderness of the world for the forty and two months, and which yet exists also in heaven, honored of God (cf. Philippians 3:20, "For our citizenship is in heaven," Revised Version). Revelation 13:7 And it was given unto him to make war with the saints, and to overcome them. This clause is omitted in A, C, P, and some others. So in Daniel 7:21, "The same horn made war with the saints, and prevailed against them; until the Ancient of days came, and judgment was given to the saints of the Most High." And in Revelation 11:7, "The beast that ascendeth out of the bottomless pit shall make war against them [the two witnesses], and shall overcome them, and kill them." Overcome; that is, apparently; so far as is seen by the world. In the same way the world overcame Christ; but by his death came victory. So in Revelation 2:10 the Church at Smyrna is encouraged by the words, "Fear none of those things which thou shalt suffer … be thou faithful unto death, and I will give thee a crown of life." And power was given him over all kindreds, and tongues, and nations; over every tribe, and people, and tongue, and nation. Λαόν "people," is inserted in every manuscript except a few cursives. The fourfold enumeration, applied to the earth, denotes the universal character of the description (cf. the four living beings, Revelation 4:6. Also Revelation 5:9; Revelation 7:9; Revelation 11:9; Revelation 14:6). The same classification is adopted in the song of the redeemed (Revelation 5:9), which may be contrasted with this passage. Although the power of Satan extends to every section of the nations of the earth, yet men are not irrevocably delivered into his hand. From every part of mankind men are also redeemed. Revelation 13:8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb; [every one] whose name hath not been written, as in the Revised Version. "Him," αὐτόν, masculine, although referring to the neuter, θηρίον, because the personality of Satan under the figure of the beast is borne in mind. "Whose name," singular, referring to the individuals of whom the πάντες, "all," are composed. This verse states in another form what has been related in the latter part of the preceding verse. Those over whom the beast has authority are those who worship him, and whose names have not "been written in the book of life." The expression, "book of life," is found only in this book and Philippians 4:3. In all the places where it occurs it seems to refer primarily to Christians (cf. Philippians 4:3; Revelation 3:5; Revelation 20:12, Revelation 20:15; Revelation 21:27; Revelation 22:19). At baptism the Christian’s name is written in the "book of life," from which there is always a possibility of it being blotted out (Revelation 3:5). Those who are not Christians have not their name in the "book of life," but worship the beast, that is, pay allegiance to him. It is "the book of life of the Lamb," because it is through "the Lamb" that there exists a "book of life" for men. Slain from the foundation of the world; or, that hath been slain. It is natural to connect the words, "from the foundation of the world," with "slain," and not with "written." The latter course has been followed by Bengel, Dusterdieck, De Wette, Ewald, Hengstenberg, and others, and in the margin of the Revised Version, and is in accordance with Revelation 17:8, "Whose names were not written in the book of life from the foundation of the world" (see also Matthew 25:34; Ephesians 1:4). "The Lamb hath been slain from the foundation of the world," because from "the foundation of the world" (cf. Hebrews 9:26) his death has been efficacious for the salvation of men; and because his death "was foreordained before the foundation of the world," although manifest only in the last times (1 Peter 1:20). What was foreknown to and ordained by God is spoken of as having taken place. This latter sense must be the meaning if we adopt the alternative reading. Revelation 13:9 If any man have an ear, let him hear. This verse draws attention to the solemn declaration which follows in the succeeding verse (cf. Revelation 2:7; Revelation 3:6; also Matthew 11:15, etc.). Revelation 13:10 He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints. There is a twofold difficulty in this verse: first, as to the correct text; secondly, as to the meaning. There are two chief readings. Codex: A has Εἴτιςεἰςαἰχμαλωσίανεἰςαἰχμαλωσίονὑπάγει; literally, if any one late captivity, into captivity he goeth; which probably means, "If any one is ordained unto captivity, into captivity he goeth." The reading of the Textus Receptus looks like an attempt to amplify and make clear the above reading: Εἴτιςαἰχμαλωσίανσυνάγειεἰςαἰχμαλωσίανὑπάγει. Rev, B, C, have the reading of A, omitting the repetition of αἰχμαλωσίαν. This omission is easily explained by homoeoteleuton, and accordingly the majority of critical editors follow Codex A. There are two passages in Jeremiah which are suggested by these words. Jeremiah 15:2 reads, "Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity;" Jeremiah 43:11, "And deliver such as are for death, to death; and such as are for captivity, to captivity; and such as are for the sword, to the sword." Matthew 26:52 may also be referred to: "All they that take the sword shall perish with the sword." The verse in the text appears to contain both the meanings of the passages referred to. The first half seems to point out that there are woes foreordained for Christians which they must undergo: "He for whom captivity is appointed must be content to suffer captivity." The next part extends the meaning, adding a warning: "You Christians must suffer these things; not only not relinquishing your faith, but also not meeting three with force; remembering always your Master’s saying, ’They that take the sword shall perish with the sword.’" Then the verse concludes, "Here is [the proof of] the patience and the faith of the saints." St. John has just described to his hearers the extensive nature of the power of the world (verses 3, 7, 8); the obvious conclusion was that captivity, etc., was the lot appointed for some of them. He has also told them of the war waged by the world against Christians, and now he adds the necessary caution against any attempt to defend themselves by the use of the sword. And thus not only their patience but their faith was to be tested. They were not only to bear patiently evils which they could not avoid, but they must have sufficient faith to enable them voluntarily to forego any opportunities which might occur to prevent their sufferings by force of arms. Revelation 13:11 And I beheld another beast. Compare the wording of this introduction with that of Rev 13:1. We shall find reason to interpret this beast as self deceit—that form of plausibility by which men persuaded themselves into a belief that they might without harm worship the former beast. (see on following verses). It has been remarked that mention is often made of the first beast without the second (cf. Revelation 11:7; Revelation 13:1; Revelation 17:3, etc.), but never of the second without the first. This fact supports the interpretation given above. Coming up out of the earth. Perhaps in contrast with the former beast, which arose from the sea (Revelation 13:1). In the vision of Dan 7:1-28. the four beasts, which rise from the sea (Daniel 7:3), are declared in Daniel 7:17 to typify four kings which arise from the earth. It is doubtful, therefore, whether we are justified in attaching special significance to this phrase. Some writers understand thereby, "rising up from amongst settled, ordered society of men." More likely, the writer wishes to show the universal character of the temptations with which Christians are assailed; and thus one beast seems to pertain to the sea, and the other to the earth, thus dividing the whole world between them. And he had two horns like a lamb, and he spake as a dragon. That is, while simulating an appearance of Christ, his words betrayed his devilish nature. The aim of this beast throughout is to assume a plausible exterior, that men may be beguiled by him (cf. Daniel 7:13-17). Such is the nature of that self deceit which we believe this beast to typify. Many men, who were not to be tempted into a renunciation of Christ by the bitter persecution of the first beast, because coming in such a form they recognized easily its true nature, were nevertheless beguiled into such acts by specious reasoning and the deceit of their own hearts. Christians at all times are only too ready to be deceived by those who "by good words and fair speeches deceive the hearts of the simple" (Romans 16:18). Whether as in ancient times it he merely to throw a few grains of incense upon the altar of some heathen deity, or as in modern times to conform to some common but unworthy requirement of society, men are apt to be led astray by arguments which look fair, but which as surely accomplish the devil’s object as if it had been attained by direct persecution. (On the form of the word "lamb," ἀρνίον, see on Revelation 5:6.) Revelation 13:12 And he exerciseth all the power of the first beast before him; all the authority.., in his sight (Revised Version). That is, his influence over men, though less directly asserted, is equal to that of the first beast. And he exercises this influence "in his sight," that is, by his permission and contemporaneously with the exercise of power by the first beast. So Christians both of St. John’s and of our own time seek to escape direct persecution by justifying to themselves their unworthy compliance with the unrighteous requirements of the world. And causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Here we have an explanation of the two preceding clauses. Though like a lamb in appearance, his words denote his deadly nature, which is shown by causing men to worship the first beast; and thus he exercises the authority of the first beast, and accomplishes his work. Those who dwell in the earth are the worldly, not faithful Christians, but those "whose names are not written in the book of life of the Lamb" (see on verse 8). This beast causes men to worship the first beast by persuading them into a compliance with his will, and making them pay homage to him. For this reason he is called in Revelation 16:13 the "false prophet.’’ (For "whose deadly wound was healed," see on Revelation 16:3.) Revelation 13:13 And he doeth great wonders. Men are apt to deceive themselves by attributing to other agencies the power to work wonders which belongs only to God himself. In St. John’s time the arts of magic were used; in modern times the marvels of science often lead men to a disbelief in God. Archdeacon Lee, in his commentary, says, "We cannot doubt that there is also a reference to the wonderful power over nature which the spirit of man has attained to, and which has too often been abused to the deification of Nature and her laws, and to the disparagement of the Divine action which is ever present in creation." So that he maketh fire come down from heaven on the earth in the sight of men; that he should even make fire, etc.. as in the Revised Version. We are not to understand this literally. It is given as a kind of sample of the power possessed by the beast, being a form of miracle which would be well known to St. John’s readers (cf. Elijah on Carmel, 1 Kings 18:1-46.; Korah’s company, Numbers 16:35, etc.; also the request of SS. James and John, Luke 9:54). The descent of fire is also frequently a sign of God’s approval (cf. Genesis 15:17; Le Genesis 9:24; Judges 13:19, Judges 13:20; 2 Chronicles 7:1). The two witnesses possessed the power of sending forth fire (see Revelation 11:5). In this respect, therefore—in the very nature of his signs—the beast still seems to counterfeit the power of God. Revelation 13:14 And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast, he deceives by employing false signs, and he deceives by inducing men to believe that the worship of the first beast is allowable. Those "that dwell on the earth" are the worldly minded, as in Revelation 13:12. "Which he had power to do" should rather be "which it was given him to do," as in the Revised Version. The power possessed by the beast does not originate with himself; he possesses it only subject to the will of God (cf. Revelation 13:5 and Revelation 13:7). Thus the second beast—self deceit—beguiles men. They accept exhibitions of power external to God as evidences of an independence and self sufficiency which do not exist apart from God, forgetful of the fact that this power is derived from God: it is given by him. (For "in the sight of the beast," see on Revelation 13:12.) Saying to them that dwell on the earth. Λέγων, "saying," masculine, agrees with the neuter θηρίον. The writer uses the masculine, as in Revelation 13:8, because of the personified nature of the beast. It is not fair to press the word (as some writers do) into the signification that a man must be intended. "Them that dwell on the earth"—the worldly minded (vide supra). That they should make an image to the beast, which had the wound by a sword, and did live; who hath the stroke of a sword, and lived, as in the Revised Version. The masculine as before (vide supra). This beast suggested that men should set up an image of the first beast, not in order to pay greater honour to the first beast, but that an apparent alternative might be offered to men, so that those who hesitated to pay direct allegiance to the first beast might overcome their scruples and worship something which resembled him, while allowing them to, as it were, cheat their own consciences by persuading themselves that they were not worshipping the beast himself. These two classes of men are, of course, essentially one; they are, in reality, all followers of the beast; but still there is a difference in the manner in which they become worshippers of the beast. The distinction of the two classes seems to be kept in mind in Revelation 19:20 and Revelation 20:4, where, however, all are included in the same condemnation. Thus the apostle teaches us that those who, by specious and plausible reasoning, who, in short, by self deceit, allow themselves to east in their lot with the worldly—the avowed followers of the first beast—are equally guilty with those who openly proclaim themselves followers of the world. (On the last part of the verse, the nature of the sword stroke, see on Revelation 20:3.) Revelation 13:15 And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed; and it was given to him to give breath, etc. à and a number of cursives lead the indicative future, ποιήσει, that is," he [the beast] shall cause," etc. The symbolism is most probably derived from the heathen oracles. This beast is permitted to give life, to impart spirit to the image; that is, he gives it an appearance of reality which a mere image could not possess. This is the dangerous power of self deceit. If men would face the naked truth, stripped of plausible arguments and specious resemblances, they would see that there was no reality in the ideal which they place before their minds, and their worship of which is prompted by love of the world, and the denial of God’s power. Together with the attempt to deceive men into worshipping the image, is offered the alternative of death, or, should we not say, apparent death? It is only self deceit which makes men imagine that the alternative to an acceptance of the sovereignty of Satan and the world; is death. No doubt many Christians in St. John’s time were thus beguiled. They deceived themselves by imagining that they must either conform to the heathen practices required of them, or suffer death; those with clearer mental vision saw that the threatened death was in reality life. Revelation 13:16 And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; that there be given them a mark on their right hand, or upon their forehead. Δώσῃ, "he may give," found in the Textus Receptus, is unsupported by any uncial; δῶσιν, "they may give," is read in à, A, B, C, P; and most cursives have either δῶσιν or δώσωσιν. Wordsworth translates, "give to themselves," and adds, "a remarkable sentence, intimating compulsion under the semblance of choice." But it does not seem fair to press the meaning so far. The third plural is often used in a perfectly general way in the Apocalypse, and the Revised Version is probably correct in translating by the passive (vide supra). Certainly the other passages in the Apocalypse, where the mark is mentioned, seem to show that men have absolute freedom of choice (see especially Revelation 14:9 and Revelation 20:4). Again the beast seeks to imitate God (cf. Revelation 3:12, "I will write upon him my new name;" Revelation 22:4, "His name shall be in their foreheads;" Revelation 7:3; Revelation 9:4; Revelation 14:1). The idea is taken kern the Mosaic customs (cf. Deuteronomy 6:8, "And thou shalt bind them for a sign upon thine hand, and they shall be as frontiers between thine eyes") Some writers see also an allusion to the heathen custom of branding slaves and others who were devoted to the service of temples; and recall the fact that χαράγματα, or "cuttings," such as are here mentioned, were forbidden to the Jews (Leviticus 19:28). Revelation 13:17 And that no man might bay or sell, save he that had the mark, or the name of the beast, or the number of his name. "And" is omitted in à, C, some cursives and versions and Fathers: no man should be able to buy, etc. A, B, C, P, and most cursives also omit ἤ, "or," before "the name," thus reading, as in the Revised Version: save he that hath the mark, even the name of the beast, or the number of his name. This expressly asserts what we might have gathered from the analogy of the mark of the true Christian (see on Revelation 13:16), viz. that "the mark" was "the name" or "the number of his name." The manner in which this was fulfilled in the early ages of the Church is sufficiently notorious. Then faithfulness to the cause of Christ frequently meant banishment from friends, kindred, and home. St. John himself was feeling the effect of this at the time when he wrote these words in exile at Patmos. So, at the present day, the Jews regard as an utter alien any one of their number who embraces Christianity. So also, at the present day, the faithful Christian is often interdicted the society of the world, is declared a social nuisance, and is shunned by the worldly minded, who pay allegiance to the beast. (On the "number," see on verse 18.) Revelation 13:18 Here is wisdom, Let him that hath understanding count the number of the beast: for it is the number of a man. The last clause has no article, ἀριθμὸςγὰρἀνθρώπουἐστί. Compare the expression, "Here is the patience," etc. in Revelation 13:10, where it relates to what precedes. Here it evidently refers to what follows. The form of expression is frequent in St. John’s writings (cf. 1 John 2:6; 1 John 3:16, 1 John 3:19; 1 John 4:10, etc.). The plain meaning seems to be that men may display their wisdom and understanding in discovering the meaning of the number of the beast. But the interpretation which Auberlen gives may be correct; viz. that as the first beast is met and vanquished by patience and faith, so this second beast is to be met by wisdom. This agrees with our interpretation of this second beast as symbolizing self deceit. St. John evidently intends that the meaning of the number should be known: "Let him that hath understanding count the number;" that is, "Let him that hath understanding discern in what sense the symbol is used." It is the "number of man;" that is, it describes symbolically something which is peculiarly a characteristic of mankind. Some writers have understood the words to mean, "the number refers to an individual man;" but the absence of the article militates against this view. Others explain, "It is a number which is to be reckoned according to man’s mode of reckoning," just as in Revelation 21:17, "a measure of a man." If this be the meaning, it leaves open the question as to what St. John meant by "the usual mode of man’s reckoning." His own use of numerals throughout the Apocalypse is, as we have repeatedly seen, symbolical of general qualities, and does not indicate either individuals or exact numbers. We are justified, therefore, according to this view, in interpreting the number symbolically (vide supra). And his number is Six hundred three score and six. The Revised Version is better, Six hundred and sixty and six; it preserves the similarity of form which is found in the Greek words, ἑξακόσιοιἑξήκονταἕξ, as found in A. In à we have ἑξακόσιαι, etc.; in P, Andreas, ἑξακόσια. The shortened form χξς’ is found in B and most cursives. C, 11, and some manuscripts known to Irenaeus and Tichonius differ by reading ἑξακόσιαιδέκαἕξ, "six hundred and sixteen," but this is probably incorrect. Commentators have universally attempted to discover the name denoted by this number, by attaching to each letter of the name (generally the Greek letters) its numerical value, the total of which should equal the number 666. To this method there are several objections. In the first place, St. John nowhere else makes such use of a number, though numbers form a prominent feature of the book. In the second place, the adoption of this method seems to have been a consequence upon the interpretation of the words, "number of a man," as meaning "a number to be calculated according to man’s methods." But this may not be the meaning at all (vide supra); and, if it is, "man’s method" would surely signify the symbolical method which St. John adopts all through the rest of the book, as being a language perfectly well understood by himself and his readers. And thirdly, this numerical method has proved entirely unsatisfactory in the hands of those who have hitherto adopted it. For a complete expose of the fallaciousness of such attempts, we may refer the reader to Dr. Salmon’s ’Introduction to the New Testament,’ p. 291, et seq. A commonly received interpretation makes the name of the beast to be Nero Caesar, written in the Hebrew characters רסק נורן; and as the name may be written Neron or Nero, the difference of the final n (= 50) is thought to account for the discrepancy in the manuscript authorities. Dr. Salmon shows that Nero could not have been intended, because (1)the prophecy in that ease would have been immediately falsified; (2) the solution would have been known to the early Christians; but it was not known, according to Irenaeus. Dr. Salmon then adds, "Pages might be filled with a list of persons whose names have been proposed as solutions of the problem. Among the persons supposed to be indicated are the emperors Caligula, Trajan, and Julian the Apostate, Genseric the Vandal, Popes Benedict IX. and Paul V., Mahomet, Martin Luther, John Calvin, Beza, and Napoleon Bonaparte. There are three rules by the help of which I believe an ingenious man could find the required sum in any given name. £ First, if the proper name by itself will not yield it, add a title; secondly, if the sum cannot be found in Greek, try Hebrew, or even Latin; thirdly, do not be too particular about the spelling." The above objections also hold good very generally with regard to the suggestion of λατεινος, by which may be indicated the Roman or Latin power, either pagan or papal. But if we attempt to interpret this number in the same way as we have dealt with all other numbers in the Apocalypse, viz. by regarding them as symbolical of qualities, we shall be on surer ground. In the first place, the number six is typical of what is earthly as opposed to what is heavenly. As seven is the number of perfection, and is descriptive of universality, and is therefore the symbol pertaining to God, so six is a type of what falls short of the heavenly ideal. Cf. the six days of the creation; the six years of servitude (Exodus 21:2, etc.) and of work (Exodus 23:1-33. 10). Again, the threefold employment of the number six, while emphasizing the fact of the number referring to what is essentially earthly, has a fulness, importance, and seeming completeness which makes it a type of that which appears to be perfect, but in reality falls short of perfection. It is, in short, symbolical of a deceit, a sham. It is therefore descriptive of the nature of the second beast; of that self deceit which causes men to accept the world as a substitute for God, or, at least, as not antagonistic to him; which enables men to thus quiet their consciences, while in reality becoming followers of the worldly power and subjects of Satan. That this is the meaning of the number six is recognized by some writers, though they do not here so apply it. In the ’Speaker’s Commentary,’ Introduction, § 11 (a), we find, "Six is the ’signature’ of non-perfection;" and, "This number is also a symbol of human rule and power." Wordsworth says, "The numerical symbol of the beast, 666, indicates that he aims at and aspires to the attributes of Christ, and puts forth a semblance of Christian truth, but falls away from it in a triple decline and degeneracy." Revelation 13:1-18 The foes of God and of his Church: the two beasts. The evil one is responsible for much of the mischief in the world, but his responsibility for it is not an unshared one. Two other enemies are here portrayed as the emissaries and agents of the first (Revelation 13:2). The thought underlying the chapter is that of the predominance of brute force over moral power; or, in other words, of might over right. Here are two beasts. The first, described in Revelation 13:1-10, is seen "coming up from the sea," as if it were the product of the surging restlessness of the troubled sea of godless strife; "having seven heads"—these are so many phases of a corrupt, ungodly world power. The expression cannot refer to any one distinctive power as such, for none has ever yet been seen, nor can be, having power over "all kindreds, and tongues, and nations." As the dragon has seven heads and ten horns, so likewise has this first beast; whatever power the devil wields, he wields through it. And as wide as is the devil’s sway, so wide is the sway of this hostile force. Thus, in this symbolic form we get precisely the same truth which meets us elsewhere—that Satan is "the prince of the power of the air," "the spirit that now worketh in the children of disobedience." Again, this beast has "upon his heads the names of blasphemy" (Revelation 13:1). A supremacy is assumed which belongs to God alone. "The beast was like unto a leopard," etc. (Revelation 13:2). All three figures denote the terribly savage and devouring energy put forth by the powers of evil. "The dragon gave him," etc. (Revelation 13:2). The ungodly power of earth is backed up by the evil one. "One of his heads … wounded," etc. (Revelation 13:3). This worldly power was smitten, and yet rose again in all its dominance and pride, so that "all the world wondered after the beast" (Revelation 13:4). "Authority was given to him to continue forty-two months" £ (Revelation 13:5).1 This is the fourth time this mysterious period is named, it is the time during which the witnesses are to prophesy, the time during which the woman is to be hidden in the wilderness, the time for the serpent to rage and wound, and the time for the beast to continue. His sway is to be so great that all, save the very elect, shall go after him. "Here is the patience and the faith of the saints" (Revelation 13:10). The second beast is also from the earth (Revelation 13:11). It is a low, carnal, worldly power. "It has horns like a lamb," etc. (Revelation 13:11). It puts on a pretence of meekness, and seems lamb like in its gentleness, albeit it speaks like a dragon, and is fiendish in its ferocity, he panders, too, to the first beast (Revelation 13:12-15). He doeth great signs, deceiving men by prodigies of various kinds (Revelation 13:13; cf. Matthew 24:24; 2 Thessalonians 2:9). On all he causes a mark to be affixed (Revelation 13:16), and no one who had not that mark might buy or sell or have any social standing. Evidently, here is described some power or other, meek and sleek in appearance, yet fierce in spirit, prompted by the dragon, and doing his work, yet pretending to have a commission from Heaven, doing such wonders as to carry multitudes away, and withal so intolerant that none except its followers should be allowed to take their proper place in the social ranks, while it appeals to the love of thaumaturgy, yet cares not about the true or the right so long as men pay homage to the first beast to whom he yields obedience. Can we mistake the meaning of all this? It is certainly some mighty antichristian force, putting on the pretence of being in communion with Heaven, while it is a sycophant and abject minion of earthly power. Lamb like in its mien, it is intolerant in its speech. This power is not dead yet, any more than the former. On the perplexing verse which concludes the chapter, we have no opinion to offer. The various attempts at explanations may be seen in the ’Speaker’s Commentary,’ in loc. £ We only quote from thence the opinion of Bellarmine, "Verissima igitur sententia est eorum qui ignorantiam suam confitentur." £ If, however, we set in order the points of similarity and of difference between the two beasts, and their relation to one another, the meaning of the description may be more clearly seen. Seven points of difference: The first beast has his power from the dragon; the second beast has his power from the first. The first daringly blasphemes; the second deceives. The first makes war; the second practises thaumaturgy. The first succeeds by force; the second, by persuasion. The first rules through fear; the second, by craft. The first teaches his followers to worship the dragon; the second persuades his to worship the first. The first openly slays; the second puts men under a social ban. Six points of similarity: They are both opposed, in spirit, to God, to his Church, and to heaven. They are both arrogant, haughty, and imperious. They both involve in much suffering those who will not yield to them. They both try the patience and faith of the saints. They both have a power equally wide. They are both deplorably successful. Six points of relation between them and their workings: The second causes all the earth to worship the first; causes an image of the first to be made; commands men to worship the image of the beast; pretends to make the image speak; causes that as many as would not worship the image should be killed; will allow no one any social status, nor even a stand in the market unless they acknowledge and worship the first. Now, when we thus carefully set in order the two descriptions, who can help seeing symbolic sketches of precisely the two great adverse forces which have been the plague of the world and of the Church—even an ungodly world power, and a false religious teaching in alliance with it, supporting it and supported by it? And who that knows the general history of the world but must be aware that these two forces, leagued together, have been the foes of the Church of God? Not any one power only, nor any one form of false religion only, is indicated here; the description is broad enough to embrace them all, and indeed demands that all be embraced, for their sway is alike over all nations and tongues. Well do we know how exactly the state of things corresponded, at the time of the founding of the Christian faith, to the descriptions in this chapter. Religion had long been regarded as a piece of statecraft. "The rulers took counsel together," etc. (Psalms 2:1-12.; Acts 4:25, et seq.). During the early struggles of the Christians the force of a false religion in alliance with a heathen state strove to compel men to act in subservience to a heathen emperor, in spite of conscience and of God. Then, disorders, droughts, famines, pestilences, were ascribed to the Christians; men were debarred the ordinary rights of citizens except they acknowledged the supremacy of the state in religious affairs. Far later, in our own land, when the temporal sovereignty of this realm was in alliance with popery, what pains and penalties were endured for conscience’ sake! And in many countries, what harrowing tales of worry, persecution, and suffering are left on record; and even at this day there is often furnished a new contingent of those who wilt not worship the beast nor his image, and who will risk their all for the truth and for God! For even now these two beasts are living; the first beast gets wounded now and then, but still survives, having wondrous tenacity of life. At divers times and places, with oft recurring onsets, do these two foes of the Church seek to ravage, to spoil, and to devour. And although at this moment, in our peaceful land, the wild savagery of their coalition is toned down, yet every one knows that the stigma of a social inferiority is still set on many who will not acknowledge state authority in religion. By the social ban referred to in Revelation 13:17 Dean Alford understands "the commercial and spiritual interdicts which have, both by pagan and by papal persecutors, been laid on Nonconformity … down to the last remaining civil disabilities imposed on Nonconformity in modern papal or Protestant countries." £ "Here is the patience and the faith of the saints." This chapter may serve two purposes. I. IT SHOULD YIELD US COMFORT. In four respects: 1. Here we find sketched for us beforehand the checkered course of truth and right in the world; sketched, too, in precise accordance with the facts of history. The great Lord has foreseen the struggle. 2. He who foresees, and has thus sketched for us the forms of evil, has also assigned a limit to their duration. 3. In the worst of times, a faithful few shall be preserved. 4. The people of God will overcome at last by the two weapons of faith and patience. II. IT MANY A LESSON FOR THE RULING OF LIFE. It says to us: 1, Do not be caught by appearances. There may be more show in might than in right. God approves only the latter. 2. Do not expect the immediate triumph of God’s work. The end is not yet. The twelve hundred and sixty days are not yet closed; perchance they are not even near to their end. 3. Do not let us be in a state of agitation and of perpetual fear, as if something might happen to undo God’s work. Never! 4. Do not let us mistake our own proper work. Never let us swerve a hair’s breadth from right to gain a momentary end. All the right is essentially—success. All the wrong is essentially—failure. 5. Let us rest in the knowledge that one eye discerns all, and one hand infallibly overrules all, to bring about the right end at the right time. 6. However long the time may be ere the salvation is brought in, it cannot be very long that any of us will have to maintain an attitude of vigilance and of war. A few short years at most, and the struggle between us and this coalition of evil will be over. We are nearing the river. We shall soon cease to hear the clang of arms and the rush of the troops; and shall exchange the noise of a militant for the harmonies of the triumphant Church. Then, brothers, on—even unto death! BY S. CONWAY Revelation 13:1 Seaside lessons. "I stood upon the sand of the sea."—S. C. Revelation 13:1-18 The two wild beasts; or, the world and its wisdom. There are few chapters in the Bible which have been entirely passed over by. Christian preachers as containing nothing that would edify and instruct men living m circumstances like our own. But this chapter seems to have been so dealt with. We have searched the lists of thousands of printed sermons, and not one, or rather but one, have we found which seeks to show that this portion of God’s Word has anything to do with us today. The vast majority of Protestant commentators have rolled it up, as they have the Apocalypse generally, into as hard a missile as they could manufacture, and then have hurled it with all their might against unhappy Romanists and the Church to which they belong. And no doubt there has been reciprocity. But this chapter has a meaning, and a momentous one, for the men of today, although, as we think, for the men of St. John’s day it pointed to that awful persecuting power, summed up in the monster Nero, then Emperor of Rome, and who, like the foul, fierce beast that he was, had been making dire havoc in the Church of Christ. This man, or monster rather, was the dragon’s, that is the devil’s, chief agent, and had to aid and abet him the second beast, lamb like in look, but fierce in heart, of which we read in verse 11. By this second beast was meant, we think, that whole system of heathen imposture and manifold superstition which ever played into the hands of the mere brute force wielded by the state. Simon Magus, and vast numbers more such as he, were its ministers. (For detailed proof, see Farrar, in loc.) And this entire chapter was to the persecuted Church of that day a solemn announcement of suffering appointed for them which they could not hope to escape (verses 9, 10),. which demanded patience and faith, but which, however (Revelation 17:14), should issue in glorious victory through the might of their Lord, whose "called and chosen and faithful" they were. Such then were the preparations for martyrdom with which the Church was supplied in those awful days of testing and of trial. How do the poor petty persecutions—scarce worthy of the name—which now and again some of us have to put up with, dwindle into insignificance by side of the fiery trials appointed for them for whom St. John wrote! And how should we be ashamed to shrink from ours when we know they never shrank from theirs, but endured and overcame, and wore the martyr’s crown! But Rome and pagan persecutions have passed away. They answered to these symbols of the beasts then: what answer to them now? And we reply— I. THE WORLD answers to the first of the wild beasts of which we here read. See the resemblance. Rome and Nero’s were not more exact. 1. It has assumed successive forms. "Seven heads" we read of, and they denote the multiplication and succession of hostile powers arrayed against the Church of God. Egypt and Assyria, Babylon and Persia, Greece and Rome, and by and by the final antichrist,—these may be the seven heads. But they are all but successive forms of the same God-defying world. 2. And it has ever had immense strength. "Ten horns," and these encircled with diadems, telling how the world spirit has ever made use of the princes and potentates of earth to work its will. 3. And it has ever raged against the Church as a wild beast. Under all its forms it has hated the people of God. From Pharaoh even to the last of the persecutors it has been the same. And in modern days, though in different ways, it has continued unchanged in spirit and aim. Voltaire’s wild cry, "Ecrasez l’infame!" and the hatred with which he and his fellow atheists toiled to overthrow the Christian Church, were but modern manifestations of the same mind. And if it be difficult, as it is—and we are thankful that it is—to point in out-day to any one party or person in whom this God-defying antichristian spirit is specially embodied, none the less does it exist. "The prince of this world"—he who inspired the whole succession of these monsters—he still "worketh in the children of disobedience." Experience and observation alike attest this. What relentless opposition to God we often see and feel! How good is crushed and trampled on, and every attempt to assert Christ’s wilt is ruthlessly put down! 4. And its deadly wounds heal. (Verse 3.) Whether the death and supposed return of Nero, or the overthrow of paganism by the conversion of Constantine, and the revival of its worst features afterwards, be St. John’s meaning, there can be no doubt that the world’s seemingly deadly wounds do heal. If its dominion be overthrown in a given locality, or in your heart and mine, do we not know how the evil spirit, who has left for a while, comes back; and unless he be driven forth again, he will come back stronger than before, and the last state of that place, that heart, that character, be worse than the first? 5. It is popular. It has the vox populi "All the world wondered after" and "worshipped." Openly and avowedly in St. John’s day, but as really, though more reverently, now. 6. And it blasphemes still. It claims Divine power. "All these things will I give thee, if," etc.—this still it says, and the most of men believe it. 7. And it wages war and wins. (Verse 7.) Let families, Churches, congregations, tell how this war has been waged in their midst, and how some, often many, of their most hopeful members have fallen. What decimating of the ranks of the Church goes on continually through the might of this great adversary! 8. And none but those who are really Christ’s withstand. (Verse 6.) Yes, we are sent forth as sheep amid wolves. It seems as strange as it is sad. But so it is. For our comfort remember that it is the sheep who have ever made short work with the wolves. We should surely have thought it would have been the other way. See, literally, in lands where wolves once ran wild, as in our own, the pastures are covered over with flocks; but the wolves, where are they? As the anvil, though smitten hard, and year in and year out, yet it wears out many a hammer (Spurgeon); so the smitten Church wears out the persecutor’s hammer. But let us not go ransacking ancient history for the lessons of this chapter; our own times, our own circumstances, and very likely our own hearts’ experience, will supply them in plentiful way. II. THE WISDOM OF THIS WORLD answers to the second "beast." St. James tells us that "this wisdom descendeth not from above, but is earthly, sensual, devilish." This monster (verse 11) is seen to ascend from "the earth," as St. James tells. In Revelation 19:20 it is called "the false prophet." 1. It is said to have "deceived." True type of the wisdom of this world, that godless, antichristian wisdom which encounters us today just as it did them of old. It deceives: (1) By its innocent appearance, its lamb like look. True, it had ten horns, but they meant nothing, so small, so slight, so incapable of injury. So this wisdom. No one would ever suspect it of being a fierce beast. It is known as modern thought, science, philosophy, liberal culture—lamb like words whom none would suspect to harbour ill. (2) By its words, so subtle and serpentine. "He spake as a dragon," that is, as a serpent, as did the "old serpent," the devil, who over persuaded and beguiled our first mother. So this wisdom of the world is plausible, popular, prevalent. It seems so untrammelled in its researches, so broad in its conclusions, so courageous, so unprejudiced, so candid, so fair. But it further deceives (3) by its "lying wonders" (Revelation 19:14). The juggleries and tricks of heathenism, its magic and sorcery, explain St. John’s words. But for us they point to the glamour and witchery which the wisdom of this world casts over us when it points to the marvellous results it has achieved. Have not most eminent names, most wonderful discoveries, most famous reputations, been amongst the rewards it has given? And thus speculation and scepticism, doubt and denial, the rejection of old faith and the discontinuance of old habit, have been permitted and invited, and we come to believe in nothing but ourselves and this wonderful century in which we live. But: 2. Its falsity may be detected. There is an Ithuriel spear which shall compel it to self-revelation. By its fruits it shall be known. See, then: (1) It is in alliance with the God-defying world. (Cf. verses 12-15.) Mere brute force could not get on without the tricks and frauds which this lamb like, lying thing concocts and displays. The first beast would be powerless without the cunning of the second. And here is a test for us. Do we find that any set of opinions, any new beliefs and maxims we may have adopted, are such as the godless and the antichristian world choose and cherish as of great advantage to them? Can they claim them as on their side? If so, that is a very suspicious fact. (2) It transforms you into the world’s likeness. (See verse 16.) On the forehead or on the right hand the mark of this beast was to be. That is to say, the stamp of the world was to be visibly and confessedly on us. All the transactions of life would reveal this. We could do nothing that did not betray it. The wisdom of this world will thus claim for the world those whom it has first beguiled. Thus by the effect of it may we know its real character. Does the stamp of the God-despising world become visible in our daily conduct, bearing, and words? Do these things show the "mark of the beast ’? If so, what loud call comes to us to have done with all such so called wisdom, and to give heed to our Saviour’s words, "Beware of false prophets, which come to you in sheep’s clothing, but inwardly," etc.!—S.C. BY R. GREEN Revelation 13:1-10 Safety in times of worldly oppression. The twelfth chapter, with which the thirteenth is to be connected, closes with an assertion of the wrath of "the dragon" towards "the woman." The Church of God is ever the object of Satanic wrath. In these two chapters the enmity that the Church has to contend with is represented by three beasts. Much ingenuity has been expended already on the exposition of these dark words, and much more will be until in the light of history we see clearly what, in the words of prophecy, is but imperfectly seen. The first beast was distinctly declared to be "the old serpent, he that is called the Devil and Satan, the deceiver of the whole world." The beast now spoken of, the second, receives "his power, and his throne, and great authority" from the dragon. It is a power animated by the one spirit of evil—the adversary, the devil. It is the many powers so animated. It is an active brute force, and may specially refer to the antichristian pagan power (certainly to this as one of many). It arises from "the sea," the invariable symbol of the many peoples of earth—the restless world, the agitated state of human affairs. We cannot limit the application to any one power, or any seven, or any ten. We are dealing with symbol, not realism. I. HEREIN WE SEE THE CHURCH OPPOSED AND BY GREAT POWERS. We must not interpret these of mere kings of the earth, but of those many forms of worldly power which dominate over the life of man. Special prominence is given in this figure to the speaking of blasphemies against God, his Name, his tabernacle, and them that dwell therein. The utmost blasphemy of the Divine Name is in repudiating and opposing it. Every name by which the creature assumes the place of God is a name of blasphemy...Alas! how many such are around the humble believer! And he who stands in opposition to Christ and his faithful ones, usurping power over them by savage, beast-like persecution, surely he is branded with the name "blasphemy." II. THE EXTENT OF THE WORKING OF THESE EVILS is (1) very great: "over every tribe, and people, and tongue, and nation;" but (2) it is limited in time: "forty and two months." It is not "forever." III. SAFETY IS ASSURED TO HIM ONLY WHOSE NAME IS WRITTEN IN THE BOOK OF LIFE OF THE LAMB. The Lord defends his own even here. "What shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?... Nay, in all these things we are more than conquerors through him that loved us." Thus is the Church to gather comfort in all times of exposure, temptation, persecution, or suffering from mighty worldly powers. Here is—here must be—the call for "the patience and the faith of the saints."—R. G. Revelation 13:11-17 Subtle dangers. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 14:1 And I looked; and I saw, indicating a fresh phase of the vision (cf. Revelation 4:1, etc.). Having described (Revelation 12:1-17. and 13.) the trinity of enemies with which Christ and his people contend, the vision now passes on to depict the blessedness in store for the faithful Christian, and, on the other hand, the final fate of the dragon and his adherents. We are thus once more led to the final judgment. And just as in the former vision, after the assurance of the salvation of the faithful (Revelation 7:1-17.), came the denunciation of woe for the ungodly (Revelation 8-11:14), leading once more to a picture of the saved (Revelation 11:15-19), so here we have the assured blessedness of the faithful portrayed (Revelation 14:1-13), followed by the judgments upon the ungodly (Revelation 14:14 - Revelation 18:24), and leading on once more to a picture of the saints in glory (Revelation 19:1-21.). And, lo, a Lamb stood on the Mount Zion; and behold, the Lamb standing on the Mount Zion, as in the Revised Version. "The Lamb," with the article, referring to "the Lamb" described in Revelation 5:1-14., whom the second beast had attempted to personate. He stands on Mount Zion (cf. Hebrews 12:22, "Mount Zion, the city of the living God, the heavenly Jerusalem"). The appropriateness of the position is seen (1) in its strength (cf. the position of the beast, rising from the sea, perhaps standing on the sand, Revelation 13:1; and cf. Psalms 87:1, Psalms 87:2, "His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob"). (2) Because there is the temple of God, in the midst of which is the Lamb, and there is the new Jerusalem (Revelation 21:2). (3) Zion is the new Jerusalem, the opposite extreme to Babylon (Revelation 5:8). And with him an hundred forty and four thousand, having his Father’s Name written in their foreheads. The reading, τὸὄνομααὐτοῦκαὶτὸὅνοματοῦΠατρὸςαὐτοῦ, his Name and his Father’s Name, adopted in the Revised Version, is supported by à, A, B, C, with most cursives, versions, and Fathers. Note the similarity to the description in Revelation 7:1-17. Here, as there, the hundred and forty-four thousand are those "redeemed from the earth" (Revelation 7:3). The number denotes a large and perfect number; a multitude of which the total is complete (see on Revelation 7:4). In Revelation 7:1-17. the sealing in the forehead is described. This sign marks out the redeemed in contradistinction to those who have received the mark of the beast (Revelation 13:16). Revelation 14:2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder. Evidently the song of the heavenly inhabitants, as described also in Revelation 7:9-11, where we are told they "cried with a loud voice." The greatness of the voice is evidence of the vastness of the number. "Heaven," from which the sounds come, includes the "Mount Zion" of Revelation 7:1, on which the Lamb and his followers stand. And I heard the voice of harpers harping with their harps. The Revised Version is better, and the voice which I heard [was] as [the voice] of harpers harping with their harps. This reading is supported by à, A, B, C, and other good authorities. As the voice; that is, in regard to its pleasantness; reminding the hearer of the temple worship. (On the word "harp," see on Revelation 5:8.) Revelation 14:3 And they sung as it were a new song before the throne, and before the four beasts, and the elders. They sing; that is to say, the heavenly inhabitants. The four living beings; viz. those of Rev 4:9, where see an explanation of the positions occupied, and of the nature and signification of the "living beings and the elders." The "new song," which can only be understood by the hundred and forty-four thousand, is (as explained by Revelation 4:4) a song of victory won by those who have been tried in the world and subjected to temptations. And no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth; even they that had been purchased out of the earth (Revised Version). These only can know the song for the reason given above. The joys of heaven and the song of victory are not for those who have succumbed to the world. Revelation 14:4 These are they which were not defiled with women; for they are virgins. There is little doubt that these words are intended in a spiritual sense. In the Old Testament the employment of the figure of adultery and fornication to denote spiritual unfaithfulness is common (cf. 2 Chronicles 21:11; Jeremiah 3:9, etc.). St. John elsewhere in the Apocalypse makes use of the same symbolism (cf. Revelation 2:20," That woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols;" also Revelation 17:5, Revelation 17:6). Similarly, also, St. John pictures the faithful Church as the bride adorned for her Husband the Lamb (Revelation 19:7, Revelation 19:8). So also St. Paul (2 Corinthians 11:2), "I espoused you as a chaste virgin to one Husband, Christ." Παρθένοι, "virgins," is a word equally applicable to men or women. This verse, therefore, seems to describe those who are free from spiritual impurity and unfaithfulness; those who have not worshipped the beast and his image. Alford, however, thinks the words should be understood literally. These are they which follow the Lamb whithersoever he goeth. These words describe the great source of the bliss of the redeemed, viz. that they are continually in the presence of Christ. This is their reward for following him on earth; but the words must not be taken as referring to the earthly course of the saints (as Bengel, De Wette, Hengstenberg, and others). These were redeemed from among men, being the firstfruits unto God and to the Lamb; these were purchased from among men, the firstfruits unto God and unto the Lamb. Some have erroneously concluded that a reference is made to a portion of the redeemed to whom special honour is conceded; or to some who attain to glory before the rest. The firstfruits were the best of their kind (Numbers 18:12), selected from the rest, and consecrated to the service of God. So the redeemed are the best of their kind; they who have proved themselves faithful to God, who voluntarily separated themselves from the world, and consecrated themselves to the service of God while in the world, and who are thus afterwards separated by him and consecrated to his service forever. Revelation 14:5 And in their mouth was found no guile; no lie (Revised Version). They had not suffered themselves by self deceit (the second beast) to be beguiled into worship of the first beast—the world. Alford very appropriately refers to Psalms 15:1, Psalms 15:2, "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart." For they are without fault before the throne of God; they are without blemish. The following phrase is omitted by nearly every authority. The word ἀμώμος, "without blemish," reminds us of the "Lamb without blemish" (cf. 1 Peter 1:19; Hebrews 9:14). Thus again they receive appropriate reward. While on earth they kept themselves undefiled; now they are, like the Lamb, free from blemish (see on Psalms 15:4). Revelation 14:6 And I saw another angel fly in the midst of heaven. "Another" is omitted in some manuscripts, but should probably be inserted. "In mid heaven," as in Revelation 8:13, etc. Having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people; having an eternal gospel … every nation and tribe and tongue and people. Probably (though not certainly) "the gospel" in the ordinary sense, which is the signification of the expression throughout the New Testament, though the word is not found elsewhere in St. John’s writings. The idea of this and the following verses is to portray the certainty of coming judgment. As a preliminary to this, the gospel is proclaimed to the whole world, in accordance with our Lord’s words in Matthew 24:14. The gospel is eternal in its unalterable nature (cf. Galatians 1:9), and in contrast to the power of the beast, which is set for destruction (cf. Revelation 13:7). The fourfold enumeration shows the universal nature of the proclamation of the gospel (cf. Revelation 5:9, etc.) in reference to the world. Revelation 14:7 Saying with a loud voice. Λέγων, "saying," in nominative, though agreeing with the accusative ἄγγελον," angel." The "great voice" is characteristic of all the heavenly utterances (Revelation 14:2; Revelation 11:12, Revelation 11:15, etc.). Fear God, and give glory to him. Thus the angel proclaims the gospel in opposition to the second beast, who bids those that dwell on the earth to make an image to the first beast (cf. Revelation 13:14). Compare the effect of the coming judgment, described in Revelation 11:13. For the hour of his judgment is come. This is the reason given for the fear mentioned. That it has effect is seen by Revelation 11:13. Is come; that is to say, is at hand. And worship him that made heaven, and earth, and the sea, and the fountains of waters. As remarked above, the angel thus directly opposes the invitation of the second beast to pay homage to the first beast. Again we have the fourfold enumeration of objects of creation, denoting the universal nature of the assertion (cf. on Revelation 11:6). Revelation 14:8 And there followed another angel, saying; and another, a second angel, followed. That is, of course, the second of the three who here make their appearance in close connection. Each new scene is unfolded by its own special messenger. Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication; fallen, fallen is Babylon the great, which made, etc. The second "is fallen" is omitted in à, C, etc., but is inserted in A, P, some cursives, versions, and Fathers. Omit "city." Babylon is the type of the world power. Like so much of the Apocalypse, the image is supplied by the Book of Daniel. There the kingdom is spoken of as great (Daniel 4:30; cf. also Isaiah 14:1-32.). In its oppression of the Jewish nation, Babylon is a type of the world power which persecutes the Church of God. At the time when St. John wrote, this power was preeminently possessed and wielded by Rome, and that empire may thus be intended as the immediate antitype of Babylon. But the description is also applicable to the persecuting power of the world in all ages, and its denial of and opposition to God. Babylon is representative of the world, as Jerusalem is of the true Church of God. Alford observes, "Two things are mingled: (1) the wine of her fornication, of which all nations have drunk (Revelation 17:2); and (2) the wine of the wrath of God, which he shall give her to drink. The latter is the retribution for the former; the former turns into the latter; they are treated as one and the same." The description seems taken from Jeremiah 51:7, Jeremiah 51:8, "Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunken of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed." Again is the figure of fornication used to depict idolatry and general unfaithfulness towards God (see on Jeremiah 51:4). Revelation 14:9 And the third angel followed them, saying with a loud voice; and another, a third angel, etc. (see on Revelation 14:8). (On "loud voice," see on Revelation 14:7.) If any man worship the beast and his image. Here those who worship the beast and those who worship his image are regarded as one class, which they practically are (but see on Revelation 13:14). This is the fornication referred to in Revelation 14:8, the retribution for which follows in Revelation 14:10. And receive his mark in his forehead, or in his hand; a mark; but doubtless the mark of the beast alluded to in Revelation 13:16 (which see). In his forehead, etc. (see on Revelation 13:16). Revelation 14:10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; he also … which is mingled unmixed (i.e. undiluted) in the cup of his anger (Revised Version). The warning is given to men while there is yet time; the fall of Babylon, which is prophetically spoken of as having taken place (Revelation 14:8), being yet in the future; that is to say, at the end of the world. The language in which the retribution is couched corresponds to that in which the sin is described (see on Revelation 14:8). The verb κεράννυμι, which originally signified "to mix," gradually came to signify "to pour," from the ancient custom of mixing spices, etc., as well as water, with the wine. The Authorized Version "poured out," therefore, is a correct translation. The pouring is in this case not accompanied by dilution with water; that is, God’s wrath will not be tempered, but the wicked will feel the full force of his anger. And he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. The figure which is here used to portray the punishment of the wicked is common in the Bible. Isaiah 34:9, Isaiah 34:10, cf. with Genesis 19:28, may supply the origin of the simile. The punishment is in the presence of the angels and of the Lamb; that is, probably, the purity and bliss of heaven is visible to the wicked, and the sight of it, combined with the knowledge of its in- accessibility to themselves, is part of their torment (cf. Luke 16:23). It is part of the wrath of God described in the first part of the verse. Revelation 14:11 And the smoke of their torment ascendeth up forever and ever. Compare the wording of the passages quoted above on Revelation 14:10, especially Isaiah 34:9, Isaiah 34:10, "The smoke thereof shall go up forever." This statement of the eternity of punishment is also in agreement with Luke 16:26 and Mark 9:44. And they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. "No rest," in contrast with the blessed rest of the saints (Mark 9:13). Wordsworth says, "Οἱπροσκυνοῦντεςτὸθηρίον is a stronger expression than ’those who worship the beast;’ it means those whose distinguishing characteristic is that they are worshipping the beast, and persist in worshipping him, even to the end. This characteristic is so strongly marked that they are here represented as keeping it even after their death." (On the "mark," see on Revelation 13:16-18.) Revelation 14:12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus; here is the patience of the saints, they that keep, etc. The patience of the saints is exhibited in believing in, and waiting for, the due retribution which will overtake the wicked at the last, and in maintaining the conflict against the dragon who goes to war with those "who keep the commandments of God, and have the testimony of Jesus" (Revelation 12:17), the testimony which is the outcome of faith (see also on Revelation 13:10). Revelation 14:13 And I heard a voice from heaven saying unto me. It seems most natural to suppose that the voice is that of the angel who directs the visions of St. John (cf. Revelation 1:1; Revelation 4:1; Revelation 19:9, Revelation 19:10), but there is no certainty in the matter. Omit "unto me." with à, A, B, C, P, and others. Write, Blessed are the dead which die in the Lord from henceforth. "Henceforth" should probably stand thus, and not in connection with the following sentence. We have just had mentioned the necessity for patience on the part of the saints; here we have an encouragement and incentive to that patience, inasmuch as they who die in the Lord are henceforward blessed. In what their blessedness consists, the next sentence slates. The full consummation of their bliss may not occur until after the judgment, but the faithful have not to wait until then for peace; their conflict is, after all, only for this life, and thus they may well be content to suffer for so short a period (comp. Revelation 6:11). Yea, saith the Spirit, that they may rest from their labours; and their works do follow them; that they shall rest … for their works, etc. The first part explains the "blessedness" of the previous passage; in this rest consists their blessedness. The last clause, "for their works," etc., explains why the blessedness consists in rest; they have henceforth no need of labours, for the effects of their former works accompany them and permit them now complete rest. Contrast the opposite fate of the wicked, described in verse 11. St. Paul urges upon Christians the same duty, and proffers the same encouragement: "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord" (1 Corinthians 15:58). Revelation 14:14 And I looked, and behold a white cloud; and I saw, introducing a fresh phase of the vision (see on Revelation 14:1, etc.). White; the heavenly colour (see on Revelation 3:18, etc.). Cloud is the symbol of Christ’s glory (Acts 1:9, Acts 1:11; cf. Matthew 24:30, "And they shall see the Son of man coming on the clouds of heaven;" also Revelation 1:7, "Behold, he cometh with the clouds"). And upon the cloud one sat like unto the Son of man; one sitting. That Christ is here intended is shown by (1) the cloud (cf. Luke 21:27, "They shall see the Son of man coming in a cloud"); (2) the expression, "Son of man" (cf. John 5:22, "For the Father judgeth no man, but hath committed all judgment unto the Son;" and John 5:27, "And hath given him authority to execute judgment also, because he is the Son of man;" and Acts 17:31, "He will judge the world in righteousness by that Man whom he hath ordained"); (3) the white colour (cf. Revelation 6:2); (4) the golden crown, which distinguishes him from the other appearances. He who, as Man, redeemed the world, comes as Man to judge the world. He sits, because he comes in judgment. Having on his head a golden crown. The crown, of victory, στέφανος, which he gained as Man (cf. also Revelation 6:2, where the description is similar). And in his hand a sharp sickle. With which the "Lord of the harvest" (Matthew 9:38) reaps the harvest of the world. The figure is found in Joe 3:12, Joe 3:13, "Then will I sit to judge all the heathen round about. Put ye in the sickle, for the harvest is ripe" (cf. also John 4:35-38). Revelation 14:15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud; another angel; in addition to those already mentioned, not implying that he who sat on the cloud was an angel. Out of the temple, or shrine (ναός); the inner sanctuary of God (cf. Revelation 7:15). The angel acts as the messenger of the will of God to Christ in his capacity of Son of man, because the command is one concerning the times and seasons which the Father hath kept in his own power (Alford). The characteristic "loud voice" (see on Revelation 14:7, Revelation 14:9, etc.). Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe; send forth thy sickle and reap: for the hour to reap is come; for the harvest of the earth is over ripe (Revised Version). Over ripe, or dried; that is, as Alford explains, perfectly ripe, so that the stalk is dry, the moisture having been lost. Revelation 14:16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. "Cast his sickle;" not the same verb as that in Revelation 14:15, but which, nevertheless, has the same signification (cf. the use of this verb in John 20:25, John 20:27). There are two gatherings described in this place: (1) the harvest of the earth by the Son of man; (2) the gathering of the vintage by the angel. On the whole, it seems probable that the first refers to the selection by Christ of the faithful at the end of the world, while the secured describes the ingathering of the wicked for punishment immediately afterwards. This agrees with the general tenor of the whole chapter, viz, a portrayal of the opposite fates in store for the faithful and the wicked. The description thus corresponds with the account of the end of the world given in Revelation 7:1-17., with which chapter this one has so much in common (see on the first verses of the present chapter). In Revelation 7:1-17. the saints are first selected and sealed, before the wicked meet their doom. Thus, also, the judgment is described by our Lord in his parables of the wheat and the tares, and the sheep and the goats. This accounts also for the first gathering being presided over by the Son of man, while the second is conducted by an angel. The punishment in connection with the vintage seems to distinguish it from the first harvest. This also corresponds to the announcements of the former angels, who first preach the everlasting gospel, and afterwards denounce those who serve the beast (Revelation 7:6-11). Revelation 14:17 And another angel came out of the temple which is in heaven, he also having a sharp sickle; from the shrine, or sanctuary (as before, see on Revelation 14:15), the dwelling place of the undivided Trinity, from whence come God’s judgments (Alford; cf. Revelation 11:19). Revelation 14:18 And another angel came out from the altar, which had power over fire. Both in Revelation 6:9 and Revelation 8:3 the altar is connected with judgment. The angel here described is he who is referred to in those places, the fire being the fire of the altar, the fire of judgment (Revelation 8:3), or, less probably; the angel who has power over fire generally (as Revelation 7:1; Revelation 16:5). And cried with a loud cry to him that had the sharp sickle, saying. Again the "loud voice," characteristic of the heavenly utterances (cf. verse 15, etc.). Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe; send forth thy sharp, etc. (see on verse 16). The sickle is figurative of the instrument by which the career of those on earth is terminated. The "sickle" and the "wine press" are both alluded to in the passage quoted above (on verse 14) from Joe 3:13. (For the meaning of this gathering of the vintage, as representing the punishment of the wicked, see on Joe 3:16.) Revelation 14:19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth. This angel is described in quite a different manner from "him who sat on the cloud" (Revelation 14:16). And cast it into the great wine press of the wrath of God; into the wine press, the great [winepress], etc. The feminine substantive has agreeing with it a masculine adjective. It is doubtful whether we ought to see in this anything more than a mere slip of grammar. Possibly the word is of either gender. It is connected with the festival of Bacchus. Wordsworth, however, accounts for the masculine form of the adjective by supposing that the writer wishes to give a stronger force to the word, and to emphasize the terrible nature of the wrath of God. We have the same image in Revelation 19:15, and it seems derived from Isaiah 58:1-14, and Lamentations 1:15. Destruction by an enemy is alluded to as the gathering of grapes in Isaiah 17:6 and Jeremiah 49:9. The text itself explains the signification of the figure. There seems also some reference in the language to those who "drink of the wine of the wrath of her [Babylon’s] fornication" (Jeremiah 49:8). Revelation 14:20 And the wine press was trodden without the city. "The city" is Jerusalem (cf. Revelation 14:1), that is, the Church of God; the idea thus being either (1) that the wicked are punished in a place apart from the just (cf. Revelation 22:15); or (2) that no unclean thing (e.g. the blood) can enter the city of the saints (cf. Revelation 21:27). And blood came out of the wine press, even unto the horse bridles, by the space of a thousand and six hundred furlongs; as far as sixteen hundred stadia. The Greek stadium is rather less than an English furlong, being about six hundred and six English feet; it was the length of the race course at Olympia, and the eighth part of the Roman mile. The "blood," of which the juice of the grape is a type, depicts the punishment inflicted. Horses seem to be mentioned by proleipsis, in anticipation of Rev 19:14. The description, of course, implies the terrific nature of the punishment—probably nothing more. In the same way the distance mentioned is no doubt intended to denote the extensive nature of the punishment, though why that particular number is chosen is not absolutely clear. Possibly it is derived from the square of 4 multiplied by the square of 10; four being significant of the created world (see on Revelation 4:6), and ten being the sign of completeness (see on Revelation 13:1); the number thus portraying completeness as regards the created world, and the inability of any one to escape God’s judgment. Revelation 14:1-5 Light gleams in the darkness. "Without fault!" The apostle in this book never keeps us too long in the shade without a break. Just as, after the terrible convulsions depicted in the sixth chapter, we had the glorious vision of the blest in heaven in that which followed, so it is here. We have watched the working of three of the foes of God and of his Church. Now we are bidden to turn our eye upward, and behold again the hundred and forty-four thousand whose blessedness had been already portrayed. "And I saw"—the formula which introduces a separate vision. "Behold!"—indicating abruptness and surprise. The raging of the dragon and of the two wild beasts is exchanged for the sight of purity and calm. "A Lamb." The Lamb. The Lamb of God. "Standing on Mount Zion." Mount Zion was where the temple stood. The old Jewish figure sets forth new Christian realities. "Ye are come unto Mount Zion," etc. (Hebrews 12:1-29.). "The hundred and forty-four thousand." We have seen them before; we recognize them again. They are not only seen, but heard (Revelation 14:2, Revelation 14:3). "They sing," etc.—are singing. Their melody and harmony ring in the apostle’s ear. "As it were a new song." Not actually new. It is the old, old song of redemption which is their theme. But their circumstances are so changed that it is sung with new joy, and through endless ages it will be ever new. Only those can learn this song who are redeemed from the earth. It befits only the Church of God; and not only is their position clearly defined, but their character is definitely given (Revelation 14:4). There are "more to follow." For these whom the apostle saw are but the "firstfruits." In the fifth verse, however, there is one expression concerning them—a very short one, it is true—so significant, that it attracts us more than all the rest; it is one on which we love to linger. It is this: "They are without fault." I. LET US STUDY THIS OF THE SAINTS IN HEAVEN. We say, "in heaven," for there need be no fear as to whether we are right in doing so. They are "redeemed from the earth" (Revelation 14:3): this points to what they were. They are with the Lamb on Mount Zion: this tells us where they are. They are the "redeemed:" this tells us how they came to be where and what they are. The assertion that they are "without fault" is much more striking than if it had been made by man. It is a phrase inbreathed by the Spirit of God, telling us that in the sight and light of heaven itself they are "faultless." Shall we try and see what a character without flaw would be? The expression must mean: 1. That there is nothing wrong in them. Not a single sin do they commit. Every word, deed, and thought is pure. Nor is there even any sinfulness of nature out of which aught that is corrupt can arise. Not one inferior motive mars their actions; not one waste by thought intrudes into their devotion. Nor is there the least wish or thought but such as is perfectly in harmony with the will of him who sits upon the throne. 2. There are no infirmities of nature. Those frailties which, though not sinful, yet may be the inlets of sin into a disordered constitution, and may make it more difficult to resist evil, are done away. Here the physiological accidents of our birth are perpetually telling on us, causing each of us to be surrounded by an easily besetting sin, and making it hard to withstand temptation. The eye, the ear, the hand, the foot, yea, any member of the body, may be an occasion or a vehicle of wrong. But in the redeemed on high, all this is forever done away. True, this is only the negative side of their character. Only the negative! Blessed would it be if we could present such a negation! In consequence of this, however—because there is nothing to repress the growth or manifestation of what is Divine—the image of God in them must needs be seen in its perfection. Not that each one will be equally developed. There will be many a flower whose opening has been retarded by chilly winds and adverse weather, and that has been waiting for eternity’s sun to shine upon it ere it opened its petals at all. Besides, there must be different stages of growth, etc. "One star differeth," etc. Remembering this, let us glance also at the positive side of their character. Their judgment is sound. Their perceptions are clear. They see light in God’s light. Every perception of truth is attended with corresponding emotion, and every recognition of duty is followed by corresponding action. Every determination of the will is "holiness unto the Lord." Their work for God is as perfect as their wills are pure. Their social life is all that it should be. Intense sympathy with each other’s joys marks them all. Benevolence moves the heart to kindly willing, and beneficence prompts the hand to kindly action; while the sense of a common obligation to a redeeming Lord causes them to unite in the "new song" with rapturous and transcendent joy. But, ah! what pen can sketch the life of beings so perfectly Divine? All that we can say is poor. We can conceive more than we can say. But the one touch of our text suggests that which surpasses alike word and thought—they are without fault! II. THE PASSAGE SHOWS THE BETWEEN THEIR PRESENT AND THEIR EARTHLY LIFE. This it does in two ways. It shows us: 1. God’s work for and on them. (1) They were purchased (Revelation 14:3; cf. Revelation 5:9, Revelation 5:10; Titus 3:5; 1 Peter 1:18, 1 Peter 1:19; Revelation 7:14). (2) They were begotten (Revelation 14:3); "purchased to be the firstfruits," etc. (cf. James 1:18). (3) They were sealed (Revelation 14:1, "his name … written," etc.). This is the triple order of the Divine work in every case (Ephesians 1:13, Ephesians 1:14). The sealing marks them (a) as God’s own, (b) as the object of God’s care, (c) as having forthwith on their forefront the badge of service. Their constant motto is, "Whose I am, and whom I serve." There is also indicated: 2. Their work for God. (1) Acknowledged devotion to God and his cause. The seal on their foreheads, while graven by God, is also a visible and constant pledge of loyalty and fidelity to him. Secret discipleship is not the law of Christian life. Men are to say, "I am the Lord’s." (2) Avoidance of sin. They stand in contrast from those named in Revelation 14:9-11; and are those specified in Revelation 15:2. They have gained the victory over (a) Satan; (b) the first beast, or worldly pomp; (c) the second beast, or ecclesiastical show; (d) all filthiness of the flesh and spirit (Revelation 15:4). (3) "Following the Lamb whithersoever he goeth." These are the men. There is no mistaking them; their marks are plain enough. They stand out from the crowd while on earth, and in the midst of a crooked and perverse generation shine as lights in the world. The Word of God abideth in them, and they overcome the wicked one. Surely it is natural to expect for such a continuity of life. Theirs is just the life which may well give promise of emerging out of the great tribulation to the calmer scenes above. It is by no "sudden strange transition," by no leap from complacent impurity to spotlessness, that they find themselves there. Ah! no. Their being without fault is but the completion of a work which was going on here; it is a receiving the last finishing touch and impress of the Spirit’s seal. That last impress stamped out the marks of the last sin. III. SUCH SCENES AS THESE SHOULD HAVE OVER US AN POWER. 1. The very fact of such an issue being set before us as the rightful goal of the individual life is of itself an ennobling of human existence. There is, it may freely be confessed, something to inspire one in the thought of the race rising to any such greatness after evolution has had time enough to work out to such an issue. But when the deduction has to be made of the extinction of individuals in the race process, the heart is taken out of us the moment our hope sets to work. The redeeming grace of God rescues the individual, and gives him a living hope. And one of the most painful features of the day is to find many, trained and nurtured in, and even saturated with, the beautiful and consoling truths of the glorious gospel of the blessed God, casting away from them the only props on which such a hope can rest. The hope survives a while, but cannot long continue when its support is gone. The only alternative is supernaturalism or despair. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead." 2. We may well admire the high standard of gospel morality. Some there are who accuse us of a low-toned morality in preaching, "Believe, and be saved." One would think that we stopped with the word "believe," and went no further. But; the fact is, no sinful man can start fairly for holiness until he has a firm standing and a new power. Faith in a living Saviour ensures both these, and faith in him alone. 3. Let us be filled with thankfulness that we are permitted such a fore glance of those who once "Wrestled hard, as we do now, With sins, and doubts, and fears." What they were, we are. What they are, by the grace of God we too may be. 4. Be it ours to imitate those who have gone before. The victory they now enjoy was not won without many a hard struggle. Supposing we had before us now two men: one, a model of faultless social propriety, yet steeped in self complacency; the other, the worst of publicans and sinners. We would gather from the scenes reviewed in this chapter a word of equal appropriateness to both. To the open sinner we would say, "You may be separated from your sins, if you will. Christ will kill them and save you!" To the other we would say, "You must be separated from your pride; for you can no more enter heaven in your spirit of self righteousness than the most openly abandoned sinner." Mercy is free to all. The best need it. The worst may have it. Without it, we must all likewise perish. 5. Let no Christian struggler despair. God is able to keep him from falling, and to present him faultless before the presence of his glory with exceeding joy. Revelation 14:6-11 The three angels. The varied scenes in this book are, to us, not so much pictures of events which, when once occurring, exhaust the meaning of the prophecy, but rather representations of what is continuously going on and repeatedly renewing itself—of present day realities, and not merely of passing incident. The passage before us, looked at in this light, is full of most stimulating teaching; full of comfort to those whose faces are set in the right direction, and full of terrific warning to others. We can bear a great deal if we know what the worst wilt be, and that sooner or later it will be over. To see through a trouble is a great relief in it, and, a fortiori, if at the end there is glory. In these sentences will be found the key to a great deal in the book, and, in fact, an indication of its aim. The believer is shown that there is much tribulation awaiting the Church ere the end shall come; but there will be an end to it, and brightness beyond it. It is otherwise with the scene set before the ungodly. In their horizon there is no discernible ray of light. And all the visions of this book thus alternate between the light and the shade. In the paragraph before us for present study we have a vision of three angels flying in the midst of heaven. Their messages are precisely those which are being given throughout the Christian age; they belong as much to this century as to any other; to any other as much as to this. They give three messages which are perpetually true. We wilt study their messages seriatim. I. THE FIRST ANGEL. (Revelation 14:6, Revelation 14:7.) 1. He has something. (1) What is it? "A gospel"—good tidings. £ We know what these are. Free salvation forevery penitent. (2) For whom is it? For "every nation," etc. No nation so civilized that it is not needed. No nation so degraded that it will not suffice. (3) For how long? "An eternal gospel." One that will be suitable, true, and adequate throughout the whole age for which it is intended. To the end of the age there will be no other. No advance in natural knowledge can ever put men beyond the need of it, and no philosophy of man can ever be any substitute for it. (4) For what purpose? To proclaim it. It is to be heralded far and wide. Not merely as a witness, to condemn the rejectors of it; but mainly as "the power of God unto salvation to every one that believeth." This gospel is the rod of God’s strength. 2. He says something. To this gospel (in itself a message) there is also attached a message: "Fear God... the hour of his judgment is come." Κρίσις, not κρίμα—the judging process ever going on; not the issue, or sentence. The way in which man receives the gospel is in itself a test or proof of what he is. "For judgment I am come into this world." This is not the hour of God’s final sentence. That is in reserve. But it is a judging hour. Whenever and wherever the gospel is preached—and only there—is the actual trial going on, whether men will turn to the light or turn from it. Men are called on to give glory to him, acknowledging his majesty, confessing their sin, and receiving God’s pardon. II. THE SECOND ANGEL. (Revelation 14:8.) He has to make the proclamation, "Babylon the great," etc. It seems as if this were inserted by anticipation. The fuller detail of riffs is given later on. "Nothing," says Dr. Lee, £ "is more marked than the contrast which is maintained between Babylon as the type of the world, and Jerusalem as the type of the Church. The one is introduced by the foundation of Babel soon after the Deluge; the other by the establishment of the house of David in the city of Zion. Babylon is a scene of confusion. Jerusalem is as a city that is compact together." Babylon breaks up. Jerusalem is the city that emerges out of the ruins. Thus the second angel is a coworker with the first. One is God’s messenger to draw men out of the world. The second is one who proclaims the certain downfall of the great world agency which has set up its false attractions and lured men by its harlotry to forsake the Lord. And from the very first the sentence hath gone forth against this great Babylon, that she must fall. The false in life, in religion, in commerce, must go. All wickedness is decaying, and will utterly perish before the Lord. The heathen were wont to say, "The feet of the gods are shod with wool, but their hands are hands of iron." III. THE THIRD ANGEL. (Revelation 14:9-11, "If any one," etc.) This is a proclamation to the individual. "If (τίς) any one." The judgment on great world powers may be national; that on the individual is personal. The former in this life only; the latter in the next also. "Worshippeth;" present tense, "is worshipping." If any is so found when the Lord cometh to judgment, if he is then drinking of "the wine of the wrath of Babylon’s fornication," another cup shall be given him ("him" emphatic). "He also shall drink," etc. Of what? Of the wine of the unmixed wrath of God. Unmixed wrath? What can that be? God grant that we may never know! But may we not say thus much? It will be pure and holy wrath, unmixed with any foreign ingredients. It will not he marred by weakness, nor by excess, nor by defect. It will be a pure and perfect equity dealing with sin. The figurative expressions here—"fire," "brimstone," "smoke"—are terrible ones, drawn from the destruction of Sodom and Gomorrah; and only such figures will avail to set forth the destructive and devouring effect of holy wrath upon a guilty soul. What is the effect? "No rest;" "torment." There never can be any rest for a guilty conscience under the sway of Infinite Holiness. To those ill at ease with God there must be torment. The structure of mind and conscience necessitates this. For how long? "Forever and ever" (Authorized Version); in the margin of the Revised Version, "for ages of ages." This is the more nearly exact translation of the original. It does not affirm the absolute endlessness of the punishment. Since the word "age" has a plural, it plainly is not necessarily infinite. For no such word could have a plural. Infinity cannot even be doubled, much less be multiplied indefinitely. Further, no finite multiple of a finite term can possibly reach infinity. So that to affirm the absolute unendingness of this punishment would be to go beyond the text. At the same time, it is equally clear that the words are so terrible that they do not bring in sight any end of it. Nor is there the slightest gleam of light in the horizon for the finally impenitent. More at length, elsewhere, has the present writer developed this dread theme. £ The position to which we are shut up in Scripture is this: God has not shown us an end to future punishment. We dare not affirm that it never will end; but if any one does that, he does it entirely at his own risk. Objection: "But this phrase is the very strongest which is employed in the Word of God to denote absolute unendingness. We reply, No. It is a fearfully strong expression for an indefinitely prolonged period; but there are stronger expressions; e.g. "Thy kingdom is a kingdom of all the ages" (Psalms 145:13); "To him be glory … through all the generations of the age of the ages" (Ephesians 3:21); "My salvation shall be forever, and my righteousness shall not be abolished" (Isaiah 51:6); "Not after the law of a carnal commandment, but after the power of an indissoluble life," etc. (Hebrews 7:16). The strongest expressions, which declare absolute unendingness, are reserved in Scripture for the good alone. Even when we grant all this, however, the outlook for the wicked is one of unspeakable gloom; of a night with no revealed morn beyond it. There is, however, one more feature of this penalty. It will be inflicted "in the presence of the holy angels, and in the presence of the Lamb." There is a profound interest taken in the destinies of man in the distant places of creation. The angels are supremely concerned for the honour of the Son of God. And they will acknowledge that God’s judgments are right. The Son of God, too, who died for us, will himself be the Judge. All things are put into his hand. "God so loved the world that he gave his Son;" but he does not love less that Son whom he gave. And while he will not dishonour that Son by letting any sinner who repents remain unforgiven, so neither will he dishonour him by letting any one who rejects such a Saviour remain unpunished. Finally, we deem it of infinite moment, when a preacher has to handle these awful themes, that he should show with vivid clearness that it is sin which is to be mainly dreaded, rather than its penalty. Sin is the infraction of law. The punishment is God’s defence of law. Could we wish for a time to come when existing sin would not be punished? Could we wish that the punishment of sin should be in any other hands than those of a pure and holy God? Could we wish that God should give a law, and never guard its honour? Could we wish that he should give us a gospel, and then let it be rejected with impunity? Could we wish that he should surrender the Son of his love, and then let him be trampled underfoot, and remain unvindicated? "But," it may be said, "while I fully confirm that, still I do long for the time to come when sin will cease altogether." Be it so. If God wills it, so it will be sooner or later; but we cannot find any clear disclosure of that. Three things only remain for us to see to: (1) To hate sin as God hates it. (2) To seek his grace to slay it in us. (3) And then to cooperate with him in putting it down everywhere. Revelation 14:13 A voice from heaven: the blessed dead. However deep the gloom in which the description of the future struggles of the Church may plunge us, the Holy Ghost never suffers it to be indefinitely prolonged. We have stood with wondering awe amid the deep recesses of a glacier, and, as if lest the chill should be too severe and the gloom too intense, many a chink overhead let in a light and a glow that revealed wondrous glory above. Even so, as we stand in the midst of the threatening conflicts of the Church, we see light let in from above—a glory shining in the gloom. Thus it is here. We have witnessed the rise and power of the dragon, of the first beast, and of the second beast. We have looked upward and caught a glimpse of the heavenly state. We have heard the voices of the three angels, proclaiming (1) the everlasting gospel, (2) the fall of Babylon the great, (3) the punishment of the ungodly; and again there is a gleam of heavenly brightness shining in upon us. A voice is heard—whose, we are not told—but it is a commanding voice, under the direction of the Holy Ghost, and that is enough for us. Moreover, it is from heaven, from the realm of light, from the region whence the shadows have fled away. From that higher region the changing scenes of life and death, of struggle and of victory, are beheld; and from the clearer light in which these earthly incidents are viewed, there is an emphatic testimony given to us which is of priceless value. As so much of the book deals with the struggles of earth, it is restful indeed to be permitted to hear something as to how they fare who have passed beyond them. I. IN THIS DYING WOULD THERE IS A FEATURE WHICH MARKS SOME DEATHS. "The dead which die in the Lord." The, dead which are dying. The believers in Christ under the present dispensation, who are, one by one, passing away, are evidently intended. "Dying in the Lord" is no vague expression. It defines. It includes. It limits. Otherwise were there no meaning in the phrase. It indicates, indeed, nothing special as to the physical mode of decease; nor as to age; nor as to the accidents of death. The expression, "from henceforth," is ambiguous. (For various interpretations, see expositors.) We incline to the opinion that the "henceforth" here referred to is the time of weariness, in which the faith and patience of the saints wilt be severely tried by the raging of the powers of evil; that it will be blessed to die in Jesus, and pass away to the realm where the weariness (cf. ἐκτῶνκόπωναὐτῶν) will be known no more. The significance of the expression, "die in the Lord," should be carefully studied. Deaths are not alike any more than lives are. The deaths of Lazarus and Dives were as widely different as their lives. To die "in the Lord" is the natural sequence of living to the Lord. No change of state can affect the relation of believers to their Saviour (1 Thessalonians 5:10; Revelation 1:18). Such a dying as is here referred to must include (1) trust, (2) union, (3) communion, (4) surrender, (5) rest —in Christ—all going on in the act of dying, as really as in the act of living. Whether we live or die, we continue to be the Lord’s. Once his, we are ever his. II. THERE ARE GROUNDS ON WHICH WE KNOW THOSE TO BE BLESSED WHO THUS DIE IN THE LORD. Each phrase in the text is full of meaning. 1. Their blessedness is declared by the Holy Ghost. "Yea, saith the Spirit." 2. It is proclaimed to the apostle by a voice from heaven. 3. There is a command to place it on record for all time. Each of these three lines of thought is indicated by the words of the verse. Much more is indicated, however, by the doctrine underlying the expression, "in the Lord." This phrase is used to express the unique relation between Christ and the believer. It is constantly recurring. "In Christ." From this the blessedness of those dying in him may be confidently affirmed; e.g.: 1. Our Lord, in his work for men, contemplated the whole duration of their existence. 2. He is the Saviour of man’s whole nature—body, soul, and spirit. 3. Our Saviour’s work for believers touched every point of their need. 4. He is himself the Lord of life. 5. Being in him is enough for time and eternity. We know whom we have believed. 6. He is guardian of believers as much after death as before it. Hence it must be the case, "Blessed," etc. III. WE ARE TOLD IN WHAT THE . There is no ground in Scripture for asserting the sleep of the soul between death and the resurrection. It is, indeed, only "the body" which "is dead because of sin; the spirit is life because of righteousness." And Jesus expressly declared that whoso keepeth his sayings should never taste of death. "Absent from the body," they are "at home with the Lord." Not, indeed, that the fully glorified state is theirs as yet, nor will be till the resurrection. Not till Christ, our Life, is manifested, shall we be manifested with him in glory. The heavenly life has three stages. The first beginning at regeneration, and closing with the dissolution of the body. The second beginning at death, and ending at the resurrection. The third beginning with the resurrection, and never ending. It is this intermediate stage which is pronounced "blessed." They are blessed in death, and blessed after it. "The having died is gain" (τὸἀποθανεῖν). How? 1. Negatively. "They rest from their labours." (1) From struggles with sin. (2) From wearying conflict. (3) From every fault and flaw. (4) From all the frailties incident to a disordered frame. 2. Positively. Their works follow with them. They not only leave behind them blessed impulses which will follow after their earthly works have ceased, but they take with them their works into another life; i.e. the works of faith and patience and holy activity which were the outwork of their devotion and zeal were a part of themselves; they not only expressed what they were, but they played their part in the growth and perfecting of their characters. And not only so, but the Lord, into whose presence they are ushered at death, sees both them and their works too, as one. As Ewald, "Their works are so far from being lost through their death, that they follow them into eternity" (quoted in ’Speaker’s Commentary,’ in loc.). The same law works in the case of the righteous as in the case of the wicked. "Some men’s sins are open beforehand, going before them to judgment; i.e. a man goes into eternity, plus his works, whether they be good or bad. Blessed, indeed, is it when the works have been those of faith and love, which, though in many cases forgotten by the worker, shall be remembered by the great Saviour Judge. IV. A COMMAND IS GIVEN TO PUT THIS ON RECORD. The truth contained in this verse is too precious a one to be left to the uncertainty of a merely verbal tradition. We know not to what shreds and patches our glorious gospel might by this time have been reduced, had it been thus left at the mercy of floating reports handed down by word of mouth. It was "safe" to write this. The value of this truth is simply unspeakable. 1. It shows us that death is not a terminus of life, but an incident in living. It is a change of states under the guardian care of a Divine Redeemer, who loves his own too much to let them perish. 2. In the light of such a truth, we should dread death less. Nay, more; we ought not to dread it at all. Our Saviour has passed through the gates of the grave himself, that he might deliver them who through fear of death have been all their lifetime subject to bondage. 3. A right use of this truth will prepare us for enduring with more calmness and bravery the trials and hardships of this life. Persecution. Insult. Martyrdom. What fretfulness under sorrow is often shown by those who abandon the evangelical faith! Life of Carlyle; a man who, though a prodigy of intellectual acquirement, lived a life which was one continuous whine. 4. Let us not grieve unduly over those who are gone. If they have died in the Lord, and if we are living in the Lord, we shall go to them, but they shall not return to us. We can rejoice in the thought of the increasing wealth of our treasure in the heavenly state, as saint after saint is caught upward into light. 5. Let us look forward hopefully and cheerfully to our own future. What work the Master may have appointed for us we cannot foresee, nor do we at all know when we shall be called up to join the "men who are made perfect." But we need not wish to know. It is enough for us that they and we are one. "The saints on earth and all the dead But one communion make; All join in Christ, their living Head, And of his grace partake." 6. Knowing how well we are cared for in life and in death by our blessed Lord, let us concentrate all our energies on glorifying our Lord. This is the conclusion to which the Apostle Paul himself arrived. Knowing that when we are absent from the body we shall be at home with the Lord, we should make it the object of our supreme ambition to be well pleasing to him. This, indeed, is our one concern. To work, and love, and obey, and wait. And in time our Master will come and fetch us home, and we shall be forever with him. Revelation 14:14-20 Harvest time. Any attempt to interpret the visions of this book as if they followed each other chronologically only, will inevitably fail. Sometimes, at any rate, the visions are such that they overleap the near future and glance forward to one far more remote. In fact, speaking generally, the order of them is far more moral than it is temporal, following not so much the order of years as the evolution of principles and the growth of souls. It certainly is so in the paragraph before us, in which we are carried forward in thought and symbol to Heaven’s great harvest day—a day of which our Lord had himself spoken, not only in a parable, but in an exposition of that parable (Matthew 13:1-58.), in which terms that were figurative and symbolic are exchanged for such as are plain. It will be a study of no small interest to see how our Lord, in his communication to his apostle from heaven, sets forth the same truth which he had taught to his disciples when on earth. Revelation 14:14, "I saw, and behold, a white cloud." This is the symbol of the Divine presence, so that we are not surprised when we read further, "On the cloud I saw one sitting like unto the Son of man"—emblem of the Lord appearing in his glory—"having on his head a golden crown"—in token of royalty—"and in his hand a sharp sickle"—setting forth the work for which he will come in his glory, viz. to reap "the harvest of the earth." Revelation 14:15, "Another angel … crying … Send forth," etc. That this angel came forth out of the temple speaks his authority as from thence. Nor should it seem strange that thence should come the commission to the Son of man to reap. For as the Son of man, our Lord has his authority and appointment from the Father (John 5:22, John 5:26, John 5:27). Revelation 14:16, "He … cast his sickle upon the earth." The final reaping is under the superintendence of the Son of man. Revelation 14:17, "Another angel … he also having a sharp sickle." The ministry of angels will be employed by our Lord in gathering in the harvest (Matthew 13:1-58.). Revelation 14:18, "Another … he that hath power over fire." Each of our Lord’s host has his own department of service. "Her grapes are fully ripe"—have reached the acme of ripeness,—their full growth. Revelation 14:19, "The angel … gathered the vintage of the earth." As believers are branches in Christ, the living Vine, bringing forth good fruit, and only good, so there shall be an earthly product, a mimicry of the heavenly, bringing forth bad fruit, and only bad. "And cast it into the wine press … of the wrath of God." A striking figure drawn from the Old Testament (see Isaiah 63:1-6). As there, so here, the treading of grapes in the wine press represents the defeat of the foes of God and of his Church. Revelation 14:20, "Without the city." The Church is the city of God. All the wicked are outside of it. "There came out blood from the wine press" (cf. Genesis 49:11; Deuteronomy 32:14). The sap of the grape is called the blood of the grape, as being the element of its life. In an actual material conflict actual blood would he shed. Here the whole of the reality is in the spiritual realm, though the figures are drawn from the material. The main, yea, the sole thought is the defeat of the enemies of God. "Blood … even unto the bridles of the horses." It is said in Revelation 19:14, "The armies which were in heaven followed upon white horses," etc. The hosts of God ever have, ever do, ever will, join him in trampling down the foes of righteousness. And it is but the carrying out the figure when the chapter speaks of the blood coming up to the bridles of the horses. "As far as sixteen hundred furlongs." Hengstenberg understands this as equivalent to "a judgment encircling the whole earth." £ What can we learn in so obscure a vision? We reply—The vision is not an obscure one, if we let Scripture be its own interpreter. There are at least six lines of high and holy thought, which, on the basis of it, may be profitably followed up. I. LONG, LONG BEFORE THE END COMETH, THE SPIRIT OF GOD HAS TOLD US WHAT IT WILL BE. We gather not only from other Scriptures, but from the fact that our Lord spoke in parables when on earth, and thus set forth truth in parable when he spake from heaven, that there is an analogue between the earthly and the spiritual kingdoms. As in the natural world there are tendencies ever at work which move forwards towards development and completion, so is it in the Spiritual. "First the blade, then the ear, after that the full corn in the ear." So is the kingdom of God. And because the great Creator perfectly understands the tendencies of today, he can with entire certainty forecast the issues of the last day. In fact, the foreknowledge of God is an infinite power of the calculation of chances. As he knows perfectly the meaning of what is today, he clearly sees what will be on any given day. And in his fellowship with men, he has taught them to write the main feature of the end, viz. the harvest time of seed already in the ground, whether good or bad. II. IT IS A FACT THAT THERE ARE ON EARTH AT THIS MOMENT MEN IN THE TWO WIDELY CLASSES OF GOOD AND EVIL. No one can deny this unless he ignores plain facts before every one’s eyes. There are men who are stainless in their sanctity. There are others who are fiendish in their vileness. And it is not in reference to such widely contrasted lives that men find so much difficulty. Many years ago, an Oxford professor remarked that there were some who had never known anything about repentance towards God or faith towards our Lord Jesus Christ, and who yet therefore could not be classed among the wheat, yet they were externally so moral and irreproachable they could not be classed among the tares! What was his conclusion? That there must be an intermediate class! There is another and a sounder conclusion. Our Lord declares there are two, and but two. But even if there are some that seem to us to come between, we dare not impeach the verdict of him who searcheth the hearts. The fact is, we can understand only issues. Christ can discern tendencies. He knows them now, and by their fruits we shall know them. Germs. Growth. Development. Manifestation. III. FOR WISE REASONS, NOT ALL OF WHICH ARE KNOWN TO US, BOTH GOOD AND EVIL ARE TO GROW SIDE BY SIDE. The good have to confront the evil and keep it in check. The evil is permitted to counterplot the good and to retard its spread. But we must not speak only in the abstract. Rather let us say, good men, evil men. For when we bring human nature, with all its powers of willing and combating, into the question, then we can at once see that at least one purpose is gained by this temporary comingling together. Good men are made better, sturdier, and braver for having a conflict to endure. And much of the evil is turned into good through the grace of God. Note: Do not let us fall into the millennarian heresy of supposing that the tares are going to increase prodigiously and the wheat to diminish, until the Lord comes. There is not one Scripture text for that. Scripture only says, both are to get riper—the good, better; the bad, worse. IV. AT THE TIME BY GOD THIS ’PROCESS WILL, ON BOTH SIDES, BE . Do we understand by this that in the spiritual world there comes a time when character cannot possibly advance further either in goodness or in wickedness? We do not so understand it. Analogy is not identity, but only resemblance with some difference. And because there is all the difference between natural growth and spiritual, we must not expect a resemblance on every point. But two points are certainly clear, and a third is possible. 1. A time will come in the development of character when all doubt ceases as to what a man is. 2. Then there can be no question whether his destiny is the garner or the fire. 3. It may be that then no such thing as a change of character is possible. Eternal punishment will only be in the case of eternal sin (Mark 3:29, Revised Version). V. AT THIS STAGE THE GREAT REAPING TIME WILL COME. Then the commission to consummate all will be fulfilled by the Lord Jesus Christ (Matthew 13:41). The angels will be the reaper band. The result will be the complete manifestation—the final division—the great decision. The gathering in of the righteous into the kingdom. The trampling down the grapes in earth’s vineyard in the wine press of the wrath of God! Dread words! whose detail no pen of man can sketch; but that towards one end or the other every one is at this moment tending, is one of the most certain of the laws of human nature. VI. THIS DREAD VISION IS GIVEN US FOR HIGH AND HOLY . 1. It should relieve those whose faith and patience are now being so sorely tried by the growth of error and sin. Both are putting on riper forms than ever. Well, the end will come. "The fire will try every man’s work." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 15:1 And I saw another sign in heaven. The last time we had this expression was in Revelation 12:1-17., where the history of the war between Satan and the Church was begun. Once more we have a new departure, the seer again, as it were, returning to the beginning? in order to trace the course of the punishments inflicted on men for their worship of the devil. Revelation 15:1-8. gives a short summary of this, which is expanded in Revelation 16:1-21.; and it is introduced, as usual, by a vision of the saints in glory, in order to comfort and support the Christian in his warfare (cf. Revelation 6:1, Revelation 6:2; Revelation 7:3; Revelation 14:1-5, Revelation 14:13). The "sign" is what is described in the following account. "In heaven" probably merely means in a conspicuous position (cf. Revelation 12:1). Great and marvellous. On account of the terrible nature of the events depicted. Seven angels having the seven last plagues; for in them is filled up the wrath of God; seven angels having seven plagues, the last [ones], because in them is finished the wrath of God. The seer describes what he sees subsequently, as if all the actors were present at one moment. In reality, he sees the actions of the "seven angels" in succession. The number seven denotes the universal, all-extending nature of the plagues (see on Revelation 1:4; Revelation 5:1, etc.). They are the last plagues, because they lead on to the description of the final fall of the power of the devil in its various forms, and to the account of the last judgment of God and the eternal bliss of the saints in glory. Revelation 15:2 And I saw as it were a sea of glass mingled with fire. "And I saw" indicates a new phase of the vision (cf. Revelation 14:6, Revelation 14:14, etc.). The sea was like glass, either because of its pure transparent appearance, or on account of its consistency; the saints being subsequently described as standing on it. (For a full discussion of the meaning, see on Revelation 4:6.) The sea, the elders, and the triumphal hymns of praise are all characteristic of the vision in Revelation 4:1-11. Mingled with fire. In Revelation 4:1-11. it was described as "like unto crystal." The fire is an emblem of purity; the same idea is also conveyed by the "crystal." Fire is also a symbol of judgment, which is the theme of the song of the saints (Revelation 4:4). And them that had gotten the victory 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 harps of God; and them that come victorious from the beast and from his image, and from the number, etc. Omit "and over his mark," according to all the best authorities. Standing by (or, on), having harps. (On "the beast" and "his image," etc., see on Revelation 13:1-18.) These victorious ones stand by (such, probably, is the force of ἐπί) the sea (see above and on Revelation 4:6). The "harps" are characteristic of the heavenly melodies (Revelation 5:8; Revelation 14:2). This multitude has been before described in Revelation 7:9. From his image; that is, from the temptation to worship the image. Revelation 15:3 And they sing the song of Moses the servant of God, and the song of the Lamb. Most probably the song of deliverance after the passage of the Red Sea (Exodus 15:1-27.), to which this bears a general resemblance. Moses is called the "servant of God" in Exodus 14:31 and elsewhere. The song of Moses is also the song of the Lamb; the Old Testament and the New Testament Churches are one. Saying, Great and marvellous are thy works, Lord God Almighty (cf. Exodus 15:7, "And in the greatness of thine excellency thou hast overthrown them;" also Psalms 111:2; Psalms 139:14). This song, like that in Revelation 4:8, is addressed to the "Lord God Almighty." Just and true are thy ways, thou King of saints. The reading of the Textus Receptus, ἁγίων, "of saints," is certainly incorrect. It does not appear in any Greek manuscripts, but was inserted by Erasmus to represent the sanctorum of his Vulgate, which word, however, is itself a corruption of saeculorum, the true Vulgate reading representing αἰώνων. Ἐθνῶν, "of nations," is read in à, A, B, P, 1, 7, 8, 14. etc., An-dress, Primasius; while αἰώνον, "of ages," is the reading of à, C, 95, Vulgate, etc. It has been conjectured that ΑΙΘΝΩΝ (by itacism for ἐθνῶν) has been confused with ΑΙΩΝΩΝ. a parallel to the reading, " King of nations" is found in Jeremiah 10:7, Hebrew text and Theodotion, but not LXX.: "Who would not fear thee, O King of nations?" which is very like the succeeding clause in Jeremiah 10:5, especially in connection with the "nations" there mentioned. The title "King of the ages," or "eternal King," is applied to God in 1 Timothy 1:17, and in the Book of Tobit twice (13:6 and 10), but seems unknown to the Old Testament. Revelation 15:4 Who shall not fear thee, O Lord, and glorify thy Name? Omit "thee." The latter part is from Jeremiah 10:7 (see on Jeremiah 10:3). The former part contains the same idea as Jeremiah 10:6, "Thy Name is great in might." Compare the similar ascription of praise to the beast in Revelation 13:4. The following three clauses supply the reasons for thus fearing and glorifying God. For thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest; for thy righteous acts have been made manifest (Revised Version). "Holy" is ὅσιος, not ἅγιος. It is a word which is applied more particularly to human acts. Perhaps it is used here in connection with the manifest justice of God’s acts before all nations; cf. the song of Moses (Exodus 15:11), "Who is like thee, glorious in holiness," etc.? The three clauses supply the reason for fearing and glorifying God, as mentioned in the first part of the verse. (1) He himself is in his nature holy; (2) his sway extends over all nations; (3) the righteousness of his acts is now visible to all. Afford adds, "Thy deeds of righteousness acted out towards the nations, both in the publication of the gospel and in the destruction of thine enemies." Revelation 15:5 And after that I looked, and, behold; and after these things 1 saw. The characteristic commencement of a new vision or portion of a vision (see on Revelation 4:1, etc.). The temple of the tabernacle of the testimony in heaven was opened. The tabernacle had its counterpart in heaven (Hebrews 8:5). In Exodus 25:16, Exodus 25:21 we have the reason of the title "tabernacle of the testimony"—a name which is common in the Bible (see Exodus 38:21; Numbers 1:50, Numbers 1:53; Numbers 9:15; Numbers 10:11). The "temple" is the ναός, the inner shrine, the holy of holies which contained the ark of the testimony, which in Revelation 11:1.9 is seen in connection with the judgments of God. Thence now proceed the angels bearing the plagues for men. Revelation 15:6 And the seven angels came out of the temple, having the seven plagues; there came out the seven angels that had, etc. These angels are distinguished from the other angels only by the fact that they bore the seven plagues. These they have not yet, but they receive them directly after. The phrase is added here to distinguish the angels meant. These angels have once before (Revelation 15:1) been described in the same manner. Clothed in pure and white linen, and having their breasts girded with golden girdles. Λίνον, "linen," is found in à, B, P, 7, 14, 97, Andreas, Primasius. Λίθον, [precious] "stone," is read in A, C, 38 (margin), 48, 90, Vulgate. It seems more probable that λίθον is the correct word; for in no other place in the New Testament is λίνον found except in Matthew 12:20, where it signifies "flax;" while the ordinary word for linen, viz. βύσσος or βύσσινος, is found in Revelation 18:12, Revelation 18:16, and Revelation 19:8, Revelation 19:14, as well as in Luke 16:19. If λίνον be the correct reading, the image is perhaps suggested by the priestly garments (cf. Exodus 28:42, and vide infra). For the idea of "clothed in precious stone," the LXX. reading of Eze 28:13 is usually quoted. We may refer also to the stones of the high priest’s breastplate, and to the description in Revelation 17:4. And having their breasts girded with golden girdles (cf. the vision of our Lord in Revelation 1:13, and the priestly attire described in Exodus 28:8). Revelation 15:7 And one of the four beasts gave unto the seven angels; four living beings. These, as representing life on the earth (see on Revelation 4:6; Revelation 5:9), are appropriately chosen as the medium for conveying to the angels the plagues about to be inflicted on men. This description is very like what is related of the cherubim—from which the idea of the living beings is evolved (see on Revelation 4:6)—in Ezekiel 10:7, "And one cherub stretched forth his hand from between the cherubims unto the fire that was between the cherubims, and took thereof, and put it into the hands of him that was clothed with linen: who took it, and went out." (On the "seven angels," see on Ezekiel 10:1.) Seven golden vials full of the wrath of God, who liveth forever and ever. Seven; as showing the complete nature of the wrath of God (cf. Ezekiel 10:1," In them is fulfilled," etc.). Golden; the characteristic of the heavenly things and places (cf. Revelation 4:4; Revelation 21:18, etc.), and which is also sometimes used of other things to indicate gorgeousness and unusual splendour (cf. Revelation 18:16). (On "vials," see on Revelation 5:8, and compare with Revelation 14:10, "the cup of his indignation.") Compare the expression, "who liveth forever and ever," with the possible reading of Eze 10:3, "thou King of the ages." Revelation 15:8 And the temple was filled with smoke from the glory of God, and from his power. The "smoke" suggests (1) the cloud, or Shechiuah, the symbol of God’s presence and glory (cf. Exodus 16:10: Exodus 24:16); (2) the sign of God’s active operation (Exodus 19:18); (3) the token of judgment and calamity (Isaiah 14:31; Psalms 18:8; Revelation 14:11). All three significations receive their fulfilment in this place. And no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled; should be finished (Revised Version). Just as when God manifested his presence on Sinai the people were not allowed to approach, so here no one is allowed to approach the ναός, the dwelling place of God, while he is manifesting his judgments. The description is intended to convey an impression of the awful sacredness of God’s presence. (For the explanation of the parts of this verse, see on previous verses.) Revelation 15:1-8 The victors’ song. The visions of this book are drawing to a close. Those immediately before us are meant to indicate the last judgments which must fall on the world, ere out of the ruin and from it there shall emerge the new heavens and the new earth. But another break in the gloom is permitted to us here. The apostle casts his eyes, not downward, but upward. He beholds two groups of beings in the upper realm. The first is composed of seven angels who have seven plagues, which are the last. The second is composed of great multitudes—of those who, while the struggle was going on below, soared out of it, and were victorious. The work of the first group will he noted in subsequent homilies. The song of the second is before us now. If we ask and answer four questions, we shall know as much about the song and the singers as it is possible to do in this state. The four queries are: (1) Who are singing the song? (2) At what time? (3) What are the contents of it? (4) Where is it being sung? I. WHO ARE SINGING THE SONG? They "that come victorious from (ἐκ) the beast," etc. (Revelation 15:2). Then it is evident that they are those who once were in the scene of conflict here below; who had to maintain a fight, hard and stern, against a godless world and a corrupt Church; in fact, against all the forces which, led on by "the dragon," are used by the first and the second beasts. We cannot mistake them, any more than we can the glorious company mentioned in the seventh and fourteenth chapters. They once were strugglers and wrestlers here. But their toils are over, and they have gained the victory. They it is who now are singing the song. II. WHEN? TO WHAT TIME DOES THE APOSTLE POINT US? It may be remarked by some, that inasmuch as the visions of the conflict indicate future troubles, so the brighter visions indicate future glories. True. But we must remember that we are already more than eighteen hundred years onward, and therefore that the struggles of this present time are "future" from the Patmos standpoint. Besides, the song is being sung simultaneously with the raging of the conflict. They sing in one realm who have sped out of (ἐκ) the other. The dragon, the first beast, the second beast, war still. Some have already escaped out of the confusion, have gained the victory, and are singing (ᾄδουσι) the song. A further indication of time is given in Revelation 15:4, "All nations shall come and worship"—future—προοκυνήσουσιν. So that it is evidently before the great work of the world’s conversion is completed. Thus we are brought by the time marks in the paragraph to the conclusion to which we have previously come, viz. that the Church of God exists in two realms. One part of it is in the struggle; another has risen beyond it. Their gladness and song have already begun. III. WHAT OF THE SONG ITSELF? 1. It has a remarkable name. "The song of Moses … and … the Lamb." By the former the deliverance out of Egypt was effected. By the latter a redemption infinitely greater, of which the earlier one was but a faint and feeble type; i.e. the song is a celebration of redeeming love, dud reviews the great redemptive work in all its phases, stages, and ages. £ 2. It has joyous accompaniments. "Having the harps of God." Under the Jewish worship, as far back as David’s time, the harp was used to aid in sacred song. In a higher realm, where the joy is complete, the "harp" will never be hung on the willows, and will never be out of tune. 3. Its contents are manifold. (1) It celebrates Divine attributes. "Thou only art holy." (2) It magnifies the rectitude of the Divine government. "Righteous and true are thy ways." (3) In it the Divine greatness is extolled. "King of the ages; "The Almighty." (4) It finds inspiration in the manifestation of the righteous acts of God. To saints above, from their loftier standpoint, the glory of the Divine dealings is far more clear than it can possibly be to us. We "dwell in clouds below." (5) The certainty of the coming triumph gladdens their hearts. "All nations shall come," etc. (cf. Psalms 86:9; Isaiah 2:2-4; Isaiah 66:23; Zechariah 8:22; Malachi 1:11). Our Saviour’s words intimate to us that the progress of the kingdom of God on earth is witnessed by the saints from their blissful seat in Paradise (cf. John 8:56, Greek). IV. WHERE IS THE SONG BEING SUNG? "I saw … them … standing by the glassy sea" Here, as indeed throughout the chapter, there is an allusion to the ransomed host of Israel when they stood by the shores of the Red Sea and sang, "Sing ye to the Lord," etc. That sight furnishes the material for the imagery here. And the underlying thought which that imagery conveys is this—they stand now in the realm of victory, like as Israel of old when they saw their enemies dead upon the seashore. They are in "the land of triumph," "There are no foes to encounter there." Here is the fighting; there, is the rest. Here, the cross; there, the crown. Here, the sigh; there, the song. Here, the foreboding fear; there, all fear is forever done away. In view of all this, let us note: 1. It is not for nought that we are asked to maintain the conflict with evil, in the Name and on behalf of our Lord. "If we suffer, we shall also reign with him." In the day of victory, his triumph will be ours. "Be thou faithful unto death, and I wilt give thee a crown of life." 2. However much perplexity and distress the mystery of the Divine ways may occasion us now, we may rest assured that when God’s judgments are made manifest, they will be the theme of adoring praise. There will be seen to be a unity about them which as yet we can scarcely discern; a steadfast advance through age after age which in the present brief span of our earthly life we cannot trace; and we cannot doubt that the ultimate issue will reveal a grandeur, a vastness, and a completeness in redemption’s plan, which only the Infinite Eye can now discern. Therefore observe: 3. Meanwhile it is an infinite comfort and stay to our souls amid this troubled scene, to have had sketched beforehand for us the tribulations through which we must enter the kingdom, and the glories of the kingdom in which we shall triumph when the tribulation is over. BY S. CONWAY Revelation 15:1-8 "The wrath of God." Such is the subject of this and the following chapters. I. WHAT IS IT? "The wrath of God" is simply that will of God which forever has linked together sin and suffering; that will by which woe follows wickedness everywhere and always. It is calm, not passionate; inexorable, not capricious; ever just, as man’s wrath too often is not; and never selfish, is ours too often is. II. IS TO EVIL DOERS. See the several symbols of it as they are given one by one in the account of the outpouring of the seven vials. And, separate from all symbol, see how everywhere and always and evermore, suffering, like a sleuth hound, tracks the steps of sin, and sooner or later fastens its fangs in the sinful man or sinful people. So sure is this, that that shrewd, wise, observant man who wrote the Book of Proverbs declared it as the testimony of all experience that they are "fools" who "make a mock at sin." III. WILL HAVE AN END. Not that the will of God, without which he could neither be the God of holiness nor the God of love; that ordains the everlasting union of sin with suffering—not that that will can ever end or change, but that, the purpose of his will being accomplished by the extirpation of sin, there shall no longer be occasion for suffering. Hence we say the wrath of God will have an end. And accordingly these very plagues are called "the seven last plagues." It would be dreadful to think that the moral condition of men should ever be as it is, and has been during all the past. But it will not. The day will dawn when there will no longer be need for any more plagues, and when the last of them, they all having done their work, shall pass away forevermore (verse 1). IV. IS TO BY ALL THE COMPANY OF HEAVEN. The saints, they celebrate its manifestation by their song. The living ones (verse 7) consign to the charge of the seven angels the seven vials of the wrath of God. Angels, who come forth from the inmost shrine of the temple of God, and are vested as his priests, undertake this awful work; the holy, the blessed, the glorified, the redeemed, those saved by the mercy of God, all alike consent. It is a fearful, but a most solemn and salutary fact, to remember that there will not be found a solitary individual amongst the holy and the good who will intercede against or do aught but consent to God’s judgments against sin. Even he who is the Lamb of God, the Friend and Saviour of sinners, consents; yea, more than this, for it is his song that his saints sing in celebration of these judgments of God. Left utterly alone with his sin—without one friend—will he be who now refuses to give up his sin and submit to Christ. V. THE OF GOD. (Verses 3, 4.) The conviction constrains the confession, "Thou only art holy; Righteous and true are thy ways"—so sing they who sing the song of Moses and of the Lamb. What worth is any government, what worth especially would be the government of God, if it were as the sceptic cynic in Ecclesiastes says it is, that "there is one end to the righteous and to the wicked"? There would be no need of a hell by and by, for earth would be hell already. Blessed forever be his Name, who makes "the way of transgressors hard." VI. WILL BE BY THE COMING "OF ALL NATIONS TO WORSHIP BEFORE" GOD. (Verse 4.) This most precious truth explains the song that the saints sing. How could they sing if sin and suffering were to go on forever; if evil were to be eternal, or if the woes of the world meant the destruction of the world? But knowing and seeing clearly, as they do, how all these judgments of God conduce to the glory of God; and that as the cloud of his majesty filled the temple (verse 8), so shall that glory fill all the earth; therefore they can, not merely with calmness, but with joy, contemplate the pouring out of the vials, even of the wrath of God. But for the faith of this how could thoughtful men endure to live? VII. WARNS US TO FLEE FROM THE THAT AROUSES IT TO THE LOUD JESUS CHRIST. For he it is in whom we are sheltered from the wrath due to sin of the past, and from the power of sin present and future.—S.C. Revelation 15:3, Revelation 15:4 The prelude of the plagues—the beginning of the end. It seemed as if all was ended with the harvest and the vintage, of which we are told in the close of the previous chapter. What can come after the ingathering of the saints and the final judgment? And, indeed, nothing can. But what is here given in the chapters that follow is the more detailed setting forth of the Divine judgments upon the Church’s three great enemies—the dragon and the two beasts; or, in other words, the dragon, the beast, and the false prophet. The overthrow of Satan is, however, related last of all. Ere the Divine judgments on these enemies of the people of God begin, we have the song of the redeemed—the song, as it is termed, "of Moses the servant of God and of the Lamb." An objection may be felt by some that the saints of God should be represented, as they are here, as exulting over the awful woes which had come upon their enemies. Is such triumph over a fallen foe in harmony with the Spirit of Christ, and with the perfectly sanctified nature of the inhabitants of heaven? In reply, we may say that what is right anywhere is right everywhere; and if it were right for Israel to exult over the dead Egyptians and the utter destruction of Pharaoh and his hosts—as surely it was—then like exultation over far worse foes cannot be wrong. We are scarcely able to comprehend either Israel’s or St. John’s condition of mind. We have so long dwelt at ease, in the enjoyment of full liberty, none daring to make us afraid, that the intense feeling aroused by hideous murder, bloody cruelty, monstrous injustice, and relentless oppression, threatening, not one or two, but a whole people, and enacted under our own eyes, and felt in our own persons—what all this would arouse in men’s minds we do not know, and can scarce imagine. One present amid the Sepoy massacres in the Indian Mutiny tells with what fresh understanding he and his fellow worshippers listened in church to the lessons which fell then to be read out of the Book of Joshua. Burning indignation against wrong can never be wrong. It was in Christ, and should be in us. Exultation, therefore, over its downfall is not only natural, but right. The coupling together of the song of Moses and of the Lamb teaches that in the first we are to find the pattern of the second. Note, therefore— I. THE SCENE. Our thoughts are sent back to the thrilling story of Israel in Egypt. The pouring out of the vials is called by the same name—"plagues"—as were God’s judgments in Egypt. And the scene of this song alludes plainly to Israel at the Red Sea. We are standing before a sea of glass, as we read in Revelation 4:1-11. But that sea now seems "mingled with fire." On its margin stand the throngs of the redeemed. That sea so lustrous, so still, so smooth, so firm, like as the Red Sea seemed in comparison with the fearful storm of the night of the Exodus. But it had been a sea of judgment to their foes. In its depths lay horse and rider, chariot and horseman, Pharaoh and his army. Fitly did the fire, mingled with this sea of glass, tell of that. And the rejoicing Israelites were the type of which the redeemed Church of Christ, safe in glory, is the antitype. This scene is another reminder, out of many more, that in the story of Israel may be read, in symbol, the story of the Christian Church. The comfort, the counsel, and the warning—for all are there—of the one are for the other also. II. THE SONG. 1. It is a song, not a speech. Sung, not said. Music, the vehicle of song, is the language of thoughts that lie too deep for words. Words are not adequate to tell of the heart’s feelings. The flush of shame; the flash of the angry eye—as his, whose "eyes were as a flame of fire;" the tears of sorrow; the sigh of distress. More than words is wanted, and music is one of the many means, more expressive far than words, whereby the deeper feelings and thoughts of the heart are uttered. Music is especially animated with joy, and the fact that the heavenly company "sing." tells of their "joy of heart." 2. It is a song wherein all the glory is given to God. Moses does not say one word of himself, but bids the people "sing unto the Lord." So was it, so will it be. 3. It lingers on the terribleness of their enemies. It tells of their proud boast, their cruel intent, their formidable power. Thus the "wrath of man" praised God. And in the future review, when we think of our adversaries, the seemingly insuperable difficulties—these will be, as the like were, part of our song. 4. It tells of the enemies’ complete overthrow. 5. The future consequences of this victory. Moses celebrates that. How "the dukes of Edom, the people of Palestina," will be moved with fear. And so in the song of the Lamb, "Who shall not fear," etc.? (Revelation 4:4). The redeemed distinctly contemplate further triumphs for the Lord over those as yet not yielded to him. The "firstfruits," "the Church of the Firstborn," "the elect of God"—and it is these, and their glorious salvation, which is portrayed here—are, as their prototypes were, for the blessing of others, many others; "all the nations of the earth" are to be blessed in Christ and in his seed. And the elect are to be the instruments. And the mighty lever that shall overturn the mass of error and sin shall be God’s marvellous mercy to them. Oh to be numbered amongst "the sacramental host of God’s elect"! For they are— III. THE SINGERS OF THIS SONG. They were and are such as: 1. Once were bond- men. 2. Had been in sore peril of being re-enslaved. 3. Their preservation due to the fact that they had been "kept by the power of God." It was his restraining hand had held back the waves, that but for this would have overwhelmed them. 4. They are a "blood-besprinkled band." On the lintel and doorposts of every house of Israel the blood of the Paschal lamb had been sprinkled, and so had they and theirs been saved alive. Never were they to think that it was for their own worthiness they were saved. To crush such thought the Passover sacrifice was ordained. And the singers of this song owe their all to the fact that for them Christ’s blood was shed. In virtue of that they are what and where they are. Do any ask—How is this? We answer - "I cannot tell the woe Which thou wast pleased to bear, O Lamb of God; but this I know— That all my sins were there." S.C. BY R. GREEN Revelation 15:1-4 The song of the redeemed. A further vision is permitted—"another sign"—with which the faithful but tried ones are to be cheered. The vision, as a whole, is "great and marvellous." It reaches to the end of the eighteenth chapter. "Seven angels" have "seven plagues"—"the last, for in them is finished the wrath of God." With these solemn words the announcement of the coming judgments—the final ones—is prefaced. As before, the hearts of the faithful are comforted and assured by a vision of their glorious lot, before the revelation of the judgments upon the earth is made. So are they encouraged to fidelity, and prepared for the terrible scenes which are about to be presented. It is needless to search for an explanation of every detail of the symbol. The vision is of the holy ones, who sing a psalm of praise to God for his manifested judgments. "Thy righteous acts have been made manifest." It has its hidden assertion. Thy judgments hitherto, thy judgments ever, those which have been, those which are, and those which shall be, are true and righteous altogether. This ascription is thrown into the form of a song, which is— I. A SONG OF PRAISE. Praise to God for the greatness and marvellous character of his works, and for the righteousness and truthfulness of his ways. II. A SONG OF TRIUMPH. Like the several songs of the Revelation, it anticipates the final issue of the struggle between good and evil. "All the nations shall come and worship before thee." III. A SONG FROM A AND HOST. "Them that come victorious from the beast, and from his image, and from the number of his name." Only the redeemed who have been faithful in their struggle against evil can rejoice in the final overthrow of that evil. IV. A SONG. They who sing stand "by the glassy sea, having the harps of God." It is a song of salvation and deliverance: "the song of Moses"—the triumphant exultation of the redeemed host when they, having crossed the flood, saw their enemies engulfed. "The song of the Lamb," when the whole work of the Lamb has been effected, when the redemption from sin is complete, and the overthrow of whatever opposes the Name of the Lamb is utterly crushed and destroyed. Then truly shall it be said, "Who shall not fear, O Lord, and glorify thy Name? for thou only art holy; for all the nations shall come and worship before thee." Thus is anticipated in song what is about to be portrayed.—R.G. Revelation 15:3 The praise of the Divine works. It is most meet that all should praise the works of God—those works which themselves do praise him. But the Church of God is especially called upon to view the works of God in the world. There the Almighty Rruler displays his power and wisdom and goodness. There the thoughtful may learn of him; for the righteousness and the truthfulness of his ways are a revelation of the righteousness and truth of his Name. I. PRAISE IS THE ’S TO GOD. His supremacy and government, his wisdom and power, his goodness and beneficence—every attribute which the human mind may be able, even dimly, to trace, it is the duty of the human heart to praise. It is little that can be offered by a creature to the Creditor. His best service is his true, lowly, reverent, sincere praise. "He that offereth praise glorifieth God; ... Praise waiteth for thee, O God, in Zion." II. PRAISE ASSUMES THE FORM OF AN SONG OF FAITH. Faith has its one foundation in God. Whatever lifts man upward to God stimulates to faith in the Divine Name. Without the knowledge of God there can be no faith in him; but as the glory of the Divine Name shines upon the human soul, that soul grows up into filial, obedient confidence in God. The song of praise stirs the sleepy spirit as the battle cry the warrior. To praise God for the goodness and greatness of his works is sure to inspirit the faith that is in him. III. PRAISE THE MIGHT AND MAJESTY OF GOD ASSURES THE HEART OF A FINAL OVER THE OF EVIL. This is the subject of the song in these words: "Who shall not fear, O Lord, and glorify thy Name? for thou only art holy." IV. PRAISE CALMLY THE HAPPY AND OF ALL TO THE OF "THE LORD GOD, THE ." "All the nations shall come and worship before thee." V. THIS PRAISE HAS FOR ITS SUBJECT THE HOLY NAME AND WAY OF GOD.—R.G. Revelation 15:5-8 Final judgments proclaimed. From this point commences the final delineation of the overthrow of the kingdom of evil. It may be difficult, if not impossible, to interpret the symbolical language in detail into realistic descriptions. Probably such interpretation is misleading. But the great ideas stand out prominently, and afford matter for contemplation, and, without puzzling the lowly reader, will help him to a knowledge of the "ways" and "judgments" of God. The complete vision of the destruction of "Babylon" reaches to the end of the eighteenth chapter. The portion named above is preliminary. A glance through the whole is sufficient to assure us that it represents a widespread struggle—a struggle of the utmost intensity and severity, and a final one. Within it occur the significant, prophetic words, "It is done!" Let this first glance, starting at the first words and reaching to the last, embrace the whole in a preliminary view, and we shall be instantly arrested— I. BY THE OF THE . The vision is one of judgment, not of warfare. It is only incidentally that the idea of war is introduced (Revelation 16:14, Revelation 16:16; Revelation 17:14). Judgment is the burden of the vision. The severity of the judgments is seen in the terms used. There are seven vials, or bowls. The first becomes "a noisome and grievous sore," etc. (Revelation 15:2); the second a cause of death—"every living soul died;" the third turns "the rivers and fountains of the waters" into "blood ;" the fourth, "men were scorched with great beat;" the fifth, "they gnawed their tongues for pain;" the sixth prepares the way for the coming of (antagonistic) kings (this requires a subsequent interpretation); the seventh brings "lightnings and voices and thunders" and "a great earthquake, such as was not since there were men upon the earth." Thus is set forth ideally the utmost painfulness and severity of judgments. Much of the imagery carries us back to Egypt’s plagues. II. We are further arrested by the OF THE . There is no reference to portions of the earth, as earlier (Revelation 8:7-11). III. BY THE OF THE . "In them is finished the wrath of God." It is the judgment of "Babylon the great," "the great harlot that sitteth upon many waters." "Babylon the great, the mother of the harlots, and of the abominations of the earth," whose flesh they shall eat, and "shall burn her utterly with fire." Thus by outward materialistic judgments are we to see a spiritual conquest and destruction and judgment ideally represented. Blessed are they who are not included in "the judgment of the great harlot"!—R. G. BY D. THOMAS Revelation 15:1-4 Divine severity and human heroism. "And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast," etc. This fragment of John’s vision, or dream, brings under our attention and serves to illustrate two subjects: (1) Divine severity; and (2) human heroism. I. DIVINE . "And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up [finished] the wrath of God" (verse 1). Undoubtedly in the government of this world there is the stormy as well as the mild, the gloomy as well as the pleasant. The government under which we live on this earth often assumes aspects of terrible severity. Its manifold ministers or angels bear to us manifold "plagues "—afflictions, which our sin-stricken consciences refer to Divine indignation or wrath. 1. The principle of severity is seen in material nature. In the inorganic realms all things do not seem mild and pleasant. We have tornadoes sweeping destruction over sea and land, we have earthquakes that engulf cities, sounds are heard and sights are witnessed that overwhelm with terror and alarm. 2. This principle of severity is seen in the plantal realm. In gardens and orchards, as well as in the fields and woods, the open commons and the wild prairies, there is heard the moaning groan and felt the blasting breath of severity shivering the fruit, scattering the blossoms like hoar frost, freezing the very roots of life. 3. This principle of severity is seen in the sentient domain. From the behemoths that prowl in the forests, and the leviathans that sport in oceans, to the tiniest microbes in the microscopic world, there are aspects of severity, pains of birth and death, of hunger and thirst, and of predatorial ravages and tortures. There is an undertone of sadness heard throughout. "The whole creation groaneth," etc. 4. This principle of severity is seen in human history. Bodily diseases, secular indigence, social annoyances, heart bereavements, physical dissolution,—in all these there is often the ghastly appearance of Divine severity. The "seven angels," with their "seven plagues," appear in all directions. I am far enough from averring that the ministry of pain is a malignant ministry, but, otherwise, it is benign Will the ministry of pain ever continue? Will the "seven angels" be ever on the wing, bearing the "plagues"? Cowper says— "The groans of nature in this nether world, Which Heaven has heard for ages, have an end." Will they have an end? Heaven grant they may! II. HUMAN HEROISM. "And I saw as it were a sea of glass [a glassy sea] mingled with fire: and them that had gotten the victory over [that come victorious from] the beast, and over [from] his image, and over his mark, and over [from] the number of his name, stand on the sea of glass [standing by the glassy sea], having the harps of God. And they sing the song of Moses," etc. (verses 2, 3). The heroes here suggested are: 1. Those who have conquered the wrong. They are those "who have gotten the victory over the beast." And what is the beast? Moral wrong in all its elements and forms. Sin is a hideous, ravenous, iniquitous "beast," served and worshipped by unredeemed men the world over. The foe against which the true hero fights is sin, and sin only. He who destroys life and tramples on human rights is no hero, but a mercenary murderer. From no character do I recoil with such horror as from him who sells his time, his body, his all, to slaughter his fellow men. Nor do I feel scarcely a greater abhorrence for such a character than for those who, professing to be the ministers of Christ, rhetorically extol such as heroes, and subscribe to monuments to perpetuate their infamous history. I wonder greatly that the reports of the horrors of that war lately going on in the Soudan, inaugurated and supported, alas! by what has been rightly denominated the shuffling, starving, slaughtering Parliament of the time, do not rouse all England to arms against the Governments and the Churches that can tolerate for an instant such stupendous crimes. 2. Those who ascribe their victory to God. Observe: (1) Their posture. "They stand on the sea of glass, having the harps of God" (verse 2). It is suggested that their position is one of safety. The sea does not surge about them; it is beneath them, hard as ice. It is a position of splendour. The crystal sea on which they stand is made brilliant by fire. There is no posture of soul so sublime and safe as the true posture of worship. The Shechinah beams around them as their glory and defence. (2) Their anthem. "They sing the song of Moses the servant of God, and the song of the Lamb" (verse 3). (a) Their anthem breathes triumphant praise. They recognize in their triumphs the "great and marvellous works" of God, and the truth and rectitude of his ways. God is righteous. "Just [righteous] and true are thy ways, thou King of saints [the ages]" (verse 3). Notice: (α) The demands of his Law attest the truth of this testimony. The heavenly Teacher has reduced all the demands which the eternal Governor makes upon us to a twofold command. (i.) "Thou shalt love the Lord thy God with all thy heart." His demand is our supreme love. Is this demand just? This depends upon three things: (a) Whether we have the power of loving any one supremely. (b) Whether God has attributes adapted to awaken this love within us. (c) Whether these attributes are revealed with sufficient clearness to our minds. The affirmative to these things must be admitted by all. All men do love some object supremely. The Eternal has attributes in every variety of aspect and attraction. The heavenly Teacher has reduced the demands to another command. (ii.) "Whatsoever ye would that men should do unto you, do ye even so unto them." Not "whatsoever men do unto you"—that might be sinful; but "whatsoever ye would that men should do unto you." Would you have them false, dishonest, unkind, tyrannic, towards you? Whatsoever ye would that they should be, be so to them. Can anything be more just? (β) The intuitions of his moral creatures attest the truth of this testimony. In all moral intelligences there is: (i.) An intuitive sense of the right. All have an inbred sentiment of right and wrong. This sentiment implies a moral standard; and what is this standard but God? (ii.) An intuitive love of right. All moral souls love the right in the abstract; they are bound to do it. "I delight in the Law of God after the inward man." All consciences go with God. (iii.) An intuitive remorse. Misery springs up in the soul from a conscious departure from the right. Cain, Belshazzar, Judas, are examples. (iv.) An intuitive appeal to God under the wrong as the Friend of the right. Oppressed humanity involuntarily looks to God as Judge of all the earth. Deep in the soul of the moral creation is the feeling that God’s ways are just and right. No argument can destroy this consciousness. (γ) The mediation of his Son attests the truth of this testimony. Christ came to establish judgment—rectitude in the earth. "What the Law could not do in that it was weak through the flesh, and for sin condemned sin in the flesh." (i.) His life was the development of Divine righteousness. He was incarnate judgment. "He did no sin, neither was guile found in his mouth." (ii.) His death was the highest homage to Divine rectitude. He could have escaped death. It was the inner sense of right that urged him on. (iii.) His system is the promoter of Divine righteousness. His truth inculcates it. His Spirit promotes it. His Spirit comes to convince the world of sin, of righteousness, etc. (δ) The retributions of his government attest the truth of this testimony. Look at the expulsion of Adam, the Deluge, the burning of Sodom, the extermination of the Canaanites, the destruction of Jerusalem, and the dispersion of the Jews. (b) Their anthem breathes philanthropic devotion. "Who shall not fear thee, O Lord, and glorify thy Name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments [righteous acts] are made manifest" (verse 4). The words may be regarded as expressing a desire that all men, all the nations, should worship God. Genuine piety is always philanthropic. He who loves the Father will love his children, and will desire all the brethren to worship the Father "in spirit and in truth." Genuine piety and genuine philanthropy are convertible expressions, modifications of the same sovereign principle—love.—D.T. Revelation 15:5-8 Genuine discipline of soul. "And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: and the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen," etc. I do not know that 1 can turn these words to a more legitimate and practical use than by using them as an illustration of genuine soul discipline. In this light they suggest to us the source, the ministers, and the indispensability of genuine soul discipline. I. THE SOURCE OF GENUINE SOUL . "After that [these things] I looked [saw], and, behold, the temple of the tabernacle of the testimony in heaven was opened" (Revelation 15:5). The discipline, as we have seen, was of a painful character. It involved "seven angels" with "seven plagues." Whence did it proceed? Not from secondary instrumentalities, fortuitous circumstances, or a heartless, rigorous fatality, but direct from the presence of the Infinite. The language here points to the inner compartment of the old Jewish tabernacle, known as the "holy of holies." There the Jew regarded Jehovah as especially revealing himself to them, and as communicating to them his ideas and plans. To a genuinely disciplined soul all influences from heaven tending to purify and ennoble are regarded as coming direct from the presence of the great Father. Its inner eye, so to speak, is so opened and quickened that it glances into the very shrine of the Almighty. It feels that "every good and perfect gift cometh down from the Father of lights," etc. It is a characteristic, or rather a law, of true religiousness that it bears the soul away through nature, churches, and chapels, right up into the very presence of God, to the very fontal Source of all good, the mighty Mainspring that works the universe. God is its all in all. It can truly say, "I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened" (Revelation 15:5). The grand difference between a spurious and a genuine religiousness of soul is this—the one busies itself about the fussy doings and foggy dogmas of little sects, and the other is so absorbed with the Supreme Good, that it feels with the old Hebrew, "Whom have I in heaven but thee? and whom on earth do I desire but thee?" II. THE OF GENUINE SOUL . "And the seven angels came out of the temple, having [that had] the seven plagues" (Revelation 15:6). The great Father who makes his children "meet for the inheritance of the saints in light," carries on his sublime educational work by angels or ministers. Concerning those ministers, observe: 1. They are complete in number and qualification. "Seven angels" and "seven plagues." 2. They go forth direct from his presence. "Came out of the temple," etc. 3. They are divinely marked and attired as God’s priests. "Clothed [arrayed] in pure and white linen [precious stones pure and bright], and having their breasts girded [girt about the breasts] with golden girdles" (Revelation 15:6). 4. They have a commission of severity. "And one of the four beasts [living creatures] gave unto the seven angels seven golden vials [bowls] full of the wrath of God, who liveth forever and ever" (Revelation 15:7). (The wrath of God is his antagonism to sin.) In the great moral school of humanity there has always been, as in all schools, not a little severity. True soul education involves pain. The very severity is a blessing. "What son is he whom the father chasteneth not?" "Our light afflictions, which are but for a moment," etc. Whilst the majority of men regard this life as a market, or a banquet, or a playground, he who regards it as a great moral school has the only true idea—as a school in which every object is a lesson, every agent a teacher, and every teacher coming forth directly from God. III. THE OF GENUINE SOUL . "No man [no one] was able to enter into the temple, till the seven plagues of the seven angels were fulfilled [should be finished]" (Revelation 15:8). The idea suggested is that no man could enter into the shrine or into the immediate presence of God until the discipline had been fully accomplished. Here is a commentary on this: "Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands and a pure heart, who hath not lifted up his soul unto vanity." Cleanness in hands and heart means having conduct void of offence towards God and man. Freedom from vanity means moral reality. These two things, moral cleanness and moral reality, are the qualifications for ascending to the "holy hill," or fellowship with God. "It is not," says Luther, "he who sings so well or so many psalms, nor he who fasts or watches so many days, nor he who divides his own among the poor, nor he who preaches to others, nor he who lives quietly, kindly, and friendly, nor, in fine, is it he who knows all sciences and languages, nor he who works all virtuous and all good works that ever any man spoke or read of; but it is he alone who is pure within and without."—D.T. In the judgments of the vials, or bowls, we have undoubtedly a recapitulation of what has been already foretold in the trumpet and seal visions. This recapitulation is not a mere repetition; but the idea contained in the first visions is strengthened and set forth more forcibly, in conformity with Revelation 15:1, where we are told the wrath of God is finished in these plagues of the vials. The following comparison will illustrate the points of resemblance and contrast between the visions of the trumpets and of the vials. Trumpets. 1. Hail, fire, and blood cast upon THE EARTH; one third trees, etc., burnt. 2. One third of SEA made blood; one third of creatures therein and of ships destroyed. 3. One third of the RIVERS made bitter; many men destroyed. 4. One third of the SUN, etc. smitten; one third of the day darkened. 5. Star from heaven falls into the ABYSS; he sends forth locusts; men seek death; Hebrew name of their king is Abaddon. 6. Armies from the destroy one third part of men; men repent not. Episode:—The two witnesses of God WITNESS for him and work ; WAR against them by the beast. 7. VOICES in heaven; the ; earthquake, etc., and HAIL. Vials. 1. Vial poured ON THE EARTH; sore upon the followers of the beast. 2. The SEA made blood as of a dead man; every soul therein destroyed. 3. RIVERS made blood; declared to be God’s vengeance upon [ALL] men. 4. SUN smitten; men scorched; men blaspheme, men repent not. 5. The THRONE and kingdom of the beast smitten; men, in pain, blaspheme God; men repent not. 6. The way prepared for kings beyond the . Episode:—Three unclean spirits of the dragon WITNESS for him and work ; WAR by the world at (the Hebrew) Armageddon. 7. VOICES in heaven; the FALL of Babylon; , etc., and HAIL., We may from this comparison notice— (1) The vials form a series of visions denouncing God’s judgments against the wicked. (2) The number seven as well as their character indicates the universal and complete nature of these judgments. (3) The events portrayed occupy the same period in time as the seals and trumpets; that is to say, the period of the world’s history terminating with the last judgment day. (4) As in the eases of the seals and trumpets, they are general indications of God’s judgments; and though particular events may be partial fulfilments, the complete fulfilment is in all time. (5) In comparison with the seals and trumpets, we may observe some points in common and some in which the visions differ. (a) Like the former visions, these may be divided into two groups of four and three (see on the trumpets). (b) The structure of the vial visions is almost exactly parallel to that of the seals. (c) The visions all terminate with the same events portrayed in similar language, though, as the three sets of visions proceed, more stress is laid upon the judgment of the wicked, and less on the victory of the redeemed. (d) An episode occurs after the sixth vial of almost identical nature with, though much shorter titan, that after the sixth trumpet. (e) The severity of the nature of the vial judgments is conspicuous. Whereas under the seals one fourth was afflicted, and under the trumpets one third, there is nothing to indicate any exemption in the vial visions. (6) The reason of the employment of the term "vial," or "bowl," is most likely to be found in the expression, "cup of God’s anger," in Revelation 14:10. It indicates the pouring out of God’s wrath in an overwhelming and irresistible flood. It is, therefore, significant of retribution more dire than that symbolized by the trumpet, just as the trumpet indicated greater severity than the seal. Revelation 16:1 And I heard a great voice. Characteristic of all the heavenly utterances (cf. Revelation 14:7, Revelation 14:9, etc.). We have now the narration in full of the events of which Revelation 15:1-8. has given us a summary. Out of the temple. The ναός, shrine of God, mentioned in Revelation 15:8, and which no one could enter; the voice must, therefore, be the voice of God himself. Saying to the seven angels (see on Revelation 15:1). Go your ways, and pour out the vials of the wrath of God upon the earth; go ye and pour, etc. The seven vials is read in à, A, B, C, Andreas, Arethas, Primasius, and others. So, in Revelation 8:5, the angel casts fire on the earth. Revelation 16:2 And the first went, and poured out his vial upon the earth; his bowl into, etc. (Revised Version). (On "vial," see on Revelation 5:8.) The preposition εἰς, "into," distinguishes the first three vials from the last four, which have ἐπί, "upon," and some writers make this the basis for classifying the vials into groups of three and four; but it seems better to divide into groups of four and three (see on Revelation 16:1, and preliminary remarks on the trumpet visions). And there fell; and it became (Revised Version). Compare the phraseology of Exo 9:10. A noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image. The counterpart of the sixth plague of Egypt. The word ἓλκος, "sore," used here, is the same used in LXX., Exodus 9:1-35. It is impossible to say with certainty what (if any) particular judgment upon the ungodly is intended to be signified by St. John in this plague. From amongst the numerous interpretations which have been given to illustrate this passage, we may mention that of Andreas, who sees in it a reference to the "ulcer" (ἕλκος) of conscience. Or it may be that the writer has in contemplation that bodily disease which is the inevitable outcome of sin, and which often afflicts men in this world as the direct result of their misdoings; though, of course, it cannot always be asserted to be a consequence of a man’s own personal misdoings. (On the latter part of the verse, see on Revelation 13:1-18.) Revelation 16:3 And the second angel poured out his vial upon the sea. Omit "angel," which is not found in the best manuscripts, though it is understood. "Into the sea," as in Revelation 16:2. The sea is also the object of the second trumpet plague (see on Revelation 16:1). And it became as the blood of a dead man; became blood as of a dead man. Almost an exact reproduction of the second trumpet, and of the first of the Egyptian plagues. The last clause intensifies the horrible nature of the judgment, and thus in some degree increases the severity of this plague over that of the trumpets. And every living soul died in the sea; and every soul of life died, [even] the things in the sea, though living soul (ζῶσα) is found in à, B, P, some cursives, versions, and Fathers. Not merely human lives. The things, τὰ, is omitted in à, B, P, and others. In Revelation 8:9 we have, "Even the creatures that were in the sea." The interpretations are as numerous as in the case of the second trumpet (see on Revelation 8:9). It is most probable that the sea is here mentioned as part of creation (another part of which is mentioned in the following verse), the whole of which suffers for the sin of man, and the whole of which, intended for his benefit, becomes a source of affliction and woe to him through sin. Revelation 16:4 And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood. Omit "angel" (see on Revelation 16:3). "Into the rivers," etc., as in the previous cases. The singular ἐγένετο, probably on account of the neuter ὕδατα being understood. The idea of the second vial is carried on here (cf. on Revelation 16:3). Note the corresponding judgment of the third trumpet. In addition to the interpretation of the second vial given above, it is probable that the blood signifies the slaughter and death which is part of God’s vengeance on the wicked (cf. Revelation 16:6). The divisions adopted in the first four vials correspond to those in Revelation 14:1-20., which designate the whole of God’s created world, "heaven, and earth, and the sea, and the fountains of waters." Revelation 16:5 And I heard the angel of the waters say. The angels, throughout this book, are represented as having individual offices to fulfil. Here we have a reference to the angel whose duty it is to control the rivers, just as, in Revelation 14:18, another angel is represented as having authority over fire. This verse and the following one are anticipations of Rev 19:2, which is a commentary on Revelation 18:1-24., which latter is an elaboration of the judgments here described. Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus; righteous art thou, which art and which wast, thou Holy One, because thou didst thus judge (Revised Version). There is scarcely any authority for inserting "O Lord," or "and shalt be" (cf. Revelation 11:17). The angel, as having authority over the waters, and, as it were, a commission to see that they do their duty for men, acknowledges the justice of the sentence which makes them into an instrument for, and type of, man’s destruction. Though there is no authority for inserting "and shalt be," the idea is, no doubt, to express the eternal nature of God. The same expression occurs in Revelation 15:3 (Revised Version) in almost exactly parallel connection; so also in Revelation 11:17, Revelation 11:18. Thou hast judged thus refers to the judgment of the third vial, possibly to all the first three, Note the marginal reading of the Revised Version (supported by Alford), which disconnects this verse from the succeeding one. Revelation 16:6 For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy. This supplies the key to the interpretation of the previous visions. The ungodly have shed the blood of saints, therefore God deals out death to them. This is the meaning signified by the "blood" of the previous verses (cf. the doom of Babylon, described in Revelation 17:1-18., especially Revelation 17:6.; and Revelation 18:6, Revelation 18:24. Cf. the words, "they are worthy," with Revelation 3:4). It is correct to consider that this prophecy received its first fulfilment in the violent deaths of so many of those who were the earliest Christian persecutors. On this subject see Lactantius, ’De Morte Persecutorum.’ Revelation 16:7 And! heard another out of the altar say. Omit "another out of." The altar is connected (1) with the martyred saints (Revelation 6:9, Revelation 6:10; Revelation 8:3); (2) with the judgments that fall on the earth in vengeance for the blood of the saints (Revelation 8:5; Revelation 9:13; Revelation 14:18); hence the appropriateness of this voice from the altar, which acquiesces in the judgments inflicted. The altar is here personified, and speaks concurring in the justice of those judgments sent on account of the saints who are represented by it. Some writers, however, understand "the angel of the altar," which is similar to the reading of the Authorized Version. Even so, Lord God Almighty, true and righteous are thy judgments; Yea, O Lord God, the Almighty (Revised Version). Reaffirming what has been declared by the angel of the waters (Revelation 16:5), and expressing concurrence therein. (On "true" (ἀληθιναί), see on Revelation 3:17.) Compare the expression in Revelation 3:5. There God is declared righteous because he has thus judged; here the judgments are righteous because they. are his. Both phrases are equally true, giving the same truth from different standpoints. The same verdict is endorsed by the heavenly multitude in Revelation 19:2, when they celebrate the downfall of Babylon; another proof of the identity of the world which is here the object of the vial judgments and the Babylon, which is afterwards described, and whose doom is pronounced. Revelation 16:8 And the fourth angel poured out his vial upon the sun. Ἀγγέλος, "angel," is omitted in nearly all manuscripts, though, of course, it is understood. For the first time we have ἐπί, "upon," instead of εἰς. "into" (see on Revelation 16:2). Another part of creation is visited, thus completing the visitation of the fourfold division of the universe—the earth, the sea, the rivers, the heavens—as foretold in Revelation 14:7. And power was given unto him to scorch men with fire. "And it was given to it" is more probable than "to him;" the angels do not directly punish, but indirectly by pouring out the vials. This form of words expresses the permissory nature of the evil which is wrought; nothing can be done but by the will of God (cf. Revelation 13:5, Revelation 13:7, Revelation 13:14). Bengel, Hengstenberg, and others consider that the permission to scorch men is given to the angel. The men (with the article); perhaps referring to those mentioned in Revelation 14:2. who had the mark of the beast, and those who worshipped his image, and who are the object of all the vial plagues. Though differing in form from the fourth trumpet, where the sun was darkened, yet the judgment is similar, though here of a more intense nature. In both cases, those objects which are given to men for their good are converted into instruments of punishment. We may, perhaps, see here an allusion to the heat of men’s passions and vices, by which physically as well as morally they are destroyed; and which are also an emblem of the pains of hell as pictured in Luke 16:1-31. It has been noticed as a coincidence that the objects of creation which are the subjects of the judgments of the fourth trumpet and fourth vial, were created on the fourth day. Revelation 16:9 And men were scorched with great heat, and blasphemed the Name of God. The men (see on Revelation 16:8). (On the meaning of the first clause, see on Revelation 16:8.) This is the first mention in the vials of men blaspheming. As with Pharaoh and the Egyptians, the judgments of God, instead of awakening them to repentance, only serve to harden their hearts. This again occurs under the fifth and seventh vials. So also in the sixth trumpet, we are told, men repented not—a statement also made in the subsequent part of this verse. As before pointed out (Revelation 13:1), the two things are identical; non repentance, continuance in the service of the dragon, is blasphemy against God; though we generally reserve the name "blasphemy" for the open avowal of infidelity to God. Which hath power over these plagues. This is what is implied in the words of Rev 16:8, "it was given to it?’ In this visitation men distinctly recognize the hand of God. And they repented not to give him glory. Vide supra, on the "blasphemy;" and contrast with Revelation 11:13—another example of the sense in which these vials are the "last plagues" (Revelation 15:1). Revelation 16:10 And the fifth angel poured out his vial upon the seat of the beast. Omit "angel" as before (see on Revelation 16:8). The throne of the beast. That throne which had been given to him by the dragon (Revelation 13:2), and which here typifies the centre and source of his power. While this throne may aptly refer to the Roman empire in St. John’s time, its position varies at different times; wherever the world power is worshipped, there the beast has his throne. And his kingdom was full of darkness; was darkened. Another allusion to the plagues of Egypt. The darkness is a type of the spiritual darkness which prevails among the subjects of the beast, and which they themselves frequently realize in the course of their career. The fear of the future sometimes arouses their misgivings, and then there is no light or hope in their hearts. And they gnawed their tongues for rain. The pain arising from the darkness of their minds; the misgivings as to their future (vide supra); or perhaps also on account of their sufferings under the former plagues, to which this is an addition. Revelation 16:11 And blasphemed the God of heaven because of their pains and their sores. The expression, "God of heaven," seems to enhance the exaltation of God, and to place in more terrible contrast the sin of those who ventured to blaspheme One so high, so far above them. This title is only mentioned here and in Revelation 11:13, where, however, some repented. (On the word "blaspheme," see on Revelation 11:9.) In spite, therefore, of their plagues, and perhaps as a consequence of their spiritual darkness, they still own the supremacy of the beast and deny God; just as Pharaoh hardened his heart. Compare the previous verses for an account of their pains and their sores; the allusion to which shows plainly that these plagues are not necessarily consecutive in time. And repented not of their deeds (see on Revelation 11:9). Revelation 16:12 And the sixth angel poured out his vial upon the great river: Euphrates. Omit "angel" (see on previous verses). (On the Euphrates, see on Revelation 9:14.) This river also figures in the sixth trumpet vision, and possesses the same signification in both places. It is the natural direction from which enemies arise; and it derives this signification from the fact that the enemies of the Jews often came from that direction. The next sentence leaves no doubt that this is the meaning, and supports the view taken of Rev 9:14. It is to be noticed that, though the vial is poured out upon the Euphrates, it is not with the purpose of inflicting injury on the river, but upon the men who are thus laid open to the attacks of their enemies. And the water thereof was dried up, that the way of the kings of the east might be prepared. The Revised Version gives the sense more plainly, That the way might be made ready for the kings that [come] from the sunrising. The meaning is that a barrier that wards off hostile hosts is removed. The "kings of the cast" represent God’s judgments; those who are laid open to attack are the adherents of the beast. The imagery may be derived: (1) From the fact (as explained in Revelation 9:14, which see) that the enemies of the Jews generally came from beyond the Euphrates. This accounts for the employment of this figure in Revelation 9:1-21., and may reasonably be considered to contain the same allusion here. In this case the minor details do not agree; the idea is merely to convey the central fact of an advance of enemies. (2) From the historical fact of the taking of Babylon by Cyrus, by means of a diversion of the waters of the Euphrates—a circumstance referred to in Jeremiah 51:31, Jeremiah 51:32, etc.; Isaiah 13:1-22.; Isaiah 44:27, Isaiah 44:28. In this case the details are more in accordance with the general symbolism of the Apocalypse. Babylon would signify the kingdom of the beast (as in Isaiah 44:19). The kings of the east would still represent God’s judgments, which now assail the kingdom of Satan. Satan attempts to meet this assault by the three spirits, which gather kings from the whole world (Isaiah 44:14) to battle against the Almighty. The "kings of the east" are certainly the forces ranged on the side of God. Many writers see an allusion to Christ and the saints. The sun is a frequent figure of Christ in Scripture (cf. Malachi 4:4; Zechariah 3:8 and Zechariah 6:12, LXX.; Luke 1:78; also Revelation 7:2; Revelation 12:1; Revelation 22:16). "The kings of the east" may thus be identified with the armies of Rev 19:11-16. Revelation 16:13 And I saw; introduces a new phase of the vision (see on Revelation 4:1). The mention of the punishment of the ungodly by the kings of the east causes the seer to look forward to the conflict, the end of which is described in Revelation 19:19-21. He therefore now digresses somewhat, in order to describe the means by which the dragon endeavours to enlist the hosts of the world on his side. Three unclean spirits like frogs. These three spirits represent the influences of the dragon, the first beast and the second beast, which we have interpreted as the devil, the love of the world and worldly power, and self deceit; in other words, the devil, the world, the flesh. These influences axe spiritually unclean, and suggest the loathsome Egyptian plague of the frogs; that is to say, their likeness to frogs consists in their common quality of uncleanness. Perhaps also there is a reference to their devilish origin, in which they resembled the unclean spirits so frequently east out by our Lord while on earth. Burger very aptly refers to the contrast afforded by the dove-like form of the Holy Spirit of God. 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. Omit "come." The seer does not behold the three spirits proceeding from the mouths of the evil trinity, but he sees those that are out of their mouths; he sees them in their works exhibited in the world. The second beast is here called the "false prophet," since he deludes men, and persuades them against their better judgment to worship the first beast (see on Revelation 13:11). Revelation 16:14 For they are the spirits of devils, working miracles. This explains the account given in Revelation 16:13. In the plague of the frogs, the Egyptian magicians imitated the plague of Moses; the second beast (the false prophet) is represented as leading men astray by his miracles (Revelation 13:13). After the sixth trumpet came the digression, in which an account was given of the two witnesses of God, who worked miracles (Revelation 12:1-17.); here, after the sixth vial, we have a short digression, in which an account is given of the three witnesses of Satan, who endeavour rework on his behalf, by exhibiting miracles. (For the meaning of this working of miracles, see on Revelation 13:13.) Which go forth unto the kings of the earth and of the whole world; the kings of the whole world—omitting "of the earth" (Revised Version). The kings of the world are those whose aim and delight is the possession of the pleasures of this world; those who have their treasure in this world, and whose hearts are therefore also there; those who exercise their influence and power in regard only to the things of this world; in short, the worldly. To gather them to the battle of that great day of God Almighty; God, the Almighty. This battle is described in Revelation 19:11-21, which see. The great day is the last great judgment day. The battle referred to here, and described in Revelation 19:1-21., and again in Revelation 20:1-10, is apparently the battle which is being waged against God by the forces of evil all through the history of the world, from the fall of Adam until the last judgment day. This seems certain from the description given in Revelation 19:1-21. and 20. How, then, can it be described as the "battle of the great day"? Probably because on that day will occur the crisis, as it were, of the conflict; on that day will the issue be plainly determined, and the struggle terminated. Though the battle is proceeding daily, there is little to remind us of it; the very existence of, and necessity for, such warfare is sometimes forgotten in the daily round of life: at the last day will be plainly exhibited the nature of the incessant hostility between God and the devil, and the power of the latter will be manifested only to be visibly shattered and finally destroyed. Revelation 16:15 Behold, I come as a thief. The very words addressed to the Church at Sardis (Revelation 3:3), and similar to those connected by our blessed Lord with the great day (see Revelation 16:14). The mention of that day, and perhaps the knowledge that the battle is a daily one (see on Revelation 16:14), naturally leads to the solemn warning given here. It is worth notice how St. John adopts this idea; and this of itself should suffice to demonstrate the incorrectness of endeavoring to compute the times and seasons, as has been done by so many Apocalyptic writers (cf. also Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10). Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. The same figure again as in Revelation 3:17. Isaac Williams correctly points out that these words seem to indicate that the battle of Rev 3:14 is a daily one, in which Christians are themselves engaged (see on Revelation 3:14). The garment is the garment of righteousness, the fervent love of God (see on Revelation 3:17). Revelation 16:16 And he gathered them together into a place called in the Hebrew tongue Armageddon; or, as in the Revised Version, they Fathered; that is, the "spirits" of Revelation 16:14, of which this is a continuation, the same verb συνάγω being repeated. By the employment of the Hebrew term, attention is called to the symbolical nature of the name. Similar cases occur in Revelation 9:11 and elsewhere in St. John’s writings (see on Revelation 9:11). The correct reading, Ἁρμαγεδών, Har-Magedon, signifies "Mountain of Megiddo;" the Authorized Version, Ἀρμαγεδών, Armageddon, "City of Megiddo." Mount Megiddo possibly refers to Carmel, at the foot of which lay the Plain of Megiddo, which was well known to every Jew as a gathering place for hostile hosts and as the scene of many battles. It is referred to in Zechariah 12:11 as a type of woe, on account of the overthrow and death of Josiah having taken place there (2 Kings 23:29). Ahaziah also died there (2 Kings 9:27); and there also the Canaanitish kings were overthrown (Judges 5:19). The name is, therefore, indicative of battle and slaughter, and intimates the complete overthrow in store for the dragon and the kings of the earth, which is described later on (Revelation 19:1-21.). Revelation 16:17 And the seventh angel poured out his vial into the air. Omit "angel" as before. Upon the air; perhaps as the typical abode of the spirits of evil (cf. Ephesians 2:2, "the prince of the power of the air"); the seat also, so to speak, of the thunders and lightnings which follow. And there came a great voice out of the temple of heaven, from the throne, saying, It is done. There are slight variations in the text here. The best authorities omit "of heaven." One manuscript, à, instead of "throne" inserts τοῦΘεοῦ, "of God." (On the characteristic great voice, see on Revelation 6:1, etc.) The same voice as in Revelation 16:1, probably that of God himself, as the words, "from the throne," seem also to show. It is noticeable that here, as in the seal visions and trumpet visions, we are not explicitly informed of the nature of the last vision. We have the accompanying circumstances described in Revelation 16:18, which are always attendant on the last great manifestation, but the end itself is left unrecorded. In the seals, the last vision is described by the silence in heaven; in the trumpets, the nature of the last judgment is only vaguely alluded to in the triumphant heavenly song. So here, only a brief summary is given (Revelation 16:18, Revelation 16:19) of what actually falls as the last extremity of God’s wrath; a fuller account is reserved for Revelation 19:1-21. Revelation 16:18 And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. The usual accompaniments of any special manifestation of God’s power or presence (see on Revelation 4:5 and Revelation 6:12-17). A similar description is given of the close of the seal and the trumpet visions. Revelation 16:19 And the great city. The words which follow, as well as Revelation 11:8; Revelation 14:8; Revelation 17:18; Revelation 18:10, Revelation 18:16, etc., leave scarcely any doubt that the "great city" here is Babylon. These are the only passages in the Apocalypse where this title is found; for in Revelation 21:10, "great" is not the true reading. Was divided into three parts. The signification of this clause is somewhat uncertain. The idea is probably that of total destruction, as in Ezekiel 5:2, where a similar description is applied to Jerusalem. Possibly there is a reference to the trinity of evil mentioned in Ezekiel 5:13. And the cities of the nations fell. The nations signifies the ungodly, who stand in the same relation to the godly as the Gentiles to God’s chosen people (cf. Revelation 11:18, etc.). This sentence declares the fall of every lesser form of evil, together with the greater typical form symbolized by" the great city." And great Babylon came in remembrance before God; and Babylon the great was remembered in the sight of God (Revised Ver-tion). Cf. the title of "great city" (vide supra). Cf. also the similar expression in Acts 10:31. This clause, together with the following one, taken in conjunction with the preceding and succeeding verses, must be referred to the great judgment day. To give unto her the cup of the wine of the fierceness of his wrath. This is the beginning of the fulfilment of the doom predicted by the angel in Revelation 14:10. The judgment is more elaborately described in Revelation 18:1-24. Revelation 16:20 And every island fled away, and the mountains were not found. This continues the description of the earthquake in Revelation 16:18, the parenthesis concerning Babylon occurring owing to the mention of the destruction of the city (cf. the account given under the sixth seal). Such convulsions of nature generally, in biblical descriptions, accompany the near approach of the last judgment. Some writers interpret the islands and mountains of kingdoms (cf. Revelation 17:9, Revelation 17:10). Revelation 16:21 And there fell upon men a great hail out of heaven, every stone about the weight of a talent; cometh down upon, the present tense, rendering the description more graphic. Commentators usually quote ’Diodorus Siculus’ (19:45), who mentions. as something marvellous, hailstones of a mina in weight; the mina being one-sixtieth of a talent; and also the account of Josephus, who speaks of stones a talent in weight being thrown by machines at the siege of Jerusalem (see Wetstein, ad loc.). "The men," though not pointing to any particular group of men who have been definitely mentioned, nevertheless necessarily refers to the wicked, were are the object of this punishment. "Hail" is frequently mentioned as a judgment of God and is added here to heighten the general effect of the description (cf. Exodus 9:1-35.; Joshua 10:11; Psalms 78:47; Psalms 105:32; Isaiah 28:2; Isaiah 30:30; Ezekiel 13:11; Ezekiel 38:22; Haggai 2:17; also Revelation 8:7; Revelation 11:19). And men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great; is exceeding great (vide supra). As in Revelation 16:9, men repent not. Like Pharaoh, their hearts are hardened. These words end the general description of the vial judgments, but the events alludes to under the seventh vial are elaborated and particularized in the chapters which follow; the whole concluding at the end of Rev 19:1-21. Revelation 16:1-11 The first five bowls. While we by no means follow the historical interpreters of this book in the attempt to identify any chronological sequence of actual events with the seven seals, trumpets, and bowls, respectively, yet (as is well pointed out by Professor Godet £) there is undoubtedly a moral progression indicated. The seal points out an event concealed as yet, but foreseen by God. The trumpet points out an event announced as forthcoming. The bowl points out the event in actual execution. We have studied the ground plan of the Apocalypse with reference to the seals and trumpets; we now witness the pouring out of the bowls, i.e. the carrying out of the great judgments on the foes of God and of his Church, which in anticipation had been forecast already. The seven seals set before us the kind of events which were to be looked for—victory, war, famine, pestilence, martyrdom, convulsion; then the end. The seven trumpets have pointed out the sphere over which the several judgments shall fall which are to bring about the end. These correspond almost precisely with the seven bowls; thus confirming the impression that between trumpets and bowls there is the distinction between announcement and effect. The trumpets follow thus in order: 1. Earth, Revelation 8:7 2. Sea, Revelation 8:8 3. Waters, Revelation 8:10, Revelation 8:11 4. Sun, Revelation 8:12 5. Smoke out of the abyss, Revelation 9:1-11 6. The great river, Revelation 9:13-21 7. The issue, Revelation 11:15-18 The bowls follow thus: 1. Earth, Revelation 16:2 2. Sea, Revelation 16:3 3. Waters, Revelation 16:4-7 4. Sun, Revelation 16:8, Revelation 16:9 5. Throne of the beast, Revelation 16:10, Revelation 16:11 6. The great river, Revelation 16:12-16 7. "It is done!" Revelation 16:17-21 There is one feature common to all the bowls—they are "the bowls of the wrath of God." By "the wrath of God" we understand nothing like revenge, malice, or vindictiveness; but that pure and holy indignation against sin, which is a necessity of nature in a Being of perfect love. As, however, we have so frequently found the scenes of the Old Testament furnishing material for the gorgeous imagery of this book, so it is here. The student can scarcely help noticing the similarity in the effect of the bowls with that of the plagues of Egypt. Thus they one and all seem to say, as the Lord once "put a difference between the Egyptians and Israel," so it will be again. The first deliverance was from the hosts of Egypt. The second was from the hosts of hell, when Jesus died. The third shall be the final one—from the hosts of earth and hell, when the Lord shall appear in his glory! While we reverently refrain from attempting an interpretation in detail of the effects of the pouring out of the several bowls, we can as little refrain from pointing out the manifold distinctive features of them, as illustrating permanent truths concerning the government of God. I. ERE THE END COMETH, GOD’S OF WRATH WILL BE POURED OUT UPON THE WORLD. Our Lord, in his sermon on the mount, as well as in iris parables, teaches us that up to the time of the end there will be impenitent men; and that the clashing of good with evil will go on to the time of the great harvest day. The Old Testament prophets indicate the same, and they repeatedly declare that on the wicked the wrath of God will fall. The Lord did of old "put a difference between the Egyptians and Israel;" and he will, in his own time and way, show the difference between the Church and the world. The wicked shall be "broken to shivers." II. GOD HATH HIS "BOWLS" IN WHICH ARE THE OF HIS WRATH WAITING TO BE . "The ’vials’ point to the metaphor in Revelation 14:10, ’the cup of God’s anger.’ The ’vial’ (cf. Amos 6:6) was the shallow ’bowl’ in which they drew from the larger goblet." £ There are many weapons hidden in God’s armoury, many arrows in his quiver, many forces stored up ready to be brought forth; as yet he holdeth them back. He waiteth. He is long suffering. He hath forgotten neither his promises nor his threatenings. "He waiteth to be gracious." But he will not wait always. The Lord is a jealous God, and will not suffer his people always to be discomfited. III. THE OUT OF THESE HIDDEN FORCES IS AND . Three truths are taught us here. 1. That the authority to pour out the bowls comes from "the temple" (Revelation 16:1). From the sanctuary. "Heaven itself." 2. That there is an angelic ministry ready to be employed on this service (Revelation 15:6). "There is nothing in prophetic imagery more striking than this picture of the seven angels issuing, in solemn procession, from the sanctuary." £ 3. The angel bands wait the word of command, "Go ye," etc. The angels of God are all ministering spirits, ascending and descending upon the Son of man. IV. WHEN THE ANGELS OF POUR OUT THE "BOWLS," ALL NATURE MAY BE FULL OF WHIPS AND STINGS. (Cf. Revelation 14:1-4, Revelation 14:8-11.) Here the elements of nature, which are the conditions and media of man’s comfort, are all turned into so many instruments of torture, when used in wrath. When will men learn that nature brings us joy only through the mercy of God? that it is "of the Lord’s mercies we are not consumed"? How little might suffice to make life intolerable! One equivalent less of oxygen in the air, or one equivalent more, and life would he unendurable. Sooner or later God will convict ungodly men of their "hard speeches," by sore judgments. V. THE EFFECT OF THESE ON UNGODLY MEN WILL BE TO EXCITE TO ANGER, AND NOT TO BRING TO . (Revelation 14:9, Revelation 14:11, "They repented not;" "They blasphemed.") Men, in their disloyalty to high Heaven, seem to think that the function of a Divine Being is just to make his creatures as comfortable as possible; as if there were no principles of righteousness for which a holy Governor should contend, and as if there were no claims on our obedience on which the great Governor ought to insist. And if he whom they have offended makes them smart, they "blaspheme"! "The foolishness of man perverteth his way, and his heart fretteth against the Lord." Note: Here is a refutation of the error that all suffering is disciplinary, and tends to improve. The vile heart of man perverts it, and makes it a means of his own hardening in sin. VI. THE HOLY ONES SEE IN THE DIVINE A OF . In Revelation 14:5 "the angel of the waters" celebrates the righteousness of God, and in Revelation 14:7 "the altar" is said to do it; so the Revised Version reads; meaning, probably, the souls of the martyrs beneath it £ (Revelation 6:9). Only those beings who are in full sympathy with the Divine righteousness and love are in a position to judge rightly of the Divine procedure. And these, whether they be the ministering angels or the once suffering saints, see in the recompenses of a holy Governor new manifestations of that rectitude which presides over all. "It is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted, rest" (2 Thessalonians 1:6, 2 Thessalonians 1:7). There are times even now when the righteous find the sight of deeds of atrocity and wickedness more than they can bear, and they cry aloud in the language of the ninety-fourth psalm (cf. Psalms 94:1-4). That cry will be answered. But although in the cry there may be traces of human passion, in the answer there will be nothing contrary to perfect equity. Note: 1. Although all Scripture points to trouble on a vastly greater scale than we as yet see it, ere the end shall come, yet on a smaller scale God’s judgments are ever at work. "Though hand join in hand, the wicked shall not be unpunished." That which is a bulwark to the good is a detective to the evil. 2. Let us not forget that the wondrous way in which the balance of nature’s forces is preserved, so as to bring us life and peace and comfort, is owing, not to nature, but to God. His attempering care and constant remembrance alone preserve our souls from death, our eyes from tears, and our feet from falling. Let us, then, not look too much at, nor lean too much on, earthly comforts. If they are comforts, it is God that makes them so, and we hold them at his disposal. 3. In our daily life we can sing of both mercy and judgment. No cup is all sweetness. A dash of bitter mingles with all. Not all bitter, lest we should pine away; not all sweet, lest we should become insensible to life’s peril and responsibilities. We need the chastening reminders of our own faults and sins. 4. We are indebted to Divine mercy even for the sanctifying effect of our trials. It is not the natural influence of trouble to improve the soul. By itself it wears, worries, vexes. We chafe against it. It galls. Only when the sanctifying grace of God works with it and by it will it mature the spirit in meekness, submission, and love. Of all things to be dreaded, the very worst evil is that of being abandoned by God to that hardness of heart which will turn even the just penalty for our sin into an occasion for fiercer revolt of the heart, and viler words on the tongue! Revelation 16:12-16 The sixth bowl. In the prophetic parables of this book there is, as we have before remarked, a manifest moral progression, although the varied attempts to indicate in detail an exact historic progression, with dates assigned, has resulted, and must result, in repeated and disappointing failure. We should also note that at about this part of the book many of the historical interpreters stop short, and give considerable scope to conjecture. But while on their method we always find ourselves "at sea," if we adhere to the plan of exposition we have thus far adopted, no extreme difficulty will present itself, since all falls in with the general tenor of the Word of God. In this paragraph there are two distinct parts, in each of which the imagery is drawn from Old Testament history. We have here indicated: 1. A great providential preparation for the overthrow of huge and mighty forms of evil. We see in this paragraph that the sixth angel poured out his bowl upon the great river, the river Euphrates; and the water thereof was dried up, that the way might be made ready for the kings that come from the sunrising, i.e. from the east. £ In olden time there had been a great city, Babylon. It was doomed. It was to fall by means of "the man from the east" (Isaiah 41:2, Isaiah 41:25; Isaiah 46:11). There was a river that ran through Babylon—the river Euphrates. Long outside the city gates the invader waited. The bed of the river was dried up, through the river itself being turned into another channel. Thus the way of the man from the east was prepared, and he entered in and took the city. While in this paragraph we have a prophetic parable, in those events we have the historic parable on which the prophetic one is based. "Babylon the great" (what that is we have yet to see) is doomed. And as of old the way was prepared for the destruction of "great Babylon," so will there be preparations (perhaps prolonged ones) for the downfall of this mystic Babylon. We have here: 2. A great onrush of the hosts of evil for a mighty conflict, which will be to their own downfall. The seer further descries a new outbreak, and apparently a simultaneous one, on the part of the three enemies of the Church already named—the dragon, the first beast, the second beast (the latter here named "the false prophet"). Out of their mouth go forth "three unclean spirits, as it were frogs," i.e. loathsome and detestable; these, we are told, are the spirits of demons, doing wonders (cf. Matthew 24:1-51.; 2 Thessalonians 2:1-17.). The effect of these seducing agencies will be to gather together to their culmination the forces hostile to the Most High. This daring, aggregate attempt will be the final one, for it will be one that shall end in most utter defeat. Again we are thrown back for illustration on ancient incident and on familiar name. This final struggle is at Har-Magedon, or the mountain of Megiddo, "which more, perhaps, than any other spot, is celebrated in the history of Israel as a scene of judicial and decisive conflict." £ Here was there a decisive conflict between Deborah and Sisera. Here Josiah was slain (2 Kings 23:29; also cf. Zechariah 12:11). Here Ahaziah died of his wounds, But mainly, on the mountain of Megiddo, i.e. Mount Carmel, took place that decisive contrast between Jehovah and Baal, which forced conviction on the people, and ended in the destruction of the spurious prophets and priests. A notable name, indeed, for suggesting disaster and overthrow. And by no more significant symbolism could the truth be suggested—evil is hastening to its own defeat. We are not to think simply of literal warfare. The sacred seer gives us only "the outward sign, the corporeal type. Under Christianity we can only see the broad line which will finally separate the righteous and the wicked." £ Here, however, we meet (shall we say unexpectedly?) with a gracious word of monition, in Revelation 16:15. As a writer£ strikingly says, "Suddenly the Spirit takes the reader aside, and whispers, ’Behold, I come quickly,’" etc. Thus we gather that this final struggle is to precede the coming of our Lord Jesus Christ; and so we are taught (1) that the issue of that struggle is clearly seen; and (2) that, let it come when it may, our life work is perfectly clear. In anticipation of his coming we are to watch; we are not to take off our garments as if preparing for repose, but we are to stand "with our loins girded about, and our lights burning." We are to be ready at a moment’s notice for any duty that may be required. Hence we have a theme as plain and practical as any other part of the Word of God supplies. I. MAY HAVE BEEN THE AND OF THE CHURCH OF GOD IN THE PAST, SEVERER ONES ARE YET IN THE . Even if this were not indicated here, it would be clear from other parts of Scripture. The parable of the wheat and the tares would, indeed, involve all this. For if both are growing, that means that the good will get better, and the bad worse; thus antagonisms will become sharper, and conflicts fiercer and more daring. II. ALREADY TO FAITH AND HOPE THIS FINAL OF EVIL IS as "that great day of God Almighty." It will be a day in which the old word concerning human agency shall again be accomplished, "Howbeit he meaneth not so" (Isaiah 10:7). Man means one thing; God intends and fulfils another. The outcome of the whole will be as the prophet declares, "Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not." III. THE CRISIS HERE WILL PRECEDE THE COMING OF THE SON OF GOD. (Revelation 16:15.) We cannot doubt who the speaker is that says, "Behold, I come as a thief." "He is coming" is, indeed, the thesis of the entire Apocalypse. He will come: 1. To consume evil. 2. To complete his reign of righteousness, by consummating the kingdom of grace and ushering in the kingdom of glory. 3. To make his people glad in him. "When Christ, who is our Life, shall be manifested, then shall ye also be manifested with him in glory." IV. CERTAIN EVENTS MAY HERALD HIS , BUT YET HIS ACTUAL COMING WILL BE "AS A THIEF." This is the repeated teaching of the Word of God. It will be at the last moment sudden. "As it was in the days of Noah, so also shall the coming of the Son of man be." There are obvious reasons for this. Did we know precisely the moment, such knowledge would instantly paralyze society. Our Lord intends that the break up of things should be instantaneous. A sudden stop will be put to the world’s machinery. V. IN VIEW OF THIS ISSUE—CERTAIN IN FACT, THOUGH AS TO TIME—WE ARE TO KEEP ON THE WATCH. We are to be ready for the last moment by being ready at every moment. It is not in perpetually rushing to the door and peeping out to see if the master is near, that a servant’s readiness for him consists; but in so attending to every duty that, let him come when he may, he finds the house in perfect order, awaiting his return. VI. , BEING ON THE WATCH MEANS READY TO DO ANY DUTY , THE MOMENT IT IS . When a soldier enlisted in the Roman army, he had, before the tribune, to take a triple oath, viz.: (1) That he would do whatever he was called on to do. (2) That he would be ready at any moment. (3) That he would never leave the army without the commander’s consent. This triple oath was called sacramentum. Hence our word "sacrament" £—the believer’s military oath of obedience to the great Commander. "Think not of rest; though dreams be sweet, Start up, and ply your heavenward feet. Is not God’s oath upon your head, Ne’er to sink back on slothful bed, Never again your loins untie, Nor let your torches waste and die, Till, when the shadows thickest fall, Ye hear your Master’s midnight call?" VII. ON IS IN THIS OF SERVICE, THE MASTER’S IS . "Blessed is he," etc. 1. He has the Lord’s approval now. 2. The "signs of the times," so portentous to the ungodly, are for him full of hope. 3. The coming of the Lord will usher him in to the blessedness and glory of a new and renovated state of being. Then let each one inquire—How am I standing at this moment in the sight of my Savior Judge? Am I so living that, if he were to come now, he could truthfully say, "Well done, good and faithful servant"? Revelation 16:17-21 The seventh bowl. The precise identification of "Babylon the great" must be reserved for our study of the next chapter; the paragraph before us shows us what a downfall is awaiting her. For the present it is enough to remember that it is some vast power of the earth, earthy, whose influence and action have been against righteousness and peace. Under the sixth bowl we witnessed the gathering together of great hosts for a final conflict. Now that last conflict is decided. Man has summoned his forces. God brings his also to bear. With man it is the clash of arms. With God the forces are silent as light, potent as lightning, terrible as the earthquake, and, as if to set forth the exhaustless force stored up in heaven’s armoury, we are told that "hailstones" fell, of the weight of a talent. And then, then it is that "Babylon the great" comes up into remembrance before God. Some great, yea, gigantic form of evil, proud as Babylon, lustful as Sodom, cruel as Egypt, which has thriven for long unpunished, comes up for remembrance at last. How far physical convulsions are here intended we do not venture to say, though such may precede the final stroke. It is very clear that judgment in some form or other is intended. And the strong probability is that, as in the cases of the Deluge, Sodom, Canaan, Tyre, Egypt, etc., both physical and moral crises will synchronize. The expression, that "Babylon the great was remembered in the sight of God," is full of deep meaning in its moral bearing, though its temporal and local application it may be, as yet, impossible to decide. I. HOW MUCH OF EARTH’S SIN MUST THERE BE FOR GOD TO WITNESS! In the storehouse of his eternal and infinite mind, all the wrong of which earth has been the theatre and witness is "treasured up." How soon even we can summon up more than we can bear to reflect upon! The Amorites; Sodom; Egypt; Canaan; Babylon; pagan Rome; papal Rome; Mohammedanism; the Bartholomew Massacre; papal England; Madagascar martyrs; the Indian Mutiny; and an indefinite number more of nameless horrors. Together with a measureless amount of sin, and an innumerable multitude of sins that, in every village, town, and city are being committed in the light of day and in the shades of night. All seen, known, infinitely. II. MEN OFTEN ASK—WHY IS GOD SILENT SO LONG? There are few trials of faith more severe than this. Why do millions have to endure so much of unnamed suffering without redress? And all this when so many prayers are being offered up to heaven. Why is it? "Our God," cried one in anguish, "is a God that does nothing!" Again and again the cry of the ninety-fourth psalm comes unbidden to the lips. III. MAY BE THE TRIAL OF FAITH THUS CAUSED, WE ARE CERTAIN THAT GOD FORGETS NOTHING. He is neither indifferent, forgetful, nor weak. Not one unrepented sin is forgotten. Not one cry of the humble is unheard. The widow’s moan, the orphan’s tears, the miseries of the slave, and all the horrors connected with that "open sore of the world," are remembered by him. IV. GOD HAS GREAT TO ANSWER IN EVIL TO GO SO LONG . We know not all of them. We know none of them fully. But we can, though with fear and trembling, suggest: 1. By suffering sin to come to its uttermost ripeness, he reveals to men what an evil it is. "By their fruits ye shall know them." He knows tendencies; we see issues. 2. When the blackness of evil is seen, the righteousness of God’s judgments will also be manifest. Is it not in this direction that light comes on the text, "The Lord hath made all things for himself; yea, even the wicked for the day of evil "? 3. Meanwhile, God is "long suffering not willing that any should perish, but that all should come to repentance." V. AT THE HOUR THE "LONG " WILL CEASE. By this it is not meant that patience, as a Divine attribute, will be exhausted, but that there will come a time when the Divine Being will no longer refrain from inflicting his judgments on sin and sinners. Even now, "because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Soon will the Divine will be manifested, and the punishment of sin will be the vindication of the right and the condemnation of the wrong. VI. THEN "BABYLON THE GREAT," WITH ALL HER SINS, SHALL COME UP FOR FINAL AND . God will "render unto her even as she rendered." "Whatsoever a man soweth," etc.; "We must all be made manifest at the tribunal of Christ;" "God shall bring every work into judgment," etc.; "There is nothing covered, that shall not be revealed;" "With what measure ye mete, it shall be measured to you again;" "Vengeance is mine; I will repay, saith the Lord." VII. THE FACT THAT ALL IS IN THE HANDS OF GOD IS A OF PERFECT EQUITY. "He will render to every man according to his deeds." In the future retribution there will be no flaw in time or degree; no defect, no excess. The Judge of all the earth will do right; it is "in the sight of God" that great Babylon will be remembered. VIII. WITH OUR GOD THE IS AS CERTAIN AS THE PURPOSE. The seer heard "a great voice from the temple, out of the throne, saying, It is done!" The fulfilment is perceived as well as decreed. Not a word shall fail of all that the Lord hath spoken. His plans can never be frustrated. Our Lord Jesus Christ has all authority in heaven and on earth. Note: 1. Amid the perplexity caused by the prevalence and power of evil, let us stay ourselves on God. We know what he is, though we often fail to read what he does. 2. Let us do right, and wait God’s time. We are not to shape our course according to expediency, but according to right principle. 3. Revenge is never to be any part of our policy. We are incompetent judges, and we ourselves are too often swayed by passion. God reserves vengeance to himself. Let us, therefore, not take the law into our own hands, but "leave room for the wrath of God." £ 4. Let us be glad and grateful that believers in God are not left in the dark as to the meaning, aims, and issue of the Divine government of the world. This Book of the Apocalypse is written in parable, doubtless for the same reason that our Lord spake in parables when on earth (cf. Matthew 13:1-58.). They are so couched that unbelief cannot read them, but that faith can. And is there not infinite wisdom in this? Who would entrust his secrets to one who was known neither to trust nor to be trusty? Jesus did not commit himself to men, because he knew all men. The faith was delivered "once for all to the saints." They only are expected to keep it who love it. Hence to them only is it committed. Those who trust God are trusted by him. His secret is with them. And the contents of that secret are twofold—grace in saving, and equity in ruling. These are the pivots on which the Divine government turns. Grace reigns through righteousness; and where grace is refused and heaven is defied, there will yet be pure and unswerving equity. 5. Hence it behoves the righteous to walk this earth with a sense of their dignity, as those who are entrusted with the mysteries of the Divine plans: not, indeed, so minutely as to be inconsistent with the calm and steadfast fulfilment of duty, but yet in broad outline so clearly that for them there is no such thing as "the burden anti mystery of an unintelligible world." That helpless and hopeless perplexity is removed from all those who know that "the Father loveth the Son, and hath given all things into his hand." 6. But, whether in the portentous imagery of the Apocalypse or in the clearer language of the Epistles, it is revealed with an impressive clearness that the man who is trifling with the Divine loving kindness, not knowing that the goodness of God is drawing him with a view to repentance, is but treasuring up to himself wrath against the day of wrath, and of the revelation of the righteous judgment of God! All that is involved in the words, "He must reign till he hath put all enemies beneath his feet." 7. Is it "in the sight of God" that there will be remembrance of peoples hereafter? Then "in the sight of God" the people must fulfil their obligations now. It has been asked if faith in God is essential to the discharge of moral obligation. We answer—Loyalty to God is the first of all moral obligations, and none are rightly fulfilled where this is lacking. A striking commentary on all this is that most painful life of George Eliot, who, though living in outrageous defiance of the first duties of social life after she had given up faith in God, sneered at the words— "Talk they of morals? O thou bleeding Love! Thou Maker of new morals to mankind! The grand morality is love of thee." Finally, that which is the law for the individual is the law for the nation and for its rulers, viz. to learn the mind and will of the King of kings and Lord of lords, and then to carry that out irrespectively of human praise or blame. Woe to that nation which applauds a policy that will come in remembrance before God only to be everlastingly disgraced! Woe to the people whose trust is in chariots and horses, in armies and in fleets, in guns and in swords! Ever are we surrounded by men who clamour for glory, for conquest, for annexation, for empire! And this cry must be resisted by all who have learnt the Divine secret that "righteousness alone exalteth a nation," that "sin is a reproach to any people." Every great Babylon is doomed. BY S. CONWAY Revelation 16:6 Be done by as you did. "They have shed the blood … thou hast given them blood to drink." Grateful, indeed, ought men to be not alone for the golden rule which commands us to do unto others as we would be done by, but also for the converse of that rule, the eternal law—that as we have done so shall we be done by. It is the lex talionis—the law that ordains "an eye for an eye, and a tooth for a tooth;" that "with what measure ye mete, it shall be meted to you." And here in the text we have a vivid and awful illustration of it. And there have been a vast number more. They, everywhere and always, who have shed the blood of God’s servants, have had given to them, sooner or Later, "blood to drink." Their turn has come, and it has been the more terrible because of what they have done to bring it upon themselves. I. SOME OF THIS LAW. Egypt. The memory of how she shed the blood of God’s servants, and how blood was given her to drink, not merely in symbol by the water of her river being turned into blood, so that her people loathed to drink of it, but actually by the destruction that came upon her—the memory of all this is evidently fresh in the writer’s mind. The atmosphere of Egypt, the bondage, and the Exodus, is all around this record of the seven vials. Israel under Ahab and other idolatrous kings. He and they shed the blood of God’s prophets. But sure revenges came. At Carmel; in Assyria, where Israel was carried away captive, and where as a nation she perished. Assyria. Cf. the Book of Jonah for its sins and its predicted doom. Fate of Sennacherib. Destruction of Nineveh about B.C. 606, when Sardanapalus the king, in despair, burnt himself, with his concubines, eunuchs, and treasures. Persia. Cf. the Book of Esther, and the king’s edict for the destruction of the Jews, and how averted and avenged. Greece. Cf. the Books of Maccabees, as to persecutions under Antiochus Epiphanes; his miserable death. Jerusalem. Cf. our Lord’s words, "It cannot be that a prophet should perish out of Jerusalem," etc. (Luke 13:33, Luke 13:34). Her siege and fall. Rome, both pagan and papal (cf. Gibbon, for fall of pagan Rome; Alison, for calamities that came on Rome and Italy during the wars of the Revolution). France. Her persecutions of the Huguenots led on to the horrors of her revolution. Spain, once the greatest of European powers, became infamous for her bigotry and cruelties on all outside the Romish Church; she was the home of the Inquisition, and the auto-da-fe. But the persecutor’s doom came upon her. Her glory has departed. The Stuart dynasty in England, who harried and drove tens of thousands of godly men out of the Church and out of the land; and then their turn came, and their race and name passed away in ignominy. And had England’s loss of her American colonies nothing to do with her maintenance of the accursed slave trade? And did not America’s civil war spring from that same bad cause? Such are some fulfilments of this law, some more, some less, evident. Doubtless Jerusalem, at the hour when St. John wrote in the very throes of her mortal agony, when blood was indeed given her to drink; and Rome, racked with civil war and the fierce factions fomented by this chieftain and that, and for whom yet more fearful fate waited—these were uppermost in St. John’s mind. But the law lives yet, and lived before St. John’s day; not one jot or one tittle of it has failed or can ever fail. And the Bible and the facts of life supply illustrations not a few of the fulfilment of this law in individuals as well as nations. And where the eye cannot trace the fulfilment, it is not to be thought that the law has failed. In his moral life—that which is within and unseen—the law can lay hold on the transgressor, and does so. Every man’s sin finds him out, even if he be not found out. II. ITS MODE OF ACTION. It is, like as most of God’s laws are, self acting. There is no need for God to interfere to see that the law is vindicated. Power, perverted to persecution and oppression, and pampered by such means, becomes hideous and hateful to mankind, who after a while will turn upon the tyrant and hurl him from the place of power which he has prostituted to such vile uses. And so because he or they have "shed blood," blood is given, etc. Man may as well think to put in motion any given cause and to hinder the due effect from following, as to hinder the fulfilment of the law we are considering. Sow the seed, and its harvest will follow, not some other; there will be no need of miracle to secure this. And the seed of blood shed will infallibly secure a like harvest. Men may deny the existence of God, but they cannot deny the existence of laws, self acting, and which have an awful power of ensuring their own vindication, let men’s opinions be what they will. III. ITS LESSONS TO US ALL. 1. "Be not deceived; God is not mocked: for whatsoever a man soweth, that," etc. 2. The inveteracy, violence, and virulence of sin. Notwithstanding all that God has done, and does, to deter men from it, they will cling to it still. 3. "Precious in the sight of the Lord is the death of his saints." "When he maketh inquisition for blood, he remembereth them."—S.C. Revelation 16:9 The hardened heart. "They repented not to give him glory." This impenitence is told of in Revelation 9:20, and in this chapter again at Revelation 9:11 and Revelation 9:21. This repeated reference is designed to, as it well may, impress our minds with a fact at once so sinful, so solemn, and so sad. For such impenitence is— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 17:1 And there came one of the seven angels which had the seven vials, and talked with me, saying unto me; and spake with me, saying. Omit "unto me." This and the following chapters (to Revelation 19:21) consist of visions which are really included under the seventh vial, but which, on account of their length and elaboration, may be considered apart from the other judgments of that vial. In the preceding chapters we have had placed before us a conspectus of three classes of ungodly people, and the three principles of evil in their abstract form, as represented by the world (the first beast), the flesh (the second beast), and the devil (the dragon). The personal final overthrow of the devil is described in Revelation 20:10; Revelation 17:1-18. and 18, are devoted to the description of the judgments of the two former—the world, in its character of the openly hostile persecutor of the Church of God; and the other portion of the ungodly who, while still professing Christianity, find excuses for conforming to the worship of the image of the beast. The first beast is, therefore, identical with Babylon, and represents, as we have seen, the openly hostile and persecuting world power of all ages, of which, in St. John’s time, Rome was the foremost embodiment. The second beast is identical with the harlot, and represents faithless Christians, the apostate portion of the Church. The very raison d’etre of the Apocalypse is to deal with these two forms of evil; to declare the overthrow of the one, and to warn and, if possible, reclaim those under the influence of the other. In the latter case, the warning consists in setting forth the judgment in store for faithless Christians; and as this is the course pursued with the former also, the two merge into one, and indeed are declared to be one. The apostle in substance declares that, though there is a prima facie difference between the two forms of ungodliness, there is in reality no distinction to be made, but both are involved in one common final judgment. He thus twice solemnly asserts that the harlot is Babylon (verses 5 and 18). The comments upon the following chapters will be based upon this hypothesis, the reasons for which will be brought out more clearly as we proceed. The opening words of this chapter leave no doubt that the visions which follow are connected with the vial judgments. The "one of the seven angels" may be the seventh angel, to whom it pertained to unfold the circumstances connected with the last judgment. Come hither; I will show unto thee the judgment. Hither, δεῦρο, without the verb, as in Revelation 21:9 and John 11:43. Though this particular narration necessarily takes place after the account of the vials, yet we are not to understand that the events here related are subsequent to these related in the concluding verses of the previous chapter. Note the remarkable similarity between these words and these of Rev 21:9, and the contrast between the bride, the wife of the Lamb, and the harlot who is connected with the beast. Wordsworth carries the comparison even to the form of words, thus— The harlot and the beast. Ἡπόρνηκαὶτὸθηρίον, Ἡνύμφηκαὶτὸἀρνίον The bride and the Lamb. Of the great whore; harlot (Revised Version). There seems no doubt that this figure describes the degenerate portion of the Church of God. (1) As we have already seen, this symbolism is made use of by St. John to portray the faithlessness of those who are professedly servants of God (see Revelation 2:20; Revelation 14:4), and in this sense it is applied in the great majority of passages of Scripture where it occurs (cf. Isaiah 1:21; Jeremiah 2:20; Jeremiah 3:1-25.; Ezekiel 16:1-63.; 23.; Hosea 2:5; Hosea 3:3; Hosea 4:15; Micah 1:7). In Isaiah 23:1-18, and Nahum 3:14 the term refers to Tyre and Nineveh respectively. (2) There is an intended contrast between the bride and the Lamb, and the harlot who allies herself with the beast (vide supra). (3) A contrast is also probably intended between the woman clothed with the sun (Revelation 12:1-17.), bringing forth the man child, Christ Jesus the Saviour—the representation of the pure Church—and the harlot clothed in scarlet, the mother of harlots and abominations—the representation of the faithless part of the Church. (4) Both the woman of Rev 12:1-17. and the harlot of this chapter reside in the wilderness, that is, this world (see on Revelation 12:14); indeed, they are to men sometimes indistinguishable (cf. the parable of the wheat and tares). (5) The faithful Church, the bride, is called a city (Revelation 21:2, Revelation 21:9, Revelation 21:10); so the faithless portion of tile Church, the harlot, is identified with the city Babylon (Revelation 11:8; Revelation 17:4. 5). Other coincidences will be noted as we proceed. But it seems equally impossible to accept the view that this faithless portion of the Church refers to papal Rome, and none other. We must include all the faithless of God’s Church in all time. If the fulfilment is to be limited at all, it seems more reasonable to suppose that the first reference of St. John was to the faithless members of the seven Churches to which he addresses the Apocalypse. But we are, no doubt, intended to see here a picture of the position of the unfaithful part of the Church wherever it exists, at any time, and which men are certainly not able always to specify and judge. On this point see Professor Milligan’s ’Baird Lectures’ for 1885, on "The Revelation of St. John." In lect. 5. he says, "But Babylon is not the Church of Rome in particular. Deeply, no doubt, that Church has sinned. .. Yet the interpretation is false ... Babylon cannot be Christian Rome; and nothing has been more injurious to the Protestant Churches than the impression that the two were identical, and that, by withdrawing from communion with the pope, they wholly freed themselves from alliance with the spiritual harlot. Babylon embraces much more than Rome, and illustrations of what she is lie nearer our own door. Wherever professedly Christian men have thought the world’s favour better than its reproach; wherever they have esteemed its honours a more desirable possession than its shame; wherever they have courted ease rather than welcomed suffering, have loved self indulgence rather than self sacrifice, and have substituted covetousness in grasping for generosity in distributing what they had,—there the spirit of Babylon has been manifested. In short, we have in the great harlot city neither the Christian Church as a whole, nor the Romish Church in particular, but all who anywhere within the Church profess to be Christ’s ’little flock’ and are not, denying in their lives the main characteristic by which they ought to be distinguished—that they ’follow’ Christ." (For the distinction between the harlot and Babylon, see above.) That sitteth upon many waters. "The" is inserted in B and other manuscripts, probably on account of the reference in verse 15, but is omitted in à, A, P, and others. This is the description of Babylon in Jeremiah 51:13, whence, doubtless, the expression is derived. In the place quoted, the sentence refers to the many canals of Babylon; but the interpretation of this passage is given in Jeremiah 51:15, where the waters are stated to be "peoples." This fact sufficiently demonstrates that, though the imagery of the Apocalypse be taken from the Old Testament, it is not always safe to insist on an exactly similar interpretation; the symbols employed may be applied in an independent manner. That the harlot sits on many waters therefore shows us that the faithless portion of the Church is to be found distributed amongst "peoples, and multitudes, and nations, and tongues." Revelation 17:2 With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. "Of the earth" is used here (as it frequently is) for the worldly as distinguished from the righteous; and the two classes mentioned indicate the universality of this faithlessness—it is not confined to any one grade of society. As we have seen (see on Revelation 17:1 and Revelation 14:8), the figure of fornication is repeatedly used to describe faithlessness towards God. The verse, therefore, declares that this faithless portion of the Church has chosen rather to render to the world that love which is due to God, and to be connected rather with the powers of this world than to have its treasure in heaven. The expression, "wine of her fornication," is a repetition of that in Revelation 14:8, and is derived from Jeremiah 2:7 (cf. also Revelation 16:19 and Revelation 18:3). Revelation 17:3 So he carried me away in the spirit; and he carried, etc. (cf. Revelation 1:10 and Revelation 21:10). In the latter reference the analogy is sufficiently close to lead us to believe that it is intended. Into the wilderness; a wilderness, according to the Revised Version, which is the rendering of Wordsworth and others; but Alford strongly supports the Authorized Version rendering, notwithstanding the absence of the Greek article (see Alford, in loc.). Some commentators have thought that the "wilderness’’ signifies the desolation which is the lot of the harlot (see Revelation 17:16; Revelation 18:2, Revelation 18:19; also Jeremiah 51:26). But we can hardly avoid the conclusion that the "wilderness" here is that spoken of in Revelation 12:6, Revelation 12:14, which is symbolical of this world, particularly when we remember that the "wilderness" in both cases is the abode of a woman, who moreover is representative of the Church; though in Revelation 12:1-17. she represents the Church of God as a whole, persecuted by Satan, and in this place the woman is representative of the faithless part of the Church (see also below on "beast"). Vitringa, referring to Isaiah 21:1, and Revelation 17:1,Revelation 17:15, and Ezekiel 20:35, arrives at a similar conclusion; it is a "wilderness of the people." And I saw a woman. There is no article, but this vision, occurring immediately after the words of Eze 20:1, "I will show thee … the great harlot," identifies this woman with the harlot of Eze 20:1. This woman represents the faithless portion of the Church (see on Ezekiel 20:1); that part which, following after worldly things, has thereby rendered to the beast the love and honour due to God alone. This woman is not identical with the woman of Rev 12:1-17. The latter represents the faithful, the former the faithless, part of the Church. Sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads and ten horns. Here again, as in "wilderness" (vide supra), we have θηρίον, "beast," without the article; but the identity of this "beast" with that of Rev 13:1 is established by (1) the same outward characteristics of names of blasphemy, seven heads and ten horns; (2) its connection with "kings," etc. (Revelation 13:12-14 and Revelation 19:19, Revelation 19:20); (3) its connection with the "false prophet" (Revelation 13:1-18. and Revelation 19:20); (4) its connection with the harlot—the one representing the world power, the other the faithless, worldly portion of the Church. That the woman sits upon the beast denotes, not that she exercises control and guidance over it (as Alford), for comp. Revelation 13:16, but rather that the woman relies upon the beast for support and safety; thus presenting an accurate description of those who prefer to trust to the power and influence of the world rather than to God. Scarlet (whether the colour of the beast itself or of its trappings is immaterial) may signify either (1) the worldly pre-eminence and power of which it is the sign, and for which the woman allies herself with the beast; or (2) the blood-stained persecution of which the beast is the author. The first interpretation coincides best with the words which immediately follow; the second one agrees with the description in Revelation 13:6 and Revelation 13:7. (On the "names of blasphemy," as signifying opposition to and rivalry with God, see on Revelation 13:1.) The seven heads denote universality of (earthly) dominion, and the ten horns denote plenitude of power (see on Revelation 13:1). Revelation 17:4 And the woman was arrayed in purple and scarlet colour. These words, taken in connection with those that follow, seem to signify the worldly magnificence which may be the portion of the faithless Christian. Some writers see an allusion to the purple robe of Christ. (On the meaning of "scarlet," see on Revelation 17:3.) And decked with gold and precious stones and pearls; gilded with, etc. Similar descriptions are given in Ezekiel 16:13 and Ezekiel 28:13. Compare the description in Revelation 21:11. This account is sufficiently characteristic of the world’s attractions to need no comment. Having a golden cup in her hand full of abominations and filthiness of her fornication; full of abominations, even the unclean things of, etc. (Revised Version), the Authorized Version reading being placed in the margin. Another reference to Jeremiah 51:7 (cf. also Revelation 14:10). Abominations are all things that are displeasing to God. (On "fornication," see on Revelation 14:8 and Revelation 17:1, Revelation 17:2; it signifies unfaithfulness towards God.) Revelation 17:5 And upon her forehead was a name written. Omit "was." Ὄνομα, "name," is dependent upon ἔχουσα, "having," in Revelation 17:4. This practice was customary with harlots (Juv., ’Sat.,’ 6:123; Seneca, ’Controv.,’ Revelation 1:2). In Revelation 14:1 and Revelation 7:3 the faithful members of God’s Church have his Name in their foreheads; here the faithless ones, represented by the harlot, exhibit a spurious imitation. As God’s Name marked the former as his, so the name Babylon, etc., marks the latter as belonging to the world (see on Revelation 16:19; Revelation 17:5; Revelation 18:2). The name consists of the words following, to the end of the verse. MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE EARTH. The word "MYSTERY" may be (1) part of the name, standing coordinately with "BABYLON" (Alford, Bleek, Hengstenberg, Vitringa, Wordsworth); (2) a description of the following title, being thus in apposition with ὅνομα, "name" (Auberlin, De Wette, Dusterdieck, Ebrard); (3) an adverb used in the same sense as in the last case (Stuart). Whichever view be taken, there can be no doubt that the purpose is to draw attention to the fact which is contained in the following words—a fact which might otherwise be exceedingly difficult to receive. For the rest of the verso asserts that the harlot is Babylon; that is, that the worldly portion of the Church, though nominally Christian, is in reality identical with the world, which is openly antagonistic to God. Indeed, the latter portion of the verse goes even further than this. This faithless (though outwardly Christian) portion of Christ’s Church is the mother, that is, the cause of the existence of unfaithfulness to God. So true is it that the professing Christian who is worldly minded does more to cause in others disobedience and unfaithfulness to God, than he who openly declares himself in opposition to God, and even persecutes the faithful; cf. the words to the Church in Laodicea, "I would thou went cold or hot" (Revelation 3:15). (On " OF THE EARTH," see on Revelation 7:4.) Revelation 17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus; of the witnesses (cf. Revelation 11:7). Another point of contrast between this woman and the woman of Rev 12:1-17.; the former persecutes, the latter is persecuted. It may be asked—How can these words be applied to professing Christians, as they must be, if such be the interpretation of the "harlot"? The answer may be found in Jeremiah. In Jeremiah 2:33, Jeremiah 2:34 and Jeremiah 3:1-11 we find the origin of this passage. Judah is a harlot (Jeremiah 2:20; Jeremiah 3:1, Jeremiah 3:8) with a sign upon her forehead (Jeremiah 3:3), who causes transgression in others (Jeremiah 2:33; and compare above, "Mother of harlots "), and in whose "skirts is found the blood of the souls of the poor innocents" (Jeremiah 2:34). She is clothed in crimson (Jeremiah 4:30) and golden ornaments (cf. Revelation 17:4); her lovers will despise her (Jeremiah 4:30) and seek her life (cf. Revelation 17:16). Just as it was declared that in Judah was found the blood of the innocent poor, so here we are told that the faithless part of the Church is guilty of the blood of the saints. The reason is found in the inscription. The harlot is absolutely identified with Babylon. No distinction in guilt can be allowed between the openly hostile world and the faithless Christian. "He that is not with me," God declares, "is against me" (Matthew 12:20). The description "drunken with," etc., is similar to that of Babylon in Revelation 18:2; and also in Jeremiah 51:7. And when I saw her, I wondered with great admiration; with a great wonder (Revised Version). Probably because the seer can scarcely realize that some who are professing Christians must be held guilty of such enormities; that the harlot, representing a portion of the Church, faithless even though it be, should be classed with the world, as represented by Babylon and the beast. Perhaps the wonder is caused by the fact that such a thing should ever be permitted to be; this leading to the following explanation, which shows how the unfaithfulness is avenged. Revelation 17:7 And the angel said unto me, Wherefore didst thou marvel? did thou wonder?—the same word as in Revelation 17:6. Though the seer cannot fully comprehend the terrible significance of the sign he sees, viz. that a portion of the Church is one with the hostile world (see on Revelation 17:6), yet there are sufficient marks wherewith to identify it. The woman, the wilderness, the reliance upon the world power, the inscription, the similar description of Judah in Jeremiah 2:1-37 and Jeremiah 3:1-25. (see on Jeremiah 3:6), might have made the interpretation plain. I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns; the ten horns. Observe, too, that the "mystery of the woman and of the beast" is all one. (On the "beast," "the seven heads," and "the ten horns." see on previous verses, especially Revelation 13:1.) In Jeremiah 3:1 the harlot is said to sit on the waters; here the beast carries her. The two statements are really identical; both the beast and the waters represent the worldly power found among "peoples, multitudes, nations, and tongues" (Jeremiah 3:14). Revelation 17:8 The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition; and is about to come up out of the abyss (Revised Version). "And to go" (ὑπάγειν) is read in à, B. P, Vulgate, and almost all cursives; while ὑπάγει, "he goeth," is found in A, 12, Arethas, Irenaeus. The latter part of this passage is related again in Revelation 19:20. The beast, as we have seen is the world power—Satan in his character of "prince of this world." Three stages are marked out in the existence of this world power: first, it was; second, it is not now; thirdly, it reappears, to be cast into perdition. The first period describes the condition of things before the sacrifice of Christ. Then it was that Satan ruled supreme in the world; that the power of the world—the beast—was. But Christ overcame the world (John 16:33); henceforth to all true believers there is "peace," although they may "have tribulation" in the world (John 16:33); for the faithful Christian the power of the world—the beast—is not. Yet, though for the true servant of God there is a sense in which it may be said that this power has no existence, it nevertheless exists in the abyss, that is, in its natural abiding place in the world, among the worldly minded, and thus may cause "tribulation" to the faithful. A further downfall is, therefore, prepared for it—that which will take place at the last day, when it "will ascend from the abyss to go into perdition." This nonexistence, contemporaneously with existence and subsequent reappearance, is exactly what is described in the wound healed (Revelation 13:3; see also the remainder of this verse). The period, therefore, embraced in these words is that of the whole existence of this world. It coincides with the period referred to in Revelation 12:14 and Revelation 12:17, and in Revelation 20:3. Throughout the Apocalypse the word ἄβυσσος, translated "bottomless pit" (Authorized Version) and "abyss" (Revised Version), is used to describe the dwelling place of Satan (see Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 20:1, Revelation 20:3) while working in the world. "Perdition" is described in Revelation 19:20 as the "lake of fire burning with brimstone." And they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is; whose name hath not been written upon the book … beast, how that he was, and is not, and shall be present. The last words show exactly what is meant in the first part of the verse (which see). The first words are a repetition of words in Revelation 13:8 (which see). Revelation 17:9 And here is the mind which hath wisdom. Omit "and." Read, Here is the mind (or, meaning), etc. These words (as in Revelation 13:18) draw attention to the explanation which follows—or else that which precedes (cf. Revelation 13:18). They also make it appear that the explanation which the angel offers of the "mystery" is not one to be understood without some difficulty. The seven heads are seven mountains, on which the woman sitteth. The diversity of opinions on the interpretation of this passage is mainly owing to the fact that writers are not consistent in their application of symbols and numbers; in one place interpreting figuratively, in another literally. We have repeatedly seen that the language of the Apocalypse and its numbers are symbolical. The seals are not literal seals, the Lamb is not a literal Lamb, the beast is not a literal beast, etc. So here, the mountains are not literal mountains. A mountain is a symbol of power (see on Revelation 8:8); seven is the number significant of universality (see on Revelation 1:4; Revelation 5:1, etc.). The plain meaning of the passage, therefore, is that the woman relies upon a visibly universal power. This is precisely the idea contained in Revelation 17:3, which describes the faithless part of the Church (the harlot) trusting to the power of the world (the beast). Of course, the most prominent form of this world power in St. John’s time was heathen Rome, hence some writers believe that "the seven-hilled city," Rome, is referred to here—either pagan or papal Rome. And, indeed, this may be a partial fulfilment of the vision; but it is not the whole signification. To understand seven mountains literally in this place renders it necessary to interpret forty-two weeks, etc., literally in another. Revelation 17:10 And there are seven kings; and they are. Here we have the same idea (cf. Revelation 17:9), with a somewhat different aspect. The phrase in Revelation 17:9, "seven mountains," regarded the world power as one universal indivisible whole, without respect to particular times or modes in which it might be exhibited. In this phrase, "seven kings," we have the same world power viewed in its successive exhibitions by different nations; though here again we must be on our guard not to interpret the number seven literally of seven nations. The kings represent Worldly states or kingdoms; seven, again, betokens universality. We are thus told that this world power on which the woman relies is exhibited in the manifestation of power by successive nations, e.g. Egyptian, Assyrian, Roman, etc., as many as have ever existed or shall exist; for this is the meaning of seven. Five are fallen, and one is, and the other is not yet come; the five; the one; the other. Omit "and." Here, again, not literally five. The seer divides the whole series of antitheistic world powers into three groups, and he would say, some, probably the majority, of these are passed away; the second group embraces the world power as it is exhibited now, whether Roman, Jewish, or any other; in the third group are included those yet to come. Thus those writers who enumerate Egypt, Nineveh, Babylon, Persia, Greece, Syria, etc., in the first group, are partially correct, and only wrong in so far as they attempt to limit and define the kingdoms; and similarly also those who in the third group place the Roman empire after the barbarian invasions, or imperial Germany, etc. And when he cometh, he must continue a short space; a little while (Revised Version). This "short space" describes the remainder of the time of the world’s existence. Such is its meaning in Revelation 6:11 and Revelation 12:12, and again in Revelation 20:3. In a similar manner, also, "shortly come to pass," etc. (Revelation 1:1, Revelation 1:3; Revelation 2:5, Revelation 2:16, etc.; cf also John 16:17, John 16:28). Revelation 17:11 And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition; and the beast (neuter, θηρίον) that was and is not, he himself is also an eighth (masculine), and is of (ἐκ, out of) the seven, etc. We may note (1) that "eighth" refers to "king" in Revelation 17:10, being masculine gender; (2) the absence of the article before ὄγδος, "eighth," shows that this is not the eighth in a successive series, in which the kings already mentioned form the first seven. The Revised Version probably gives the correct meaning, "is of the seven;" that is, the beast himself consists of, and is formed by, what has been denoted by the seven kings. We have already interpreted the beast as the worldly power—Satan in his capacity of "prince of this world." We have also shown that the "seven kings" describes this worldly power as it exists throughout all ages. This verse, therefore, sums up and reasserts briefly what has been already virtually intimated in the symbolism employed, viz. that the beast is the sum total of what has been described under the form of five kings, then one king, and then one king again (Revelation 17:10). His final doom is also reasserted, "he goeth into perdition" (cf. Revelation 17:8 and Revelation 19:20) Revelation 17:12 And the ten horns which thou sawest are ten kings, which have received no kingdom as yet. The horns, as we have seen, are symbolical of power (see on Revelation 13:1), and ten signifies completeness and sufficiency (Revelation 13:1). By the ten horns, therefore, is expressed widespread, complete power. But this power, says the seer, has not come into existence as yet. He thus points to a coming power, hostile to God, such as is described in that part of the account of the seven kings which states "the other is not yet come" (Revelation 17:10). If; seems probable, therefore, that in describing the forces opposed to God—those past, those present, and those yet to come—St. John foresees that the hostile world power will not be always pre-eminently wielded by one nation, as in his own time; but will be divided into many parts, here represented by the number ten, though not necessarily exactly ten in number. This, indeed, exactly describes what has really been the case since St. John’s time, and what, humanly speaking, seems likely to continue to the end of the world. These ten horns seem thus to be identical with the seventh king of verse 10. Compare the account given of the horns in Daniel 7:1-28. But receive power as kings one hour with the beast; authority (Revised Version). One hour denotes "a short time," in which way the Bible constantly describes the period of the world’s existence, and especially that period which intervenes between the time of the writer and the judgment day (cf. Romans 16:20; 1 Corinthians 7:29; Revelation 6:11; Revelation 12:12; Revelation 22:20, etc.). This sentence thus declares that, though in the future divided into many parts, and thus not being visibly as potential as former single united kingdoms, nevertheless this hostile world power will be still formidable, having ranged itself on the side of the beast, acting for and with him, and receiving power from him. Revelation 17:13 These have one mind, and shall give their power and strength unto the beast; they give (present tense) their power and authority, etc. That is, though apparently split up into many sections, they form practically one, acting by and for the beast on whose side they range themselves (see on verse 32). Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them; shall war against. This connects the description with Revelation 16:1-21:34 and with Revelation 19:11-21. This war between the Lamb and the powers of evil is that which extends throughout the history of the world (vide infra); it occupies the "one hour" of Revelation 19:12, which is equivalent to the period of the world’s existence. But the seer in this verse looks forward also to the termination of the conflict, the result of which, here briefly indicated, is soon to be narrated more fully. For he is Lord of lords, and King of kings. This is the reason given to the Israelites (Deuteronomy 10:17) for obedience to God (cf. also Daniel 2:47; 1 Timothy 6:15; and Revelation 19:16). Though the beast may exercise m this world dominion and power as "prince of this world," yet the Lamb is King still greater, to whom the beast must finally succumb. He is thus King above the kings of Rev 17:2, Revelation 17:10. And they that are with him are called, and chosen, and faithful. The Revised Version is more correct, And they that are with him, called and chosen and faithful [shall also overcome]. Another evidence of the lifelong nature of this war. Not only Christ wars and overcomes, but those associated with him are permitted to share in the battle and the victory. Christ’s saints are called here to battle; in Revelation 19:9 they are called to the marriage supper of the Lamb (cf. also the exhortation to faithfulness in Revelation 2:10). The three epithets describe the progressive life of those who share Christ’s victory They are called—as all men are—to serve him; having heard the call, they dedicate their lives to his service, and become his chosen servants; finally, having remained faithful to him, they share in his victory. Revelation 17:15 And he saith unto me. As in Revelation 17:7, these words form the preface to a particular description. Having explained the mystery of the beast, to whom the woman looks for support, the angel now proceeds to unfold the mystery of the harlot herself. The waters which thou sawest, where the whore sitteth; viz. those mentioned in Revelation 17:1. In Revelation 17:7 we are told that the beast carries the woman. Both statements are correct. The beast is the world power, which is found among the "peoples, multitudes, nations, and tongues." Are peoples, and multitudes, and nations, and tongues. The fourfold description of the human race (cf. Revelation 5:9, etc.), which, as a whole, serves the beast (cf. Revelation 13:3, Revelation 13:8, Revelation 13:12, Revelation 13:16), and out of which are selected the redeemed (Revelation 5:9; Revelation 9:9). Revelation 17:16 And the ten horns which thou sawest upon the beast; and the ten horns which thou sawest, and the beast. There is no authority for the ἐπιτὸθηρίον of Erasmus except the Vulgate, in bestia, and, of course, the description given of the beast (Revelation 13:1, etc,). The two are spoken of separately, on account of the separate juris diction wielded according to verses 32, 13. These shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire; and shall burn her utterly with fire (Revised Version). These words describe the fate in store for the faithless portion of the Church. That world, to which she trusts, shall turn and rend her—a fitting sequel to her want of faith in the power of Christ. This is exactly the description given of the harlot in Ezekiel 16:37 (cf. also Ezekiel 23:22). "Eat her flesh" and "burn with fire" both describe similar results; possibly the one is thought of in connection with the symbol of "harlot," the other with the symbol of "city," with which the harlot is identical (see on Ezekiel 16:5; but see Genesis 38:24; Le Genesis 21:9; cf. also the judgment upon the wicked rich in James 5:3, "shall eat your flesh as it were fire"). Revelation 17:17 For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled; God did put … to do his mind, and to come to one mind (Revised Version). "His mind" is thought by Bengel, De Wette, and Dusterdieck to signify the beast’s mind. Others understand God’s mind. In either ease the general sense is plain. While the world power is apparently performing the will of the beast, God is working above all; only by his permission can anything be done (of. the "it was given" of Revelation 13:1-18.). The "words of God" are his denunciations against those who trust to the world (cf. Ezekiel 16:37, quoted on Ezekiel 16:16). Revelation 17:18 And the woman which thou sawest is that great city, which reigneth over the kings of the earth. A repetition of the assertion made in Revelation 17:5, viz. that the harlot and Babylon are identical (see on Revelation 17:5). Many writers have been led by this verse to believe that Rome, either pagan or papal, is thus pointed out as the antitype of the harlot. That this is one fulfilment of the vision need hardly be doubted. Rome was in St. John’s time the foremost embodiment of the hostile forces of the world. But this is not the whole fulfilment, which is in all time (see above, especially on verse 1 of this chapter). Revelation 17:1-18 "Babylon the great." Our aim in this homily will be to show to what form of evil the name "Babylon the great" specially seems to point. The complexity and difficulty which have gathered round this chapter seem to the writer to arise rather from the enormous incubus of human interpretation which has pressed it down. In this passage we are shown rather a twisted rope than a tangled web. If we untwist the threads and lay them side by side, we shall not have much difficulty, specially if we exercise all that reverent and painstaking care which is due to the examination of every part of the Word of God. The main figure in the symbolism of the chapter is an infamous woman. Those who are familiar with Old Testament prophecy will know how often the terms "fornication," "adultery," etc., are used. As in Isaiah 1:21; Jeremiah 2:20; Jeremiah 3:1, Jeremiah 3:6, Jeremiah 3:8, and in many other places, such terms are used of an apostate Church. In Isaiah 23:15-17 the like terms are used of Tyre; in Nahum 3:4, of Nineveh. So that, so far as the use of such terms in Scripture is concerned, they may mean apostasy from God under the form either of secular rule or of religious corruption. Nor can we have any difficulty in seeing the propriety of such figures. As fornication and adultery are forms of false affection, and are the prostitution of the most sacred part of our nature to alien purposes, so the alienation of the heart from God, and the departure of a Church from fidelity to him, is a violation of the most sacred ties, and is the leaguing of the heart in a false alliance, which is odious to our God. Where is THIS harlot seen? There is a triple combination of expressions here. (1) She is seen seated on the beast with seven heads and ten horns; (2) seated on seven hills; (3) seated on many waters, which are peoples, nations, and tongues. Her being seated on the beast, or resting on the civil world power, is one form of expressing her alliance with state authority. The seven heads of the beast are so many forms of worldly dominion—five of which had passed away, viz. Egypt, Assyria, Babylon, Persia, and Greece. The sixth existed at the time of the apostle. This was Rome. The seventh was another which, when Rome was no more Rome, would rise up, and would be manifest in ten forms. The number ten may be a definite expression for an indefinite number, or it may be that the world powers may yet be resolvable into ten before Babylon’s fall. And the beast himself—being an eighth—is also doomed to perdition. That the woman is also spoken of as seated on seven hills, and (in Nahum 3:18) as "that great city," again indicates a very precise reference to Rome. That she was seated on many waters indicates her sway being as wide as that of the great world power with which she was in base alliance. Seated on this earthly power, and yet controlling it, as a rider is seated on a horse and yet controls the beast. This is the harlot, Babylon the great, which made all nations to drink of the wine of her fornication. Nor must we fail to notice the several descriptive features of the harlot. She is: (1) Clad in gorgeous aray (Revelation 17:4). (2) Holding out an enticing cup (Nahum 3:4). (3) Mother of harlots and abominations (Nahum 3:5). (4) Drunk with the blood of the holy (Nahum 3:6). (5) Poisoning the inhabitants of the earth (Revelation 18:3). (6) Bearing names of blasphemy (Nahum 3:3). (7) Yet in a wilderness (Nahum 3:3). (8) Ruling over the kings of the earth (Nahum 3:18). (9) One by whom the merchants grow rich (Revelation 18:3). (10) Presumptuous in her self security (Revelation 18:7). (11) Hated by the very powers whom she has ruled (Nahum 3:16). Hence we are bidden, by the very terms of the symbolism, to look out for some form of evil, which manifests a glaring alienation and apostasy from God—while yet putting on a form like that of the faithful Church; which at once relies on worldly power, and yet assumes its direction; which invests itself in gorgeous array, assumes pompous titles, even such as are names of blasphemy against our Lord and against his Christ; which should exert a most baneful influence on the inhabitants of the earth, and fill the air with the miasma of her pollutions and her crimes; which should be at ease in her self security, as it no power could disturb her; which should shed the blood of the saints without measure; and which should be in itself the very filth and scum of wickedness. The apostle is astonished with a great astonishment at the symbols of such an incarnation of evil. And a voice is heard crying aloud, "Come out of her, my people … that ye receive not of her plagues." Can we now point to any form or forms of evil that answer to this symbolism? We have no hesitation in saying—Yes. In so doing, let us observe that there really is not room for any great diversity in applying such symbolism as we have here, for surely there are few forms of evil so gigantic as to suit the words, "She hath made all nations drink," etc. It is, however, clear that whatever form of evil there may be, known or unknown to us, which presents all the features named here, or even the greater part of them, there is a great Babylon which is doomed to a fall that will be utter and irretrievable. Therefore observe— I. One form of Babylon the great is seen in that terrible, awful, universal departure from God which has corrupted all nations, perverted politics, poisoned commerce, and marred social life; by which, as manifested in the iniquitous pursuit of gain, many have grown rich; which has manifested itself in "the lust of the flesh, the lust of the eye, and the pride of life;" which has assumed a domineering air, commanding men to bow down to it, under pain of social ostracism or petty persecution. This spirit of exaltation, against God has often puffed men up in false security. It hath been the curse of mankind; for when men are unfaithful to God, they are untrue to themselves. The cup of iniquity becomes fuller and fuller. Often the land mourneth because there is no truth nor justice, nor knowledge of God, therein. Yea, in legion forms this worldwide poison of sin, which works out in blasphemy towards God and ruin towards man, is a great Babylon, which will be smitten, and reel, and fall. And in so far as any so called Church puts itself between man and God, and usurps his rights, it is akin to Babylon the great. £ II. At the same time, we cannot fail to see that there is one special form of evil which more than anything else in the world is pointed out in the symbolism of this chapter, and that is THE OF THE CHURCH OF ROME. Not that we can agree with those who think papal Rome the sole enemy of God here referred to. For we shall find in the lamentation over Babylon’s fall much that leads us to think not only of a huge ecclesiastical Babylon, but also of a huge commercial one. But that papal Rome is one form of this mystic Babylon we can entertain no doubt whatever. The student of history can follow out at leisure thirteen or fourteen lines of inquiry, on which we can but give a few illustrative remarks. 1. The woman was seated on the beast as if supported by it (Nahum 3:3). Rome has relied on the worldly power to put her decrees into execution by brute force; both in using temporal powers, and in herself claiming temporal power as well as spiritual. 2. She yet rides the beast as if to govern it (Nahum 3:3). We know but too well how Rome has aimed at, and does still aim at, controlling the power on which she relies; claiming even to regulate allegiance to earthly princes. 3. She is seated on many waters (Nahum 3:1). In every quarter of the world her emissaries are sent. And in many a land where the pure gospel of Christ has been preached, she sends her emissaries to undo the holy work by sowing tares among the wheat. 4. She rules over the kings of the earth (Nahum 3:18). Kings are but the "sons of the Church," to do the bidding of their "holy" (?) mother; otherwise she may absolve subjects from allegiance to their sovereign. 5. She holds out a golden cup full of abominations (Nahum 3:4). Papal Rome makes large offers of indulgences and absolutions, and positively lures men into sin. 6. The merchants grow rich by her (Revelation 18:3). Many are enriched by the ungodly traffic to which she consents in making the house of prayer a den of thieves; for her indulgences and absolutions will cover any kind and degree of sin, whether in the getting of wealth or otherwise. 7. She is presumptuous in her self security (Revelation 18:7). Papal Rome acknowledges no other Church, and looks for the time when all will be absorbed in her, while she is to be "a lady forever." 8. She is adorned with pompous array—in gold (Nahum 3:4), purple, scarlet, and precious stones. Anyone who has watched the working of papal Rome at Rome will need no words to convince him of her gorgeous display and dazzling sheen. 9. She is drunk with the blood of the holy (Nahum 3:6). What tales does history unfold! A hundred and fifty thousand persons perished under the Inquisition in thirty years; and from the beginning of the Order of Jesuits, in 1540, it is supposed that nine hundred thousand persons perished through papal cruelty. While, although it is impossible to estimate the exact number, yet it is supposed that during the papal persecutions of the Waldenses, Albigenses, Bohemian Brethren, Wickliffites, and other Protestants, those who perished are counted by the million. The same spirit exists still. In Ireland the priests keep the people in terror, and if Rome does not persecute us, it is because she dare not. 10. She is the mother of abominations (Nahum 3:5). Students of history and tourists in papal districts know that this is literally true. Indulgences for an indefinite number of years may be purchased with money. No viler looking set of faces could ever be beheld than the present writer has seen surrounding the confessional boxes in St. Peter’s at Rome. 11. The beast she rides is full of names of blasphemy (Nahum 3:3). The proclamation of infallibility is the one fulfilment of this that surpasses all others. 12. The inhabitants of the earth are led by her into sin (Revelation 18:3). The papal Church notoriously leads people into the sin of idolatry. The worship of Rome is largely the adoration of a great goddess. £ Papists pronounce accursed those who do not "honour, worship, and adore the adorable images." 13. The several kings or kingdoms into which the civil power of the beast is to be divided shall "hate the whore, and make her desolate," etc. (Nahum 3:16). How true! If there is an object of imperial hatred, it is papal Rome, which is hated most of all. She is regarded as the disturber of states everywhere. 14. Yet within this great Babylon there will be to the last some saints of God, who will be called on to come out of her (Revelation 18:4). Even so. Fearfully apostate and adulterous as is papal Rome, there are in her pale many holy ones who are profoundly ignorant of the abominations, done by her in religion’s name. The Lord will know his own in the day when he maketh up his jewels. But this great Babylon of harlotry, pomp, pride, and all abominations, is doomed to fall terribly, suddenly, completely, and forever! £ Earnestly do we press on the student carefully to follow up each of these fourteen lines on which history will be found to confirm the prophecy here couched in symbolic form. The identification is such that not one point seems lacking. How this great mystery of iniquity is to fall we have yet to consider. Revelation 17:16, Revelation 17:17; Revelation 18:4-8 Means and methods of the fall of Babylon the great. Every great Babylon must fall; whether by such a term it be intended to denote a huge commercial or a huge ecclesiastical Babylon. A corrupt world and an unfaithful Church must both come to ruin. The name "Church" will give no security against destruction if the salt have lost its savour. If any Church allies itself with an ungodly world power, leaning on it for support, and gathering its prestige from thence, it is, so far, committing spiritual fornication. "The wine of her fornication" intoxicates men. Precisely so. It is the glamour, the glitter, the pomp, and prestige that attend a Church in her connection with the state, that lead men away into a deceptive admiration, and even intoxicate them with thoughts of her magnificence and power. In the Church of Rome, however, all the evils of spiritual whoredom are at their topmost height. In no other Church in the world is there so much pomp and yet so much carnality. And the Holy Ghost has in these chapters not only given us a sketch beforehand of what she would be, but (though with less of detail) has indicated the means and methods by which she would be destroyed, and has also pointed out the guarantees of the fulfilment of this. I. A POWER, BY MEANS OF THE LAWS OF MENTAL , IS AT WORK WITH THAT END IN VIEW. The impulses in human spirits are so directed as to serve God’s purposes and not man’s (Revelation 18:16, Revelation 18:17). "The king’s heart is in the hand of the Lord, and he turneth it whithersoever he will;" "The lot is cast into the lap, but the whole disposal thereof is of the Lord;" "A man’s heart deviseth his way, but the Lord directeth his steps." God says to Cyrus, "I girded thee, though thou hast not known me." So of another we read, "Howbeit he meaneth not so; it is in his heart to destroy nations not a few." "God bath put it into their hearts to fulfil his will, till the words of God shall be fulfilled." The right or the wrong of the willing is man’s own. The issues thereof are overruled by God for his ends. Scripture abounds in illustrations of this. Joseph is cast into the pit. Man meant one thing; God accomplished another. God meant it for good, to save much people alive. Paul is thrown into prison; his bonds turn out rather unto the furtherance of the gospel. Luther is imprisoned, and his castle becomes a Bethel. Bunyan is thrown into prison, and it becomes a second Patmos. Every diligent student of God’s providence must have observed the like again and again. Even so, that which is made use of by man to prop up a system may be employed by God to overthrow it. Thus it is to be with Babylon the great. In spite of all that man can say and do, however imposing the names and pretensions of this harlot, however widely spread and deeply rooted may be the ramifications of the evil, however much the worldly interests of men may be bound up therein, there is a sure process of undermining going on at every hour—that undermining being none the less speedy at the moment men are taking the pains to prop it up. It was so with slavery in America. It is so with popery at Rome. The plans of men for upholding both the one and the other have issued, and will issue, in results the very opposite of those which man intended. The world is not in man’s hands, after all, but in God’s. He puts it in men’s hearts to fulfil his will. II. THE VERY POWERS ON WHICH BABYLON RELIED WILL TURN ROUND AGAINST HER TO HATE AND HARM HER. (Revelation 18:16, "The ten horns … shall hate the harlot," etc.) How truly is this being fulfilled! Not one of the European powers that has not in some period or other been relied upon by Rome. And now there is not one of the main kingdoms of the world that is not "hating" her. They are working in their own defence against papal intrigue. £ Historical incidents of the last twenty years are a startling fulfilment of the Apocalyptic word. Thus "the Word of prophecy is made more sure" (2 Peter 1:19, Revised Version). III. THERE WILL BE AND PLAGUES THAT WILL HER RUIN, (Revelation 18:8, Revelation 18:10; Revelation 16:18-21.) Regularity and continuity combine with catastrophe to advance the world. There is a long period of orderly, even, and regular sequents. Then there comes an upheaving, and effects in one hour that for which ages have been preparing the way. In the blasting of rocks we see the slow boring and undermining; then the laying of the train of powder. So far all is done deliberately. Then a match is applied; a spark is fired; there is a moment of suspense; then a small curling wreath of smoke, followed in an instant by a mighty blast, and lo! the rock is rent, and reels and falls. So there are wondrous works going on unobserved in the bowels of the earth—that storehouse of molten flame. For years the crust is undisturbed; then comes one mighty heaving, and lo! in one awful moment cities and palaces, temples and towers, are overthrown. So shall it be at last with Babylon the great. The issue alone can explain the detail. But some six or seven words are sufficiently significant—"A great earthquake" (Revelation 16:18); "a great hail" (Revelation 16:21); "death, and mourning, and famine," "plagues" (Revelation 18:4-8); "burned with fire" (Revelation 18:8); and at the last her judgment shall come "in one hour" (Revelation 18:10). IV. THE OF HER RUIN WILL BE AND , Retribution; for she is to be rewarded as she rewarded others. She trifled with and even trampled on the temporal powers in time past, and now of her temporal power she herself is shorn. Desolation: the description of this is taken from the corresponding passages in Isaiah and Jeremiah concerning Babylon of old (Isaiah 13:19-22; Jeremiah 51:37). Those words have come to be literally fulfilled. £ Like words are on record concerning papal Rome. They too will be fulfilled. The time will come when no priests shall minister at her altars. The walls of her mighty temples will be shattered, and the shrieks of many an unclean bird shall reverberate from column to column of her dilapidated pile. "Thus terribly shall Babel fall, Thus—and no more be found at all!" Note: 1. The amazing extent of the dominion of papal Rome may well fill us with wonder. It is terrible indeed to see this harlot committing fornication with the kings of the earth, seated upon many waters, intoxicating the nations with her greatness, and carrying her corruptions and abominations to the ends of the earth. But all is forewritten, that we might not be alarmed, however we may be distressed. Therefore: 2. We ought not to be dismayed, as if some calamity had unawares befallen the world. It has not come otherwise than was foretold to the apostle in Patmos. The fourteen outlines of the ground plan described in the preceding homily show an exact correspondence between the Word of God and the events of history. 3. Nor should we fear for the final issue. The word which forecast Babylon’s rise has foretold its fall. 4. Meanwhile, be it ours not to be caught by appearances. To this day the harlot is bedecked and bedizened in gold and silver and precious stones. Her pomp and pride and the prestige of her ancient date charm many into a blind compliance with her amours. Many wish to drink of the golden cup which is in her hand. But ah! even apostasy may be covered with pearls, and the beast may be clad in scarlet. What is beneath? 5. Even when, however, the fall of Babylon the great shall come, that will not be the end; one more conflict will await the Church. The ten horns that have turned round on the harlot will make war with the Lamb. There will remain the war between the beast and the King of kings and Lord of lords. 6. Therefore, finally, be it ours to be among those who are with Christ, and to whom the three epithets may be fitly applied—"called," "chosen," and "faithful." All tawdry show and carnal blaze are doomed. Only what is true and real will live on unharmed for ever. Laus Deo! BY S. CONWAY Revelation 17:14 The war with the Lamb. This chapter and the next are mainly occupied with the description of the combatants—the city, the court, and the provinces of Rome—who waged war against the Church of Christ, and therefore are said to "make war with the Lamb;" and with (Revelation 18:1-24.) the fall of the city, which was the centre and head of the whole war against Christ. We hold to the belief that St. John was telling, not of something in the far future, which could be but of little avail to the persecuted Church of his day, but of events which were near at hand, imminent, and should "shortly come to pass." Therefore, concerning the interpretation which makes Daniel explain St. John, and understands the seven kings as the seven world empires from Egypt to Rome, and the ten horns as the future dismemberment of the Roman empire—how, we ask, could the knowledge of this then far future event help the suffering saints, to cheer and strengthen whom was the one chief purpose of this book? To say nothing of the incongruity of speaking of Rome in St. John’s day as a power that "was, and is not" (verse 11); or that in his day it had received a "deadly wound" (Revelation 13:3); or that the dismembered Roman empire, of which we and most of modern Europe have for nigh a thousand years formed parts, should continue only "a short space." We should feel pressed with the difficulties of this interpretation were there none other which avoided them. But as there is such other, we feel compelled to adopt it. We do not say that this one has no difficulties, but they are small in comparison with those belonging to the one we have refused. And now let us consider— I. "THESE" WHO MAKE WAR WITH THE LAMB. Who are they? We believe St. John to refer: 1. To the court of Rome, especially to the monster Nero, the emperor. (1) He is described: (a) As "the beast." Sometimes this name stands for the God and Christ opposing world power in general, the secular antichrist of the several ages; and sometimes for the embodiment of that power in one person, as in Nero. How he deserved the name by reason of his ferocity, cruelty, and bestiality, let Tacitus tell, and many others who knew (cf. Renan’s ’L’Antichrist’). (b) As soon to be no more. So soon, so certain, was his removal, that he is spoken of in verse 8 as "the beast that was, and is not, and yet is;" and again As one day to reappear (verse 8, "He shall ascend out," etc.). The belief that Nero should return was notorious (cf. Stuart and Farrar, in loc.). (2) He is identified: (a) By the city over which he rules (verse 9). Seven-hilled Rome, "the city of the seven hills," was as frequent and well understood a name for Rome as would be "the city on the banks of the Thames" for London. (b) By his place in the succession of kings. He stands sixth in the list of the Roman emperors. "Five" had passed away of the twelve Caesars. He was the sixth—the "one is" (verse 10). (c) His successor’s short reign. Galba reigned but three months: "He must continue a short space." (d) By the universal belief that he would return (cf. supra). (3) He is doomed to go "into perdition" (verse 11). Such was the man or monster—beast, rather—who led the war against the Church of Christ in his day. 2. To the city of Rome. She is branded with the name of "Babylon … mother of harlots" (verse 5), and is described as an utterly abandoned woman, revelling in wealth and splendour, exercising her deadly seductive influences over all the empire, flaunting forth her shame with unblushing effrontery, and cruel with a ferocity that the beast she sat upon, and who sustained her, could hardly rival or satisfy. "Drunk with the blood of the saints." Such was the seven-hilled Rome when St. John knew it. Even a monster like Nero would hardly have dared to rage as he did had he not been encouraged by the brutal populace that swarmed in Rome. 3. To the consuls and proconsuls. The ten provincial governors who aided and abetted "the beast" in his war against Christ. There were ten of these: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, Germany (Farrar). And in all these the will of Nero was law. His persecution was by no means confined to Rome—this entire book shows that, though it began there. It was, as verse 13 says, they gave "their power … unto the beast." II. THE METHODS OF THEIR WARFARE. 1. Then, when St. John wrote, it was by cruel, horrible, widespread, and bloody persecution. So that Rome is represented as "drunk with blood," and the description is confirmed by historic fact. But: 2. Now, in our day, the secular, antichristian spirit manifests itself in quite another form. The beast spirit "yet is," though clothed in other garb. The world is the world yet, and still makes "war with the Lamb." It aims now not so much to hurt the body as the soul. The former it may not touch, but the latter it can and does. It kills holy habits, wounds conscience, defiles the thoughts, stuns religious sensibilities, mocks at religious earnestness, exiles her language, her literature, and her laws. All this the world spirit does by its customs, maxims, and its administration of its rewards and punishments. It has corrupted public opinion, poisoned the atmosphere which daily the believer has to breathe; its influence is often, generally, unseen, intangible, indescribable, but nevertheless as real and deadly to the souls of men as were the bloody laws of Rome to the bodies of the believers in the Church of the first century. But consider— III. THE LAMB AGAINST WHOM "THESE" WAR. A Lamb, and yet "Lord of lords, and King of kings." The ideas seem incongruous. How, then, is "the Lamb" this? 1. By rightful authority. Though Son of man, he is also Son of God (cf. Psalms 2:1-12.). 2. By virtue of his sacrifice. It is this great fact that he keeps prominently through his chosen name—"the Lamb." In heaven he is thus seen as "a Lamb who had been slain" (Revelation 4:1-11.; cf. Philippians 3:1-21., "Therefore hath God also highly exalted him, and," etc.): 3. By the might of meekness. See how at his nativity the shepherds were told they should see the "Saviour, Christ the Lord." And what was it that they did see? A babe, "wrapped in swaddling clothes, and lying in a manger." But in that utter humiliation and self abnegation of the Son of God lay the might that should make him, as it has made him, "King of kings, and Lord of lords." Meekness is might, sacrifice is sovereignty, losing life is gaining it; the cross creates the crown. It is no arbitrary arrangement; it lies in the constitution of our nature, to which his meekness and love appeal with such resistless force. "O Galilaean, thou has; conquered!" said the Emperor Julian. And Constantine confessed the same, and Rome bowed to Christ. 4. By the consent of conscience. Blessed be God, there is a better self in the worst of men, and the appeal to that better self in men, though drowned by many a vile clamour for a long time, will yet be heard and obeyed. And Christ by his gospel made such appeal. 5. By the grace he imparted to his people. "Their patient continuance in well doing put to silence" all their foes. Rome looked on at these Christians and wondered, and, after a while, gave way and worshipped with them. For not alone in and by himself does the Lamb overcome, but: 6. In his people. "They that are with him." The Revised Version rightly renders St. John’s words, "They also shall overcome that are with him, called, chosen, faithful." St. John does not teach that the Lamb was indebted to them for this victory, as a general is indebted to his army. That, though the Authorized Version seems to lend countenance to such idea, is very far from the truth. But what is meant is that, like their Lord, "they that are with him" overcome. "The noble army of martyrs praise thee." In them he repeats and reproduces his victory. It is, therefore, of great interest and importance to know who they are that are "with him." For the conditions of victory are the same today as they were of old. The enemy has not changed in reality, though he has in form. And would we overcome, we must be as they of old who overcame. Well, then, see how they are described. They are: (1) Called. We answer to that description. So far so good. We, the avowed Christian people of our day, have been called by God’s providence, by his Spirit, through his Word, his ministers, and by his manifold means of grace, and we are in his Church because of it. (2) Chosen. Are we this? It does not at all follow that we are so because we are called. All the chosen are called, but not all the called are chosen. "Many are called, and few," etc. How, then, may we know if we are elect, chosen? Not by frames and feelings, fitful emotions of the mind, which come and go like the clouds. Not by position and efface. We may be recognized communicants and pastors, teachers, or aught else of the kind. God forbid that we should say all this counts for nothing as evidence of our Christian standing! It does count for something, but in itself is by no means sufficient evidence as to whether we be God’s chosen or not. And not by Church or creed. We may prefer our own and feel persuaded that we are in the right. But Churches and. creeds other than our own have furnished many of Christ’s elect, and not all ours are certainly chosen. But thus we may know if we be chosen: This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 18:1 And after these things I saw another angel come down from heaven; after [omitting "and"]… coming down, etc. The usual form of introduction to a new vision (cf. Revelation 4:1; Revelation 7:1, etc.). The "mystery" of the beast and the harlot having been declared, the angel now describes the doom in store for them. The angel is from heaven, as carrying the news of the judgment which is sent from heaven (cf. Revelation 10:1; Revelation 19:6, Revelation 19:15, Revelation 19:17; Revelation 15:1, etc.). Having great power; and the earth was lightened with his glory. The great "authority" refers to the judgment which follows, which, however, is not acted out before the seer, but only described. The last clause records the visible manifestation of the great power (cf. the description in Ezekiel 43:2). Revelation 18:2 And he cried mightily with a strong voice, saying; and he cried with a strong voice, saying. This "strong voice" is characteristic of the heavenly utterances (cf. Revelation 7:2; Revelation 14:7, etc.). Babylon the great is fallen, is fallen. The event, though future, is described as past, being predetermined in the counsels of God. The words here are a reproduction of Isa 21:9. And is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird; a habitation … a hold of every unclean spirit, and a hold of every unclean and hated bird. "Devils" (Greek, δαιμόνια), inferior evil spirits. The three phrases express the same idea, viz. the loathsome and hateful state to which Babylon is reduced. The language is derived from the prophets (cf. Isaiah 13:21, Isaiah 13:22; Isaiah 34:11-15; Jeremiah 1:1-19:39; Jeremiah 51:37). A hold (Greek, φυλακή, "a strong place"); the natural and fitting stronghold of the devils, rather than a place to which they are involuntarily confined. Revelation 18:3 For all nations have drunk of the wine of the wrath of her fornication. "The wine" is omitted in A, C, but it is inserted in à, B, and retained in the Revised Version. "The wrath" is omitted (cf. the expression in Revelation 14:8 and Revelation 17:2). And the kings of the earth have committed fornication with her. (On the figure employed, as well as the identical language, see Revelation 17:2.) And the merchants of the earth are waxed rich through the abundance of her delicacies. The "abundance" (Greek, δύναμις, which Vitringa renders by copia, referring to Job 31:25; Ezekiel 28:4, LXX.). "Delicacies." (Greek, στρῆνος, occurs in the New Testament only here, and as a verb in Revelation 18:7, Revelation 18:9, and (compounded) in 1 Timothy 5:11. It signifies overweening pride and insolence and wantonness, arising from superfluity of wealth and gifts. Cf. the warning to the Church of Laodicea (Revelation 3:17). Revelation 18:4 And I heard another voice from heaven, saying. Probably the voice of another angel in succession to the one mentioned in Revelation 18:1. Another angel takes up the theme, because the message is now directly addressed to Christians. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. The angel says, "my people," because he is representing God. These words, resembling Isaiah 48:20; Isaiah 52:1-15:l; Jeremiah 1:8; and especially Jeremiah 51:6 (cf. also Jeremiah 51:8), 45, recall also the warning of our Lord in Matthew 24:16 (cf. also Genesis 19:22, "I cannot do anything till thou be come thither"). Since the harlot, who is identical with Babylon, is representative of the faithless part of the Church of God, these words form a direct warning to Christians. The departure which is commanded is not necessarily a literal, visible one; but the command implies a dissociation from, and condemnation of, the works of Babylon. Lot’s wife literally departed from Sodom, but was overtaken with punishment, because her heart was not dissevered from the wickedness of the city. Revelation 18:5 For her sins have reached unto heaven, and God hath remembered her iniquities. That is, the accumulation of sin is so great as to reach up to the heaven. Exactly the description of the judgment of Babylon given in Jeremiah 51:9, "Forsake her, and let us go every one into his own country; for her judgment reacheth unto heaven, and is lifted up even to the skies." The last part of the verse is a repetition of Rev 16:19. Revelation 18:6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. "You" is omitted in all the best manuscripts. The second "unto her," though supported by P, Syriac, Coptic, is omitted in à, A, B, C, etc.: Render to her as she also rendered, and double the doubled things according to her works, etc. The description of God’s judgment is still founded on the denunciations against Babylon in Jeremiah (see Jeremiah 1:5 -29; Jeremiah 51:24; Jeremiah 16:18; cf. also Isaiah 61:7; Zechariah 9:12; and the legal retribution ordered in Exodus 22:4-7). The cup which she hath filled is that containing "the wine of her fornication (cf. verse 3); she is now to receive a double measure of the cup of God’s wrath (cf. verse 3). Revelation 18:7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. (For "lived deliciously," see on "delicacies," Revelation 18:3.) The words are a re-echo and expansion of those in Revelation 18:6 (cf. Luke 16:25). For she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow; because she saith, etc.; and contact with the succeeding verse. The prophetical writers still supply the imagery (cf. Isaiah 47:8, "I shall not sit as a widow;" see also Lamentations 1:1). Revelation 18:8 Therefore shall her plagues come in one day, death, and mourning, and famine. This is the retribution for her boasting in Revelation 18:7 (cf. Isaiah 47:9, "These two things shall come to thee in a moment in one day," etc.). Alford says, "death, for her scorn of the prospect of widowhood; mourning, for her inordinate revelling; famine, for her abundance" (cf. Revelation 18:3). The description is not to be taken literally, but is typical of a sudden and overwhelming reverse, viz. that which will occur at the last judgment day (cf. the words of our Lord in Matthew 24:37-42). Some writers see here an allusion to the second, third, and fourth seals (see Revelation 6:1-17.). And she shall he utterly burned with fire: for strong is the Lord God who judgeth her. Who judged her; κρίνας is found in à, A, B, C, P, and others. This is the fulfilment of the predicted punishment of the harlot (Revelation 17:16). The last clause replies, as it were, to the boast in Revelation 18:7, "I sit as a queen," etc. Revelation 18:9 And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning; and the kings of the earth, who committed fornication and revelled with her, shall weep and wait over her, when they see, etc. It is noteworthy that this sentence is in the future tense; that in Revelation 18:11 in the present; that in Revelation 18:17, Revelation 18:18 in the past. (On "committed fornication," see Revelation 18:3; Revelation 14:4,Revelation 14:8; Revelation 16:14; Revelation 17:2. On "lived deliciously," see Revelation 17:3, Revelation 17:7.) "Lament’’ is the same word used in Revelation 1:7, "All kindreds of the earth shall wail because of him." Cf. the description of the fall of Tyre (Ezekiel 26:16). (On "smoke," see on Revelation 9:2.) Revelation 18:10 Standing afar off for the fear of her torment, saying. Unconsciously acting upon the command in Revelation 18:4, "Come out of her ... that ye receive not of her plagues." Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come; Woe, woe, the great city. In one hour (cf. Revelation 18:8). Some writers understand the "one hour" to refer to the space of time during which the kings rule (see Revelation 17:12); but a comparison with Revelation 18:8 leads to the conclusion that the meaning is "suddenly;" the contrast in a short time between the two positions of Babylon enhancing the fearfulness of the visitation. Revelation 18:11 And the merchants of the earth shall weep and mourn over her. Weep and mourn; the historical present (see on Revelation 18:9). The kings have been mentioned; the merchants and next the seamen are referred to, showing the wide distribution of "Babylon," and forbidding the application to a single state or city. The description which follows is analogous to that in Ezekiel 27:1-36.; Isaiah 23:1-18. For no man buyeth their merchandise any more; their cargo. We are naturally reminded of the action of the second beast in forbidding to buy and sell (Revelation 13:17). Alford here recognizes the difficulty in applying the prophecy to Rome, either pagan or papal, and adds, "I leave this difficulty unsolved ... The details of this mercantile lamentation far more nearly suit London than Rome." (See the interpretation given of the harlot and Babylon on Revelation 17:1.) Revelation 18:12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet. (On "precious stone" and" linen," see on Revelation 15:6.) Such was the attire of the harlot (Revelation 17:4). Writers have endeavoured to classify in various ways the articles mentioned, in order to obtain some signification from the numbers used. Thus Hengstenberg sees four hard and then four soft articles mentioned, and he reminds us that the number four is symbolical of the world: but this does not carry him beyond Revelation 18:12. The articles enumerated seem naturally to fall into six classes (from which we can gather no information, unless we look upon six as typifying the world, as in Revelation 13:18). First, articles of personal adornment; second, articles used for furniture, etc.; third, objects of sensual gratification—smell, etc.; fourth, articles of food; fifth, animate possessions; sixth, souls of men. These certainly seem to be arranged in a kind of progressive order of importance. All the articles mentioned in the text above were of the highest value. Purple and scarlet (see Revelation 17:3) were the prerogative of kings; silk was so scarce, that its use was forbidden in the reign of Tiberius. And all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble; and every ivory vessel, and every vessel, etc. Thyine wood is "that of the Thuya articulata, Desfont., the Callitris quadrivalvis of present botanists. This tree was much prized by the ancient Greeks and Romans, on account of the beauty of its wood for various ornamental purposes. By the Romans the tree was called citrus, the wood citrum. It is a native of Barbary, and grows to the height of fifteen to twenty-five feet" (Smith’s ’Dictionary of the Bible ’). In this passage the accusative case is used; the preceding nouns are in the genitive. Revelation 18:13 And cinnamon, and odours, and ointments, and frankincense; and cinnamon, and amomon, and incense, and ointment, and frankincense. These constitute the third class (see on Revelation 18:12). Cinnamon, an Indian tree, was in use in the Levitical ritual (Exodus 30:23). It is referred to as a perfume in Proverbs 7:17. Amomon, which is omitted in the Textus Receptus, is found in à, A, C. P, etc. It is rendered in the Revised Version by "spice." Its use was similar to that of cinnamon. Its seeds are used under the name "cardamoms." And wine, and oil, and fine flour, and wheat. These form the fourth class (see on Proverbs 7:12; cf. Le Proverbs 2:1, Proverbs 2:2). And beasts, and sheep, and horses, and chariots, and slaves; and cattle, etc. The word rendered "slaves" is σωμάτων, "bodies," i.e. slaves. At the word "horses" the nouns are again placed in the genitive (see on Proverbs 7:12). These form the fifth class (see on Proverbs 7:12). "Chariots," δέδη, is not the word used in Revelation 9:9. It is a word probably of Gaulish origin. And souls of men. The accusative again. Not in the ordinary acceptation of the word "souls," but rather "lives of men," as the Revised Version margin; that is, "living men." It is probable that the two expressions, "bodies" (vide supra) and "souls of men," refer to two classes of slaves. Revelation 18:14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all; all things that were dainty and splendid are perished from thee, and [men] shall find, etc. The Textus Receptus reads ἀπῆλθεν, "are gone," as in 1; ἀπώλοντο is found in à, 7, and about twelve other cursives; ἀπώλετο is supported by A, R, C, P, and others, besides many versions and Fathers. This verse, containing a direct address to Babylon. has been thought by Vitringa and others to be misplaced; but this is unnecessary (cf. the similar circumstance in Revelation 18:21-24). Revelation 18:15 The merchants of these things, which were made rich by her (cf. Revelation 18:11), shall stand afar off for the fear of her torment. The future tense is now used (see on Revelation 18:9); cf. Revelation 18:10, where the same thing is related of’ the kings. Weeping and wailing (cf. Revelation 18:9, where, however, we have κόψονται, "wail," instead of, as here, πενθοῦντες, "mourn:" cf. also Revelation 18:11). Revelation 18:16 And saying, Alas, alas that great city! Most authorities omit "and." Woe, woe, the great city! (nominative case); exactly as in Revelation 18:10. That was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls. She that was clothed, etc. Decked; "gilded," as in the Revised Version margin, as in Revelation 17:4. The identity of description of the woman and Babylon is another proof of the essentially identical nature of the two (see on Revelation 17:1; cf. also Revelation 17:12). Revelation 18:17 For in one hour so great riches is come to nought; because (ὅτι) in one hour was made desolate that so great wealth. This is given as the reason of the "Woe, woe!" of Revelation 18:16, and is to be connected with the preceding clauses. (On "one hour," see Revelation 18:10, where the same reason is given as in this verse.) And every shipmaster; pilot; found only here and in Acts 27:11. And all the company in ships; and every one who saileth to a place. Such is probably the correct text, though there are several small variations. The Authorized Version has little support. The Revised Version renders, And every one that saileth anywhither. And sailors, and as many as trade by sea; as many as work the sea; i.e. gain their living by means of the sea. Thus are enumerated all who are connected with the sea in any capacity (cf. Ezekiel 27:27). Stood afar off. Like the kings (Acts 27:10) and the merchants (Acts 27:15), and doubtless for the same reason; viz. to avoid being overwhelmed in the destruction of the city. Revelation 18:18 And cried when they saw the smoke of her burning, saying. The same description as in Revelation 18:9 (which see). What city is like unto this great city! (cf. Ezekiel 27:32, "And lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea?"). Revelation 18:19 And they cast dust on their heads. This continues the description as given in Ezekiel 27:30, "Shall cast up dust upon their heads." And cried, weeping and wailing, saying, Alas, alas that great city! Weeping and mourning, saying, Woe, woe! etc.; an exact repetition of Eze 27:15, Ezekiel 27:16. Wherein were made rich all that had ships in the sea by reason of her costliness. Like the merchants, the men here described regret the loss of their wealth (cf. Ezekiel 27:11, Ezekiel 27:15, Ezekiel 27:16). So in Ezekiel 27:33, "When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise." For in one hour is she made desolate. Exactly as in Ezekiel 27:17; and similarly to Ezekiel 27:10. Revelation 18:20 Rejoice over her, thou heaven. These words are best understood as being uttered by the writer, as in Revelation 12:12 (see on Revelation 12:10). And ye holy apostles and prophets; and ye saints, and ye apostles, and ye prophets, is read in à, A, B, P, etc., and adopted by the Revisers. The Authorized Version reading is found in C, 1, 17. Not only the heavenly inhabitants are to rejoice, but also those on earth who have been persecuted by her, as mentioned in verse 24. The time is again described which has been already referred to in former parts of the book, and especially in Revelation 11:18. Some authors have held this verse to prove that the writer of the Apocalypse was not the Apostle John; either because (1) he speaks as if he were not an apostle, or (2) because they assume that all the apostles are here referred to, and that they are in heaven. There is no ground for either presumption: (1) A rhapsodical utterance of this nature cannot be interpreted literally; (2) the word "apostles" cannot be limited to the twelve; (3) as Dusterdieck justly observes, one might as well argue that the writer was not a prophet. By the "prophets "are primarily intended, perhaps, the Christian prophets (cf. Ephesians 3:5); but if Babylon is typical of the hostile world power, and the harlot of the faithless, worldly portion of God’s Church, as we have seen them to be, the words are applicable to the Church of God in all ages. For God hath avenged you on her; for God hath judged your judgment on her. The answer to the prayer of the martyrs in Revelation 6:10. The words, "your judgment," probably mean "that judgment which is her due for her treatment of you," as in the Authorized Version. Hengstenberg gives "the doom which she pronounced upon you." Wordsworth, laying stress upon ἐξ, "out of," makes the words mean, "He has taken your cause out of her hands into his own." Revelation 18:21 And a mighty angel took up a stone like a groat millstone, and cast it into the sea, saying; add one strong angel (cf. the "mighty voice" in Revelation 18:2; also Revelation 10:1, and elsewhere). The adjective, of course, refers to the mightiness of the deed wrought (cf. Jeremiah 51:61-64, "Thou shall bind a stone to it, and cast it into the midst of Euphrates; and thou shall say, Thus shall Babylon sink, and shall not rise," etc.). The sea may be typical of the nations of the earth (see Revelation 13:1). Thus with violence shall that groat city Babylon be thrown down, and shall be found no more at all; Thus with a mighty fall shall Babylon, the great city, be cast down, etc. (Revised Version). Alford translates "with a rush;" ὅρμημα is peculiar to this passage. The complete nature of this extinction is indicated by the frequency of the words, "no more at all," in Revelation 18:21-23. Revelation 18:22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; harpers and minstrels and flute players, etc. (Revised Version). Cf. the description of the desolation of Tyre in Ezekiel 26:13 and Isaiah 24:8. And no craftsman, of whatsoever craft he be, shall be found any more in thee. "Every craft" is omitted in à, A. (On the last phrase, see on Isaiah 24:21.) And the sound of a millstone shall be heard no more at all in thee. This passage, together with the following verse, is founded on Jeremiah 25:10. Revelation 18:23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee; of a lamp (cf. Jeremiah 25:10, "I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle"). For thy merchants were the great men of the earth; were the princes. The cause of this overthrow is thus again stated. It is a repetition of the idea in Revelation 18:7, Revelation 18:15, Revelation 18:19, "I sit a queen;" "The merchants which were made rich by her;" "That great city, wherein were made rich all that had ships in the sea" (cf. Isaiah 23:8, "Whose merchants were princes;" also Ezekiel 27:20-22). For by thy sorceries were all nations deceived. The judgment is the result of the non-repentance of Rev 9:21. Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. At first sight it seems difficult to understand that these words are spoken not only of Babylon, but of the faithless portion of the Church, symbolized by the harlot. But we must remember (1) that he who is guilty in respect of one commandment, is guilty of the whole Law; (2) similar words are addressed by Jeremiah to Judah (Jeremiah 2:34): "Also in thy skirts is found the blood of the souls of the poor innocents" (see on Revelation 17:1). Auberlen remarks, "Wherever true, faithful Christians are neglected and oppressed by the rulers of the Church, from avowed or secret antipathy to God’s truth; where a false theology and science robs youth of its faith; where a pastor neglects, and keeps at a distance, the true living Christians in his flock, on account of the signum crucis which they bear; wherever we refuse or are ashamed to bear the reproach of Jesus Christ, our heavenly Master, even as he bore it, there we commit murder against the saints of God." Here is concluded the pronouncement of the judgment of Babylon; which may be said to answer the prayer in Revelation 6:10; and which forms the conclusion of the revelation commencing at Revelation 17:1-18. Revelation 18:9-24 Lamentations over the fall of Babylon. In our previous study of "Babylon the great," we had occasion to remark that there were three forms under which a great Babylon might be recognized. 1. In that worldwide spirit of alienation from God which has corrupted every form of human life everywhere. 2. In any Church which, allying itself with the world power, fornicates therewith, and puts itself on the throne instead of God. 3. Most manifestly of all in the papal Church, where every form of spiritual harlotry is seen at its very worst. Mr. Porter remarks, £ "Zion is the place where God dwells with men; great Babylon, the place where the priest sits in the seat of God." We would rather say, "Zion is where God dwells with men; Babylon the great is where any x, any unclean spirit, commercial or religious, sets aside the will of God, and so comes between men and their Maker." This harlot is seated on seven mountains—which are seven kings or kingdoms—which are seven heads of the beast. The world’s might and energy are "beheld concentrated under this mystic number seven—in the one symbol of the beast; and this, it is important to bear in mind, is not merely Rome, nor the Roman empire, but a general symbol of secular anti-Christian power." If we thus see spirit rather than form referred to under this varied symbolism, we shall perceive at once the reason why some parts of these chapters apply rather to a huge commercial power and other parts to a huge ecclesiastical one; and hence the difficulty which is so frankly and clearly stated by Dean Alford £ will no longer be felt. As the writer in the ’Speaker’s Commentary’ remarks, "The whole passage points not to any single city, at any one single period, but, to the world city throughout all time;" and, we would add, not only to a religious but to a commercial harlotry; to any and every attraction by which the spirit of man is seduced from allegiance to God. I. THE SAME SPIRIT OF FROM GOD, WHICH ASSUMES A FORM, ALSO ITSELF IN A ASPECT, ALL THE WORLD OVER. It is just as possible to put "business" between man and God as it is to put a priest between man and God. So far as we can read this Apocalyptic word, the commercial will survive the downfall of the papal Babylon. For (Revelation 17:17) we are told that when the kings of the earth have ceases their amours with the papacy, they will "give their kingdom to the beast, until the words of God should be fulfilled;" as if there would be even a more determined manifestation of carnal world force after the death or, at any rate, during the decline of the papacy. Certainly it is that these are the two lines along which history is moving at this hour. The papacy as a whole is on the decline. The world is opening up more and more to commercial interchange; and it is just as clear that the commerce of the world, in the godlessness which so largely pervades it, is Babylon the great on the secular side, as that papal Rome is Babylon the great on its ecclesiastical side. And just as easily as we could draw out a ground plan in outline of a papal Babylon from the details in Revelation 17:1-18., so can we draw out a ground plan of the commercial Babylon from the details supplied in Revelation 18:1-24. £ Ten features. 1. Seated on many waters. 2. A dominant power: "ruling over the kings of the earth." 3. Proud and boastful: "I sit as a queen." 4. Serenely secure: "I shall see no mourning." 5. Self-sufficient: "I am no widow." 6. Luxurious living in "wantonness." 7. Intoxicated, and intoxicating others, with her splendour. 8. Carrying on an international merchandise. 9. Engaged in shipping. 10. Exporting or importing in sevenfold variety: (1) precious metals; (2) costly attire; (3) materials for furniture; (4) spices; (5) food; (6) cattle, sheep, etc.; (7) bodies and souls of men. Could there be a more precise description of the commercial world spirit, which is at work among all nations, and kindreds, and people, and tongues—a spirit of which this England of ours in her world wide transactions is the chief manifestation at this moment? So that, as Dean Alford ominously remarks, some parts of the description rather suit London than Rome. Commercially, indeed, we have done with any avowed traffic in the bodies of men. But that in the sight of God many of the accepted maxims of some men of business involve a fearful trifling with consciences and souls, is not open to question. It is well known that almost every variety of export and import named here is ours. Our shipping interests are far larger than those of any other nation on the face of the earth. Our gross tonnage through the Suez Canal alone shows this. Our merchandise touches every shore. The splendour and renown of our name and fame intoxicates many and many a merchant. Luxury, self sufficiency, pride, godlessness,—these are to a grievous extent our bane and our poison. And who would venture to dispute the fact that, from sheer love of greed and gold, thousands on thousands will play fast and loose with truth and principle, and the right and God, and will say, "Let us break their bands asunder, and cast away their cords from us"? And the fearful fact ought to be recognized and acknowledged, that even the hatred which some entertain of the priestly yoke arises from a refusal to wear any yoke at all. "Our tongues are our own; who is Lord over us?" So men speak. This evil is certainly so huge that it is nothing less than a "Babylon the great." II. THIS BABYLON IS DOOMED. The means and methods of Babylon’s fall have been indicated in the preceding homily (q.v.). They are fourfold. 1. Divine overruling. 2. Human desertion. 3. Heavy judgments. 4. Retribution and desolation. III. THE FALL OF BABYLON WILL CALL FROM MANY A BITTER . There are three sources from which the lament will come. 1. From kings, as they see the great city which was the glory of their empire reduced and brought low. 2. From merchants, whose sources of wealth are dried up, so that "no one buyeth their merchandise any more." £ 3. From men of the sea, who gained their living by trading from port to port, because there is no longer any principal mart with which to trade. And clearly this is such a lamentation as godless men would make. We read in Revelation 16:21 that when the destruction came men blasphemed God because of the hail. In strict accordance therewith is the spirit of the wail over Babylon’s fall It is not that God has not been glorified. It is not that her busy life has been used for purposes most utterly selfish and often vile, for the lamentation over the ruin is just as selfish as their commerce itself has been (Revelation 16:11). Their cargoes no one buys any more! Surely, nothing could bespeak the degradation of man when in apostasy from God, more than such a lamentation as this. It all centres in self. They have made their commerce their god. Ah! earthly souls will be earthly still, even under the ruin of all they hold most dear. Here we see sketched before us men—men made for God, to enjoy him, to love him, and to obey him—clad in sackcloth; and why? Because they have not honoured their God? Ah, no! But because no one buys their cargo.! It is as if an orphan child should centre all his grief on a lost farthing, and think nothing of his disobedience to his lost parents. Nor can we fail to detect in this lament a note of bitterness against God. They see that the great Power they have been ignoring is working against them, and that they are bankrupt for eternity. Terrible beyond expression must it be for a man who has lived for earth, to find the world for which he lived departing forever. How bare and forlorn and desolate must he feel! The harpers, and singers, and pipers, and trumpeters are forever still; the sound of hammer and anvil is heard no more; the whirl of the mill has ceased; the sheen of the silver, the glitter of the gold, the light of the lamp, have vanished away; the voice of gladness, and of the bridegroom and the bride, are hushed; and the man is left alone. His gods are gone, and he is confronted with the God whom he neglected, to find—alas! too late—that his whole life has been a mistake. He has loved and served the creature more than the Creator, and now, instead of finding his joy in God when every earthly joy is gone, his only look out is a vista of bankruptcy and of irreparable woe. All his dignity has disappeared, and is reduced to a moan and groan that no one buys his cargo! IV. THIS PICTURE OF GODLESS AND OUGHT NOT TO BE STUDIED IN VAIN. 1. We should first of all learn that the hold of God on all that we have and are is absolute. We are but tenants at will. The proud and conceited talk as if the world were ours—"My river is my own, and I have made it for myself"—is an abomination to the Lord. God has never waived his rights in entrusting to us his loans. Let merchants, stockbrokers, bankers, bondholders, traders, learn this lesson. In our great city it is too often forgotten. At any moment God may bring all our possessions to nought; and he will do that at his own time, not waiting for ours. 2. It may well yield us matter for lamentation that the use of so much earthly capital is a perverted one. Many of God’s gifts are put in alliance with overreaching, corruption, and fraud. In themselves they are not to be despised. "Every creature of God is good," etc. But when things of wealth and beauty become the instruments of apostasy, it is sad indeed. And the more so when we add to all this the thought that Divine gifts misused do, in so being misused, deceive and ruin the souls of men, and in proportion to the joy which their right and proper use would have brought is the treasured up woe which their abuse will certainly ensure. 3. Let us learn to look at whatever is beautiful and costly and artistic as precious in the truest sense, only as it is allied to or in harmony with righteousness. Beauty and wealth are only of genuine value when employed in accordance with God’s will and Word. 4. Let us take care that, so far as we are concerned, we have no share in this heart apostasy of Babylon the great, even in the commercial world. The voice cries now, "Come out of her, my people" (cf. Isaiah 48:20; Isaiah 52:11; Jeremiah 1:8; Jeremiah 51:6, Jeremiah 51:45; 2 Corinthians 6:14-17). If we would not share her plagues, we must not share her sins. "Come ye out from," etc. For in this London of ours Babylon the great and the New Jerusalem are side by side. There are those who are in Babylon the great, the slaves of godless gain or godless pleasure. There are those who belong to the new and eternal city, the New Jerusalem, who grave on the bells of the horses, "Holiness to the Lord," and whose daily toil is being sanctified for him. And oh! it is worth a struggle to be living even now in that city of God, into which no foe can enter and which no convulsion can for a moment disturb. It may cost something to renounce all fellowship with Babylon. But it is worth infinitely more than it costs. Yea, to be right is so transcendently great, that the question of cost should scarce be deemed worth a thought. Better die with Christ than reign with Caesar. Let us dare to be singular. By the gewgaws of this Babylonian harlotry many are attracted. So be it not with us. A nobler aim be ours, even to "seek the things which are above, where Christ sitteth on the right hand of God;" and when our communion with this earth is sundered, we shall find our home in the New Jerusalem. Hence we may "go forth of Babylon … with a voice of singing," and may "utter it even to the ends of the earth The Lord hath redeemed his servant Jacob." BY S. CONWAY Revelation 18:1-24 The overthrow of wickedness. This, in symbolic form, is the real subject of this chapter. Wickedness shall be utterly and forever destroyed. I. A ANGEL THIS. (Cf. Revelation 18:1 as to this angel.) Then such overthrow must be: 1. Righteous. 2. Blessed. 3. Divine. Had it been possible for men to affect this, it would have been done long since. II. GOD’S PEOPLE RECEIVE COMMAND. 1. To separate themselves from sin. From which we learn: (1) That God’s people may have to dwell in the midst of sin. (2) That though where wickedness is, they are not to be partakers of it. (3) That they shall one day be effectually separated from it. 2. To avenge themselves upon it. Resentment and wrath are passions given us by God. Our peril and propensity is lest we turn them in a wrong direction. We do so when we use them for private revenge. This is what our Lord forbids. But against the forces of sin they may, they should, be used. This the command here. III. THE FRIENDS OF LAMENT. 1. Wickedness has friends. Those who find delight in it, who "live deliciously" in it (Revelation 18:9). Those who make profit out of it. The merchants, etc. (Revelation 18:11). And: 2. Their lament is loud and long. They weep, mourn, wail; say, "Alas, alas!" cast dust on their heads, etc. (Revelation 18:11, Revelation 18:15, Revelation 18:16, Revelation 18:19). 3. But the lament is utterly selfish. They mourn not because of the wickedness; that does not trouble them. Nor even for Babylon’s sufferings. But because the hope of their gain is gone (Revelation 18:19). 4. And they do not go to her help (Revelation 18:15). They stand afar off for the fear of her torment. Look well at these friends, for such are they that sin and sinners call friends. "There is a Friend that sticketh closer than a brother," but such Babylon never gets. IV. ALL HEAVEN, ANGELS AND SAINTS, REJOICE. When we read over the subject of their joy, we find that: 1. It is not because in this Babylon there was noticing innocent or good. There was much. Revelation 18:22, Revelation 18:23 tell of what was lawful and right in any community. In the worst of men there is good. None are utterly bad. But: 2. That the main characteristic of her life was evil. And, therefore, her destruction was a matter of joy. She deceived all nations. She slew God’s saints. Thus: 3. Justice was done. And: 4. It was completely done. See the symbol of the angel with the millstone (Revelation 18:21). Nothing like this has ever been accomplished yet, but this prophecy is a sure promise that it will be. "Who shall live when the Lord doeth this?" Amongst whom shall we be found? Let us now "come out of her, that we be not," etc. (Revelation 18:4).—S.C. Revelation 18:4 The fall of Babylon. "Come out of her, my people." This is not the sole similar warning which Scripture contains. Cf. the warning to Lot to come out of Sodom; the warning to Israel to come away from the tents of Korah, Dathan, etc.; the warning to God’s people (Jeremiah 51:45) to come away from Babylon, the old literal Babylon: "My people, go ye out of her, and deliver ye every man his soul." And now we have the same warning concerning the Babylon told of in this chapter. Inquire, therefore— I. WHAT CITY OR IS MEANT? And we reply: 1. Not ancient Babylon. For we have here not history, but prophecy, Nor did the ancient Babylon answer in all respects to the description here given. It was never a mercantile city. 2. Nor, exclusively, the Rome of St. John’s day. For, again, the resemblance is lacking in many important particulars, though unquestionably present in others. And although there was a destruction of Rome, more than one such, during the awful days of Nero and the wild anarchy of his immediate successors—and, no doubt, these facts formed the groundwork of the description here given—still, what happened then does by no means fill up the language used here. And the large space given to the mercantile and maritime greatness of this city has never been applicable to Rome. 3. Nor the Rome destroyed by the Goths. When she fell she had long ceased to be "drunk with the blood of God’s saints." Nor was she then the great city of the world. Constantinople had taken that place. 4. Nor papal Rome. She oftentimes in her history presents a hideous resemblance to the city told of here. This feature and that are frightfully like. But nothing but the blindest bigotry can assert that St. John would have drawn the picture he has if papal Rome had been in his mind. 5. Nor is it London; though, if there be any city in the world that answers to the Babylon of St. John, London is, far and away, that city. For where, more than in London, will you find a city that doth more glorify itself (verse 7); or spends more in wanton luxury; or that is more self confident, thinking, if not saying, "I am a queen, and am no widow, and shall see no sorrow"? Or where is there a city that has wider connections with the whole world, so that all the merchants of the earth look to her; for she it is who more than any other is the buyer of their goods? And what city has a vaster multitude of bodies and souls (verse 13) given up and enslaved to minister to her luxury, her lust, her wealth? Is she not "clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls," because she is possessed of "so great riches"? And see the forest of masts in her river and docks; and the throng of shipmasters and sailors and them that trade by sea. And if "the beast" meant, as it did, the ungodly world spirit, embodied now here, now there, but which always and everywhere, though in varied form, "makes war with the Lamb," and is essentially antichristian,—if such beast sustained the Babylon of this chapter, what else sustains the metropolis of our land? But though all this may well cause much searching of heart to ourselves, we do not for a moment think that Babylon is London. No; that Babylon is: 6. Every nation, city, community, or person who shall become in God’s sight what Babylon, was. Be like Babylon, and you are Babylon. Her doom is yours, and her final fate yours also. For the law of God is, "Wheresoever the carcase is, there will the vultures," etc. (Matthew 24:28). For this is— II. THE LAW THAT THEY . Our Lord had been telling of Divine judgments coming, and his disciples had wanted to know to whom he referred, and when, and where. And our Lord’s answer is the declaration of this law. And, like so many of our Lord’s sayings, it is vividly symbolic in form. It appeals to the imagination and uses it that the mind may be more impressed. Often had his hearers seen such incident as that told of in this law. "For in the lands of the East, when a wild beast falls in the desert, or a beast of burden on the highway, there is for a time no stir in the heavens. But far above human ken the vulture is floating, poised on his wings and looking downward. His eye soon detects the motionless thing, for he hunts by an eyesight unequalled in power among all living things, and like a stone he drops through miles of air. Others floating in the same upper region see their brother’s descent, and know its meaning. One dark speck after another grows swiftly upon the horizon, and in a few moments fifty vultures are around the carrion. Now, this illustrates, and with astonishing point and sharpness, the suddenness, the usefulness, and the necessity, of judgment. There is no delay if utter corruption has set in. Inevitable, swift, unerring, as the vultures’ descent on the carcase, is the judgment coming of the Son of man to corrupt communities and to corrupt men" (S. Brooke). Given the body, the bird will not be far off. The city told of here was such a carcase, and the vulture swoop is what the chapter describes. And there have been, are, and will be, many fulfilments of this law. Sodom and Gomorrah; the Canaanites; the first fall of Jerusalem; Babylon; Persia; Jerusalem’s second and last fall; Rome by the Goths; papal Rome at the Reformation; the French Revolution; etc.;—all these and many others reveal the working of the same law. But no doubt Rome was most of all in St. John’s mind, and of her fall his thoughts were full. "Rome shall perish—write that word In the blood that she hath spilt; Perish, hopeless and abhorred, Deep in ruin as in guilt." And it is as true of individuals as of communities. See that blear-eyed, ragged, shivering, and every way disreputable looking wretch, that is reeling out of the ginshop, and as he staggers along poisoning the air with his foul breath and yet fouler words—what a wreck the man is! Health gone and character; home, and friends, and livelihood, and all that made life worth having; and life itself going likewise. The vultures of judgment have plucked him well nigh bare, and they are at their deadly work still. Go into the wards of hospitals, the cells of prisons, the asylums for lunatics, in convict yards, or mounting the steps of the scaffold on which they are to die,—in all such places you may see wretched men and women in whom is fulfilled the law, of the operation of which this chapter tells. Note, therefore— III. THE NATURE AND OF THE "COMING OUT" HERE . And: 1. As to the first of these, how may we come out, etc.? (1) Sometimes we must literally do this. As Lot from Sodom; as the Christians from Jerusalem; as Paul did from the synagogues. But very often we cannot leave where we are. Then we must obey this word by seeing to it (2) "that we be not partakers of her sins." Come out professedly and avowedly in confession of Christ. Come out from the company, the pleasures, the habits, of the ungodly place in which your lot may be cast. And especially (3) come out unto Christ (cf. Hebrews 13:13, "Let us go forth therefore unto him"). Consecration to him will be a real obedience to this word. 2. And this is needful. How little we fear the judgments of God on sin! We do not see the vultures, and therefore think the carcase will be let alone. If it be some present, seen, peril that, threatens the lives of men, how eager then are we to warn and save! A short while ago the Marjelen See, that is formed by the melting of one part of the great Aletsch Glacier, suddenly burst through its icy barriers. The whole volume of waters began pouring down beneath the glacier, along the rapid descent of its sloping floor, towards the edge of the gorge over which they would plunge in leap after leap down to the Rhone valley far beneath. A village lies at the foot of the gorge where the glacier stream pours itself into the Rhone. That village was now in awful peril. The people who lived near the See telegraphed instantly—for the hotel hard by had a telegraph station—to the village the tidings of what had occurred, that they might, if possible, escape. Happily the Rhone was very low and shallow at the time, and so the immense rush of waters that suddenly poured in was able to get away without much damage accruing to the people on its banks. That peril was believed in, and endeavour made to save those exposed to it. But the judgment of God against sinful nations and people—who realizes or fully believes that? Who flees from the wrath to come? And yet, if there be one atom of truth in God’s Word, and in all history, that wrath will come on every sinful soul. God give us to really believe this!—S.C. Revelation 18:21 "No more." Six times over does this word recur, and always concerning the same fact. That fact, therefore, must be notable, and is intended to be noticed by us. Of what, then, is it thus repeatedly said, it is "no more"? A glance at this chapter shows that "the great city Babylon" is spoken of, and that accursed city meant heathen Rome to the mind of St. John. But full well we know that even when Rome pagan gave way to Rome papal, evil and sin, bloody persecution and cruel wrong, did not disappear. Therefore we take Babylon to mean far more than any Rome, or any city that is or has been on the face of the earth; we take it as telling of the whole kingdom of evil—that mighty empire, that hoary sinner against God and man. Though St. John meant Rome, his words tell of far more than Rome. And we, coming so far further down in the world’s history, are able and glad to read in them this fuller meaning which we believe to have been in the Divine mind, though not in that of his servant. Let Babylon stand, then, for the city where Satan’s seat is—the whole kingdom and dominion of the devil, and let us listen to the six times repeated stroke of the word "no more," which in our text and two following verses may be heard. The city is to be "no more," and her music "no more," and her trade "no more," and her food supplies "no more," and her lamp lit feasts "no more," and her marriage festivals "no more." Thus, by the utter desolation of a great city, such as that which came on Babylon, is set forth the fact of the final and complete overthrow of that kingdom of evil of which Babylon was the ancient type, and Rome, in St. John’s day, the embodiment. Such utter overthrow is— I. BY SYMBOL. See the mighty angel lifting aloft the huge and ponderous millstone and then hurling it, with all his force, into the depths of the sea. There, buried out of sight, sunk down into the bed of ocean, it shall never more be seen. Such is the symbol. One that seemed little likely of fulfilment when it was given, and even now, oftentimes, seems as if it never would be fulfilled. II. BY FACT. Babylon had fallen, in spite of all its greatness, and heathen Rome was hastening to her fall. And other such Babylons have risen, and wrought their evil, and rioted in their sin, and, like her, have fallen. Therefore we may he assured that the last and greatest of them all will also one day be "no more." III. LONGED FOR BY THE . "How long, O Lord, how long, dost thou not avenge?"—such has been the cry of the oppressed for weary ages. "Thy kingdom come," is the cry we put up day by day. IV. IN THE GOSPEL. "The Spirit of the Lord is upon me," said Jesus, "because he hath anointed me to preach glad tidings to the poor," etc. (Luke 4:1-44.). And this is the gospel, that the kingdom of evil shall be "no more." It is present with us now, we know, in all its forms. But it is not always so to be. Ere the glad tidings were proclaimed, good men, sore perplexed and troubled, pondered much and sadly over the mystery of evil. They could not understand how God could let it be. Nor do we fully understand even now. But this much we know, that it is but for a time. And faith is able to grasp the promise of the gospel, and to "rest in the Lord, and wait patiently for him." V. IN BY SAINTS. The joy of all heaven because of this overthrow of evil is told of in the next chapter. Their Alleluias ascend unceasingly, for that God hath judged the accursed city and established his own reign. VI. TO REASON. The evidence for the Divine existence and the Divine character—as holy, just, wise, and good—becomes more convincing the more it is considered, notwithstanding the existence of a kingdom of evil. Doubtless that kingdom is a great stumbling block to both reason and faith, but it is not an insurmountable one. But were it not for the truth we are considering now, that all this accursed rule of evil shall one day be "no more," we do not see how faith in God could live. For that faith necessitates as its corollary that evil should terminate and be "no more." Reason reiterates her conviction that if God be, evil must one day be "no more." VII. BY CHRIST. "For this purpose the Son of God was manifested." "I saw," he says, "Satan as lightning fall from heaven." "The prince of this world is judged." There was that, however imperfectly we may understand it, in the life, death, and resurrection of our Lord Jesus Christ, which effected the virtual overthrow of evil. Satan received his death stroke; he is no longer what he was. We know and confess that in some aspects of life it seems very hard to believe this. But when we consider what the power of our blessed Lord and Master has already done; how the might of his meekness, the love of his sacrifice, the attraction of his cross, have already subdued so many hearts and triumphed over so many foes,—then faith revives, and we can believe that, as he said, "the prince of this world is judged." Lord, we believe; but help our unbelief.—S.C. BY D. THOMAS Revelation 18:1-8 The fall of corrupt society. "And after these things I saw another angel come down from heaven," etc. Regarding, as I do, this book as a record of visions which its author had in Patmos, at a period when the most stupendous events were occurring around him, the only practical use that can be made of them is to illustrate and impress those moral principles that are trite to man as man, the world over and the ages through. It appears absurd and useless, and an utter waste of labour, to attempt (which most expositors have done and are doing) an interpretation of a dream containing, as it generally does, objects that are grotesque, unnatural, and monstrous. Albeit it is most rational and practically valuable to employ it to set forth and impress the eternal realities of the spirit world. Our subject is the final fall of corrupt society. "Babylon is fallen, is fallen" (Revelation 18:2). Babylon here represents society. it is a city. It is not the private residence of an individual, isolated from all others, but congeries of houses for the dwelling of a community. Because man is a gregarious animal and sympathetic, he lives, for the most part, in communities. A community may be as small as a family, as vast as a city, or as wide as an empire. It may be barbaric or civilized, civil or religious, or a combination of both. But Babylon not only represents society, but corrupt society. The moral character of the population was an outrage on all the laws of true morality and genuine religion. Human society was not only corrupt in Babylon, but it is corrupt in all its sections throughout the world. What an old Hebrew writer says of the Jewish nation, is true, more or less, of all society. "From the sole of the foot to the crown of the head there is no soundness... but wounds and bruises, and putrefying sores." Morally, all society is Babylonianized. In this Babylon—this corrupt society even as it exists here in Christendom—we have all the evils and the vices that were found in pagan Rome. The distinction between pagan Rome and papal Rome is purely fictitious. What cardinal sins find you in the former that were not embodied in the history of the latter? "Is fallen, is fallen:" what in the history of Divine truth will be in fact and form millions of ages hence is now in spirit and reality. Hence "Babylon is fallen." The following remarks are suggested concerning the fall of Babylon, this fall of corrupt society. I. IT IS . Who proclaims it? A Divine angel, a minister from the Eternal. "After these things I saw another angel come [coming] down from [out of] heaven, having great power [authority]; and the earth was lightened with his glory" (Revelation 18:1). "After these things." After the stupendous events recorded in former visions, this mighty angel, clad with authority and corruscating in splendour, comes down from the eternal heavens of reality, and proclaims with a loud voice this fall of moral Babylon. The ultimate fall of all that is morally corrupt in human communities is not a matter of speculation and mere probability; it is absolutely inevitable. Wrong cannot stand forever; though, like the colossal image in Daniel, it may be constructed of gold, and silver, and brass, and iron, and be associated with the splendours of empire, yet its "feet are of clay," and it must sooner or later tumble to pieces. Head of gold, but feet of clay! It is not a fixed star in the immeasurable expanse of space, but a mere meteor, brilliant and swift for a moment, then black and still forever. As there is a law of disintegration in the material universe, that so separates the hugest mountains that they ultimately disappear, so there is in the moral a law of retribution, which will ultimately break into pieces the world of corrupt society. Babylon must fail. II. IT IS . The description here given reveals such a condition of moral foulness and wickedness as not only to merit but to demand this doom. "Is become the [a] habitation of devils, and the [a] hold of every foul [unclean] spirit, and a cage [a hold] of every unclean and hateful bird (verse 2). As in the ruins of old cities, the cormorant, the screech owl, the vulture, and other hideous creatures are found, so in this moral Babylon are found the most horrible and detestable of all existences. The utter extermination, or rather extinction, of such objects is urgently required. But this is not all. Mark its appalling wickedness. "For all nations have drunk of the wine of the wrath of her fornication [For by the wine of the wrath of her fornication all the nations are fallen], and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through [by] the abundance [power] of her delicacies [wantonness]" (verse 3). "Reference here is not," says an expositor, "made to earthly but to spiritual wares—indulgences, idolatries, superstitions, and worldly compromises." Does not such a corrupt society, such a moral Babylon, justly deserve this miserable ending? "Sin, when it is finished, bringeth forth death." The seeds of ruin lie in every evil principle, and are found in the moral heart of men. These seeds must break into fruits of rankling poison sooner or later. III. IT IS A REASON FOR IT. "And I heard another voice from heaven, saying, Come out of her, my people [Come forth, my people, out of her], that ye be not partakers [have no fellowship] of [with] her sins, and that ye receive not of her plagues" (verse 4). As the house is falling, let the tenants quit and save their lives; the city is about breaking into flames, therefore escape to the mountains. This voice from heaven suggests: 1. The possibility of good men, living in this corrupt society—this moral Babylon. "Come out of her, my people." Good men are found living and working in the midst of a "wicked and perverse generation." There were a few men in corrupt Sardis who "walked with God." The depravities of our contemporaries and neighbours are no justification for our defects. They should rather warn us against the wrong, and stimulate us to the right. 2. That good men, unless they quit this corrupt society, will be involved in its guilt and fate. "That ye be not partakers of her sins." The exodus here demanded is not, of course, bodily, but spiritual; not from places, but from principles; not from persons, but from characters; from the corrupt spirit of places and persons. "Come out from among them, anti be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you." Unless you do so you will be tainted with their impurity and afflicted with their plagues. IV. IT IS A OF . "For her sins have reached unto heaven, and God hath remembered her iniquities, Reward her [render unto her] even as she rewarded you [rendered], and double unto her double [the double] according to her works" (verses 5, 6). "The idea is of a great heap firmly fastened, and towering, like another Babel, as far as heaven. The idea is more than that of the cry of sin reaching heaven, as in the case of Sodom (Genesis 18:20, Genesis 18:21); the sins themselves, many and imperial, have touched the face of heaven. God hath remembered her. Sometimes the oppressed have thought that God hath forgotten the voice of the enemy; but the long suffering of the Lord is salvation. The same voice which bids the people of God come forth summons the agents of vengeance. Many Old Testament parallels will suggest themselves (Jeremiah 51:18; Psalms 79:12; Psalms 137:8; Isaiah 40:2). The ’double’ must not be taken to mean ’double her sins.’ Her sins are themselves called double, and her judgment is according to her sins. She is double stained in wickedness, and the law of retribution fiercely works in her. The cup of her luxuriousness becomes the cup of vengeance. The flowery path has led to the broad gate and the great fire (Bishop of Ripen). The ruin comes, then, not as a casual event, nor as a positive infliction, but as the result of the eternal law of retribution: a law silent in its operations, resistless in its force, and inevitable in its issues. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." This law of moral causation links sin to misery as indissolubly as attraction links planets to the sun. "As you stood some stormy day upon a sea cliff, and marked the giant billow rise from the deep to rush on with foaming crest, and throw itself thundering on the trembling shore, did you ever fancy that you could stay its course, and hurl it back to the depths of ocean? Did you ever stand beneath the leaden, lowering cloud, and mark the lightning’s leap as it shot and flashed, dazzling athwart the gloom, and think that you could grasp the bolt, and change its path? Still more foolish and vain his thought, who fancies that he can arrest or turn aside the purpose of God, saying, ’What is the Almighty, that we should serve him?’ ’Let us break his bands asunder, and cast away his cords from us.’ Break his bands asunder! How he that sitteth in the heavens shall laugh!" V. IT AN . "Therefore shall her plagues come in one day [in one day shall her plagues], death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth [which judged] her" (verse 8). "She thought herself strong," says a modern expositor. "She forgot the strength of the Almighty. Her plagues were fourfold, as though from every quarter her trouble came. Death, for her scorn of the prospect of widowhood; mourning, for her inordinate revelling; famine, for her abundance; and fire, the punishment of her fornication." When full judgment comes upon a corrupt community, the horrors involved not only transcend description, but even imagination. What is lost? Friendship gives way to fiendish battlings; peace gives way to furious storms; hope gives way to black despair and terrible apprehensions; liberty gives way to a crushing thraldom, in which every faculty of the soul is bound in chains of darkness. All the lights of the soul are quenched, and the whole heavens are mantled in a starless midnight. . Mark well, brother, and study deeply the final fall of corrupt society. Every corrupt soul is in truth a moral Babylon that "is fallen, is fallen." "Fallen" from whither? From some local height? From some Himalayan apex to a fathomless dungeon, or from some worldly pinnacle? From a mansion to a cot, from a princeling to a pauper? Such falls are not vital. Change of place does not necessarily affect the highest interests of the soul. "The mind is its own place." Nor change of circumstances. In truth, a descension from the highest affluence to the lowest indigence may conduce to its true elevation. The fall is from virtue to vice, from truth to error, from liberty to thraldom, from sunshine to midnight, from the Divine to the devilish. What more terrible sentence can be pronounced on a soul than "It is fallen, it is fallen"? Will it continue to fall forever? Is there no hand to arrest the descent, and to lift it to the heights from whence it has fallen? "The hand of mercy is not shortened, that it cannot save." On the pages of ecclesiastical history, of sacred biography, and of our own memory, we read of souls that have fallen low, but have been raised again. They have been able to appropriate the language of an old Hebrew writer, and say, "He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings." "Thy mercy, Lord, is like the morning sun, Whose beams undo what sable night hath done; Or, like a stream, the current of whose course, Restrained awhile, runs with a swifter three. Oh! let me glow beneath those sacred beams, And bathe me in those silver streams. To thee alone my sorrows shall appeal— Hath earth a wound too hard for Heaven to heal? (Quarles.) D.T. Revelation 18:7 The rule of retribution "How much … so much," etc. The subject here suggested is man’s future retribution ruled by his present condition. "How much she hath glorified herself, and lived deliciously, so much... sorrow give her." This, stripped of all historical and metaphorical allusions, means the present circumstances of the sinner shall rule his future suffering. I offer three remarks on this subject. I. THIS RULE ITSELF TO OUR SENSE OF JUSTICE. That those of the wicked who in this world live in affluence, and have more than heart can wish, possess abundant opportunities for intellectual and moral improvement and means of doing good, should in future retribution fare alike with those who have none of these blessings or advantages, would be an outrage on our sense of right. Justice requires a balancing of human affairs—a kind of compensation for existing discrepancies, and this mankind will have in the great retributive future. II. THIS RULE ANSWERS TO . Throughout the whole Scripture record it is taught that sinners, after they have passed through their probationary period, will be dealt with according to the mercies they have abused, the opportunities they have neglected, and the advantages they have wasted. "He that knoweth his master’s will, and doeth it not," etc.; "Son, remember thou in thy lifetime didst receive," etc. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 19:1 And after these things I heard a great voice of much people in heaven, saying; after these things I heard, as it were, a great voice of a great multitude, etc. The usual introduction to a new phase of a vision (see Revelation 4:1, etc.). The "great voice," as usual, characteristic of the heavenly utterances (see Revelation 5:2, etc.). Again, we are not told whose the utterance is. It may well be that of all the heavenly inhabitants and saints in glory (cf Revelation 7:9). As usual in the Apocalypse, at the termination of a description of the last judgment comes the triumphant song of the heavenly host (cf Revelation 7:9-17; Revelation 11:17). Thus the account of the conflict between God and the devil, which was begun at Revelation 12:1-17., is here concluded at Revelation 12:8; after which the narrative takes a fresh departure, once more returning, as it were, to the beginning, and tracing anew this warfare. The remaining portion of the book is analogous to the latter part of Ezekiel. Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God; Hallelujah; the salvation and the glory and the power belong to our God. Ἡτιμή, "the honour," found in several cursives, is omitted in à, A, B, C, P, etc. So also with the word "Lord." Hallelujah—"Praise ye Jehovah"—is found in Psalms 135:1 and elsewhere. It is translated in Psalms 135:5 of this chapter, as is St. John’s custom (see on Revelation 9:11). It has been remarked that the word "Hallelujah" is chiefly used in connection with the punishment of the wicked; in which manner it is also used here. (For a similar ascription of praise, see Revelation 4:11, etc.) Revelation 19:2 For true and righteous are his judgments. This reason for the worship of Rev 19:1 is similar to that in Revelation 16:7 and Revelation 15:3. For he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. A second reason for the worship of Rev 15:1. Corrupt the earth; as in Revelation 11:18, where a form of the same verb is used (cf. also Jeremiah 51:25). Her fornication; her unfaithfulness and deceit (see on Revelation 14:4, Revelation 14:8). The prayer of Rev 6:10 has now been heard (cf. also Revelation 18:20). Revelation 19:3 And again they said, Alleluia. And her smoke rose up forever and ever; goeth up. The "smoke" is that of the burning of Babylon, mentioned in Revelation 18:9, Revelation 18:18. The final nature of this judgment is indicated by the closing words. Revelation 19:4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia. (On "the twenty-four elders" as representing the Church of God, and "the four living beings" as typical of creation, see on Revelation 4:4, Revelation 4:6.) God that sitteth (present tense, as in Revelation 19:3) on the throne; as he is described in Revelation 4:2 and Revelation 5:13. Amen; Hallelujah (see Psalms 106:48). Revelation 19:5 And a voice came out of the throne, saying. Ἐκ "out of," is found in à, P, 1, 34, etc.; ἀπό, "forth from," is supported by A, B, C, etc.; while B reads οὐρανοῦ, "heaven," instead of θρόνου, "throne." Alford suggests that the direction rather than the source of the voice is intended. It is impossible to say to whom the voice should be attributed (cf. Revelation 10:4, Revelation 10:8, etc.). As an invitation to the Church to praise God, we might expect the voice to be that of one of the elders. Praise our God, all ye his servants, and ye that fear him, both small and great, à, C, P, omit the first "and," thus reading: "ye his servants, ye that fear him," etc. The first words are a repetition of the "Hallelujah" of Revelation 19:1. The following phrases are found in Psalms 134:1; Psalms 115:13. Revelation 19:6 And I heard as it were the voice of a great multitude. This is the response to the invitation just uttered in Revelation 19:5. Again "the voice of a multitude," as in Revelation 19:1. And as the voice of many waters. That is, in its suggestiveness of great power and magnitude (cf. Revelation 1:15; Revelation 14:2; Psalms 93:3; Jeremiah 51:16). And as the voice of mighty thunderings, saying. A repetition of the idea contained in the preceding clause. The case of the participle is doubtful; A, P, and others have λεγόντων; many cursives à has ’ λεγόντας; λεγούσων; the nominative λέγοντες is found in B and others. Alleluia: for the Lord God omnipotent reigneth. (On "Hallelujah," see Revelation 19:1.) These words connect the present passage with Revelation 17:14. They exhibit, as it were, the culminating reason for this adoration of God. He has exhibited his almighty power in the overthrow of Babylon, who said, "I sit a queen;" and in the overthrow (which has yet to be narrated more fully) of the kings of the earth. Revelation 19:7 Let us be glad and rejoice, and give honour to him; let us rejoice and be exceeding glad, and let us give the glory unto him. Alford reads δώσομεν, "we will give," with à, A. P, 36; but the T.R. δῶμεν, "let us give," which is found in à, B, 1, 7, 38, Vulgate, Cyprian, Primasius, is to be preferred. For the marriage of the Lamb is come, and his wife hath made herself ready. This is somewhat anticipatory; the full vision of the bride of the Lamb is reserved until Revelation 21:1-27. But the rejoicing over Babylon and the harlot naturally suggests the allusion to Christ’s faithful Church, just as the vision of Rev 7:1-17. is suggested by the concluding words of Rev 6:1-17. "The marriage of the Lamb" is the figure under which is depicted that complete union between Christ and his faithful Church, which will be consummated at the last day, when Satan has been overcome and sin destroyed. It stands in contrast with the fornication of the harlot—the union of the spiritually unfaithful portion of Christ’s Church with the powers of the world (see on Revelation 17:1, Revelation 17:2). Alford remarks, "This figure, of a marriage between the Lord and his people, is too frequent and familiar to need explanation (cf. in the Old Testament, Isaiah 54:1-8; Ezekiel 16:7, etc.; Hosea 2:19, etc.; and in the New Testament, Matthew 9:15; Matthew 25:1, etc.; John 3:29; Ephesians 5:25, etc.)." This symbol of the wife or bride indicates the redeemed, who have already in several places been alluded to in this book (Revelation 7:9; Revelation 12:1; Revelation 14:1; Revelation 17:14, "they that are with him"). The saints have made themselves ready by enduing themselves with the robe of righteousness (Revelation 6:8). Revelation 19:8 And to her was granted that she should be arrayed in fine linen, clean and white; and it was given unto her that she should array herself in fine linen, bright [and] pure. The double nature of the process is here set forth. "It was given her," the power comes from God (cf. Revelation 13:5, etc.), and yet "she arrays herself;" the action is still voluntary. (On "white linen," see on Revelation 4:4; Revelation 7:9; Revelation 15:6.) The following words are a sufficient commentary. This verse appears to contain the words of the writer, the heavenly song having ceased at the end of verse7. For the fine linen is the righteousness of saints; the righteous acts of the saints. That is, their former righteousness, exhibited in fidelity to God and hostility to the world, obtained and retained by the grace of God, now forms their chief glory. So "their works do follow them" (Revelation 14:13). Revelation 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb; which are bidden (Revised Version). Cf. the command in Revelation 1:11 and Revelation 21:5, and the prohibition in Revelation 10:4; cf. also the expression in Revelation 14:13, "Blessed are the dead," etc. It almost seems as if the writer has in his mind the connection of ideas indicated by the words quoted above on Revelation 14:8, "Their works do follow them." The figure of the "marriage supper" is rather a new symbol than the continuation of the symbol of the bride; though very probably suggested by it. For those who partake of the "marriage supper" are those who constitute the bride, viz. the faithful Church of God. Cf. Revelation 3:20, the words which are spoken by the "Amen, the faithful and true Witness" (Revelation 3:14): "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." It is impossible to say who the speaker is that thus addresses St. John, except in so far as may be gathered from verse 10. And he saith unto me, These are the true sayings of God. Cf. the words of Rev 3:14, quoted above, and Revelation 21:5; also the "Yea, saith the Spirit" of Revelation 14:13. (On the word "true," see Revelation 3:7.) These words have been restricted to different portions of the Apocalypse by different commentators; but it seems best, on the whole, to understand them as referring to the whole series of visions connected with the harlot and Babylon and the faithful bride of Christ. Revelation 19:10 And I fell at his feet to worship him. The same thing happens again in Revelation 20:7, Revelation 20:8, and this makes it improbable that St. John imagined the angel to be Christ himself, as some think. More probably (as Alford, Bengel, Vitringa, Wordsworth, and others) St. John was so overwhelmed with the tremendous character of the revelation just made to him, that in his humility he pays undue reverence to the angel who had communicated it to him. This reverence may not have been exactly of the nature of that which he would render to God; but it is evident, from the reproof of the angel, that it was more than could be becomingly and safely paid to a created being. And he said unto me, See thou do it not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus; saith … I am a fellow servant with thee and with thy brethren, etc. So the apostles styled themselves (Romans 1:1; 2 Peter 1:1, etc.). (On "hold the testimony of Jesus," see Revelation 1:2, Revelation 1:9; Revelation 12:17.) Worship God. Such also is the command of our Lord (Matthew 4:10). For the testimony of Jesus is the spirit of prophecy. Like the words of verse 8, these words are probably an explanation added by St. John. To prophesy is to understand and proclaim the truth concerning God, especially in the face of prevalent ignorance or opposition; this is also what is meant by holding "the testimony of Jesus." The angel in revealing these visions, the martyrs in openly professing Christ, St. John in receiving and handing on the Apocalypse, were prophesying. Thus it was that the angel announces himself to be the fellow servant of St. John, and a fellow servant with the prophets, and with those "who keep the sayings of this book" (Revelation 22:9). Revelation 19:11 And I saw heaven opened, and behold a white horse. A new vision now opens, which is, however, part of the preceding series, commencing at Revelation 13:1. The destruction of certain forms of evil—typified by Babylon and the harlot—has been declared; the final overthrow of the dragon has vet to be related, though there may be no such separation in the actual infliction of these punishments as there necessarily is in the relation of them. The warfare now to be described must be understood to be that which is taking place between the hosts of Christ and Satan throughout the period of the world’s existence. The heaven opened (cf. Revelation 4:1). A similar figure has been already employed in the first seal vision (Revelation 6:2). It has been pointed out that the same image is employed at the beginning and at the end of the description of the warfare between Christ and the devil. He who is the First and the Last, the Alpha and Omega (Revelation 1:8), rides forth conquering and to conquer (Revelation 6:2). And he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. Even the participial construction here employed connects this account with Revelation 6:2. "Faithful and True" are the titles applied to our Lord in Revelation 3:14, which see. In righteousness he cloth judge; cf. Isaiah’s prophecy of Christ: "But with righteousness shall he judge the poor" (Isaiah 11:4); cf. verse 2 of this chapter. The purposes of this expedition are "to judge and make war." Revelation 19:12 His eyes were as a flame of fire; and his eyes [are] a flame of fire. Again as in Revelation 1:13. "Fire" is the type of purity and judgment (see Psalms 97:3; Isaiah 47:14; Isaiah 66:15; Amos 5:6; 1 Corinthians 3:13, etc.; Revelation 3:18). And on his head were many crowns; and upon his head [are] many diadems. Διαδήματα, " kingly crowns " (cf. Revelation 12:3; Revelation 13:1), because he now comes as a King to judgment. The plurality of "crowns" points to his character as King of kings (see Revelation 17:14; cf. Revelation 13:1). And he had a name written, that no man knew, but he himself; hath a name … no, one knoweth. Evidently the "new name" of Revelation 3:12, the significance of which St. John is unable to comprehend (see on Revelation 2:7; Revelation 3:12). From the connection with the preceding clause, we naturally infer that this name was written upon his forehead (cf Revelation 7:3); John 16:1); but the writer does not explicitly state this. In B, twenty-five cursives, and Syriac, the words, "names written and," are inserted before "name." Revelation 19:13 And he was clothed with a vesture dipped in blood; and he [is] arrayed in a garment, etc. The idea here is evidently derived from Isaiah 63:3, "I have trodden the wine press alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury: and their blood shall be sprinkled upon my garments, and I will stain all my raiment" (cf. Isaiah 63:15). Probably the similarity of this passage has caused the reading, "sprinkled with blood," which is found in a few manuscripts. In the original passage in Isaiah, the blood is doubtless the blood of his enemies; but it is possible that there is here a reference to the blood of Christ himself, which he shed in his warfare with Satan. And his Name is called The Word of God. Only in St. John’s writings does this title appear—a strong argument in favour of his authorship of the Apocalypse (cf. John 1:1; 1 John 1:1). This cannot be the "name" of verse 12, which, as there explained, is unknown. This Name, the Word of God, is appropriately used when he is going forth to judgment. Revelation 19:14 And the amiss which were in heaven followed him upon white horses, clothed in fine linen, white and clean; which are … white, pure. These armies are not merely the angels, but the "called, chosen, and faithful" of Revelation 17:14, "the bride" of Revelation 17:8, who are described as being arrayed in white in Revelation 6:11, and Revelation 6:8 of this chapter. Those commentators who consider that the angels only are intended, and not the saints, forget the double nature of the vision; it is not only a description of Judgment meted out, but also of a war waged. (On "white" and "fine linen," see previous chapters.) Revelation 19:15 And out of his month goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a red of iron. The description is still similar to that given in Revelation 1:1-20. (see Revelation 1:16; Revelation 2:12, Revelation 2:16). (For the last clause, see Revelation 2:27; Revelation 12:5; and cf. Isaiah 63:3.) The symbolism is descriptive of warfare, victory, and judgment. "He" is emphatic: "he shall rule"—no longer the kings of the earth. The nations; in the sense of the ungodly (cf. Revelation 16:19, etc.). And he treadeth the wine press of the fierceness and wrath of Almighty God; the wine press of the wine of the fierceness of the wrath, etc. In Revelation 14:10 we have the figure of "the wine of the wrath" of God, and in Revelation 14:19 that of the "wine press of the wrath;" here the two are combined (cf. also Isaiah 63:3, quoted on Isaiah 63:13). Revelation 19:16 And he hath on his vesture and on his thigh a name written. What this means is doubtful. The following suggestions have been made: (1) The name, written at length, is written partly upon the vesture and partly upon the thigh itself, where the garment would (in an equestrian figure) fall away from the thigh (Alford). (2) The name is written on the vesture, even (καί) on that part of it which covers the thigh (De Wette, Dusterdieck, Hengstenberg). (3) On the thigh, as the place where the sword usually hangs. (4) A reference to the custom of engraving the name of the artist upon the thigh of a statue (Cic., ’Verr.,’ 4.43; see Wetstein). KING OF KINGS, AND LORD OF LORDS. As in Revelation 17:14 (but inverted), where, as here, it portrays the victorious career of Christ over the "kings of the earth." Revelation 19:17 And I saw an angel standing in the sun. That is, in mid heaven (as in Revelation 8:13, etc.); in a place befitting his glory, and also whence he can appropriately issue his summons. And he cried with a loud voice. As is usual in all the heavenly utterances (see Revelation 5:2, etc.). Saying to all the fowls that fly in the midst of heaven; the birds that fly in mid heaven (Revised Version) (vide supra); see Ezekiel 39:17, et seq., for the origin of the imagery here employed. Come and gather yourselves together unto the supper of the great God; come, be gathered together unto the great supper of God (Revised Version). Not, of course, the "supper" of Ezekiel 39:9, but rather a contrast to it; that supper which is reserved for the ungodly, at which they form the prey. The language is employed in filling in the accessory details of the central image, and must not be pressed too far in particular directions; e.g. Andreas considers the birds to be good angels. Revelation 19:18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great (cf. the description in Ezekiel 39:17). All men; that is, all the ungodly. Cf. the description of the same event at the conclusion of the seal judgments (Revelation 6:15). The whole account indicates the widespread and complete nature of God’s judgments, which none shall be able to escape. Revelation 19:19 And I saw the beast; viz. that described in Revelation 13:1, typical of the hostile world power. And the kings of the earth, and their armies. The kings summoned by the unclean spirits of Rev 16:13, Revelation 16:14, typical of the forces which the beast employs in his spiritual warfare with God. The armies are the adherents of the beast, described in Revelation 13:1-18.—the ungodly, those who follow the world rather than God. Gathered together to make war against him that sat on the horse, and against his army. Gathered as described in Revelation 16:14 and Revelation 16:17 of this chapter. Again (as in Revelation 16:7) a double operation. The gathering is voluntary on the part of the wicked (Revelation 16:14), and yet it is overruled by God, and made to serve his ends (Revelation 19:17). Him that sat on the horse; Christ (see Revelation 16:11). "His army" consists of the faithful followers of Christ. They are here pictured as a heavenly army (Revelation 16:14), because the victory which they achieved is the leading feature here depicted, but their warfare took place while they were on earth (cf. Revelation 14:13). The war (with the article); viz. that war which is perpetually waged between the powers of light and darkness, and which will not be terminated until the great judgment. Revelation 19:20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image; that wrought the signs in his sight (Revised Version). Here we have described the destruction of the earthly manifestations of Satan’s power; the means by which he seeks to achieve his purposes, and which we have interpreted as the hostile world power and self deception (see on Revelation 13:1-18.). The whole account contained in Revelation 19:11-21 is a brief recapitulation of the whole period of warfare between Christ and Satan, with special attention given to the final overthrow of the powers of evil. It, therefore, covers the same ground as the vision of seals, and then that of the trumpets, then that of the vials, and afterwards that of the beasts, each occupies. The chief difference is that in all those visions the everyday conflict is more particularly described; whereas in this passage the termination of the conflict is specially brought before us. The same ground is covered in the next chapter, advancing, however, one step further, and showing us the final punishment of Satan himself, as well as of his instruments (Revelation 20:10). These both were cast alive into a lake of fire burning with brimstone; they twain were cast alive into the lake, etc. (On "brimstone," etc., see on Revelation 9:17, Revelation 9:18. Cf. Revelation 20:10, Revelation 20:14, Revelation 20:15; Revelation 21:8.) This "lake of fire" is the place of punishment for Satan and his hosts; not the place in which he at present works and reigns—which is described as the abyss (Revelation 9:1; Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3). Revelation 19:21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. The remnant; that is, the adherents of the beast, the "armies" of Revelation 19:19. (For this description of Christ, see Revelation 19:11, Revelation 19:15.) Spiritual death is inflicted upon those who have proved themselves hostile to God. The last sentence emphasizes the nature of the punishment by the reference to the indignity offered to their bodies after death. Revelation 19:1-9 (coupled with Revelation 18:20) Rejoicings over the fall of Babylon. When we put side by side the lament of the kings, merchants, and seamen, with the rejoicings of the great multitude in heaven over Babylon’s fall, the effect is very strange. At first sight there seems an incongruity between them. We are taught in the Word that there is such deep sympathy between heaven and earth, and that there are emotions of tenderest pity felt in heaven towards man below. And yet in this series of symbolic visions we have the representation that heaven is made glad by that which brings wailing on earth. How is this to be accounted for? Observe: (1) It is not the wailing itself at which there is rejoicing, nor yet at its immediate cause. (2) It is not from any vindictive feeling. All such feelings are, we are sure, dead in the completely sanctified character. But (3) there are matters of immensely greater importance than the happiness or misery of individuals. It may be a grievous thing to see a human being with a tear in his eye; it is much more so to see him in rebellion against God. And if there are those who need to be taught this, it is better to see them weeping over the bitter fruits of rebellion than to see them at ease in the revolt itself. (4) That may be joyous in one aspect which is sad in another. It may be a sad thing to see so many precious things perishing. It is good to find that when aught is poisoned by sin it is not allowed to continue. (5) As the great multitude in heaven often grieved over the burden of sin which the earth was carrying, how can they but rejoice that from it the earth is freed? (6) While angels in heaven have sympathy with man, they have no sympathy with his sin, but much, very much, with God. (7) Hence they see that while man’s sin is the blight of earth, God’s righteous judgments against sin are the guard of righteousness. Especially when (8) the Divine vengeance is a perfectly righteous one, never erring by excess or defect. At the same time, it may be thought that not even these considerations entirely remove the difficulty. One may say, "Think of all the souls who are lamenting over Babylon’s fall! I for one do not feel as if I could be happy, or take up such a song of praise as the passage contains, so long as there is a single being in the universe who is not rejoicing in God. I would not have the slightest speck or flaw anywhere—no, not one unhappy soul in all creation!" There is a great deal to admire in such philanthropic feeling, and yet even such a state of mind may bring its own perils. For even such feelings have to be regulated by the disclosures of God’s Word, and ever to be kept in curb by an absolute faith in God himself. To such a one we would therefore put queries like these: Would you be satisfied with the dealings of God if God himself is satisfied with them? Would you be satisfied if those in heaven are so? Would you be content if our blessed Saviour were satisfied with the joy set before him? Would you not be vastly more than content if you could see that the fall of Babylon was but preliminary to the ushering in of a brighter glory? Would you not even be transported with delight if God should show you that he means from the present chaos of sin to gather up things anew, and to bring about an issue more glorious than if sin had never been permitted to intrude? because, if such should be the case, even this fall of Babylon may be but one event in a process in which God is going to do exceeding abundantly for us above all we can ask or think. Let us, then, watch for the sequel. And meanwhile let us: in the light of the paragraph before us, ask and answer three inquiries— I. WHO ARE THE ONES? "A heavenly hallelujah celebrates the first act of the final sentence upon the antichristian powers which served as Satan’s instruments. At each crisis in the Apocalypse we find a similar hymn of praise (Revelation 4:8; Revelation 5:9; Revelation 7:10; Revelation 11:15; Revelation 15:3; Revelation 16:5)." £ An unknown voice—possibly from "him that sitteth upon the throne;" this would seem to be the more appropriate conclusion, as the word is in the form of a mandate. The song itself comes: (1) From the four living creatures—representatives of the higher orders of creation. (2) From the four and twenty elders—the representatives of the Old and New Testaments. (3) From the great multitude in heaven, whose voices rise up as the voice of many waters. From the point of view at which the blessed in heaven study the works of God, they see ground for adoring praise and for rapturous song. It is only here among ourselves, who dwell in clouds below, that the song is checked by our misapprehension and partial sight. II. WHAT IS IT WHAT FOR SONG? 1. "He hath averaged the blood of his servants," etc. (Revelation 19:2.) This one expression, "the blood of his servants," carries with it a tale of fearful import. It would include: (1) The blood of the millions slaughtered under the sanction of papal Rome. (2) The blood of those put to death under paganism. (3) The blood of those who have perished under the iniquities of the slave trade. (4) The blood of those whose consciences and souls have been trampled on by mammon’s greed. There are two sorts of feelings which may be cherished under these crying ills—that of angry revenge; that of a burning indignation at a moral outrage. The first is wrong, and has no place in this song; the second is right—yea, and not only right, but one which it would be wicked not to have. And when God arises in his strength to avenge the cause of the helpless, he would be unworthy the name of a man who would not rejoice over this. 2. "He hath judged the great harlot." This great harlot, Babylon, corrupted the earth. Whether the iniquity thus specified assumed the commercial or the ecclesiastical form, in either case it was a huge system of iniquity, of apostasy, whereby either "the priest" or "mammon" sat in the seat of God. The seventeenth chapter points to the former; the eighteenth chapter, to the latter. And surely when apostasy from God is exposed in all its ugliness, and branded with everlasting shame, that is enough to cause a mighty shout of joy to peal forth from the mighty host above. What has so often made pleasure a forbidden thing? Apostasy! What has befouled commerce? Apostasy! What has dragged the banner of science in the mud and the mire? Apostasy! What has made even religious forms a stumbling block and a shame? Apostasy! And surely it will be a festive day alike for earth and heaven when this gilded and bedizened demon shall be stripped exposed and slain. 3. The dew fall of so much evil is the prelude to the salvation. (Revelation 19:1, "The salvation … unto the Lord our God.") By this is meant not so much that aspect of salvation which belongs to the forgiveness of sins—that had been long ago enjoyed; but that which pertains to deliverance from the burden of evil in many and every form. After long and weary conflicts with iniquity, after seeming to be almost smothered with the weight of outside ungodliness, after the voice of the righteous was all but drowned in the confusion and roar of Babylon—then comes the deliverance! Their great foe is forever dead. "Alleluia!" 4. The Lord God hath taken the kingdom. (Revelation 19:6.) Hath showed himself to be King indeed, as he was before King by right of his enthronement in heaven; i.e. the Lord Jesus Christ, who now is exalted "a Prince and Saviour," shall then be acknowledged as King. And certainly the universal acknowledgment of Jesus as Lord may well call forth a shout of praise from all the blest in heaven! 5. The Church is prepared for her Lord. (Revelation 19:7, Revelation 19:8.) The Lord God will not only crush sin in the world, but will also purge it out of the Church; and all unclean rags of Babylon the great, some of which may be found in the purest Church on earth, shall be burnt up. "In fine linen, clean and white," the bride of Christ shall shine. In the seventh verse this is looked at from one point of view, and in the next verse from another. In the former, as an act of personal preparation for the appearing of the Bridegroom; and in the latter, as a grant from the grace of God. These are the two aspects of Divine truth which always coalesce—human effort and the grace of God. 6. The Lord cometh to claim his Church. "The marriage of the Lamb is come." These words, like many others with which we have met in the course of our expositions, overleap the intervening distance and events, and glance onwards to the outcome. The fall of Babylon will be one of the preliminaries to heaven’s great bridal day! And then, then the mutual rejoicing! "Blessed are they which are called unto the marriage supper of the Lamb." This is the festive scene which is descried in the distance, as that to which the evolution of things is pointing. It is sketched in Revelation 22:1-21. Between now and then are the binding and loosing of Satan, the victory over Gog and Magog—and after these things the New Jerusalem appears. And each incident as it occurs is a new pledge of the nearing of heaven’s great triumphal feast. But we have not gone far enough yet in interpreting the spirit of this chapter. We have seen what we may call the momenta, of the joy—the items which furnish the material of it. We have yet to ask— III. ON WHAT GROUNDS DOES THAT JOY REST WHICH THUS ITSELF IN SONG? All these events which prompt the joy do so because they are, to the eye of renewed creatures, the expression and development of the infinite perfections of God. Here they see our God unveiling his purposes of grace. It is in him and in his holy will that all these events have their unity and their continuity. "The salvation, and the glory, and the honour … unto the Lord our God." Glancing over the paragraph, we find that there are no fewer than five different manifestations of the Divine perfections. 1. There is a manifestation of power. (Revelation 22:1.) The power belongs to God. In him is the origin of force; its eternal and exhaustless fount. Even when Babylon is at the height of its pride, he can hurl it down and cast it forever away. Is it not matter for infinite joy to know that evil is not strong enough to perpetuate itself? "Though thou make thy nest among the stars, from thence will I bring thee down, saith the Lord." 2. There ’s a manifestation of equtity. "He hath judged … he hath avenged" (Revelation 22:2). "He will render to every man according to his deeds." 3. There is a manifestation of grace. (Revelation 22:8.) "To her was granted"—as a free gift. It is the glory of the Divine sovereignty to enrich out of the aboundings of grace, and thus to do exceeding abundantly for us above all that we ask or think. 4. There is a manifestation of the Divine mercy. For he hath conferred salvation on those who were ready to perish; and hath, of his own pity to the unworthy, made them fair, though he found them foul. 5. There is a manifestation of faithfulness. Of faithful adhesion to all the promises; of perpetual continuation in faithful love to the bride whom he will come to claim as his own. This union is forever! The tie between the Redeemer and his redeemed shall never be dissolved, but shall outlive the "wreck of matter, and the crash of worlds." Note: The one lesson which the unrolling ages teach us is—God. There is a profound truth hidden in pantheism, albeit it perverts the truth which alone gives it its plausibility. All events—in the town, the city, the empire, the world—are hastening on the unfolding of God, and writing new pages of that unfinished and unfinishable Name! Hence the deep meaning in the prophecy so oft repeated, "The glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it." It is not in heaven that we shall find God; it is in the eternally unfolding manifestation of God that the righteous will find their heaven, and the theme for a song that will be ever new. Revelation 19:11-21 "King of kings, and Lord of lords." In this paragraph we have a marvellously vivid sketch of a mighty conflict, in which the most high God, in the Person of his Son, goes forth to war and victory. Strange as it may seem to speak of God being engaged in a struggle, it is clear that what we call "good" is in the world with its legion forces, and that what is evil is also here. Both are at work. They are necessarily opposed. God must be on the side of good. Hence the war. Probably we have reason to believe that God could, if he pleased, terminate in a moment all that is opposed to his infinitely holy nature. But he does not see fit to do this. We do not know why, except as he tells us. It may be that in and by the conflict lessons are to he taught which otherwise could not be learnt. Any way, while this strife lasts, it is the Lord’s controversy, which will be brought to an issue in "the battle of the great day of God Almighty." Not that we are to look for the literal fulfilment of such words in a material contest headed by the Messiah in person leading an army! No, no! nothing so sensuous. God’s battle is a silent one. Its weapons are not carnal. Though we walk in the flesh, we do not war after the flesh. The forces which have to be subdued are spiritual. Hence the war must be spiritual too. The forces which have to be subdued are: (1) Worldly power and policy in every unrighteous form. (2) False religious systems of every kind. (3) Varied false and corrupt forms of Christianity itself. (4) Sin and crime, whether open or secret. These are the adverse forces which are sketched in this book. These are the evils which are manifest in the world. And it is against them that the mighty conflict is going on. But by whom it is to be headed, and to be so conducted that the victory is sure—what human intellect can solve the problem? what human foresight peer into the future? what human strength grapple with the foes? Woe be to us if the whole were left in human hands! But it is not so. The apostle sees heaven opened, and lo! he sees above, the Lord and Leader in this mighty conflict. Concerning him and it the paragraph gives us replies to five questions. I. WHO IS THE LEADER, AND WHAT IS HIS NAME? This question receives here a threefold answer. Surely no student of Scripture can fail to see that here is a vision of the Lord Jesus Christ, although neither the personal nor the official name is given. But we are told: 1. He has a name which no one knoweth but he himself. There are aspects of his nature which are known to us, or it would be impossible to reverence and love him. But there are other aspects which to us are unknown. There are fathomless depths in his own infinite nature. "No one knoweth the Son but the Father." 2. He has a name which is known. A name which expresses at once his relation to God and to man. "His name is called The Word of God." This is the name in which the beloved apostle so much delights (John 1:1-5). The "Word;" the expression of thought. The Lord Jesus as "the Word" is the revealed expression of the mind of the invisible Father. 3. He hath also a title expressive of kingly authority, of supremacy over all earthly names—"King of kings, and Lord of lords." "All kings shall fall down before him." His monarchy shall put all else into the shade. "The might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord!" II. WHAT ARE THE OF THIS LEADER? They are such as absolutely to qualify him for the work here assigned to him. 1. His eyes are as a flame of fire. Here his omniscience is set forth as that which no sin, no sinner, can escape. 2. He is called Faithful. The Faithful One, in whom fidelity is embodied as its archetype, its source. 3. He is True. The Truth. The Substance. These attributes bespeak the almightiness and essential Godhead of the Son. Creatures have them partially and derivatively; he, infinitely and independently. 4. Equity, too, is his. "In righteousness he doth judge and make war." In the integrity of his sway there is no flaw. In the rectitude of his decisions there is no defect. These are the names and titles; these are the attributes by which he is distinguished. "Gird thy sword upon thy thigh, O most mighty, and in thy majesty ride prosperously, because of truth, and meekness, and righteousness." III. HOW DOTH HE APPEAR IN GOING FORTH TO WAR? The characteristics here specified are three. 1. He is seen on "a white horse." So at the opening of the first seal. The white horse being the emblem of dignity, and of the peaceful triumphs he was about to win. There, however, he went forth at the beginning of his triumphs. Here he is seen going forth to a decisive and final conflict. 2. He is "arrayed in a garment sprinkled with blood." The question has been asked—Is the blood his own, or that of his foes? We reply—The symbolism is drawn from the responsive song in Isaiah 63:1-19., and we cannot question that here the blood intended is that of his foes. Not, of course, to be taken as otherwise than symbolic of the completeness of the victory he has achieved, having put all enemies beneath his feet. 3. On his head are many diadems. In allusion, perhaps, to the ancient custom of a conqueror wearing the diadems of the vanquished kings. If so, the figure is one of immense suggestiveness and power. The beast, or the ungodly world power, had seven heads—seven kings or kingdoms. Of these, at the time of the writing of the Apocalypse, five had fallen—Egypt, Assyria, Chaldea, Persia, Greece. Rome hath gone also since then. And as earthly crowns one by one are falling from kingly brows, he to whom the globe belongs shall bear the glory. The glory of Egypt is gone; but the men of Egypt shall rise again, and crown him Lord of all. So with other realms, empires, nations. All worldly glory must depart, to reappear no more, save as all honour gathers round his majestic brow. The world’s crown is waiting for Jesus! From every nation, kindred, tribe, and tongue, men shall exclaim ― "Take the kingdom, it is thine, King of kings, and Lord of lords!" IV. BY WHAT METHODS DOTH CHRIST BRING THIS ABOUT? Andrew Fuller remarks, "Christ’s war is of a twofold kind—spiritual … and providential." This is true. And though we need not regard the symbolism of this passage as a complete indication of the methods of Christ, yet there are three methods specified here. 1. By the sword, which may signify (1) judgment, and also (2) the Word which goeth forth out of his mouth. In fact, both (1) and (2) may blend as one, as the Word of his mouth is living and mighty, and sharper than any two-bladed sword; this is the rod of his strength. The "sword of the Spirit is the Word of God." 2. By the armies of heaven. Some take these to be the glorified saints; others, the angels. But seeing this is a vision of a conflict which is to take place on earth, it would seem to be more in accordance with the analogy of Scripture and with the nature of the case, to regard these armies as the friends of the Saviour, who, first redeemed by him, afterwards cooperate with him, going forth under his direction to pursue the holy war. Thus they may include (1) believers on earth; (2) departed saints; (3) angels, who minister to the heirs of salvation. These, these make up the glorious armies of heaven. All who are working and warring for God are now enrolled therein, "clothed in fine linen, white and clean." 3. By stern and terrible judgments. Surely nothing less than this can be intended by the expression (Isaiah 63:15), "He treadeth the wine press of the fierceness of the wrath of Almighty God." Judgment is God’s strange work. But when it comes, it will be terrible. "That great and terrible day of the Lord." V. WHAT ARE THE ISSUES OF THIS MIGHTY ? (Isaiah 63:17 -21). These may be grouped around four of the figures employed in the text—the sword, the wine press, the rod of iron, the lake of fire. All images of terror, because the theme in hand is the Divine triumph over sin; and righteousness must often—perhaps always—have an aspect of terror with reference to sin. Hence the apparent severity of the symbolism. Infinitely pure love must be severe upon sin. Sinners may be renewed; sin must be expelled. Enemies may be reconciled; enmity cannot. And it is sin itself, as the foe alike of God and man, that is ultimately to be put to shame; and so must all who strive against God, and in final impenitence reject his grace. By the sword of judgment they will be smitten down. As grapes are crushed in the wine press, so will the enemies of God and the right be crushed. With a rod of iron shall they be ruled and be utterly powerless to resist when he riseth up in his day of final conflict. "The God of peace will bruise Satan under our feet shortly;" "He must reign till he hath put all enemies under his feet." Babylon hath already fallen. Next, the first beast is captured and thrown into the lake of fire; the second beast likewise, and they that worship his image. And thus one by one the foes are falling, till all things shall be subdued unto him. The whole creation will acknowledge the equity of the Great Supreme, and whether in joy or terror will own that Jesus Christ is Lord. Then, then the enemy shall be still as a stone. Temptation shall have sped forever. "Alleluia! Alleluia! the Lord God Omnipotent reigneth." Thus have we traced in outline the sketch which the Holy Ghost by the apostle’s pen hath given us, of the great Destroyer of evil as he is now enthroned in glory, preparing to overturn, and overturn, and overturn, till he shall come, in the glory of his majesty and might, and claim the kingdom as his own. "What shall we then say to these things?" Note: 1. How great is the mercy that heaven hath been "opened "for us to have such visions! We are not left to the adventurous flights of human speculation nor to the curious varieties of human guessing, nor even to the devout aspirations of philanthropic zeal. However decidedly any or all of these might tend in one direction, they could not—even if they all coincided—give us solid ground on which to rest. But here, here we have a firm rock on which we stand; here we fix our hopes; here we cast anchor; nor can our vessel ever be drifted from her mooring. "The glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it." And however we may have been disheartened by the tangled maze and troubled aspect of this world’s affairs, when we ponder over such visions as these, our hope revives. In him who is the Word of God, whose eyes are as a flame of fire, we see an amplitude of wisdom and a plenitude of power. In the blood-stained robes we see marks of a conflict already encountered, and pledges of a victory already secured. For such a Leader no mazes of evil can be too complex, no massing of power too strong. "Alleluia!" 2. The vision shows us the grandeur of the strife between good and evil. When the everlasting Son of the Father takes it up as his own cause, it assumes new dignity. In an ancient battle it inspired God’s people when they were told, "The battle is not yours, but God’s;" and since that which was true in a material conflict cannot be less so in a spiritual one, we may well draw a holy inspiration for our contest with sin, in the thought that the King of kings, and Lord of lords, is the sole Leader in the fight. His honour is engaged. He hath it in trust from the Father to put down evil, and to gather home the redeemed. "In righteousness doth he make war!" Never was there such a holy war, never one on which such stupendous issues hung, as that one with which we are asked to identify ourselves. 3. It is an act of great condescension that, in going forth with his armies, our Saviour deigns to make use of human instrumentality. He would use us. He commands us to enter his army. (1) Some are engaged on his side. And they find it their noblest joy and their highest honour to cooperate with their redeeming Lord. Let them not forget the garb in which the Saviour’s hosts go forth—"clothed in fine linen, white and clean." (2) Some there are who have not yet openly espoused the Saviour’s cause. Let such remember that there are only two sides. "He that is not against us is for us;" here is what Vinet called "the tolerance of the gospel." "He that is not with me is against me;" here is what the same writer called "the intolerance of the gospel." Christ allows no neutrality. We are either siding with the armies of heaven or with the worshippers of the beast and his image. But let us remember that just in proportion to the severity of the defeat which awaits us if we are on the wrong side, is the greatness of the joy which will attend us if, through the Holy Spirit’s grace, we are won over to the side of Jesus. We go not a warfare at our own charges. We shall be well equipped for the most perilous expedition and the longest marches, and also furnished with wisdom and strength for the severest fight. And if we could but cause men to see the glory of the conflict, instead of having to plead with them to side with Jesus, the pleading would be heard from their side that they might have the privilege of fighting in the holy war! BY S. CONWAY Revelation 19:1-10 The triumph of the redeemed. When Handel wrote the "Hallelujah Chorus" he endeavoured, so he said, to picture to himself what the great gladness of the glorified must be. He rightly and reverently sought—and, it seems to us, sought not in vain—to imagine the whole scene as it is recorded here. And it is good for us to muse much on a scene like this. It is a veritable sursum corda for poor sin and sorrow laden men such as we are. It helps us to obey the word, "Be not weary nor faint in your minds." Let us, then, observe— I. TO WHOM THIS TRIUMPH IS . The "Alleluia" and all the resonant rejoicing praise is "unto the Lord our God." When we consider who join in this praise, we shall see amongst them many who were eminent in service, who did heroic work for Christ and his cause—prophets, apostles, martyrs, and ministers of God of all degrees. They had not stinted their toil, nor grudged aught they could do and be for their Lord; but not to them, not even to the greatest, is the praise of heaven ascribed, but all "unto the Lord our God." There and then will it be seen, as it is not now, how insignificant in comparison with his work was that of any of his servants, and how even that was only in his strength. This vision, therefore, endorses our Saviour’s words, "When ye have done all, say, We are unprofitable servants." II. BY WHOM. A goodly company is presented to our view. For: 1. "Much people in heaven" were seen by St. John, and he heard the "great voice" of their united praise. And as they beheld the proof of their ancient adversary’s utter overthrow, in that "the smoke" of the fire by which his city was consumed "rose up forever and ever," then their praise burst forth again: "and again they said, Alleluia" (verse 3). 2. And next, the representatives of the whole Church of God, "the twenty-four elders," and the representatives of the creation of God, "the four living creatures"—join in this praise, and prostrating themselves worship him, saying, "Amen; Alleluia." 3. Then is heard "the voice of a great multitude" (verse 6), and the sound of their praise was as vast in volume and force as that of the many waters of the much-resounding sea, or the deep reverberating thunders which roll amidst the clouds of heaven. Blessed it is to see the great throng of those who render this praise; let us be thankful for the multitude of the saved, but mindful, too, that not one was there, whether small or great, but were "servants" of God, and feared him. III. How. The words which express their gratitude and joy are worthy of our careful heed. 1. Alleluia. Here alone in the New Testament is this word found, where it is repeated four times. It is borrowed from the Psalms, of which fifteen either begin or end with "Hallelujah." In Psalms 104:35 it is first found, and allusion seems to be made here to that passage. "The sinners shall be consumed from the earth, and the wicked shall be no more. Praise the Lord, O my soul. Hallelujah." Thus in the dark times of old the Church sustained her faith by these holy songs, and now the redeemed in heaven, having realized what then was but hoped for, lift again their "Hallelujah." The praises of earth are prophetic of and preparatory to the praises of heaven. 2. Then comes the ascription to the Lord of salvation. It is meant to affirm that salvation is of the Lord. There had been times when their faith faltered and well nigh rafted amid the darkness and distress of their earthly lot. But now they know and they acknowledge that salvation is of the Lord. And of him only. It is all due to him. 3. Glory. Of this, too, there had at one time been sad misgiving. For the cause of God seemed to be everywhere suffering defeat. The world seemed everywhere to win, and the Name of God to be held in contempt. The glory did not seem to belong to God, but to some other. But now all doubt was gone. The glory was the Lord’s. His foes had made war with him, but had suffered complete overthrow at his hands. 4. Power. This also was now evidently the Lord’s. Sometimes it had seemed as if the might and malice of the devil were too strong to be overcome. But now it was certain. "Salvation, and glory, and power belong to our God." And all this they repeat, and with them the elders and the living creatures unite. Thus in innumerable throng, with loud acclaim and with deepest, holiest love, they render praise to the Lord, to whom they owe their all, and to whom, therefore, all praise is due. Let us listen to this glorious praise, this heavenly hallelujah, and learn to doubt our doubts and deny our denials; learn that salvation is of the Lord, and glory and power likewise, however much our unbelieving hearts may question and fear and faint. IV. . A threefold cause is given. 1. The judgment of the harlot city. For (1) she had made others sin; she had corrupted the earth with her abomination. She had, by her emissaries, spread her deadly influence far and wide, poisoning the springs of life, making them fountains of evil and sin. Ah, how differently we judge here on earth! If a bad, depraved, vicious man—a corrupter of youth, a poisoner of men’s moral life—live amongst us, and he be but wealthy as this harlot was, and has, like her, pleasing and attractive manners, we condone his wickedness and make all manner of excuse for his sins. But not so with the saints of God. And (2) she had shed the blood of God’s saints. Those who were the salt of the earth she had put out of the way; those who were the light of the world she had ruthlessly extinguished as far as she could. They who would have been as breakwaters, buffeting back the inrushing floods of sin, she put to death. All her power had gone to make earth like hell. That such a one should be judged was indeed good cause for heaven’s hallelujahs. Have we sympathy with such joy? Would the like reason excite in us like delight? Do we hate such as Heaven hates, such as this harlot was and is evermore? 2. The marriage of the Lamb. (Psalms 104:7.) Marriage festivals are ever, and rightly, regarded as joyous seasons if the marriage be worthy of the name. How much more, then, the marriage, the consummation of the union betwixt Christ and his Church! There is joy on account of the Bridegroom. The bride he has so long and truly loved he possesses at last. "He that hath the bride is the Bridegroom." But, long ere this, this Bridegroom had sought his bride, had loved her from the first, had shed his blood to save her. But he had a formidable rival. Another suitor sought his bride, and endeavoured by every beguilement to win her for himself. The world wooed her, and sometimes it seemed as if it had really won her. But at length the Bridegroom told of here won her heart. That was at length fully, freely given, so that when he asked, "Lovest thou me?" the answer came back, "Lord, thou knowest that I love thee." But with all this love she was not yet ready for her Lord. And the preparation was a long process. But her Lord waited for her patiently; visiting her often in her earthly home, loading her with tokens of his love; and at length, dearer to him than ever, she stands at his side, for the marriage day is come. May not the friends of the Bridegroom rejoice on his account? And there is joy because of the bride. That she should have been led to give her heart to One so worthy; that she should have been chosen by him who was so worthy, when she herself was so unworthy; oh, what wondrous happiness was that for such as she was! And now that she should be deemed worthy, and through his grace be worthy. And that at last, made ready, she should stand by his side to whom her heart has been so long given, and know now that they can never be separated any more. No wonder, then, when we remember who the bride is, and who the Bridegroom, that at this marriage there is great joy. The union of Christ and his Church, which has of necessity been so imperfect and interrupted here, now perfected forever. Well may the bride put on the lustrous linen raiment, white and glistering in the sheen of its exquisite beauty, and the symbol of the purity and righteousness with which she had been spiritually endowed! For: 3. The preparation of the bride is named as another spring of the heavenly joy. "His wife hath made herself ready." But never could she have done this had it not been "granted to her" to array herself in the bright and pure spiritual raiment which became her marriage dress. So that it is both true that the Church makes herself ready for Christ, and that it is Christ who makes her ready. But for him she could not make herself ready, and without her consenting heart he will not make her so. She works out her own salvation, because he worketh in her both to will and to do. But no matter how the blessed work has been accomplished, there is the unspeakably joyful fact that it is accomplished. His wife is "ready." The vision is yet future. The robing of the redeemed, the making ready of the bride, is yet going on. This is the meaning of all our disciplines and trials, of all the pleadings of God’s Spirit, of all the means of grace which we are bidden employ, of all the strain and toil of heart which we often have to bear; it is all the making "ready" of the bride. But when it is all complete for all the redeemed, all done that had to be done, all borne that had to be borne, and God shall have wiped away all tears from off all faces—that, too, may well call forth, as it assuredly will, another of the hallelujahs of heaven. See to it that we are present at that marriage; for "blessed are they which are bidden to the marriage supper of the Lamb."—S.C. Revelation 19:8 The "linen" of Scripture. "For the fine linen is the righteousness of saints." There are highways and byways of the Bible. Many think they have exhausted the Scriptures when they have traversed the King’s highway. But there are, as many a delighted traveller has found, byways less known, and far less frequented paths, which yield up to the explorer knowledge and beauty and good which they were ignorant of before. The land of Scripture is a glorious land. There is no region upon earth, however endowed with well nigh all forms and possibilities of the beautiful, that can compare, for variety and sublimity, for loveliness and richness, to the Word of God. But whilst we may be familiar with its main features, if we will be at the pains to search out its less-trodden paths and its hidden nooks and corners—if we may so speak,—it is wonderful what fresh interest and instruction may be often gained. Now, one of those more diligent searchers of the Bible (B. W. Newton) has noted the fact that there are three different kinds of linen spoken of in Scripture, and that the vestments made from them were worn on specific and appointed occasions; so that each kind of linen had its religious significance. Let us try and see what that was. Now, of this familiar fabric there were three different kinds. 1. The ordinary material, which gives the name to all varieties of it. The Greeks translated the Hebrew word and called it λίνον, as we also call it. Now, in four books of the Bible this common and inferior variety of linen is referred to. In Leviticus, twice. (1) When the priest is renewing the fire upon the altar, that it may not go out (Le Leviticus 6:10). He comes in the early morning, gathers up the ashes, etc. In doing this he was to wear a particular dress made of this linen. (2) On the great Day of Atonement (Leviticus 16:1-34.), Aaron and his sons are not to be arrayed in their "garments of glory and beauty," but in their plainest attire. Hence they were to put on vestments of this linen. In Ezekiel (Ezekiel 9:2, Ezekiel 9:3, Ezekiel 9:11; Ezekiel 10:2, Ezekiel 10:6, Ezekiel 10:7), where the vision of Jerusalem’s coming desolation is given. Ezekiel sees a man with an ink horn by his side, who is in company with five others. Their mission is to execute God’s vengeance; his, to report of it. Now, this man is dressed in this linen. Six times (see verses given) attention is called to this fact. In Daniel (Daniel 10:5), where a similar vision is recorded, the Divine messenger is dressed in like manner, and foretells the judgments of God. Then, in Revelation 15:6, "the seven angels, having the seven last plagues," are arrayed in this linen. 2. Then there is a second and superior kind of this fabric, and of this we have a twofold mention. It is distinguished from the former by being called "fine linen," or "fine twisted linen." It was made not merely of a finer thread, but was composed of six threads twisted, and therefore called "fine twined linen." Now, this fabric formed the vestments of the chief and other priests when arrayed in their "garments of glory and beauty" (Exodus 39:27). Then it was used also (Exodus 26:1) for the hangings of the tabernacle, in the most holy place. There were ten of these, all made of this fine twined linen. 3. And there is a third and choicest kind of all, and to this we have several references. It was a most costly fabric, and of such fine and skilful manufacture that its whiteness came to have a "glistering," a bright and dazzling, appearance. It was of great value, and used only by monarchs and the very wealthy, or upon great occasions. As (1) when David brought up the ark to Jerusalem from the house of Obed-edom, he was clothed, so we read (1 Chronicles 15:27), in a robe of this magnificent texture. There was a splendid procession, and all the tokens of the gladness and triumph which filled the hearts of king, people, and priests. David "danced before the Lord," thus vested in royal and priestly array. (2) At the dedication of the temple by Solomon (2 Chronicles 5:12) the priests were similarly arrayed. (3) So in Mordecai’s triumph (Esther 8:15), there were put upon him royal apparel of blue and white, a great crown of gold, and a garment of fine linen. Now, our version, neither in the Old Testament nor in the New, ever distinguishes this most beautiful fabric from the others named above; but both in the Hebrew and Greek Scriptures it is clearly defined by the use of an entirely different word. (4) In our Lord’s transfiguration, he was seen by the three disciples in raiment "white and glistering." This is probably an allusion to the known appearance of that rare and costly fabric of which we are now speaking. (5) Finally, in our text, it is again named as the raiment of the redeemed. Now, on all these observe: (a) That in each case there is an essential oneness. That which was worn was in substance the same in all. It was "linen, white and clean," which was on the priest when tending the altar fire, and on the Day of Atonement, as truly as when arrayed in their pontificals, their garments of glory and beauty, or as in the hangings of the most holy place. And so, too, in the raiment of the redeemed. It is essentially the same in all. Different in texture, but one in substance. (b) When any particular form of this fabric is spoken of, it is always connected with one class of circumstances. The first is always associated with the ideas of sorrow, sin, judgment (cf. supra). The second, with the idea of God’s gracious acceptance. The priest is arrayed in garments of glory and beauty, to symbolize the honour and joy which are his as God’s accepted priest. And in the tabernacle hangings the same idea is set forth. The third, with glad triumph and glory won (cf. instances). Therefore inquire— This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 20:1 And I saw an angel come down from heaven; coming down out of heaven. The usual mode of introducing a new vision (cf. Revelation 4:1, etc.). On account of Rev 1:18, some have considered this angel to be Christ himself; but this is incorrect. As in Revelation 12:7-9, an angel is the immediate agent in this expulsion of Satan (vide infra). Having the key of the bottomless pit; the abyss; as in Revelation 9:1, Revelation 9:2, Revelation 9:11; Revelation 11:7; Revelation 17:8. In all these places the word signifies the present abode of Satan and his angels, whence they direct their operations in hostility to God, not the place of their final punishment (see Revelation 17:10). In Luke 8:31 the word has exactly the same meaning; while in the only remaining place where it is used in the New Testament, viz. Romans 10:7, it stands for the place of abode of the souls of the dead. Having the key of the abyss therefore informs us that power is given to this angel over Satan during the time of this world’s existence. And a great chain in his hand; literally, upon his hand, as if lying on it and hanging from it; the chain evidently symbolizing the power of the angel over the inhabitants of the abyss, and the purpose with which he now comes, viz. to restrain the power of Satan. Revelation 20:2, Revelation 20:3 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan. These titles are an exact repetition of Rev 12:9 (which see). And bound him a thousand years, and cast him into the bottomless pit. The abyss, as we have seen (on Revelation 12:1), is the present abode of Satan; the act of binding, therefore, is now over. This fact opposes the interpretation which makes "the thousand years" yet in the future. When, then, did this binding take place? Only one answer can be given. It was when Christ bruised the serpent’s head by his act of redemption. Thus, "Christ was manifested that he might destroy the works of the devil" (1 John 3:8); "Now shall the prince of this world be cast out." (John 12:31); "The prince of this world hath been judged" (John 16:11). Satan is the strong man bound (Matthew 12:26, Matthew 12:29). Next, what is meant by "for a thousand years"? The best interpretation seems to be that this phrase expresses a quality, and does not express a period of time. That such a method of employing numbers is usual in the Apocalypse we have frequently seen (see on Revelation 1:4, "seven;" Revelation 13:1, "ten," etc.). Here, therefore, as in Revelation 7:4, "one thousand" signifies "completeness." Satan is bound "for a thousand years;" that is, Satan is completely bound. In Ezekiel (from which the following part of the vision is certainly derived) a similar use is made of the terms "seven years" (Ezekiel 39:9) and "seven months" (Ezekiel 39:12). But, again, in what sense can Satan be said to have been "completely" bound by our Lord’s work of redemption? The answer is—In relation to the godly. The purpose of this sentence is that which is one great purpose of the whole book, viz. to encourage the struggling Christian. Thus this sentence assures Christians that, for them, Satan has been completely bound, and they need not despair nor fear his might £ (cf. "loosed," infra). The chapter thus describes, not a millennium of the saints, but the overthrow of Satan. Before the picture of the war and the overthrow, the saints are invited to behold the complete security of those who have not worshipped the beast nor his image; just as the vision of Christ victorious introduced the seal visions. And shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled; and shut [it] and sealed [it] over him, etc. It is possible that there is here a reference to the death and burial of Christ (Matthew 27:66). Satan "met in reality that fate which he was able, in a shadowy and temporary form, to inflict on Jesus—he was bound and shut up in the abyss, and the abyss was sealed over him" (Milligan. Cf. also the word "abyss," supra). Satan was thus bound "that he might deceive the nations no more," etc.; that is, Satan, in his character of the deceiver (cf. Revelation 12:9) of the world, is thus limited in his power by the binding which has been described. The nations; in the sense of the world, not the ungodly world. And after that he must be loosed a little season. Omit "and." "A little time" (μικρὸνχροόνον) is the exact phrase used in Revelation 6:11, where it certainly means the period of this world’s existence. Such also is its meaning here. "He must be loosed" signifies that Satan is, in regard to the ungodly, allowed to work his will during this period. The thousand years’ binding, and the loosing for a little time, describe two events which occur contemporaneously. While the godly need have no fear, because even in this world Satan’s power as regards them is completely limited by Christ’s act of redemption, yet in another sense, as regards the ungodly, Satan is loosed and obtains power over them. The chief difficulty in this interpretation lies in the words, "after this." But it must be remembered that the "thousand years" do not express a period of time, but the quality of completeness. Therefore the loosing of Satan must not be supposed to take place in a period subsequent to the period of the binding. The seer wishes to describe the devil in a twofold character, subordinating the second to the first. He thus says, "By Christ’s redeeming work Satan is bound and fettered in regard to you faithful Christians; but there is also a second subordinate fact to remember, that at the same time he is powerful in his natural sphere, among his own adherents." The binding of Satan in one direction being immediately followed by a display of power in another, and the former fact being expressed by the chronological symbolism of being bound for a thousand years, it is part of this chronological symbolism to express the second fact as taking place after the first, though a subordination of the secondary to the primary effect is really what is intended to be conveyed (see Milligan, quoted above). Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them. This describes the position of Christians in this life. They sit upon thrones; that is, they reign with Christ. Judgment is given unto them; that is, by their conduct in the world the world is judged and condemned. St. John continually thus describes the Christian’s position; and such a picture is specially applicable for his purpose here, which is to portray the glory of the Christian calling, and the certainty of the Christian’s hope. The redeemed have been made kings, and reign (Revelation 5:10). So also St. Paul says we are "blessed with all spiritual blessings in heavenly places in Christ" (Ephesians 1:2). And I saw the souls of them that were beheaded for the witness of Jesus, and for the Word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands. This is a special reference to the martyrs made with the object mentioned above, viz. that of encouraging Christians in their warfare. The class here described forms part of the whole body of Christians alluded to in the first part of the verse (cf. Revelation 6:10; Revelation 1:9; Revelation 12:17; Revelation 19:10; also Revelation 13:1-18.; Revelation 15:2). In the same way the souls referred to in Revelation 6:9 are those existing during the period of this world, which we have here understood to be denoted indirectly by the "thousand years." And they lived and reigned with Christ a thousand years. "The thousand years" adopted in the Textus Receptus, is found in B and others, but omitted in à, A, and others. "They lived and reigned with Christ" in complete and perfect assurance, as in Revelation 6:2, and for the reason given in Revelation 6:2, viz. that, Satan was bound completely. This living and reigning must not be limited to the period after the death of the martyrs (though it is doubtless true in this sense also), notwithstanding the fact that St. John sees them here after their death. It is as though he would say, "You Christians sit upon thrones and reign with Christ; yea, even those who suffered shameful deaths shared this perfect safety and exaltation, though to the eyes of the world they were so afflicted and degraded." They lived is described in verse 5 as the "first resurrection." This can only be referred to that first awakening from sin to the glorious life of the gospel, which St. John elsewhere describes in a similar manner. "He that heareth my Word … hath everlasting life, and shall not come into condemnation; but is passed from death unto life" (John 5:24); "We have passed from death unto life" (1 John 3:14). Revelation 20:5 But the rest of the dead lived not again until the thousand years were finished; should be finished. Omit "but;" omit "again." It is important to notice the omission of "again;" the rest of the dead lived not until, etc. The best explanation of these words seems to be that the "rest of the dead" refers to those Old Testament saints and others (such as godly heathens) who were in the world before Christ’s act of atonement—"the thousand years" (see on Revelation 20:2, above)—had been accomplished. They could not be said to have lived, in the high sense in which St. John uses the word, not having known Christ; for "in him was life" (John 1:4; John 5:40, etc.). But by Christ’s redeeming work, these were placed on a level with Christians (cf. Luke 7:28, "John the Baptist: but he that is least in the kingdom of God is greater than he;" also Hebrews 11:39, Hebrews 11:40, "And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"). This is the first resurrection. These words refer both to the reigning of those mentioned in verse 4, and to the living of those in verse 5 (vide supra). This "first resurrection" is the spiritual rising with Christ, which is a consequence of his redeeming work. It is to be noticed that St. John nowhere makes use of the phrase, "second resurrection," though he does use the words, "second death." Both the "first resurrection" and the "second death" are spiritual operations. Revelation 20:6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years; over these the second death hath no authority. The first words describe the state of those who have part in the spiritual resurrection with Christ (see on Revelation 20:5). The second clause gives to the oppressed Christian the culminating reason for patience and perseverance. The "second death" is the spiritual death of the lake of fire (Revelation 20:14). Priests of God, etc. (cf. Revelation 1:6; Revelation 5:10). A thousand years; in complete and everlasting security (see on Revelation 20:2, et seq.). We may in this place briefly indicate some of the other interpretations which have been given to this reign of. the saints for a thousand years, or, as it is generally styled, the millennium. (1) The literal interpretation of a future reign on earth of Christ with his saints for a thousand years. According to this view, there is to be a first resurrection of the dead (either of the holy dead or of all the dead), then the period of a thousand years, during which Satan will be bound, and the saints will reign; then finally the ultimate punishment of Satan—the casting into the lake of fire. Some limit the locality of this reign to a particular spot on the earth (e.g. Jerusalem), beyond which live the ungodly. The objections to this theory are: (a) Amongst its advocates almost every detail is a matter of dispute. Some place the millennium in the future, others in the past. Of these latter some specify the first thousand years of the Christian age, others the thousand years from the time of Constantine. "The length of the period, the number and class of the believers who shall be partakers of its glory, the condition in which they are to live, the work in which they are to be engaged, the relation in which the exalted Redeemer is to stand to them," are all subjects for disagreement. (b) The carnal nature of such a resurrection is at variance with the general teaching of the Bible, and unlike the spiritual nature which our Lord himself assumed after his resurrection. (c) If the saints receive a glorified body for that period, it is impossible to conceive of them as living in the world in its present state, and a large part of which is inhabited by the ungodly. (d) It is impossible satisfactorily to conceive what relations could exist between the saints in such a case and the ungodly. If Satan is bound during this period so that he can deceive the nations no more, whence comes the evil which exists among the ungodly portion of the world? (e) There is no other example of a literal use of numbers in the whole of the Apocalypse. (f) The teaching of the Bible elsewhere not only negatively fails to support this view, but is in positive opposition to it, in such points as a continuance of evil after Christ’s second coming; the existence of an interval between his coming and the judgment instead of a sudden coming to judgment (comp. John 6:40, "I will raise him up at the last day"). (2) The spiritual interpretation, which makes the thousand years expressive of the whole Christian age. This seems to a certain extent true, since what the thousand years signifies does have its effect during this time in the reign of the saints. But it seems inexact, since it makes the thousand years symbolical of a length of time, instead of a quality attached to an action. What is meant is not that Christ bound Satan during the period of the Christian age (though, as we have seen, there is a sense in which he is so bound as regards believers), for, on the contrary, he goes about like a roaring lion; but that he bound and overthrew him completely for all Christians by his redeeming work. Revelation 20:7 And when the thousand years are expired, Satan shall be loosed out of his prison; are finished; that is, the power of the devil having been in principle completely overthrown by our Lord (see on preceding verses), Satan is still permitted to wage war and exercise sway on the earth. "His prison" is the "abyss" of Revelation 20:1, Revelation 20:3 (cf. also Revelation 20:3). Revelation 20:8 And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog; four corners. The signification of "Gog and Magog" (vide infra) shows in what sense "the nations" is used. It is in the limited sense of the ungodly of the world, not in the wider sense in which the expression is used (without any qualifying clause) in Revelation 20:3. Magog in Genesis 10:2 is mentioned among the sons of Japheth who were the ancestors of the northern nations (cf. Ezekiel 38:15 and Ezekiel 39:2). Hence the name Magog is used to denote the northern tribes, whose invasion of Palestine and adjoining parts took place about B.C. 630-600. From Ezekiel 39:1-29, it seems that Gog was originally a leader among these tribes; and from Ezekiel 38:17 it seems that Ezekiel took these names to be symbolical of all the foes of the people of God. Jewish tradition makes use of these names to indicate those nations who were expected to war against Jerusalem in the last days, and to be overthrown by the Messiah. Hence the employment of the terms hero by St. John as denoting the ungodly people of the world, amongst whom Satan still exercises his power, though that power is limited to these, and he is completely bound as regards true believers. To gather them together to battle: the number of whom is as the sand of the sea; to the war; the article points definitely to the war of Rev 19:19 and Revelation 16:14. It is a prolonged war, not a battle, because lasting throughout life. The vastness of the hosts of Gog and Magog is alluded to in Ezekiel 38:9, Ezekiel 38:16. This is in conformity with our Lord’s teaching: "Many are called, but few are chosen" (Matthew 22:14; cf. also Matthew 7:14). Revelation 20:9 And they went up on the breadth cf the earth, and compassed the camp of the saints about, and the beloved city; over the breadth. "They went up" as an army to attack the enemy (cf. Judges 1:1). Either we must render the camp … even the beloved city, or else we must understand the camp as a defensive outpost placed around or near the city. In Acts 21:34 the same word is rendered "castle." "The beloved city" is evidently Jerusalem (of Psalms 78:68), that is, the Church of God, of which it is always a type in the Apocalypse (cf. Revelation 3:12; Revelation 21:2, Revelation 21:10). The description plainly portrays the Church militant here on earth. And fire came down from God out of heaven, and devoured them. "From God" is omitted in A, a few cursives, and Primasius, but appears in à, B, P, l, 7, and most cursives and versions; but these authorities vary in the position of the added clause. So in Revelation 11:1-19. fire devours the enemies of the two witnesses. This sentence is introduced in connection with the description of Gog and Magog, following the account of Ezekiel, where the same punishment is foretold (see Ezekiel 38:22; Ezekiel 39:6). It is probable, therefore, that nothing more definite is intended than to convey the general idea that God aids and protects his Church even while on earth. He, as it were, gives the enemies of his people a foretaste, while here on earth, of their future punishment of the lake of fire (see also on the seal visions). Revelation 20:10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever; and they shall be tormented. The last clause shows that this is the final judgment and punishment of the devil. Thus at this verse is completed the whole series of visions commencing at Revelation 12:1-17., in which arc set forth the origin and progress of the influence of evil, and the final termination of the conflict between God and his Church on the one hand, and the devil and his adherents on the other. It remains now only to shadow forth the surpassing glory of the saints in their everlasting home, and thus to bring the book to a conclusion. This, therefore, is the theme of the remaining chapters. Shall be tormented (cf. Matthew 8:29, "Art thou come hither to torment us before the time?"). Revelation 20:11 And I saw a great white throne. And I saw; introducing a new phase of the vision (el. Revelation 20:1, etc.). A throne is seen as in Revelation 4:1-11.2; it is great, perhaps, by comparison with those mentioned in Revelation 4:4; white, because this is the colour of purity and all heavenly virtues (cf. Revelation 1:14; Revelation 2:17; Revelation 3:4, etc.). And him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. The true reading, "before the throne," in the following verse makes it clear that God the Judge is here intended. Perhaps from Matthew 25:31 and John 5:22 we must infer that God the Son is meant. The destruction of the world is complete—"no place is found for them;" they are annihilated. Such an event is nearly always portrayed in the description of the last judgment in the Apocalypse and in the New Testament generally (cf. Revelation 16:20). Revelation 20:12 And I saw (see on Revelation 20:11) the dead, small and great, stand before God; the dead, the great and the small, standing before the throne. All the dead, good and bad, as in Matthew 25:31-33. This is the general resurrection; what St. John might have called the second resurrection, with regard to the godly, who have once before risen to a life with Christ (see on verse 5). Now, those who would not voluntarily share in the first resurrection are compelled to share in the second. And the books were opened. Omit the article (cf. the description in Daniel 7:10). And another book was opened, which is the book of life. This book has been frequently referred to (Revelation 3:5; Revelation 13:8; Revelation 17:8). The idea is not uncommon throughout the Bible (cf. Psalms 69:28; Daniel 12:1; Luke 10:20). And the dead were judged out of those things which were written in the books, according to their works. Both the godly and the ungodly. "The books" show fully why certain names are selected and inscribed in the "book of life." Here is enforced again the lesson with which the Apocalypse opens in the epistles to the seven Churches, viz. that the reward will follow according to the works (cf. Revelation 2:5; Revelation 3:15, etc.). Revelation 20:13 And the sea gave up the dead which were in it. It is difficult to decide upon the exact signification of this clause. (1) It may be inserted in order to show the universal nature of this resurrection, although it may not, in conjunction with the next part of the verse, constitute a strictly logical classification of the dead. (2) The sea being a type of the ungodly nations, the sentence may mean those spiritually dead, but living on the earth at the time of the judgment. The next clause seems to support this view. And death and hell delivered up the dead which were in them; death and Hades (see Revelation 1:18; Revelation 6:8). As in Revelation 6:8, the two—really one—are mentioned separately, the latter being looked upon as the guard house of those whom the former has seized. This clause, taken in conjunction with the preceding one, may mean—From the ungodly nations, those physically living but spiritually dead were called up for judgment, and also those who were actually dead, having been seized by death and Hades. And they were judged every man according to their works. A solemn repetition of Rev 6:12 (which see). Revelation 20:14 And death and hell were cast into the lake of fire; death and Hades (see on Revelation 20:13). Lake of fire (see on Revelation 20:10). This is described in accordance with St. Paul’s teaching. "The last enemy that shall be abolished is death" (1 Corinthians 15:26, Revised Version). Death and Hades, though in reality abstractions, are here personified. This is the second death. Add [even] the lake of fire. St. John has not used the phrase, "the first death," but he has alluded to the fact. The first death is the actual death of the body, and which is the natural result of that spiritually dead state into which, since the Fall, man is horn, and which is therefore, as it were, his normal state. In a similar manner, the first resurrection is the risen spiritual life of conversion; while the second resurrection is the resurrection of all men, and the bestowal of eternal life upon the just. Revelation 20:15 And whosoever was not found written in the book of life was east into the lake of fire; and if any was not, etc. This is practically a reiteration of what has been twice before solemnly asserted (see Revelation 20:12, Revelation 20:13). Revelation 20:1-3 Satan bound for a thousand years. God sees the end from the beginning. If he pleases, he can disclose the future to others, although even then, by reason of the limitation of creature faculties, the unfolding of the future must be limited too. There is, moreover, one feature of that limit which cannot be too clearly recognized, viz. that inasmuch as man has no strictly creative power, and can only weave new patterns by putting together in different forms the materials ready to his hand, so also he can conceive of the new life of the ages to come only by means of some varied setting of the scenes of the ages that are past. Hence our God graciously stoops to our capacity, and puts his revealings of the forthcoming years under the form of the facts which have marked those that are past. Thus the events which are to mark the consummation of this age are set forth in two forms, viz. (1) by a representation of the good we already enjoy as wrought up to a higher degree of perfection; and (2) by setting forth the evil over which we mourn as brought to extinction, or as restricted within narrower bounds. Now, under this last-mentioned form, a prolonged period is here set forth, spoken of as a thousand years, as one during which the evil one shall be bound and pent up within his own place. Many questions naturally start up as we study this passage—a passage which is not specially easy, under any circumstances, but which we cannot help thinking has been made to appear vastly more difficult than it is in itself, by reason of the enormous incubus of fanciful theories by which it has been all but smothered. We venture to think that even although, owing to lack of data, there are some queries the full answer to which must yet be left in abeyance, yet there is quite enough in the verses before us that is sufficiently clear to make the heart leap with delight, to stimulate our hopes, and to excite our prayers. Who is the angel? What is the period of a thousand years? What is the binding? When does it begin? These are the queries which seem to need a reply before we can appreciate and appropriate the disclosures which the paragraph contains. 1. Who is the angel? Some say the Lord Jesus Christ, because he alone controls Satan’s power. It is quite true that Jesus alone controls the evil one, but it is also true that he does so at times by the instrumentality of others. So far as the symbolism of the text goes, there is no reason for thinking the angel to be other than a created one. Still, if any see reason for thinking otherwise, even then the main sense of the passage is the same. Our Lord Jesus may bind the evil one directly or mediately. 2. What is the period specified? There are four hypotheses respecting the thousand years. One that it is to be taken literally; a second, that on the "day for a year" principle it is equivalent to 365,000 years; a third, that it is an indication of completeness, but not of time; a fourth, that it is a definite expression for a period indefinitely prolonged. The first of these is the one most commonly adopted; although why, if twelve hundred and sixty days mean twelve hundred and sixty years, the "thousand years" should be less than that by two hundred and sixty days is to the writer extremely puzzling. The second and third views have few defenders. It seems to us to be much safer to look at the expression as indicating an indefinite period of time, of immense duration—a time of peace and freedom from ill, which will vastly exceed the period of trial and sorrow during which the Church’s wilderness life will have lasted. 3. What is the binding? At present it may suffice to say that it certainly denotes such a restriction upon Satan, his doings and rovings, that during this period he will not be able to "go about seeking whom he may devour "to the extent he would desire. 4. When does the binding begin? According to some, it is past. (1) According to Hengstenberg, the thousand years began According to many, and among them the most thoughtful and devout expositors, the binding of Satan began when Jesus came. Our Lord’s casting out devils proved that a check was put on Satan’s power; this restraint was increased when Jesus died, and is continued in the perpetual advance of the kingdom of Christ. They refer to such passages as Matthew 12:29; Hebrews 2:14, Hebrews 2:15; 1 John 3:8; Colossians 2:15; Luke 10:18. But (a) the symbolism of the text seems to indicate a more effectual restraint on evil than the earth as yet has known; and (b) since the binding of Satan is placed so nearly to the consummation of all things, since the kingdom of Christ had actually been in progress for some thirty years when the book was written, and since the prophecies were declared to be of "things which should be hereafter," it seems much more consonant with the date, the aim, and the plan of the book to think of the binding of Satan as that which was yet to come in the revolutions of the ages. At the same time, it is quite possible to combine this second view with another, (3) according to which, even if the binding of Satan did commence with the establishment of the kingdom of Christ, the results of that binding would take ages to work out, and would, in the long run, bring about more of calm and of rest than earth has yet been permitted to see. Even the expositors who adopt the second view do in many cases combine it with the third, and regard the binding here specified as something so much more effective than any hitherto known, as to be virtually new. It is to this conclusion that we find ourselves shut up: that this period which is spoken of as a thousand years is one of a blessed calm yet to be realized, surpassing all that earth has known; that though the causes are already at work to bring it about, and though the train of events is laid which is to usher it in, yet that the passage refers to the blessed issue in days to come, when evil shall be kept under more effective restraint than before. This period is what is generally thought of as "the millennium." From the passage before us it is perfectly clear that the millennium is not a period of the extinction of evil, but only of its restraint. Neither sin nor death nor the curse will cease till the new heavens and the new earth are brought in, and they are not yet. While, however, the righteous on earth will enjoy a period of delightful calm, the faithful ones who shall have gone hence will be living and reigning with Christ all that while. They will be enjoying "the first resurrection" (see next homily). Let as now, after these few preliminary explanations, look at our present theme, "the binding of Satan," in the light of the entire Scripture teaching, that we may learn what is to be the state of the world during this period of halcyon calm, and how it is to be brought about by forces and agencies already in operation. We shall approach our subject cautiously and gradually. May we in God’s light see light! I. THERE IS IN THE WORLD A MIGHTY FORCE OF EVIL. AS set forth in these Apocalyptic visions, we have seen: 1. That old serpent, called the devil. 2. The first beast, or worldly power opposed to God, having its power from the dragon. 3. The second beast, or false prophet, having his power from the first. 4. The harlot, Babylon the great, or apostasy, whether in the ecclesiastical or commercial sphere. We have seen No. 4 destroyed; Nos. 3 and 2 cast into the lake of fire; still No. 1 remains. We are to watch what becomes of him. His power in the world is too well known. II. FORCES OF GOOD, UNSEEN, ARE IN THE . As we read this book, we can but note that evil is surveyed from above; held in check by God; allowed to work for a time—known to the year, the month, the day, and the hour. And as we have seen the downfall of three of the forms of evil, we here watch with deepest interest a new check upon the first. III. THE OF THE AGAINST THE MIGHTY HAS BEEN MATTER OF ANCIENT PROMISE. No sooner had the tempter marred Eden’s bowers than the promise was given (Genesis 3:15). The serpent might bruise the seed of the woman, but he would do so at a fatal cost to himself. Dim promise! needing the evolution of ages to interpret it, but yet containing that which is the basis of our hope when in agony over the tempter’s power. IV. THE FORCE OF GOOD HAS EVER BEEN AT WORK. This world has never been given up to the evil one. He has never roamed unchecked. He has gone about only so far as the Lord of souls has permitted. When Jesus hung on the cross, his power was grappled with; when he died, "the prince of this world" was "cast out." Through death our Lord means to destroy him that has the power of death, even the devil, and to deliver them who through fear of death are all their lifetime subject to bondage. "For this purpose the Son of God was manifested, that he might destroy the works of the devil." And when the Prince of life resigned his breath, crying, "It is finished!" then did the empire of darkness receive a fatal blow, and the death knell of sin was sounded in the hearing of heaven, earth, and hell (cf. Genesis 3:15; John 12:31; Hebrews 2:14, Hebrews 2:15; Colossians 2:15; Matthew 12:29; Acts 26:18). V. THE GOSPEL HAS BEEN THERE A BINDING OF SATAN HAS BEEN AND IS BEING . Probably no one supposes that the phrase "binding" is to be taken literally. One way in which an effect would be wrought which would most naturally and impressively be described as a binding of Satan, would be that of transferring his subjects to another power, and so despoiling his kingdom. When Satan is rendered powerless to retain his prey, and more powerless still when he has lost them, surely he is bound. Now, we know not only that in and on the cross our Lord spoiled principalities and powers, and made a show of them openly, but also that Paul and others were sent forth to turn men from the power of Satan unto God, and that the great apostle praised God that the Colossians were snatched from the power of darkness and transferred to the kingdom of the Son of God. Even so. Satan is no match for the Saviour’s cross and the Spirit’s sword. He has ever moved in chains, but never were his chains so heavy or so fast as since Jesus died. VI. , THE PASSAGE BEFORE US LEADS US TO EXPECT A MUCH GREATER ON SATAN’S THAN HAS AS YET BEEN KNOWN. Peter refers to him as "going about," etc. Paul said, "The God of peace shall bruise Satan under your feet shortly." So that we are already prepared to expect a time when Satan’s power on the earth shall be curtailed more and more. The verb here used (ἐκράτησε) gives the impression of some very strong, decided, and perhaps sudden arrest. What will be the means by which this will be carried out we are not here told. In the absence of aught to the contrary, we have a right to expect that the "Word of truth and the power of God" will suffice to bring about the whole, when the Spirit of God "convicts the world of sin" (John 16:8). No one can show that these "weapons of the holy war" are inadequate, nor that the power of the Holy Ghost is to be supplanted by aught more effective for the subjugation of evil. Let but the Divine power which has subdued our hearts be universally diffused, and it is enough. For surely Satan will be effectually bound when hearts refuse to give him room. VII. WHEN THE BINDING OF SATAN IS , THERE MUST NEEDS BE A PERIOD OF REST, SUCH AS NEITHER THE WORLD NOR THE CHURCH HAS ENJOYED SINCE "SIN ENTERED INTO THE WORLD, AND DEATH BY SIN." We are more and more drawn towards the conviction that our Lord himself commenced this binding of the evil when he began his public ministry; and that as the power of the gospel advances, the binding becomes more and more stringent. The duration of time intended by a thousand years we cannot define. Some, as Professor Milligan, £ regard it as giving no temporal indication at all, but as expressive of completeness. But if the binding of Satan has been going on ever since our Lord was on earth, the thousand years begun then are going on now, and are moving forward to their completion. Well may we pray, "O Lord, hasten that day when Satan shall be so completely bound that he will be unable to retain a single captive in his hold!" How will an emancipated world rejoice! The rebuke of God’s people will be taken away from off all the earth. The reign of peace and righteousness shall set in, and the time be come when on the bells of the horses shall be graven, "Holiness to the Lord." Why it should be that after this effectual binding there should be allowed another onrush of evil, we cannot tell; but the holy seer bids us look to the end even of that, and to luxuriate in the blessed vision of complete and endless rest. Note: 1. Let our faith embrace all that is in the Word, and we shall then find nothing in the fiercest conflicts of the age to shock or disturb it. 2. Let us thank God for the restraint which we know is even now put upon Satan. He worries, but he cannot devour. Christ prays for us, that Satan may not sift us as wheat. 3. Let us be stimulated by the fact that, through the energy of the Spirit of God, the power of evil is being subdued within us and around us. 4. Let us, with renewed faith, energy, prayer, and hope, be found doing our part towards bringing about earth’s time of rest. Let no disbelief, either in the efficacy of the gospel or in the power of the Spirit, be allowed to paralyze our movements by lessening our hope. The grace which has conquered millions on millions of hearts is adequate still to go forth conquering and to conquer. Revelation 20:4 The blessed dead living and reigning with Christ during the thousand years. We are compelled to differ more widely from the great bulk of expositors in regard to this than in regard to almost any other passage in the entire Apocalypse. It seems to us that, in order to piece out a tolerably complete theory, many interpreters do very frequently assume some matters of great magnitude for which there is no warrant either in the text or the context. It is well known that this passage is the one which is supposed, above all others, to teach the doctrine of the personal reign of Christ upon the earth during the millennium. It is supposed that Jerusalem will be his central seat of authority and power; that the righteous dead will then be raised in such bodies as are to be immortal; that the saints will be Christ’s attendants, and will participate with Jesus in the government of the world; that this will last through a period of a thousand years; that during this period the world will be subdued and converted, not by such means as are now used, but by those peculiar to the new dispensation to be ushered in by Christ’s personal reign; that at the close of this period all the dead will be judged, and the affairs of this earth consummated. Some who do not fully adopt this view regard the first resurrection as one taking place on earth. According to some, it is a resurrection of bodies; according to others, it is a resurrection of principles; according to a third group, it is a resurrection of the Christian party; according to a fourth, it is one or memories and names. Others, again, regard it as a resurrection from earth, not on it; and here also we have to divide expositors into two groups—some looking at this first resurrection as a resurrection to heaven of the martyrs only; and others, as of all the blessed dead. Amid such a confused Babel, let us, as Ridley used to say, "give ourselves up to the text, and let it lead us by the hand." We see that the statement before us stands in connection with that period of a thousand years during which Satan is said to be bound. During this period in which the earth is released to a great extent from the power of the evil one, the apostle sees a vision of some who during that thousand years were living and reigning with Christ. On this statement, let us ask—When? who? where? how? May be, on comparing Scripture with Scripture, we shall find more light thrown on this theme than we are prepared to expect. 1. When? "They lived and reigned with Christ a thousand years." Whoever and wherever they were, it was apparently during the thousand years in which Satan was bound that they were living and reigning. 2. Who are they? Our text speaks of two classes. First, of the martyrs; second, of those who had refused to succumb to the spirit of evil. These two put together make up all the faithful ones. So that we may call them the blessed dead, whether they quietly fell on sleep after serving their generation, or whether they were hurried off to their home in a chariot of fire. 3. Where are they seen? On earth, say the great bulk of interpreters. "With Christ," says the text. It does not indeed specify whether in heaven or on earth, but simply that they are "with Christ." Is not that clear enough? The text indicates not that Christ came down to earth to live with them, but that they had soared upward to live and reign with Christ. The expression is akin to many more in the New Testament. "Today thou shalt be with me;" "Absent from the body, at home with the Lord." Thus much, and this is all that is said. Oh! the refreshing invigoration which we get when we drink pure water from this crystal spring! "With Christ!" Enough! £ And this blessedness is theirs during a thousand years. Probably, though not necessarily, the same thousand years as those during which Satan was bound. 4. In what state are they seen? Εἷδον … τὰςψυχὰς—"the souls." Not in their bodily forms, as if on earth, but in the disembodied state. In this state they are with Christ, realizing more fully than they could do here their priesthood and kingship with God. For they are seated on thrones, sharing with their Lord the government of the world. Here they resisted even unto blood (when needed), striving against sin; they would neither worship the beast nor his image, and now, far from this world, they are living with Christ. This is the first resurrection. £Having attempted to clear the way by offering these preliminary remarks, we may now pass on to expound more fully the doctrine thus taught, in its bearing on and harmony with the rest of the Word of God. I. HERE IS A VISION OF MEN FROM EARTH—not of men on it. "The souls." So in Revelation 6:11. That the expression refers here to men in what is called the disembodied state, scarcely admits of question. Not that we are taught in Scripture that the blessed dead are altogether "unclothed." For the Apostle Paul, in 2 Corinthians 5:1-21., seems to teach that immediately following on death the soul puts on another vestiture, awaiting the resurrection, when it will put on over that the house which is from heaven. Whatever may be, however, their "clothing," it is enough for us here to note that they are "with Christ." This is just what we are taught in repeated Scriptures. Oar Lord Jesus "died for us, that, whether we wake or sleep, we should live together with him." Thus we are taught that during that long interval which must elapse ere "the sea shall give up its dead," those who are "absent from the body" are "at home with the Lord." As one has well put it, "Here is no reference whatever to a visible manifestation of Christ, nor to a new kingdom on earth; nor is there any separation between one class of Christians and another, nor of the rising of the saints from their graves, nor of their living upon earth." Letting the words of the text speak for themselves, we find them far removed from the amazing obscurity with which the incubus of interpreters has invested them. They are clear and distinct words, fitting in with other statements of God’s Word, teaching us that the souls of the blessed dead have already passed into a higher life: that there is no lapse in their blessed relationship to Jesus. II. THE BLESSED SAINTS ARE SEEN IN A MORE SPHERE OF HOLY SERVICE. They are "living and reigning with Christ." They share with him the government of the world. Here they were "kings and priests" unto God. But in the higher state of being the meaning of these names, and the glorious dignity they include, become far more manifest than when here below. They were priests even here, in leading men to God and in pleading with God for men. They were kings too, ruling men for Jesus; influencing the world’s thought by the presentation of truth; swaying men’s conscience by insisting on righteousness; and winning men’s hearts by the philanthropies of love. It was no merely empty title with which they were honoured. They had the dignity of a royal priesthood below. But they know more fully now its deep meaning. The Syriac Version significantly and suggestively reads, "They shall be, [nay] are, priests of God and of his Messiah, and they will reign with him the thousand years." III. THEIR PASSING UPWARD, IN DEATH, TO THIS HIGHER STATE IS CALLED THE FIRST . And most intelligibly so. "Surely," says the Rev. F. D. Maurice, "if one takes the words as they stand, they do not describe a descent of Christ to earth, but an ascent of the ’saints’ to reign with him." The thought of a real resurrection without a bodily rising from the grave ought to be no difficulty to those accustomed to scriptural phraseology. If, when a man passes from death to life, the phrase, "risen with Christ," is not inappropriate, neither can it be so when he makes the transition from earth to heaven to be "at home" with Jesus. And when we find the apostle saying, "I saw the souls … this is the first resurrection," we do not feel at liberty to maintain that it is a resurrection of the body which is referred to. The first resurrection is the rising of the saint at death to a higher life in Christ, which will be consummated at the general resurrection when the thousand years have expired. To quit the body—to be with Jesus? Is it hard to see why this is called the first resurrection? Nay, verily. You saw that friend of yours, breathing his last. He passed away. Your heart said, "He is not here; he is risen." He is a priest and king to God, and he is gone upward to reign with Jesus. IV. BLESSED EVEN IN THIS FIRST , THE SAINTS AWAIT IN HOPE THE OF THEIR BLISS. The blessedness indicated here extends over the thousand years. While the Church on earth is enjoying its millennial calm, believers above are reigning in life with Jesus Christ. Knowing the blessedness of their first resurrection, they can look forward with joyful hope to their second. There is no reason to doubt that from their heavenly rest they watch the progress of the kingdom of Christ on earth (cf. John 8:56, Greek). They see Satan restrained, the saints possessing the kingdom, the wicked subdued, and righteousness advancing. They await with calm delight the revolutions of ages, for on them the second death will have no power; cycles on cycles of years can only bring new blessedness to them. "Blessed and holy is he that hath part in this first resurrection." V. THEIR GLORY WILL BE AT THE OF THE BODY. For this, as the ultimate outlook, the apostle says, believers are waiting (Romans 8:23). The first resurrection is that to a higher state of spiritual being. The second will be to the completed state of glorified life of both body and spirit. Then "all that are in their graves shall hear his voice, and shall come forth." Then there shall be a resurrection of the dead, both of the just and of the unjust. "Then, when the Son of God shall be manifested, will his saints also be manifested with him in glory." This will be the fulness of their bliss. VI. FOR THE WICKED THERE IS NO SUCH FIRST . "The rest of the dead lived not again (ἀνέζησαν) till the thousand years were expired." For the wicked, death brings nothing which can be called a resurrection at all. "The wicked is driven away in his wickedness." After death they are not extinct. They exist. They are in Hades. But their life in the invisible realm is no "resurrection." No such reward is theirs. They chose the paths of sin and selfishness, and they can but reap as they have sown. The statement of the text is, however, only negative. "They lived not again till," etc. What their state is, positively, we are not told. And where Scripture is silent, so must we be. But at the far end of the thousand years the outlook is gloomy enough. When we are told that on those who know the first resurrection "the second death hath no power," we see at a glance that just in proportion to the brightness of the light on one side is the depth of the shade on the other. They who are the Lord’s rise twice, and die but once. They who are not the Lord’s rise but once, and die twice. Note: 1. We have reason for abundant joy over those friends in Christ who have passed onward and upward to be with the Saviour. What glorious accumulations of life are being garnered for us ready for the great harvest day! The true continuity of spiritual being is only manifested to us in revelation. 2. How loud should our praise be to the great Son of God, that through his resurrection we have ours! If it had not been for his, then "those who have fallen asleep in Christ would have perished." But those who know him, and share his life, know also "the power of his resurrection." 3. How immeasurably does the issue of a godly life repay any amount of suffering that fidelity has incurred! Those whom the apostle saw had, in some cases, been "beheaded for the Word of God." But when the beheaded ones passed away "to reign with Christ," what a change! Though "counted as sheep for the slaughter," they were "more than conquerors." 4. How awful the penalty of ungodliness, even if reckoned only by its loss! "They lived not," etc. No. There is and can be in the unseen state nothing like "life" or "resurrection" to those who are godless. Being "without God," they are also "without hope." How completely the symbolism of the Apostle John accords with all the rest of Scripture as to the state of the dead! Revelation 20:7-10 Satan loosed from his prison after the thousand years. During the millennial period on earth, while the departed saints are living and reigning with Christ, evil will be subdued and restrained, but by no means will it be extinct. Had it been extinct it could not have broken out again, nor would there be any need for the παρεμβολή of the saints. The godless ones dispersed abroad, who will at the close of the thousand years break out afresh, are mentioned here under the peculiar names "Gog and Magog." £ If any one will examine the account of the dispersion of the nations in Genesis 10:1-32., he will find that one of Japheth’s sons was named Magog. "Magog," says Josephus, "founded those that are after him called Magogites, but the Greeks call them Scythians." There is little or nothing more to call attention to these people till we come to the Book of Ezekiel, where the name Magog is again used, but not in the sense of a people so much as of a land, the syllable Ma- being equivalent to land or district. Since, then, Magog is the land of Gog, Gog is the name of a prince supposed to rule over that territory; obviously, ideally so, since he is commander over a group of peoples covering a much greater space of ground than the Scythians, and also peoples who were at a great distance from each other, viz. the Scythian hordes, the Persians, the Ethiopians and Libyans of Africa, Gomer or the Cimmerians; Togarmah or the Armenians,. and the multitude that peopled the regions beyond them. Now, in Ezekiel we have a prophecy that, after the restoration of Israel, this Gog, with all his bands, shall come against that people, and that his onset shall only issue in his own destruction. We have so often seen and observed how largely the symbolism of the Apocalypse is based on the facts and symbols of the Old Testament, that it can be no surprise to us to find that it is so when we are approaching the theme of the Divine treatment of sin in its final onset on God’s people. Even the names Gog and Magog turn up again, not, however, as the names of a prince and his land, but as "the nations which are in the four corners of the earth," who, after the millennium, wilt emerge from their retreat, and come in full force against "the camp of the saints." The new uprising of evil after the thousand years’ rest is certainly not what we should expect or desire. But doubtless there is a Divine reason for permitting it so to be, or it would not be. Let us look at this matter closely in the light of God’s Word, and maybe we shall find more to instruct us on this theme than at first sight appears probable. I. WE GATHER FROM THIS PASSAGE SOME HINTS AS TO THE STATE OF THE CHURCH ON EARTH DURING THE PERIOD. 1. There is no reason to doubt that the millennium, owing to the effective restraint then put upon evil through the Word of truth and the power of God, will be a period of very great blessedness. Seeing that Satan is the active agent in so much evil, it is almost impossible to avoid the conclusion that, when he is bound, a large proportion of evil will cease to exist, and a far more rapid diffusion of good will be the blessed result. During, or possibly even before this period, we may expect the restoration of the Jews, and, consequent upon that, the bringing in of the fulness of the Gentiles, and the fulfilment of the glowing vision of the sixtieth chapter of Isaiah. 2. There is no reason whatever to suppose, from any of the teaching of Scripture, that our Lord Jesus Christ will then be present on the earth in any other way than in the power of his Spirit. The chapter before us, which is supposed to teach the reign of Christ with his risen saints on earth, teaches only, as we have already seen, that the departed saints are seen living and reigning with Christ. 3. It is equally clear that the millennium will not be a period of unmixed good, nor will it be a time when the saints can dispense with the παρεμβολή. Compared with things as they are now, the earth will be still and at rest; there will be a sabbatic calm, but it will not be heaven. Evil will be subdued, but far from extinct. The possibility of an outbreak will exist still. 4. There will also still be death in the world. The deathless state enters not in till the new heavens and the new earth appear, and Paradise is regained. Not till then will there be "no more curse." 5. The Church will still have to be prepared for war. Obviously, if the state of things on earth during the millennium were one of universal righteousness, there would be no nations to be deceived. Still less can we suppose that, after the resurrection from the dead, the glorified saints are to go about, sword in band, to the holy war. It is a trial to our faith to read of an inrush of evil after a prolonged period of comparative calm. Scripture puts no such strain upon us, however, as that which is involved in the pre-millennial theory, viz. that, even after Paradise is regained, Satan will rush in and lead on in person the hosts of evil to a final attack. £ II. WHAT DO WE GATHER FROM THIS ONSET OF ILL AFTER THE ? 1. It is necessary. There is a little word in the third verse of this chapter of which we are too apt to lose sight. It is the word "must." "After that, he must be loosed a little season." Must! Why? We are not told. But we ought to take note of the word "must" for all that. What this hidden necessity in the government of God may be for the permission of such a disaster, is all dark to us. But we believe it, because the mouth of the Lord hath spoken it. 2. It will be a fierce onset. It will be after the old kind, by "deception" (verse 8). What will be the special form of deceit he will use we are not told, and conjecture is useless. But it will be so successful that, with a strange unanimity, a great host will band together, and attack the saints of God. We do not dream of a material struggle, but one resembling that which we are waging every day with principalities, with powers, with the world-rulers of this darkness. 3. It will be a restricted struggle. Satan will be bound by time even when loosed as to space. The same Hand that bound retains its power even when the evil one is loosed. Not even at the worst of times is the world given over to the devil, No! nor ever will be. Even when the water floods are at their height, and the billows are angry, Jehovah rides upon the storm. 4. It will be for a little season. Not only restricted, but within very narrow limits. The conflict may be sharp, but it will be short. 5. It will be suicidal. Satan will overshoot the mark, and fall into his own snare. He aims at deceiving the nations, and succeeds in leading them on to a guilty war; and lo! when engaged therein, we read that "fire came down out of heaven, and devoured them." 6. The struggle will be even serviceable to the Church; for not only will it reveal more and more the majesty of God in defending his own cause, but it will end in the hurling of Satan to a lower depth than before. In Revelation 12:9 we read that the devil was cast down to earth. In Revelation 20:3 he is cast into the abyss. But in Revelation 20:10 he is cast into the lake of fire. This would seem to mean extinction, if such a conclusion were not forbidden by the closing phrase of the tenth verse. What it means we dare not presume to say, except that it certainly conveys the impression that his power for evil over mankind is brought to an end. Hence: 7. The struggle will be—the last. If the reader has followed the plan of the book and our exposition of it, he will have noted how one after another of the foes of God and man are destroyed. There were four. (1) The dragon—Satan. (2) The beast. (3) The false prophet. (4) Babylon the great. We have noted the fall of the fourth, the third, the second. Only the first was left, and now he is thrown into the lake of fire. After this, no foe is seen outside of man. Only men have now to be dealt with, and these have, whether they be good or bad. "So let all thine enemies perish, O Lord; but let them that love thee be as the sun when he cometh forth in his might!" III. WHAT ARE THE RELATED TRUTHS TO WHICH THIS PASSAGE POINTS US? 1. In the light of the views of the millennium and of what is to follow, two sets of apparently conflicting passages fall into place. There is one set which indicates that, as the result of the first coming of Christ, all the earth shall be full of the knowledge of the Lord; there is another set which indicates that there will be a fierce outbreak of evil before our Lord shall come. It is no small confirmation of the correctness of an interpretation of this passage if thereby apparently conflicting statements fall in place. The binding of Satan, which was and is effected through our Lord Jesus Christ, has become more and more stringent as souls are plucked from his grasp; and we are to see a time of peace and calm when he will be even more completely bound than he is now. But after that there is to be the new onrush of evil, so that before our Lord shall come a fiercer conflict than has ever been known will be fought, ere the great struggle shall be completely at an end, and then the Lord shall come. So that we can at once look forward to the fulfilment of the seventy-second psalm as the result of the forces already at work; and yet see the harmony of that with words that declare that "that day shall not come, except there be a falling away first; .. and then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and destroy with the brightness of his coming." 2. We see that there are two ways in which evil is being dealt with. That of removal, when souls are being renewed; and that of restraint, when evil beings are kept within prescribed limits. And both these ways of working are going on now, and will do during this millennial age. If it were not for these renewals of souls, no such time of calm could ever come in; and if it were not that there is much evil slumbering, as it were, that is only restrained, obviously it could not rush forth again. However much we may wonder at evil breaking out once more, even on the post-millennial view of our Lord’s coming, yet on the pre-millennial view it would be impossible, since there would be none. And so severe is the pressure of this upon pre-millennialists, that one of them ventures on the supposition that God wilt create some wicked men for the purpose out of the slime and the mire! 3. Be it ours to take heart as we get a fresh glimpse of the Divine plan, viz. that however oft the conflict with evil and the evil one may be renewed, yet in every case the issue is that of the defeat of evil, and its banishment to a lower depth of disgrace than before. "Who hath ever hardened himself against God and prospered?" "Woe unto him that striveth with his Maker!" 4. Finally, what God will ultimately do with evil and the evil one, no one can positively say. We do not find the possibility of extinction shut out. At the same time, it is by no means so clear that such will be the issue that we feel warranted in saying it will be so. In our homily on the after state of the ungodly, we deal with this question as concerns man. Here we have to do with it as regards Satan. We think that no one can help seeing that his fate is here set forth as that of utter, hopeless, final defeat. But we demur to the phrase, "eternal torment," as so applied—yea, more, we eschew it, on two grounds: (1) That our English word "eternal," as now understood, goes far ahead of the expression, "to ages of ages." The English word means an infinite duration; the Scripture phrase points to indefinite duration. In the former case an ending is negatived; in the latter no end is disclosed. (2) The word "torment" has a gross, material, carnal significance. It is used in the narrative of Dives and Lazarus, and in the symbolism of this book. It is a material figure to indicate spiritual issues. Where there is rebellion and final impenitence, there must be defeat; and where there is detent, there must be "weeping, wailing, and gnashing of teeth." There will be nothing contrary to perfect equity in the fate of the evil one; we may be quite sure of that. And we are such inadequate judges of the guilt of any—yea, even of our own—and of what a righteous penalty requires, that it is far better for us that we should leave the matter in the hands of God, knowing that he will do only what is right, than that we should know beforehand what the precise issue will be. Surely it is not without reason that we say—We can rest more completely in uncertainty than in a certainty, when we rest absolutely in God. He will do what is right. Revelation 20:11-15 (compared with Revelation 22:12) "The day of the Lord." The several enemies of the Church—Satan, the first beast, the second beast, and the harlot—have one by one passed away from view. Now only men remain to be dealt with, both good and bad. It is necessary for us to avoid a confused blending of themes, as well as too frequent reiteration. We shall, therefore, pursue the following plan (which, indeed, is that required by the Apocalypse itself): We shall first deal with three themes common to all: the day of the Lord; the resurrection; the judgment. Then we shall see what light Scripture throws on the destiny of each; studying first the doom of the ungodly, and then the glory of the new heaven and the new earth. The topic of our present homily is—The day of the Lord. Inasmuch as our exposition of this and kindred themes can be valid only as it accords with the general tenor of the Word of God, we must ensure a wider basis on which to rest our unfolding of this stupendous theme than can possibly be found in this symbolic passage alone. If we group three other passages with it, our course will be clearer. The first is one which follows very shortly on our present one, and is in the twelfth verse of the last chapter of the Apocalypse. The second is that declaration of the Apostle Peter in Acts 2:17-21, The third is the passage of the Prophet Joel, on which the apostle based his declarations concerning the "great and terrible day of the Lord." In combining the three we shall therefore be locating the second advent just where it is set in this book, and indicating its purposes in harmony with the whole tenor of Scripture. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 21:1 And I saw. The usual introduction to a new vision (cf. Revelation 20:11, etc.). Having described the origin and progress of evil in the world, the final overthrow of Satan and his adherents, and the judgment when every man is rewarded according to his works, the seer now completes the whole by portraying the eternal bliss of the redeemed in heaven (cf. on Revelation 20:10). The description is based upon Isaiah 60:1-22. and Ezekiel 40:1-49., et seq.; especially the latter, which follows the account of God and Magog, as does this. A new heaven and a new earth. The dispute as to whether a new creation is intended, or a revivified earth, seems to be founded on the false assumption that the dwellers in heaven must be localized in space (cf. Isaiah 65:17, "I create new heavens and a new earth;" also Isaiah 66:22; 2 Peter 3:13). For the first heaven and the first earth were passed away. The Revisers follow B and others in reading ἀπῆλθον, and render it by the English perfect tense. In à, A, is read ἀπῆλθαν, while other manuscripts give ἀπῆλθεν and παρῆλθε. The first heaven and earth; that is, those now existing pass away as described in Revelation 20:11. And there was no more sea; and the sea no longer exists. The threefold division of heaven, earth, and sea represents the whole of this world (cf. Revelation 10:6). Some interpret the sea symbolically of the restless, unstable, wicked nations of the earth, which now exist no longer; others understand the absence of sea to typify the absence of instability and wickedness in the New Jerusalem. Revelation 21:2 And I John saw the holy city, new Jerusalem. "John" must be omitted, according to all the best manuscripts. "The holy city" is the Church of God (see on Revelation 11:2), now glorified and prepared for perfect communion with her Redeemer (cf. the promise in Revelation 3:12, which is now fulfilled; cf. also Galatians 4:26; Hebrews 11:10, Hebrews 11:16). Contrast this figure of the holy city with that of Babylon (see on Revelation 18:1-24.). Coming down from God out of heaven. Connect "out of heaven" with "coming down." The same words occur in Revelation 3:12 (which see). Prepared as a bride adorned for her husband. Here is the contrast to the "harlot" (see on Revelation 17:1). Though many of those forming the bride are rewarded according to their works (see Revelation 20:13), yet their own works are insufficient to fit them for their future life; they are prepared by God. This appearance is anticipated in Revelation 19:7 (which see). Revelation 21:3 And I heard a great voice out of heaven saying. Out of the throne is read in à, A, and others; out of heaven is the reading of B, P, etc. As usual, the voice is described as a great voice (cf. Revelation 19:17, etc.). It is not stated from whom the voice proceeds, but comp. Revelation 20:11. Behold, the tabernacle of God is with men, and he will dwell with them; literally, he shall tabernacle with them. Still the seer is influenced by the language of Ezekiel: "And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them forevermore" (Ezekiel 37:28). Thus God makes his abode in his glorified Church—the New Jerusalem, among his spiritual Israel (cf. Revelation 7:15, where this vision has been already anticipated). And they shall be his people, and God himself shall be with them, and be their God; and they shall be his peoples, and himself shall be God with them, their God. The balance of authority is in favour of retaining the two last words, though they are omitted in à, B, and others. Evidently the same words as Ezekiel 37:27 (see above), "My tabernacle also shall be with them: yea, I will be their God, and they shall be my people." Cf. "God with them" with "Emmanuel" (Matthew 1:23; Isaiah 7:14). Now, the promise is redeemed in all its fulness. The plural "peoples" seems to point to the catholic nature of the New Jerusalem, which embraces many nations (cf. Ezekiel 37:24; also Revelation 7:9). Revelation 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; and death shall be no more, neither shall there be mourning, nor crying, nor pain, any more (Revised Version). All tears; just as in Revelation 7:17 (cf. Isaiah 25:8, "He will swallow up death in victory; and the Lord God will wipe away tears from off all faces;" cf. also Isaiah 65:19). There is "no more death" because sin is no mere (cf. Isaiah 51:11, "Sorrow and mourning shall flee away"), For the former things are passed away. Ὅτι, "for," should probably be omitted, as in A and P, and à as first written. The former state of things is the state now existing, which will then have passed away as described in Revelation 7:1. Revelation 21:5 And he that sat upon the throne said; that sitteth (cf. Revelation 20:11 and Matthew 25:31). Behold, I make all things new. As in Revelation 21:1. So in Matthew 19:28, "Ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory," etc. And he said unto me, Write; and he saith, Write. Probably the angel (cf. Revelation 19:9; Revelation 14:13). The change from εἷπεν to λέγει, and the immediate return to εἷπεν, appear to indicate a change of speaker. For these words are true and faithful; faithful and true. So also in Revelation 19:9; Revelation 3:14, etc. Revelation 21:6 And he said unto me, It is done; and he said unto me, They are come to pass (Revised Version). It is uncertain what is the nominative intended. It may be the "words" just mentioned; or the incidents described in Revelation 21:1-5; or the Divine promises and judgments in general. The analogy of Rev 16:17 supports the last, but it is not conclusive. I am Alpha and Omega, the Beginning and the End; the Alpha and the Omega. As the book opens, so it closes, with the solemn assurance of the certainty and unchangeableness of God’s eternal promises (cf. Revelation 1:8; Revelation 22:13). The second clause interprets the first; a third form of expressing the same idea occurs in Revelation 22:13, "the First and the Last." I will give unto him that is athirst of the fountain of the water of life freely. The same ideas are repeated in Revelation 22:13-17. Again the symbolism of the prophet (cf. Revelation 22:3). There is also another reminiscence of Rev 7:17 (cf. also Revelation 7:4 of this chapter). In exactly the same sense the words, "living water," are used in John 4:10 (cf. also Matthew 5:6, "thirst after righteousness"). Revelation 21:7 He that overcometh shall inherit all things. The correct reading makes the sense plain: He that overcometh shall inherit these things, i.e. the promises just enumerated. These words show the reason for the words of Rev 21:6; and may be called the text on which the Apocalypse is based (cf. Revelation 2:1-29.); for, though the words themselves do not often recur, yet the spirit of them is constantly appearing (cf. Revelation 12:11; see also John 16:33). And I will be his God, and he shall be my son (cf. Leviticus 26:12, "And I will walk among you, and will be your God, and ye shall be my people"). Some have thought that these words prove the Speaker to be God the Father; but it is impossible to separate the Persons of the Blessed Trinity in these chapters. This promise, first made to David concerning Solomon (2 Samuel 7:14), received its mystical fulfilment in Christ (Hebrews 1:5), and is now fulfilled in the members of Christ (Alford). Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death; but for the fearful, etc. The construction is changed in the middle of the verse. The fearful are those who, through cowardice, have not overcome (cf. Revelation 21:7). Abominable; those defiled with abominations (cf. Revelation 17:4). And murderers, and fornicators (cf. Revelation 14:4; Revelation 17:1, Revelation 17:2). And sorcerers (cf. Revelation 9:21; Revelation 18:23); those who deceived the heathen. And idolaters; the heathen who were deceived by them. All liars; all who are false in any way. Their part is in the lake, etc. (see on Revelation 20:10). These took no part in the first, spiritual, resurrection (Revelation 20:6); they now, therefore, inherit "the second death." Revelation 21:9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues. Omit "unto me." "Full of" must be connected with "angels." Just as these angels had carried out God’s judgments upon the ungodly, and one of them had exhibited the judgment of the harlot (Revelation 17:1), so now one of them shows the picture of the bliss of the faithful—the bride of the Lamb. And talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife; hither (omitting "come"). The wording of this verse (except the last phrase) is almost identical with Revelation 17:1. The last phrase is the great contrast to the former chapter. In Revelation 17:1-18. I was seen a picture of a harlot, the unfaithful part of Christ’s Church; here we have a description of those who have been "faithful unto death" (Revelation 2:10), and whose purity and faithfulness are symbolized under the figure of the "wife of the Lamb" (see on Revelation 17:1). Revelation 21:10 And he carried me away in the Spirit (so also in Revelation 17:3; cf. Revelation 1:10) to a great and high mountain. From which a clear view of "the city" might be obtained (cf. Ezekiel 40:2). The preposition ἐπί implies "on to." And showed me that great city, the holy Jerusalem, descending out of heaven from God; showed me the holy city Jerusalem; not great, which is the title of Babylon (cf. Revelation 16:19). Just as the harlot, signifying faithless Christians, was identified with Babylon, the world city (see on Revelation 18:1-24.), so the bride, the faithful portion of Christ’s flock, is merged in Jerusalem, the heavenly city. Coming down, etc. (cf. Revelation 21:2). Revelation 21:11 Having the glory of God. That is, the abiding presence of God, as the Shechinah (cf. Exodus 40:34; 1 Kings 8:11. Cf. also 1 Kings 8:3, supra). And her light was like unto a stone most precious, even like a jasper stone, clear as crystal; as it were a jasper stone (Revised Version). This light is again alluded to in Revelation 21:23. The jasper probably represents the modern diamond (see on Revelation 4:3). The brilliant light which illumines the city is the characteristic of "him that sat on the throne" (Revelation 4:3). Revelation 21:12 And had a wall great and high; having a wall. Omit each introductory "and." The wall is a type of the absolute security of the heavenly city; not that any further assault is expected. In Ezekiel 38:11 Gog and Magog prey upon the unwalled villages. And had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel (cf. the description in Ezekiel 48:1-35.). Twelve; as signifying completeness (cf. Revelation 4:9; Revelation 7:4-8), and as being the number of the tribes of Israel, which are the type of the spiritual Israel of God. Gates; rather, portals. The picture of the angels placed at the portals, still fulfilling their mission as guardians of men, shows the absolute security of the city. The names are written thereon: as on the stones of the ephod (Exodus 28:9) and breastplate (Exodus 39:14). Contrast the names of blasphemy (Revelation 18:3). Revelation 21:13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. The following are the dispositions of the tribes in the Old Testament:— Order in Numbers 2:1-34. East— Judah. Issachar. Zebulun. North— Dan. Asher. Naphtali. South— Reuben. Simeon. Gad. West— Ephraim. Manasseh. Benjamin. Order in Ezekiel 49:30. East— Joseph. Benjamin. Dan. North— Reuben. Judah. Levi. South— Simeon. Issachar. Zebulon. West— Gad. Asher. Naphtali. Revelation 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb; and on them twelve names, etc. (cf. Ephesians 2:20). The imagery is, of course, symbolical, and there can, therefore, be no question as to individual names of apostles, e.g. whether St. Matthias or St. Paul is the twelfth. Some writers have, without sufficient reason, brought forward this verse as indicating that the writer of the Apocalypse was not an apostle. Revelation 21:15 And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof; had for a measure a golden reed to measure, etc. "He that spake" is the angel of Rev 21:9 (cf. the action of Rev 11:1; and Ezekiel 40:3, Ezekiel 40:5; Ezekiel 42:15, et seq.). Here the measuring is evidently to indicate the large extent of the city (see on Revelation 11:1). The reed is golden, as being the typical heavenly material. Revelation 21:16 And the city lieth foursquare, and the length is as large as the breadth. The shape is doubtless typical of that which is complete and symmetrical, to which nothing is wanting to render the shape perfect. The word τετράγωνος, "foursquare," is thus used by Greek philosophic writers. And he measured the city with the reed, twelve thousand furlongs. That is, in each direction. (On στάδιον, "furlong," see Revelation 14:20.) The number twelve thousand, which is the number of the sealed in each tribe (Revelation 7:1-17.), is typical of (1) a large number, (2) a complete number (see on Revelation 21:12). There seems to be in this description a designed reference to the literal Babylon (see Smith’s ’Dictionary of the Bible,’ art. "Babylon"). The length and the breadth and the height of it are equal. The plain meaning seems to be that the city forms a vast cube, and this is typical of its perfect nature. The account given is that of a vision, and not of a reality, and therefore there is no need to attempt to reduce the enormous dimensions given here, as is done by some writers. The holy of holies was thus cubical in shape (1 Kings 6:20). Revelation 21:17 And he measured the wall thereof, an hundred and forty and four cubits. (For the signification of the number, see on Revelation 7:4.) The parallel between the shape of the city as just related and the holy of holies (vide supra) almost seems to have insensibly suggested the transition from stadia to cubits. The discrepancy between the height of the city, which is twelve thousand furlongs (Revelation 21:16), and the height of the wall, which is a hundred and forty-four cubits, has led to the suggestion that in the height of the city is included the hill on which it stands (Alford). Others understand that the wall is purposely described as of small height, because the writer wishes to indicate that "the most inconsiderable wall is sufficient to exclude all that is impure" (Dusterdieck). According to the measure of a man, that is, of the angel; of an angel. That is, the measure here used by the angel is that used by men (cf. "the number of a man," Revelation 13:18). Revelation 21:18 And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass; pure glass. The exceeding brightness and purity is the idea contained in both expressions—the light of Rev 21:11, which is there associated with jasper and crystal. (On "jasper," see on Revelation 21:11 and Revelation 4:3.) The whole description is, of course, typical, not literal. Revelation 21:19 And the foundations of the wall of the city were garnished with all manner of precious stones. Omit "and" (cf. Isaiah 54:12, "All thy borders of pleasant stones"). Foundations (cf. Revelation 21:14). The first foundation was jasper. Probably the diamond (see on Revelation 4:3). The second, sapphire. Thought to be the modern lapis lazuli. It was of a clear blue colour (Exodus 24:10), and very precious (Job 28:16). The third, a chalcedony. Not the modern stone of that name, but a green carbonate of copper, found in the mines of Chalcedon. It was, therefore, a kind of inferior emerald. The fourth, an emerald. The same as the modern stone (cf. Revelation 4:3). Revelation 21:20 The fifth, sardonyx. A variety of agate—a kind of onyx, valued for its use in engraving into cameos. The name onyx appears to be owing to the resemblance in colour to the fingernails. The sixth, sardius. Probably the modern carnelian (see on Revelation 4:3). The seventh, chrysolyte. A variety of the gem of which that called topaz (the ninth stone) is another kind. This species contained a considerable amount of yellow colour, whence the name "golden stone." It has been suggested that it is identical with the modern jacinth or amber. The eighth, beryl. A variety of emerald, of less decided green shade than the pure emerald. The ninth, a topaz. Not the modern topaz, but a variety of chrysolite (see the seventh stone, supra), of a yellowish-green colour, the latter predominating. The tenth, a chrysoprasus. The name "golden leek green" appears to point to a species of beryl, and the modern aquamarine. It is thus probably a variety of emerald, being of a yellowish pale green hue. The eleventh, a jacinth. "A red variety of zircon, which is found in square prisms, of a white, grey, red, reddish brown, yellow, or pale green colour" (Smith’s ’Dictionary of the Bible’). "The sapphire of the moderns" (King). The twelfth, an amethyst. A purple stone, possibly the common amethyst. Revelation 21:21 And the twelve gates were twelve pearls; every several gate was of one pearl. The pearl was known to the ancients from the earliest times, and was always held in high honour by them (cf. Revelation 17:4). And the street of the city was pure gold, as it were transparent glass (cf. Revelation 21:18). The brilliancy was so far beyond ordinary gold as to make it apparently transparent like glass. "The street" is not merely one street, but the whole collective material of which the streets are composed. Revelation 21:22 And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. No ναός, "inner shrine," or "sanctuary" (cf. Revelation 7:15). The whole city is now the ναός (cf. on Revelation 21:16, Revelation 21:17, where the shape of the city is that of the holy of holies). The presence of God pervades all the city (cf. Revelation 21:11); all the redeemed are within the sanctuary, all are now priests (cf. Revelation 20:6). There is, therefore, no ναός, or "temple," within the city, for the whole city itself is the temple. The Object of all worship and the great Sacrifice are there (Alford). Revelation 21:23 And the city had no need of the sun, neither of the moon, to shine in it; hath no need. So Isaiah 60:19, Isaiah 60:20, "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting Light, and thy God thy Glory." For the glory of God did lighten it, and the Lamb is the Light thereof. The glory of God (cf. Isaiah 60:11). No distinction is to be made between God and the Lamb; both are the Light (cf. John 1:5). Revelation 21:24 And the nations of them which are saved shall walk in the light of it; and the nations shall walk by means of her light. Omit "of them which are saved." The description, following that of Isaiah, makes use of earthly symbolism; but it is not, therefore, to be supposed (as Afford) that there will be hereafter a real earth with inhabitants. "The nations" are the redeemed, described in this way on account of their selection from every "kindred, and nation, and tribe, and tongue" (Revelation 7:9): not the wicked nations of Rev 16:19. Though the Authorized Version is probably incorrect in inserting "of them which are saved," yet these words appear to give the correct sense of the passage. The description is evidently still founded on the prophetical writings, "And the Gentiles shall come to thy light, and kings to the brightness of thy rising" (Isaiah 60:3). And the kings of the earth do bring their glory and honour into it. Omit "and honour," according to à, A, P, and others. Not that there are literal kings and earth. The language is intended to convey an idea of God’s supreme glory and unquestioned authority. There are now no kings to dispute his sway. Instead, all join in promoting his glory. Revelation 21:25 And the gates of it shall not be shut at all by day: for there shall be no night there. The Revised Version correctly places the last clause in parentheses. The meaning is: The gates shall never be shut, either by day or night; but it is superfluous to say, "by night," for there is no night there. Some commentators think the open gates are a sign of perfect security; others, that they are open to admit the nations, as described in the following verse. Both ideas may well be understood. Revelation 21:26 And they shall bring the glory and honour of the nations into it; that is, the glory and the honour of the nations shall be brought into it. The verb is used impersonally, as in Revelation 10:11 and many other places. A repetition of verse 24 (vide supra). Revelation 21:27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; anything unclean, or he that doeth an abomination, and a lie. It is thus evident that "the nations" of Revelation 21:24 are among the redeemed (cf. Isaiah 52:1, "O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean"). The lot of such as are here described is the lake of fire (Revelation 21:8); cf. the "abomination" of the harlot (Revelation 17:4, Revelation 17:5). (On "lie," cf. Revelation 2:2; Revelation 3:9. "Unclean, cf. Revelation 3:4; Revelation 14:4.) But they which are written in the Lamb’s book of life; but only they, etc. (cf. Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12, Revelation 20:15). Verse 1-Revelation 22:5 The holy city; or, the Church triumphant. Whether by intuition or otherwise, we know not, but certain it is that Plato seized hold of and expressed a profound truth when, in his ’Phaedo,’ he maintains that "things are the passage to their opposites." The seven angels with the seven last plagues having set before the vision of the apostle scenes of awe and terror, he is now carried forward to the vision that lies beyond them all—even to the glory that is yet to be revealed. When the warrior hath done with fighting, it must be pleasant for him to lay aside his armour; when the mariner has been often tempest tossed, he must be glad to reach the desired haven. So it is here. In going through the homiletic exposition of the plan of this book, we have found ourselves, as it were, in incessant conflict; and if one struggle passed, it was but followed by another and another still. But now "the war is over." The harlot is judged. The dragon is defeated. The first and second beasts are cast into the lake of fire. Hades and death are no more. The resurrection is past. The judgment is ended. The award is made. And now a voice is heard from the throne, "Behold, I make all things new." In the twenty-first chapter, and in the first five verses of the twenty-second, we have a glowing picture of the new state of purity and bliss which awaits the redeemed from among men. We will try and indicate in outline—for this is all we can do—the features of the new state and the new place. Let us "look" in by faith now, and, by and by, the Lord grant that we may go in! We have set before us—a new sphere of life, a new abode of life, and new conditions of life. Undoubtedly there is a very large amount of symbolism in the three sketches; but the symbolism is such as to indicate an unspeakable measure of glory. I. THERE WILL BE FOR THE CHURCH A NEW SPHERE OF LIFE. "A new heaven and a new earth" is a phrase which certainly conveys the idea of locality; of a place for the righteous, in which and on which their inheritance finds its ground. To the meaning of the phrase, "a new heaven," we have scarcely any clue. Often heaven means the surrounding atmosphere. The rabbis taught that there were three heavens—the first, where the birds fly; the second, where the stars are; the third, where God is. Here it signifies apparently the surrounding atmosphere of the new earth on which the righteous dwell; or, it may mean, that there shall be new spiritual environments to correspond with changed physical conditions. This latter phrase, "the new earth," seems to mean this earth renovated and purified by the fires of the last day; retouched and beautified by the hand that built it first. It is not unreasonable to suppose that the same earth, which was the theatre on which the Saviour suffered, should be also the scene of his final triumph. How far the expression, "the sea shall no longer be," is to be taken literally, we cannot tell. As the definite article is used, the phrase may be equivalent to "that sea," i.e. the tossing, restless sea of former days. Even then it may also be symbolical, and may thus mean that the restless tossing to and fro of this world’s surging strife shall be no more. Certainly the more we let the literal and material sink into the background, and the more that which is spiritual comes into fuller prominence, the more power and glory will this vision have for us. For whatever interest—and it is not slight—the question of place has for us in reference to the next life, the question of state is so immeasurably greater, that, compared with it, the other is of no consequence at all. If men are but free from sin, and forever with the Lord, what matters it where God appoints their abode? All space is his; and in any section of it he can prepare a heaven for the glorified. II. IN THESE REALMS THERE IS A NEW ABODE OF LIFE. Within the new heaven and on the new earth there is "the holy city." Let us gather up one by one the features which mark it. 1. Its name. It is called "New Jerusalem." Before the apostle was prisoner under Domitian, the Jerusalem of olden time had fallen. And many a devout Jew would be almost heartbroken to think that the sacred walls, and the still holier lane enclosed therein, for him existed no more. And, with a wondrous touch of tenderness, the apostle points them far ahead to a new Jerusalem, in which all that was precious in the past shall be reproduced and exceeded—a Jerusalem which should indeed be "holy," which should be free from an alien’s tread, and which should endure forever. For whatever the olden city might have of the glory of the Lord, the new Jerusalem shall have the Lord in his glory. 2. Its wall. The city of the saints is safe against all assault. 3. Its entrance gates. Here there are two remarkable features. Where the protection of the walls ceases—at the gates—there is another guard, even "at the gates twelve angels," so that none can enter with hostile aims. And not only so, but on the several gates the name of a tribe of Israel is found. None but Israelites enter there. 4. Its foundations. (Revelation 22:14.) (1) There are inscribed the names of the twelve apostles of the Lamb. In the Apocalypse, the song is the song of the Lamb; praise is to the Lamb; in the midst of the throne is the Lamb; the book of life belongs to the Lamb; the seals are opened by the Lamb; the apostles are the apostles of the Lamb. Even so. The whole of this glory is based on the sacrifice of the atoning Lamb. (2) The foundations are lustrous in their splendour (Revelation 22:18). The most exquisite and costly things are lavished here. The pearl, with glistering radiance; the amethyst, with its red or violet hue; the jacinth; the translucent chrysoprasus, with its golden gleams; the topaz and emerald; the beryl, sardius, and chrysolite; the chalcedony, shining as a lamp; the sapphire, in its azure blue; the jasper, so resplendent that it is a fit image of the glory of God. All such precious stones, flashing and gleaming, are there; so precious is the foundation work of this city of the Lamb! 5. Its citizens. These are from "the nations," but not as of earthly nationality. This is past. They are the nations of the saved (verse 24, Authorized Version). We have brief hints as to their character (Revelation 21:6, Revelation 21:7; Revelation 22:14, Revised Version). Brief as these expressions are, they are enough; specially when we read the list of the excluded ones (Revelation 22:8, 27). Only holy ones are in the holy city. The separation from the unholy is complete and final. 6. Its magnitude. It is measured. The measuring reed was a golden one, and showed its size—12,000 stadia in length. Alexandria, according to Josephus, was 30 stadia by 10; Jerusalem was, in circuit, 33 stadia; Thebes, 43; Nineveh, 400; Babylon, 480; the holy city, 48,000! How puny are the measurements of earth’s great cities compared with those of the great city of God! There will be room in the holy city for men from every nation, and kindred, and people, and tongue. None of the artificial divisions or nomenclatures of ecclesiastical boundaries will count for anything there. Only love and life will enter there. 7. Its glory. Revelation 22:11, "Her light is like unto a stone most precious;" "The glory of God cloth lighten it, and the Lamb is the light thereof." We could almost say, with Payson, "Lord, withhold thy hand, and show us no more, or we shall be overpowered by the splendour of the vision!" III. IN THIS HOLY CITY THERE ARE NEW OF LIFE. Here, too, we can but analyze and arrange the description before us, dropping a hint or two as we advance. 1. There is one comprehensive, all-embracing condition which covers the whole ground. Revelation 22:3, "Behold, the tabernacle of God is with [the] men," etc., i.e. with the sanctified men who are in this holy city. The home of God is there. Their spirits are at home in God. The work of redemption is perfected. The communion is entire and complete; never to be interrupted for a moment, nor to be marred by one sin. The revelations of the past secured an approximation to this. The earthly worship was an earnest of it; Ephesians 2:22). These passages are but specimens of many more which show that the whole drift and aim of the gospel redemption has been to bring together God and man in sublimest fellowship. The perfection of this is realized in "the holy city;" and it is the one condition of blessedness which includes all else. 2. There is a double set of detailed conditions of life, which follow on the complete realization of this full redemption. (1) The first set includes the cessation of what used to be. (a) No more death. When the redemption in Christ has done its work on the body at the resurrection, there can be no more dying. No element of perishableness will exist in the "spiritual body." It is "incorruptible." Death will have been swallowed up in victory. (b) No mourning nor crying. No physical distress nor spiritual ill shall grieve. Joy shall have no shade. The day of eternity will know no cloud. (c) No pain; no tension from excessive exertion; no aching from disease; no disappointment at the failure to realize our ideal; no cutting off of work ere it can be completed. (d) No more curse. No condemnation will press on the conscience, nor will any sin pollute the soul. (e) No alien. "There shall enter nothing that defileth." There will be no intrusion of aught that is evil within or without. (f) No night there. No pause in the activities of life, because no weariness will ever be felt. There will be constant work and constant worship. (g) No temple. Not only will hindrances which existed here be banished there, but helps which were precious here will not be needed there. If, as one has said, the most exquisitely tender text in the Bible is, "God shall wipe away all tears from their eyes," surely the most far reaching text given through an inspired pen is, "I saw no temple therein." No forms will be wanted when the ideal of worship is perfect and permanent. No place for worship, when every spot is holy ground. No day for worship, when every moment is sanctified. No external acts of worship, when every act is "holiness to the Lord." Many a thinker is yearning for the pure thing in itself without form. Here it is. Their yearnings were anticipated eighteen hundred years ago. And to it we are pressing on by stages. (h) No light of the sun. No lamp. No artificial light kindled by man, nor even the present forms of light created by God. "The city hath no need of the sun, neither of the moon, to shine in it: for the Lord God giveth them light," etc. What meaneth this? Surely nothing less than that created media will not be needed to intervene between us and God. We shall need no borrowed light when we see face to face the Light! We shall see him as he is! What life is this! No moon, no sun, no night, no temple, no curse, no pain, no tears, no sorrows, no death! All these things will have passed away. Happy state, even if known only by such negatives as these! (2) The second set of details includes—the inbringing of what is new. The heavenly state is pictured here not only as one in which we shall miss much that we now experience, but also as one in which all that is true and precious here will be reproduced, exceeded, and perfected. Here, too, as in every other part of the Apocalypse, the scenery is based on Old Testament representations. Six features: (a) The river (Revelation 22:1). In Eden was a fertilizing stream. Israel drank of the river which followed them. "There is a river, the streams of which make glad the city of God." The good Shepherd now leads his flock beside still waters. And in the heavenly world he leads them still by the fountains of the Water of life. The water of life shall no more have its purity marred by coming through earthen channels. There we shall be at the fountainhead. (b) The tree (or trees) of life. In Eden the tree of life would have counteracted the tendency to decay and death. But from this man was debarred when he fell. Christ has restored it to us. And he will himself give it to the victor. Full supplies of heavenly food ensuring immortality will be given by Christ’s own hand. (c) The throne of God is there. Another symbol to indicate the immediateness of relations to God in the heavenly state. No intervening authority of priest or king; but close and absolute allegiance to the Eternal. (d) The service (Revelation 22:3). Service in the sense of worship. "They serve him day and night in his temple." (e) The sight (Revelation 22:4). "They shall see his face" (cf. 1 John 3:1, 1 John 3:2; 2 Corinthians 3:18). This sight will have transforming power. (f) The royalty. "They shall reign forever and ever" (Revelation 22:5). This "reigning" is not the preliminary and limited one referred to in Revelation 20:4; but the final, the complete one, to which no ending is assigned (cf. Revelation 3:21). Well may we say with one, "I am content that I have seen the city, and without weariness will I go nearer to it; not all my life long will I suffer its bright golden gates to disappear from my sight" (Hengstenberg). IV. THE GLORY OF THIS CITY LIGHTS UP WITH ITS THE LIFE THAT NOW IS. At any rate, it ought to have this effect, for most assuredly this is the intent of the disclosures. We shall do our God a wrong, and ourselves too, if we pursue our course here as if it were meant to end in gloom, or as if we were left in uncertainty as to what lies beyond it, or whether there is anything at all. Note: 1. Let us recognize the glory of life’s goal, if properly spent, as the working out of Divine grace, love, and faithfulness. 2. If we are indeed the children of God, we have even now the earnest of the Spirit, and are being wrought for that selfsame thing. 3. Let us bless God for the progressiveness of revelation and of redemption. The whole of the sacred Word is threaded by one infallible clue. It opens by showing us "Paradise lost." It closes by showing us "Paradise regained." And the intervening stages, taken chronologically, show us the Divine advance on the first, and the Divine preparation for the last. 4. If even now we have a vision so glorious of the holy city, let us go in the strength of it to work, to toil, to suffer, and to die, pressing forward to the glory yet to be revealed. 5. Seeing that in that future home nothing can enter that defileth, let us ever swear eternal enmity to sin, cultivating all the graces of the Spirit, perfecting holiness in the fear of God, for only so can we have any reasonable hope of finding our place at last in the inheritance of the saints in light. BY S. CONWAY Revelation 21:1-4 The new heavens and earth. The retribution of God has fallen on the enemies of Christ and his Church. Death and hell, Satan, the beast, and the false prophet, have been cast into the lake of fire. The thunders of God’s vengeance are hushed; the manifestations of his love to his redeemed now only remain to be told. And here their ultimate and eternal blessedness is shown to us. Their abode and condition are described as "new heavens and a new earth." Let us inquire— I. ARE THEY CALLED "NEW"? The heaven, the earth, the holy city, are each called "new." Now, this may be because, in part, they are: 1. Physically new. We do not think this earth will be "burnt up," nor the elements "melt with fervent heat," nor that there shall be, literally, "a new heaven and a new earth;" all such representations we regard as metaphorical, and as telling only of great moral and spiritual changes that shall take place. But in so far as this earth has been marred and defiled, injured and degraded, by man’s sin—as it has been—in that respect and degree will it be made new. The thorns and briars, the poisonous and hurtful herbs, and all else that is significant, and the result of sin, will disappear; the pestilence will no longer walk in darkness, nor destruction waste at noonday. So far will it be new. There will be: 2. A new manner of dealing with us on the part of God. This may be intended by the expression on which we are commenting. For "heaven and earth" is an expression used in Scripture to denote the dispensations of God. "Thus saith the Lord of hosts; Yet once, it is a little while, and I will shake the heavens and the earth" (Haggai 2:6). The prophet is telling of the whole Jewish economy, which was to disappear and to give place to another and better. So it had been in the past; the patriarchal gave way to the Mosaic, and that was to give way to the Christian; and that, in its turn, will give way to the new heavens and new earth—a new order of things between God and man. 3. And, assuredly, it will seem new. For "no truth is more clear than this, that the world is to a man according to the state of his mind." To the voluptuary, it is a scene of animal gratification; to the worlding, it is a scene for barter; to the poet, it is beauty; to the philosopher, it is science; to the saint, it is a temple. Change a sinner’s mind, and you change the world to him. He feels, and. sometimes says, "The world is a new thing to me"—"a new heaven and anew earth." And may we not, therefore, be sure that, to the new, regenerated, and perfect nature, all things will wear another aspect, the heaven and the earth will be as new? II. WHEREIN WILL THE NEWNESS APPEAR? There will be, according to these verses: 1. A newness of absence. Much that we have known here we shall not know there, for they will no longer be. See the things of which it is here said they shall be no more. (1) The sea. It is the emblem of all unrest. Here there is, indeed, much of this, and its causes are manifold. But there, "no more sea." (2) Death. (Revelation 21:4.) Here it may be said, "death reigns." His might, past, present, or near at hand, is scarce ever unfelt. What a change, for there to be "no more death"! (3) Pain. "Neither sorrow nor crying." That will indeed be a new world where these are not. Here, where are they not? (4) Night. Twice is it told "there is no night there" (Revelation 21:25 and Revelation 22:5). As to the meaning of this, cf. homily on Revelation 21:25. (5) Sin. (Revelation 21:27.) Here sin rushes as a raging river down our streets; but there, "there shall in no wise enter," etc. (6) The curse. (Revelation 22:3.) Here it is everywhere. On health and wealth, home and friends, business and pleasure; for there is no one of them that may not be a source of sore sorrow to us, and a very fountain of tears. Paradises are still turned into thorn beds as of old. The curse does it. "I will curse your blessings.’’ But there, no more. 2. And there will be newness in what is present. Take only these opening verses as proof. They assure us of: (1) A new revelation of God. The holy city, the new Jerusalem—the place where of old God revealed himself—"having the glory of God." (2) A new revelation of the Church. "As a bride adorned," etc. Fair and comely, rich and honoured, blessed because perfectly satisfied. Never has it been possible to describe the Church in such way before. (3) A new realization of God. In intimate fellowship; as a tent shall he shelter and enclose them, tabernacling over them. This abiding, "He shall dwell with them." As to the depth of his love to them, "They shall be his people, and he... their God."—S. C. Revelation 21:1 "No more sea." We must remember that, to the ancient Jews, the sea was an object of almost unmixed terror. Nearly all the allusions to it in the Bible tell of its destructive power and of its peril. The Jews were never a seafaring people. They dreaded the sea. An added element of terror is given to the solemn warning addressed to them (Deuteronomy 28:68), when it is said, in case of their sin, that not only should they be taken back to Egypt to their old bondage, but that they should go there in "ships." They had no seaport worth mentioning, Their histories of the sea were all associated with its terribleness: the Deluge; the Exodus; Jonah. The epithets they apply to the sea are none of them of a pleasing character, but all more or less forbidding and fearful. They tell of its being "troubled," of its "raging," "roaring," breaking ships, filling men with utter terror, making them "reel to and fro," "stagger like a drunken man," and be "at their wits’ end" (Psalms 107:1-43). They noticed only its "noise," and they likened its waves to the wild, cruel, fierce "tumults of the people." It was "great and wide," vast and lonely. To be "far off upon the sea" was the summing up of all separateness and isolation. And besides what was the common feeling of the Jew, there was, in St. John’s special circumstances, sufficient to account for the peculiar dislike of the sea which our text expresses. He was in exile, at Patmos, a lonely barren island, amid a proverbially tempestuous sea, and cut off by its waves from all he loved best. It is told how he was wont daily to ascend the hills, and wistfully look towards Ephesus and his own beloved land of Palestine. What wonder, then, that, in telling of the final, blessed, condition of the Church, in its new and eternal home, he should say, "And there was no more sea"? But we need not take his words literally. The surrounding Scriptures do not require it. How much of manifest metaphor there is in this chapter! Moreover, such expressions as "the sea," "heaven," "earth," "sun," etc., are figures for great moral and spiritual facts, and their being removed or changed tell only of what shall be done in regard to these facts of which they are the figures (cf. St. Peter’s quotation, on the Day of Pentecost, of the prophecy of Joel as to the "sun" being "darkened," and the "moon turned into blood,"—all which, he said, was fulfilled then). But, literally, this did not happen; only great moral changes typified by them. And so here, "the new heavens and the new earth" refer, not to literal facts, to the physical geography of the future world, but to a blessed new order of things in the moral and spiritual world. For this earth is to continue. How else shall the meek inherit it, and shall God dwell here with men? And the sea likewise, though it be typical of moral conditions which shall then cease to be. Moreover, in reality, though not in Jewish conception, the sea is one of God’s most blessed gifts to man. Life would he impossible without it. It has been justly called "the lifeblood of the land," as the blood is the life of the body. "It is the vital fluid that animates our earth; and, should it disappear altogether, our fair green planet would become a heap of brown, volcanic rocks and deserts, lifeless and worthless as the slag cast out from a furnace." We remember, too, how God said of the sea that it was "very good;" and no mistaken Jewish ideas must be allowed to reverse that verdict. Think of: 1. Its vapours. The corn harvest is really the harvest of the sea. For the sea yields up her strength in the form of vapour. These create the clouds, which, touched and tinged by the sun, are so exquisite in their loveliness. And these discharge themselves upon the earth in varied form, and so come the rivers which water the earth and make it bring forth abundantly. 2. Its currents, bearing along the sun-heated waters of sub-tropical climes, far away northward and southward, and giving to regions like our own that mildness of climate which we enjoy; whereas, but for the warm waters of the sea, our shores would be bleak, inhospitable, barren, all but uninhabitable, like the shores of Labrador. 3. Its breezes, so health giving, imparting fresh life to the feeble and the sick. 4. Its beauty, ever presenting some fresh form of loveliness in colour, movement, outline, sound, fragrance. Oh, how beautiful is the bright, bounding sea! 5. Its tides, sweeping up the mouths of our great rivers and estuaries, and all along our shores, washing clean what else would be foul, stagnant, poisonous. 6. Its saltness, ministering to the life of its inhabitants; by its weight aiding in the transmission of those warm currents of which we have spoken; preventing corruption; and much more. But what we have said is sufficient to show that the sea is indeed a gift of God, "very good" and precious; and therefore, as the future shall preserve all that is good, we believe, notwithstanding our text, that there shall be still the blessed, beautiful sea. But we are glad and grateful to know that those facts, of which to the Jewish mind it was the emblem, will not be hereafter. Of those facts were— I. UNREST. The sea tells of that. Cf. "The wicked are like the troubled sea, when it cannot rest" (Isaiah 57:20). "There is sorrow on the sea; it cannot be quiet" (Jeremiah 49:23). "Thou troubled sea, Oh, troubled, fretful sea! What can the causes be That thy soft, silvery breast So rarely is at rest? "E’en when there wind is none, And thou art let alone, Thy heart, self troubled, will Keep palpitating still. "Ah, well may thy unrest Emblem the human breast, Yea, the great world around, Where troubles so abound!" Yes; such is our life now. "Man is born to trouble;" and were it not that there is One who is able to hush the waves and say, "Peace, be still!" our hearts would know no rest. But yonder we shall rest. Quies in coelo. "There shall I bathe my weary soul In seas of heavenly rest, And not a wave of trouble roll Across my peaceful breast." II. PAINFUL MYSTERY. So was the sea to the Jew, though it be not so to us. Scripture so speaks of it. "Thy way, O Lord, is in the sea; Thy judgments are a great deep; Thy path is in the great waters, and thy footsteps are not known." The "depths of the sea" tell of that which can never be discovered; hidden from all knowledge. Now, that there is much of such mystery here, we all know. It is part of our trial and discipline, designed to educate us in the blessed lessons of trust in God. So that, in view and in spite of such mysteries, we may be able to say, "I will trust, and not be afraid." But yonder we shall know even as we are known. Here "we see as through a glass, darkly; but then face to face." Therefore let us "rest in the Lord, and wait," etc. III. . The sea of old was a complete barrier to intercourse. It was to St. John, and, even now, it so separates that many shrink from emigration to lands where life would be far brighter for them. But of old, to be "far off upon the sea," to "dwell in the uttermost parts of the sea," was indeed to be cut off almost from the land of the living. Only God could make his "way in the sea, and his path in great waters." It was possible only to Christ to walk upon the sea that he might go and succour his disciples. But to men the sea was an impassable barrier, a separating wall. Therefore a fit emblem of separation. How many such barriers there are to our intercourse with Christ and with our fellow men! The power of this present world, the things seen and temporal, this body of flesh,—these, and yet others, separate between us and our Lord. And between man and man. Distance, time, diversity of language, habits of thought, position in life, uncongeniality, ignorance, and many more. But in Christ and with Christ we all shall be one. Drawn to him, we shall be drawn to one another also; and as nothing shall separate us from him, so nothing shall separate us from each other. "There shall be no more sea." IV. AGAINST GOD. "The noise of their waves, the tumult of the people" (Psalms 65:1-13.). The one stands for the other. The same thought lies in the words in Psalms 93:1-5., "The floods have lifted up, O Lord, the floods have lifted up their voice; the floods lift up their waves. The Lord on high is mightier than the noise of many waters, yea, than the mighty waves of the sea." The rebellious heart of man, therefore, is that which under this imagery is set forth. And here in this Book of Revelation: "The waters … are peoples," etc. (Revelation 17:15). The multitude of the ungodly and rebellious—these are likened to the sea. Now, in this sense, there shall be no more sea. No more ungodly people, no more rebellious hearts. And my heart, O my God, shall, then and there, rebel no more.—S. C. Revelation 21:4 "Neither shall there be any more pain:" a Hospital Sunday sermon. If the wards of our hospitals could declare what words of Holy Scripture, what gracious promises out of God’s book, are, more often than almost any other, spoken, read, or thought of, and most beloved, by the suffering inmates of those wards, it would be found that they are such as our text. For pain is indeed a terrible thing. No language can adequately describe what it is when, in its intenser forms, it fastens upon us. Even from great saints of God it has wrung words which have shown that the burden of it was almost greater than they could bear. The holy Job, under the stress of it, could scarce resist the temptation to "curse the day wherein he was born," and in his anguish he declared, "My soul chooseth strangling and death rather than life." "Why am I thus afflicted more than others?" he passionately asks. "Why hast thou set me as a mark for thy arrows? why dost thou not let loose thy hand and cut me off from the earth?" And not such utterances as these only attest the severity and strain which pain puts upon the soul, but, also, the glad thanksgivings which rise up to God when deliverance from such pain has been given. Take Psalms 116:1-19., for example. And though many of you may scarce know what real pain is, never having experienced it or anything like it, yet you are able, we trust, both to feel very grateful for your happy exemption hitherto, and also to sympathize, deeply and tenderly, with those to whom a harder lot is assigned. You have had some vision of the anguished face, and of the deadly chill and faint, that are associated with extreme pain; and your heart has been touched, as it well may, with compassion. Therefore, though you know not pain by experience yet, along with those who do, you also can rejoice in this promise, as to an eternal home, that there "there shall be no more pain." And meanwhile let us gratefully remember how much our Lord Jesus Christ has done to turn this curse of pain into a blessing. It will not make us less ready to sympathize with or succour those who now are suffering, but will qualify us to do both better than before. For— I. CHRIST HAS DONE THIS. First of all: 1. By taking it upon himself. "He himself bare our infirmities, and carried our diseases." So was it predicted concerning him; and when he came here he fulfilled Isaiah’s word by the intensity of his holy sympathy, whereby the sorrows, pains, and distresses of those whom he healed were felt by him as if they were his own. And yet more, by himself submitting to pain so terrible that he could say to all suffering ones in all ages, "Come, see if there ever was sorrow like unto my sorrow." Then he took the lot of pain upon himself. He has entered into it not only by Divinest sympathy but by actual experience. So that now the sufferers tread no solitary path; One is with them in the roughest; sternest of its ways, and that One is "like unto the Son of man." They may have the fellowship of his sufferings, because he certainly has the fellowship of theirs. Have we not seen or heard oftentimes how, in the paroxysms of agony with which poor pain stricken ones are now and again seized, they love, when the dread dark hour comes upon them, to have by them some one dear to them, the dearest they possess, and to clasp his or her hand and to feel the clasp of theirs; to pour out to them their cries and tears, and to be soothed and strengthened by the loving sympathy on which they lean? Maybe some of us have taken part in scenes like that. But such blessed aid, and more than that, our Lord wills that every sufferer should have by reason of his sympathy, his presence, and his own dear love. The present writer well remembers how a poor young girl, dying in much pain, told him that she loved to look at a picture, which hung by her bedside, of the Saviour bearing his cross; for, she said, "it helps me to bear my pain better." Yes, every sufferer may grasp his hand, and be assured that, though unseen and unfelt by the bodily senses, he grasps theirs. For just as he went down amongst the "multitude of impotent folk" that lay in the porches of Bethesda, so still he comes down amongst our poor suffering humanity, himself a "Man of sorrows, and acquainted with grief." And now the Marah-like waters—the bitter wells of human life—he has forever made sweet and wholesome by the healing influence of that cross—that tree so accursed for him, so precious for us—upon which, for us all, he suffered and died. Yes, as it has been beautifully said, "he has done all this. It was for this that he came—for this, among many other reasons. His was pre-eminently, as we know, a painful life. He was acquainted with grief, and a Man of sorrows; and this acquaintanceship was sought and formed for our sakes, because no man knew what to do with grief. Our Lord came hither, and, being made man, entered upon a brief pilgrimage in the earth—brief, yet sufficient to find out what was here, and what had need to be done. And scarcely had he commenced his journey before he met with that ancient form of Grief. She had been walking up and down the earth for thousands of years. She first appeared in the garden of Eden. She stood forth from behind the fatal tree, and emerged from those bounds which, before the first offence, she had never dared to cross; and ever since she had been going about and haunting men. When Christ began his pilgrimage, he met her and she met him, and they looked one another in the face; and she never left him. ’He was acquainted with grief.’ And through this acquaintanceship it would seem, as happens when a lower nature feels the influence of a higher, that she became changed. She had been hard and cold, she became tender and gentle; she had been tyrannical and imperious, but under the influence of that Divine Companion she lost her old harshness and severity, and seemed to do her work with a half reluctance, and without the old readiness to add torment to the unhappy. We cannot tell how it happened, but Grief, through her acquaintance and familiarity with the Son of man, became like a new creature. In her were seen a certain softness and pensiveness which she never had before; her form became altered and her footsteps light; until she seemed to take the air of a sister of mercy, and to breathe forth a wondrous benediction while she walked with him. Doubtless it was his influence that worked the change. It was he who turned that scourge of small cords, which she had carried from time immemorial, into a cross, and gave to her eyes that tender look which seems to say, ’I do not willingly afflict nor grieve you, O children of men.’ Thus they went through the world hand in hand, until he went out of it by the gate of the grave, tasting death for every man. And Grief has been acting ever since as one of his ministers, and representing him, and doing the work of mercy in his kingdom. She has given to men in these latter days more than she ever took away. She is a dispenser, not a spoiler; her hands are full of goodly gifts, and though her discipline be painful, yet it is ever merciful; and, as a gentle almoner, she offers and bestows, wherever faith and love dispose the heart to receive them, new and perfect pledges of eternal blessing and glory." Thus has Christ transformed Grief and Pain, who is one of her chief ministers. Pain is still like the rough ore dug out of the heart of the earth; but it need no longer be used, as it so long has been, to forge harsh chains of bondage, but it may, it shall he, if only we be willing, fashioned into crowns of glory, yea, diadems for the blessed themselves. And: 2. By his acceptance of our pain as an offering we may present to him. We often feel and say that all we do may and should be consecrated to him, and, without doubt, he accepts it. But this is not all that he is willing to accept. All that we have to bear he will also, and as willingly, accept. Was not his own offering unto God one in which he suffered’? His submission rather than his activity constituted the very essence of his sacrifice. Not alone were the gold—symbol of all man’s wealth—and the frankincense—symbol of worship—presented to him; but the myrrh—symbol of suffering, of sorrow, of pain, of death. For it was used in the embalming of the dead and for ministering relief to sufferers in their agony, and hence it was offered to our Lord upon the cross. And so, from its constant association with scenes of sadness and distress, it came to represent and symbolize all pain. And this was offered to the Lord, and may be and should be still. In our moments of most terrible pain there is nothing better to do than to offer it all to him, for his glory, and so to lay it at the feet of the King of sorrows. 3. And by the revelations he makes to us concerning it. (1) He has told us whence it came. Hence we know that it is not an inherent, a constituent, part of our nature, as joy is; but it is a stranger, a foreigner, an alien, and an intruder. It came in with sin and shall go out therewith. (2) That it is rendering high and holy service. Cf. St. Paul, "Our light affliction which is," etc. (2 Corinthians 4:17). "In these verses it is not merely asserted that one day we shall be rid of pain, but also that meanwhile it is working out for us ’glory.’ It not merely precedes, but produces, is the mother, the progenitor, of glory." Does the mariner grieve over the rushing wind which fills his sails, and bears him swiftly on to the haven where he would be? No more should we over pain, since it is our helper forward, homeward, heavenward. (3) That it will one day certainly and forever cease. II. CHRIST ALONE DOES THIS. "Human wisdom has from the first been helpless before what may be called the problem of pain. It has no explanation of suffering; it cannot give it a satisfactory position in the scheme of life. To philosophy sorrow is an anomaly and an offence. Philosophy hath builded her house, she hath hewn out her seven pillars, and she hath acquainted her heart with all wisdom; and yet there is a skeleton in her house, a spectre glides through her pillars, and a presage of hollow, final failure is in every effort to keep up appearances. She cannot contrive what to do with that problem of sorrow, suffering, and pain. She has but two things to which to trust, and she can trust in neither. The first is stoicism, the second anodynes. With stoicism she tries to meet the question on the spiritual side; with anodynes, on the physical. In each direction she encounters defeat. She tells the sufferer to harden his heart and set his teeth, and bear it if he can, not in faith and love, not in hope and trust, but in stern, stiff defiance. And when she finds it useless to try and help him that way, and hears his shrieks repeated, and meets his reproachful and despairing eyes, she has but one expedient more, in the anodyne and anaesthetic. She exhibits the drug or the subtle vapour, and thereby stills the pain. In this she admits defeat, and flies before the foe. She has relieved the body indeed, but it is at the expense of the spirit. The sense of pain is gone, but the light of the soul is also extinguished. The dying flesh feels no more its own agony because the heaven born flame of reason is quenched, and the man is drugged and crazed into stupefaction and unconsciousness. Thus does Philosophy deal with the terrible problem of this painful life. She has no spiritual medicine for it; while physical remedies amount at last to the suspension and temporary destruction of conscious existence." But we have seen our Lord’s more excellent way—a way so blessed that it is an insult to compare the one with the other. Glory be to his Name forever for that which be hath done! III. WHAT WE ARE TO DO. See to it: 1. That when suffering comes on you, you have Christ near you to turn your pain into blessing. Come to him now, that he may come to you then. 2. Think of, sympathize with, pray for and succour those who now are suffering. Ask him to be near them, and go you near them yourselves with loving help. So join with him in his merciful work, and there shall come on you the blessing, "Inasmuch as ye have done it unto my brethren, ye have done it unto me."—S. C. Revelation 21:5 "All things new:" a spring sermon. This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/ Revelation 22:1 And he showed me a pure river. Omit "pure." "And" connects this part of the vision with what precedes (Revelation 21:9-27). It would have been better, perhaps, if the twenty-first chapter had included the first five verses of the twenty-second, so as to take in the whole of the description of the heavenly Jerusalem. But there is a break at this point, as is indicated by the repetition of "And he showed me," which points to a new phase or section of the vision. In the previous section (Revelation 21:9-27) the angel had showed St. John the city and its wails with their gates and foundations; in this section he shows him the river of the water of life, and the tree of life. The latter part of each section is occupied with the evangelist’s own observations (Revelation 21:22-27; Revelation 22:3-5), for we cannot suppose that the phrase, "these words," in verse 6, is intended to apply specially to anything in these particular sections. He is the angel mentioned in verse 9, and again referred to in verses 10, 15, 16, 17. Most probably the pronoun "he" in verse 6 does not refer to the same angel as this one. River. The source of this stream, its course or channel, and its fertile banks, are mentioned or implied in what follows; but there is no reference to any estuary or mouth: eternity is the ocean in which this river is lost. Of water of life. Ὕδωρζωῆς is perhaps identical in meaning with "living water," ὕδωρζῶν, but is properly distinguished from it in translation. The two expressions are peculiar to St. John’s writings in the New Testament; the genitival form, which is the more Hebraizing, only occurs in this book in Revelation 7:17; Revelation 21:6; Revelation 22:1, Revelation 22:17; whereas the participial and more classical form is confined to the Gospel (John 4:10; John 7:38). "Living water," in its simplest literalness, means such water as is pure, flowing, clear, fresh, and wholesome; not stagnant, or turbid, or salt. Hence it is a proper term for the water of a beautiful and fertilizing river. Here, however, the genitival form reminds us of the familiar expression, similarly moulded, "the tree of life," which inclines us to think that" water of life" signifies water possessing life giving powers, water which restores, refreshes, supports life, and is therefore to be compared with "living water" taken in its spiritual sense. Of this whosoever drinketh shall never thirst again; when it has been once received within the soul, it becomes a well of water springing up into everlasting life (John 4:14). Clear as crystal, proceeding out of the throne of God and of the Lamb; clear, or transparent. We seldom use the rendering of the Revised Version, bright, as an epithet of water. As crystal (see note on Revelation 4:6, the only other place in the New Testament where the word occurs). The source of the river was in the Divine throne, the seat of the Triune God and the crucified Saviour. All eternal life is derived from our heavenly Father by the Holy Spirit for the sake of the Redeemer. Revelation 22:2 In the midst of the street of it. This sentence appears to belong to the preceding verse, as in the Revised Version. For (1) the καί, "and," which follows, seems the beginning of the fresh feature of the description (cf. Revelation 22:1); and (2) the account here given is evidently derived from Ezekiel 47:1-23., where the river is connected with trees, but no such mention is made of streets. And on either side of the river, was there the tree of life; and on this side of the river and on that was the tree of life. The beginning of the new sentence (vide supra). The singular "tree" seems intended to be understood generically of the whole of that class of trees. For this reason probably the LXX. renders the Hebrew of Eze 47:7 by the plural "trees." We may see in this bountiful supply of the trees of life an image of the abundance of grace and life in store for the redeemed (cf. the description in Ezekiel 47:1-23.). Which bare twelve manner of fruits, and yielded her fruit every month; rather, twelve crops of fruit, yielding its fruit every month; i.e. one crop m each month. The number twelve signifies completeness (see on Revelation 4:9; Revelation 7:4-9, etc.). This fruit is yielded twelve times as often as ordinary fruit. The signification, therefore, is that there is an ever present supply. The fruit is not of twelve different kinds; the tree of life bears but one kind (cf. Ezekiel 47:12. "And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months"). And the leaves of the tree were for the healing of the nations (cf. Ezekiel 47:12, quoted above, "And the fruit thereof shall be for meat, and the leaf thereof for medicine"). "The nations" are not the heathen, but the multitude of the redeemed, gathered out of every nation (see on Revelation 21:24). It is, of course, not implied that there is, in the new Jerusalem, any disease which needs healing, but the tree of life is put forward as the means by which the perpetual health and life and general well being of the inhabitants are sustained. Revelation 22:3 And there shall be no more curse; and there shall be no accursed thing any more. Nothing accursed exists in that city, because there is no sin there. The narrative here passes into the future tense (cf. Revelation 20:7). But the throne of God and of the Lamb shall be in it; and his servants shall serve him; and the throne, etc. This is the consequence of there being no accursed thing (cf. Joshua 7:12, Joshua 7:13, "Neither will I be with you any more ... There is an accursed thing in the midst of thee, O Israel"). God dwells in the city because all is holy. The throne of God and of the Lamb is one—God and the Lamb are one. Again, his servants, the servants of God and the Lamb (cf. John 10:30). They "serve him," as described in Revelation 19:1-7 and elsewhere. Revelation 22:4 And they shall see his face; and his name shall be in their foreheads. Another consequence of there being no accursed thing—no sin (see on Revelation 22:3). All are pure it, heart, and therefore they see God. The same promise is made in 1 John 3:2. The last clause connects this chapter with Revelation 3:12, and shows that these who are here described are those who have overcome (cf. also Revelation 7:1-17.; Revelation 14:1). Revelation 22:5 And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and there shall be night no more; and they need no light of lamp, neither light of sun: for the Lord God shall shine upon them. A repetition of Rev 21:23, Revelation 21:25 (which see). In Revelation 21:23 we are told "the Lamb is the Light thereof;" here, "the Lord God shineth upon them." Again an assertion of the Divinity of the Son (cf. Revelation 21:3). And they shall reign forever and ever. This prediction and promise ends the Revelation, as such. It is the reward placed before those who strive, in order to induce them to "overcome" (see on verse 5 above, and Revelation 3:12). Revelation 22:6 And he said unto me. Probably the angel who has exhibited the vision of the holy city (Revelation 21:9); perhaps the angel of Rev 1:1. The concluding portion of the book is now entered upon; it contains a brief summary of (or rather reference to) the chief events which have been narrated, and enforces the lesson which is intended to be taught, viz. that Christians should persevere in well doing amid all persecutions, for their reward is certain, and that the punishment due to the wicked will surely overtake them at last. The angel asserts the veracity of what is contained in the book (Revelation 1:6; cf. Revelation 1:1, Revelation 1:2; Revelation 3:14); the time in which to prepare is brief (Revelation 1:6, Revelation 1:7, Revelation 1:12; cf. Revelation 1:3, Revelation 1:7); the prophecy is to be communicated to others (Revelation 1:10; cf. Revelation 1:1-3); God is eternal (Revelation 1:13; cf. Revelation 1:8); the just are rewarded (Revelation 1:14, Revelation 1:17; cf. Revelation 1:3); the wicked are punished (Revelation 1:15; cf. Revelation 1:7); the prophecy is to be faithfully handed on (Revelation 1:18, Revelation 1:19; cf. Revelation 1:2). These sayings are faithful and true. That is, all that has been conveyed to the seer (cf. the following verses). This is a repetition of Rev 21:5; Revelation 19:9; Revelation 3:14; so also Daniel 8:26. And the Lord God of the holy prophets sent his angel to show unto his servants the things which must shortly be done; and the Lord, the God of the spirits of the prophets ... the things which must shortly come to pass. That spiritual part of the nature of the prophets, by which they are made to discern and to communicate God’s will. The expression is used here in connection with the "prophecy" mentioned in the following verse. The greater part of this verse is worded exactly as Revelation 1:1. His servants; cf. the address to the seven Churches (Revelation 1:3., especially Revelation 1:11). Revelation 22:7 Behold, I come quickly (cf. Revelation 22:12, Revelation 22:20; Revelation 3:11). The narration passes into the words of Christ himself, just as in Revelation 22:12 and Revelation 11:3. Blessed is he that keepeth the sayings of the prophecy of this book. Because they are "faithful and true" (Revelation 11:6). The command given in Revelation 1:11, Revelation 1:19 is now supposed to have been carried out (cf. the same words in Revelation 1:3). Revelation 22:8 And I John saw these things, and heard them; literally, and I John [am] the [one] hearing and seeing these things. The absence of the verb (the present participle being used alone) indicates the person to whom the revelation is made, without assigning any specific period as the particular time when the revelation took place. The same statement is made in Revelation 1:1 (which see). "These things" are all that have been related in the book. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things; and when I heard and saw, etc. The tense here becomes aorist (vide supra). St. John has once before fallen into the same error, viz. that of paying undue homage to the angel (see on Revelation 19:10). The beatific vision overwhelms him with awe, and he is bowed down with his own humility. Revelation 22:9 Then saith he unto me, See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God; and he saith, etc. (cf. the words of Rev 19:10). Here we have "the prophets;" in the former passage we have the "spirit of prophecy," in much the same sense; here, again, we have "them which keep the sayings of this book," in place of "that have the testimony of Jesus," in Revelation 19:10. In the latter case, also, there is little difference of meaning, since the "sayings of this book" are exhortations to a faithful bearing of "the testimony of Jesus;" those, therefore, "who keep" (that is, carry out) "the sayings" are those who "hold the testimony of Jesus." "The prophets" need not be restricted in meaning to either Old or New Testament prophets, but may include both. The direct inspiration of the message which St. John has to deliver is here asserted. In unison with the teaching of the Mosaic covenant, the angel commands to worship God alone (cf. Exodus 34:14, etc.). Revelation 22:10 And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. The visions being now complete, St. John is commanded to communicate them to the world (cf. Revelation 10:4, where a contrary direction is given). The last sentence is again a repetition of the assertion of the shortness of this our time of preparation (cf. on verse 7). The revelation deals not with events far distant in the future, but with those immediately present; for this reason the message is to be communicated (cf. Daniel 8:26, where the reason given for "shutting up the vision" is that the visions "belong to many days to come," Revised Version). Revelation 22:11 He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still; he that is unrighteous, let him do unrighteousness still, etc. (Revised Version). These words seem to be used ironically, as was sometimes the case with the prophets (cf. Ezekiel 3:27; Ezekiel 20:39). The intention seems to be to stir men up to a realization of the nature of their conduct in continuing to reject the warnings of God. Note that the words immediately succeeding, as well as those immediately preceding, are connected with the judgment. Revelation 22:12 And, behold, I come quickly. Omit "and" (cf. Revelation 22:7, Revelation 22:10, etc.; see also on Revelation 22:11). Note also that once more the words are spoken as by Christ himself (cf. Revelation 22:7). And my reward is with me, to give every man according as his work shall be; as his work is, according to the best authorities. This is one of the fundamental truths enforced throughout the book; cf. the epistles to the seven Churches (Revelation 2:5, Revelation 2:10, Revelation 2:16, Revelation 2:17, Revelation 2:22, Revelation 2:26, etc.). Similar language is found in Isaiah 40:10; Isaiah 62:11. The infinitive phrase seems to be explanatory of the idea contained in the word μισθός, "reward;" the double nature of the reward being thus indicated. Revelation 22:13 I am Alpha and Omega, the Beginning and the End, the First and the Last; the Alpha, etc. Reverse the position of the two last phrases. These words, which appropriately open and close the book (cf. Revelation 1:8), occur (like those in Revelation 22:11 above) continually in Isaiah (see Isaiah 41:4; Isaiah 43:10; Isaiah 44:6; Isaiah 48:12). All three titles are here combined, as if to finally gather up into one impressive assertion the titles hitherto used separately (cf. Revelation 1:8, Revelation 1:17; Revelation 2:8; Revelation 21:6). "The first title is symbolical; the second is borrowed from the Old Testament; the third is philosophical "(’Speaker’s Commentary’). Revelation 22:14 Blessed are they that do his commandments. The Revised Version adopts the reading, οἱπλύνοντεςτὰςστολὰςαὐτῶν, "they that wash their robes," which is found in à, A, 1, 33, Vulgate, AEthiopic, Armenian, Primasius, and which is probably correct. The reading of the Textus Receptus, ποιοῦντεςτὰςἐντολὰςαὐτοῦ, "they that do his commandments," is found in B, Syriac, Coptic, etc. The Vulgate adds, "in the blood of the Lamb," as in Revelation 7:14, which is, of course, the full meaning. The free will of man is implied in the active form of the participle. That they may have right to the tree of life; in order that they may have authority over the tree of life; i.e. the right to partake of it. Ebrard makes this clause dependent (as a consequence) upon "do:" "They do them in order that they may have," etc. Others attach this clause to "blessed: They are blessed because they may have the right," etc. Both significations may well be implied. "The tree of life" is that described in Revelation 7:2, and promised "to him that overcometh" in Revelation 2:7. And may enter in through the gates into the city; by the portals; that is, in the natural way of people who have a right to enter. Revelation 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie; without (omit "for") are the dogs, and the sorcerers, and the fornicaters, etc. The article renders each term general in its signification (see on Revelation 4:11). "The dogs" are those who are described in Revelation 22:11 as "the filthy;" the term is proverbial amongst Eastern nations as an expression for what is most degraded. The epithets in this verse occur (with others) in Revelation 21:8. A contrast is forcibly presented between these wicked ones here indicated, and those who have (in the preceding verse) the right to enter the city, owing to their purity obtained by washing their robes. Revelation 22:16 I Jesus have sent mine angel. Here our Lord himself asserts what was at the very beginning set forth (Revelation 1:1). The revelation proper being now ended, the epistolary form in which the book opens is now resumed. Either our Lord himself is here the speaker, or the angel speaks in his name (cf. Revelation 22:9, Revelation 22:10, Revelation 22:12, etc.). To testify unto you these things in the Churches (ἐπὶταῖςἐκκλησίαις). The Revised Version translates, for [margin. or over] the Churches (cf. the expression in Matthew 24:33). Probably this preposition is used as expressing the idea of motion towards, especially from above, which is contained in the fact that the message is from heaven to the Churches. Dusterdieck, Hengstenberg, and others would translate, "concerning the Churches." Ἐν, "in," is found in A and some other manuscripts. Some cursives omit the preposition entirely. This gives another possible reading: "to testify these things unto you, the Churches." I am the Root and the Offspring of David, and the Bright and Morning Star. Omit the second "and." (On "Root," see on Revelation 5:5; for "Morning Star," cf. Revelation 2:28.) At the word "David," the manuscript 1, from which Erasmus compiled the Textus Receptus, ends. In order to supply the remainder, which is deficient, Erasmus retranslated the Vulgate Version into Greek. The Greek, therefore, of the Textus Receptus from this point onwards is the Greek of Erasmus. Revelation 22:17 And the Spirit and the bride say, Come. These words are best understood as uttered by the writer. The Holy Spirit working in the Church, through whom she is bound to Christ as his bride, and the Church herself, eagerly welcome the fulfilment of Christ’s promise made in Revelation 22:12. (On "come," cf. Revelation 6:1.) And let him that heareth say, Come. The Church in her corporate capacity welcomes her Lord; so, also, let each member in his individual capacity, who hears this "testimony" (Revelation 22:16), be desirous of the advent of his Master. And let him that is athirst come; athirst for the water of life (cf. Revelation 21:6). And whosoever will, let him take the water of life freely. Omit "and." Again the active participle indicates the voluntary nature of the action; though the living water be freely given without money and without price, it is not enforced upon any. Revelation 22:18 For I testify unto every man that heareth the words of the prophecy of this book. Omit "for." The pronoun "I" is emphatic. Here is the solemn appendix or seal of the veracity of the book, somewhat similar to the prefatory words in Revelation 1:1-3. This is the fulfilment of the duty laid upon St. John in Revelation 1:1, not an announcement of our Lord himself (cf. the wording of Rev 1:3). If any man shall add unto these things, God shall add unto him the plagues that are written in this book; cf. the command in Deuteronomy 4:2, "Ye shall not add unto the word which I command you, neither shall ye diminish from it" (Revised Version). "The plagues that are written in this book" are those of the seals, the trumpets, the vials, the doom of Babylon, etc.; cf. the command of St. Paul to Timothy (2 Timothy 1:13), and cf. also what is said in 2 Timothy 2:16-18 concerning the heretical teaching of Hymenaeus and Philetus. Revelation 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book; from the tree of life; i.e. that mentioned in Revelation 22:2 and in Revelation 22:14, where also the city is mentioned. Even from the things written in this book seems to be the real meaning of the last clause; not merely the tree and city which are written, etc. Just as the evils set forth in the Apocalypse are declared in Revelation 22:18 to be the portion of those who add to the book, so those who take from the book are deprived of those blessings which have been constantly referred to in the book. Revelation 22:20 He which testifieth these things saith—viz, the Lord Jesus, as in Revelation 22:16—Surely I come quickly; yea, I come quickly. As the book opens, so it closes with this promise. This is the anchor and stay of the faithful, the sound of an alarm and a warning cry to the wicked. Amen. Even so, come, Lord Jesus. Omit "even so." Thus in calm and patient hope the apostle answers his Lord. So the writer who delivers the message is the first to proclaim his belief in what is herein contained. Revelation 22:21 The grace of our Lord Jesus Christ be with you all. Amen; the grace of the Lord Jesus be with the saints. Amen. So the delivery of the message was commenced (cf Revelation 1:4; cf. the form in 1 Thessalonians 5:28). Bearing in mind that the theme of the book is the conflict between good and evil, we may well conclude our study of it by joining in the prayer of the author, that the help of the Lord Jesus may be on the side of his saints to enable them to overcome, and then receive their reward. Revelation 22:1-5 (See preceding homily.) Revelation 22:6, Revelation 22:7, Revelation 22:16 (See homily on Revelation 1:1-3.) Revelation 22:10, Revelation 22:11 (See homily on Revelation 20:11-15.) Revelation 22:12 (See homily on Revelation 1:7.) Revelation 22:13 (See homily on Revelation 1:8.) Revelation 22:14 (Revised Version).—(See homily on Revelation 7:1 l—17.) Revelation 22:15 (See homily on Revelation 20:11-15.) Revelation 22:17 Closing words of invitation: "Come." We have closed our exposition of the plan of the book, so far as its Apocalyptic unfoldings of scenes yet to come are concerned. But we should deem our work incomplete if we did not, ere we lay down our pen, indicate in outline four homiletic studies suggested by the last six verses of this chapter, giving us as they do, a closing invitation, a closing warning, a closing aspiration, and a final benediction. First in order of these four comes the invitation. So far as the first "Come" is concerned, the word might be supposed to be the call of the Church to our Lord, entreating him to come and rule in righteousness. And so, in fact, some do regard it. But the wording of the second phrase seems to us to put such an interpretation on one side. For to him that heareth, it is said, "Catch up the sound and pass it on—’Come’!" So that it is evident that the first "Come" is addressed to the individual who is here exhorted to pass on the sound. For this reason we deem ourselves shut up to the specific interpretation we have here adopted. We, therefore, regard the verse as an invitation to every one to come and partake of those joys which are made over by Christ to all who will take them. I. THERE ARE JOYS IN THE HOLY CITY WHICH ARE WORTHY OF . The word "Come" naturally suggests the question, "To what?" or" To whom?" And if the clause stood alone, the answer would not unnaturally be, "To the Saviour," for he is the one Object to whom men are expected to come. But if we look at the close of this verse, we find it said, "Whosoever will, let him take the water of life freely;" and when we read, "Let him that is athirst come," we find additional reason for supposing that the meaning of the word is, "Come to the water of life." And, so far, there is no reason for doubting the correctness of this. But, then, the next query is, "Where is this water of life?" And if we turn to Revelation 7:17; Revelation 21:6, Revelation 21:7; Revelation 22:1, we find that in heaven the blessed are seen beside the fountains of the water of life; so that, although it is true that even here Christ gives us the living water, that even here there is a river, the streams of which make glad the city of God, yet no one can study this book without seeing that there is in it a "tendency forward;" that there is a finger beckoning and a voice urging us onward to a holy city, "the New Jerusalem," of which it is said "the throne of God" is there, from which the living water is seen to flow, a pure, a crystal stream. All those who reach that city will drink thereof. And it is unquestionably with all this in view that the invitation is given. Yonder, at the end of the pilgrimage of the saints, is a land no foe can enter; there is this refreshing stream. Thousands have already reached that land, and thousands more are on the way; and the Holy Ghost, having thus set the land Beulah before our vision, will not let the apostolic seer close the book until, in the name of the Lord of the land, he has summoned our attention to it, and until, through him, "the Spirit and the bride" have said, "Come to that heavenly land, drink its living stream, and thus share its eternal joy." II. THE JOYS OF THE HOLY CITY ARE FOR THOSE WHO WILL COME TO THEM. No one will get to heaven by chance. Nor is it by merely idling life away that we shall find ourselves there. For although the act of coming is all that is required, there must be that. This truth is one which, if analyzed into its several parts, may be put thus: 1. The eye of the soul must be fixed on this as the true goal of life. It wilt not do to have an aimless life. Life without aim is life without power. But what aim can be compared to this, of knowing God and enjoying him forever? 2. We must learn the rules by which life is to be regulated. These are two: (1) Repentance towards God. (2) Faith towards our Lord Jesus Christ These are to be, not occasional acts, but the habits of a life. It is not by a rush and a leap, uncalculating and blind, that this heavenly home is to be attained, but by humbly and lovingly accepting all that Jesus says, and in his strength setting the face towards Zion. 3. This involves, evidently, coming to Jesus, who is the Lord and Leader of every pilgrim. This is imperative. The last step implies the first, and all that intervene. And whosoever comes to Jesus will at that moment take his first sip of the living water. "Rivers of endless joys above, And rills of comfort here below." III. TO THESE JOYS IN CHRIST WE ARE INVITED. The whole verse is an invitation. It is, indeed, a royal command. But whereas the commands of an earthly sovereign may be obeyed literally, yet with reluctance, here there are no unwilling responses. "Whosoever will, let him come." The form of invitation, however, takes for granted two things. 1. That the object to be ensured is one that is sufficiently attractive to make an invitation appropriate. And who can call this in question? Not even the stoutest unbelievers deny the attraction of the heavenly city and of the privileges of its citizens. The invitation assumes: 2. That, manifold as are the charms of the place, with its fountains of living water, God is willing to make over to the invited ones all its blessedness, wealth, and glory; provided always that men will come penitently, believingly, and lovingly, and accept all as a free gift from the heart of Infinite Love, out of the storehouse of his exhaustless wealth. IV. THIS IS THROWN INTO VARIED FORMS. These are four. 1. The Spirit saith, "Come." In three ways. (1) In the visions of glory which are designed to attract. (2) In the clear statements of those for whom the glory is designed. (3) In the fact of his inspiring the apostle to pen these words, the Holy Ghost has recorded for all time an imperishable invitation to the thirsty ones to come to the waters of life. 2. The bride saith, "Come." The bride is the Church. (1) The Church on earth, in all her services, her ordinances, her teaching, is saying, "Come." If she indulges in terrorism rather than in invitation, she mistakes her mission. (2) The Church of the redeemed above—the great cloud of witnesses—beckons to us to come. 3. Every one who heareth is to say," Come." Not one voice is to be mute. From the earliest to the latest, all who have responded to the call are to hand it on to others: "Come! come! come!" The student of the original will see an untranslated force in the verb "say"—even—"The Spirit and the bride are saying." The air is ringing with their voice, and every one who hears the sound is to add his voice to theirs. Then: 4. Jesus is the Leader of the mighty choir. This is seen when Revelation 22:16, Revelation 22:17 are put together. "I Jesus have sent mine angel," etc. Yea, it is as if a grandly perfect peal of bells were hung aloft, and as if our Saviour would have their chimes ever filling the air with the music, "Come! come! come!" V. THE IS IN ITS FORM. "Let him that is athirst come" (cf. Isaiah 55:1). Thirsting spirits may be divided into two classes. 1. There are those who thirst, but know not for what. This was long the experience of Augustine. So it is of many now. 2. Some thirst, and do know for what. Even as David (Psalms 42:1). (1) Some are just convinced of sin, and are thirsting for pardon and purity. (2) Some who have tasted of the river of the water of life thirst for more of it. We never want more than Christ; we often want more of Christ. (3) Some are aged Christians; they find that the older they get, the more they want of God and of his love. And truly blessed is it for them, though their ears may be getting . 2. Every day the believer has to come afresh, to receive new life, freely; new strength, freely; more of God, freely. How great is the blessedness of thus living on "the water of life" day by day, getting it fresh every hour from One whose fulness no giving can diminish, whose giving no receiving can tire. 3. Thus living on free mercy while on earth, the like living on free mercy above will be heaven. The next state will be the continuity of this. Ah! we might live with music—the music of heaven—in our ears, if we were not so dulled with the sounds of earth. Every morning when we wake there is the Father ready to give us new blessing, freely. Every day, for the demands which new toil will make upon us, we may have new strength, freely. And so on till the last. And then—heaven, freely! Having lived on free grace below, we shall be well content and pleased, living on free grace, to take our place in heaven. In conclusion? who would not respond at once to an invitation so rich, so large, and so divinely free? Would that, in our urging this, we could adequately represent the tenderness and love of our God! Let not our coldness repel thee, O thirsty one! Come now, and taste for yourself the sweetness of the living stream! What will your response be? We have given the invitation in Heaven’s Name; and to him in whose Name we have spoken, you must reply. Revelation 22:18, Revelation 22:19 Closing words of warning. It would be deemed an unpardonable offence for an ambassador to add words to, or to subtract them from, any royal mandate which he was commissioned to deliverse And if any one in dispensing a physician’s prescription, when the life or death of a patient trembled in the balance, were wantonly to tamper with it, what condemnation could be too severe? Yet we fear that the tendency of many in our day is to treat a message in this book far more lightly than they would any important official human document; and instead of sympathizing with the words before us, and adding their reverent "Amen," they would in all probability either condemn the severity of these words, or else pass them by as out of date and altogether effete. On this account we deem it needful, in approaching the close of our expositions, to look into these verses with special care. We will first inquire what additions to the book or subtractions from it we may suppose men to make, from what we know of human treatment of the Word of God. We propose then to see what is the threatening here denounced against such. Having done this, we will endeavour to ascertain reasons for a sentence so severe. Then we shall be prepared to see how this passage may help us in the formation of religious thought, and how it may bear practically on the life. I. JUDGING FROM WHAT WE KNOW OF THE FACTS OF HISTORY, IN WHAT WAY MAY MEN BE TO ADD TO OR TO FROM THIS BOOK? The words of the text evidently embrace any kind of treatment of this Book of the Apocalypse which seemed to assume that a man was at liberty to take the book into his own hands, and to deal with it as he thought fit. Men do this: 1. If they put any merely human production alongside of it as if it were on a level therewith. 2. If they distort the book at pleasure to make it fit in with a preconceived theory about it; e.g. a preconceived and extreme theory of evolution is even now leading some to treat the old book most unfairly. 3. If they summarily reject the account which the book gives of itself, out of dislike to the supernatural, or from hostility to the principle of authority in religion. 4. If they make a human interpretation of the book of equal dignity or authority with the book itself. 5. If they deny and disown any of those great doctrines which are inwrought into the very texture of the book; e.g. the glory of Christ’s Person; the meaning of his work; the reality of his administration; the freeness of his grace; the certainty of his victory. These and cognate doctrines pervade the entire Apocalypse, and to omit, ignore, deny, or condemn them, from wilful refusal to submit to Divine authority, would be to commit the sin which is here exposed to view. The words of the Apocalypse as a whole, and of these two verses in particular, are not human; they are Divine. We should hear a voice saying, "Take thy shoes from off thy feet; for the place whereon thou standest is holy ground." II. WHAT IS THE HERE UTTERED AGAINST THOSE WHO TAMPER WITH THE ROOK? The threatening assumes a positive or negative form according to the positive or negative form of the sin. In the one case it affirms that any actual and wilful ill treatment of, or adding to this book, will bring down the curse of God upon the guilty one’s head. In the other case, it declares that any rebellious rejection of the divinely revealed doctrines of this book will incur rejection from God. III. CAN WE REASONS FOR A SO SEVERE? Certainly we can: seven. 1. The book is Divine in its origin; it is, therefore, too sacred for human hands to mar. (For treatment of the question of the origin of this book, see our first homily in this section.) In Revelation 22:16 we have the explicit statement, "I Jesus have set mine angel," etc. In Revelation 22:18 we have the emphatic Μαρτυρῶἐγὼ £ beginning the verse. It is not absolutely clear whether the speaker in the second ease is Jesus himself or his angel. If the latter, the angel testifies for Jesus. If the former, Jesus speaks for himself. Either way the testimony is divinely authorized, and therefore must ever be too sacred for the trifier’s touch. 2. The book is a Divine manifesto to the Churches; therefore no others can have any right to touch it. It was given at first to those who loved our Lord, that they might keep and shield it. And any one professing to be an ambassador for God, who wilfully tampers with it, is false to his commission from the throne. What nation would bear with its sovereign’s legate, if he were known to add, alter, or delete a word issued from the throne? He would be visited, and rightly, with penalties of terrible severity. Is God’s sanction to be less stern? 3. The book is a disclosure of the future; and no one can possibly be competent to alter a single word of his who sees the end from the beginning. To disclose in a succession of parabolic or symbolic settings the future scenes which are to appear, and that in their order, is a task to which none but God himself can possibly be equal. Therefore the visions must remain untouched. 4. The book is a declaration of doctrine—of doctrines on which souls live and grow and thrive; and therefore it is a very serious thing to meddle therewith. By contrary teaching, men may be led astray and ruined for time and for eternity. If there be a reservoir which supplies a town with water, or a well springing up in a barren land, the only one from which a traveller could drink, what curses would be—yea, ought to be—pronounced against him who should poison either the one or the other? Is it a less serious thing to poison the wells from whence the living water is drawn? 5. The book abounds in words of consolation; of the supports of which men may not be deprived. Few books in the Word of God are richer in consolation than this closing one; and who can estimate the guilt of depriving millions of souls of the words of solace uttered from the eternal throne? To strike a thousand men at once with paralysis would be nothing to such a crime as this! 6. The attempt to substitute human words for the Divine is unspeakably rash. For our part, we have ever felt that it would be a sheer impertinence if we were to take it upon ourselves to guide men through this life to the life to come, if we had not a "Thus saith the Lord" forevery direction we gave. But if, when the Lord has spoken, any man deliberately substitutes words of his own, this is an action which no words of ours can adequately characterize. 7. There is desperate wickedness in that disloyalty and rebellion which would play fast and loose with the words of this book. We may not lose sight of the fact that this censure is here pronounced, not merely because of an evil act, but on account of the wickedness of heart which can consent to an act so evil. Any one who can deliberately handle the Word of God deceitfully commits a crime in sacred things, which society would absolutely refuse to tolerate in the common affairs of life. What place could such a one possibly find in the holy city? So far, then, from thinking the sentence even seemingly severe, we deem it one of the clearest proofs of Divine kindness and care that he has thrown the guard of so solemn a sanction around words which are meant for our guidance through this life to that which is to come. For the fact is that God’s severity to the trifler is the outcome of his care for us all. IV. LET US SEE WHAT BEARING THIS PASSAGE HAS ON THE OF THOUGHT AND ON THE OF LIFE. 1. It should lead us to admire the wonderful concern of God for our guidance and safety in thus guarding for us his own message of love. We ought not for a moment to forget that for our sakes these words were written; for our sakes they have been preserved till now through fire and flood, and all the vicissitudes of earth. We can quite imagine a man under the influence of unbelief or hostility, taking fire at such a passage as this, deeming it a flash of fiery wrath directed against himself. But in so doing he would totally misapprehend the words. They are fraught with terror only to those who wilfully pervert them. And we have no hesitation in saying that menace to such is mercy to the rest. Is it no safeguard to the people to be told that the enemy shall not be permitted with impunity to poison the wells of living water? Whoever robs a people of their dearest treasure will have to smart for it. God’s goodness to us ensures that. 2. The words should lead us to admire and adore the far seeingness of the great Inspirer in inditing such words as these. For who does not know that one "Church," at any rate, has heaped words on words, and added them to the faith, to be accepted under pain and penalty of "anathema sit"? And not content with this, but as if in order to prevent the discovery of her own fraud, she debars the people at large from free access to the book which would expose it, which is at once the charter of the people’s freedom from man, and defines the extent and the limits of the "true sayings of God." 3. The words which are so stern a guard around the Book of the Apocalypse do also apply with equal force to whatsoever writings stand on an equal footing of Divine authority (cf. Deuteronomy 4:1-24; Jeremiah 18:16, ad fin.; Galatians 1:6-9; Matthew 15:9). Hence we should learn (1) to deal with most conscientious care with whatever comes to us with the weight and sanction of Divine authority; (2) to remember that there is not anything outside the pages of the Word of God that does or can present such binding authority; (3) to deal with all that is so outside the book as the word of man, and not as the Word of God (see Acts 17:11; 2 Corinthians 1:21; 1 Corinthians 2:5). Our faith must not stand "in the wisdom of men, but in the power of God." 4. The words before us show how an expositor of the holy book is to treat it in his teachings to the people. His task is at once grand in its simplicity, yet awful in its responsibility. He has, by every possible means, (1) to find out exactly what the Spirit of God says; and (2) to impress that, and that only, on the heart and conscience of the people. 5. We here see also how the people are to regard an expositor of God’s Word, viz. as one whose work is to teach them, not his own thoughts, but the thoughts of God; and they are ever at liberty to appeal from the human speaker to the book. They must not be pulpit Christians, but Bible Christians. 6. Finally, we learn with what state of mind we ought to study the book in which is contained what the Lord hath spoken. There should be humility, readiness of mind to hear what God the Lord will speak, and also unswerving loyalty to the God of truth in every point in which we see the truth of God (1 Peter 2:1, 1 Peter 2:2). And in practical obedience to what the Lord teaches us in his Word, we shall come to know its glory as our truest guide, and our glory in having such a guide. Revelation 22:20 The closing aspiration: "Come, Lord Jesus." In the homilies on Revelation 1:7 and Revelation 20:11-15, compared with Revelation 22:12, we have touched on the second coming of Christ. But in each case we have done so in direct pursuance of our aim of giving a homiletic exposition of the plan of the Apocalypse. Hence in one case we dealt with it as the one clue threading the entire Scripture; in another case we looked at it as bringing about the consummation of all things. In the passage before us now there is presented to us yet a third point of view from which it is to be regarded, even as the object of the believer’s hope, longing, and prayer. "Come, Lord Jesus." Three inquiries will come up before us, replies to which may throw light on a most important aspect of the Christian faith and expectation. I. WHAT IS IN THIS ONE HOPE OF THE CHURCH? The glorious appearing of the great God, even our Saviour Jesus Christ, is, without doubt, the "blessed hope." The Church is longing for the personal presence of her Saviour. Love cannot be fully satisfied while its fondest Object remains unseen. Still, the expectation of the coming of the Lord is one which includes a great deal more than the hope of his personal presence. For that of itself, without very much more, would not by any means secure all that believers desire. In fact, even as it is, we are better off than the disciples were when Jesus was on earth. "It is expedient for you that I go away," etc. It is not, then, as if we were here weeping and mourning, without a Christ, that we long to see him, but because of the glory which shall be ushered in at his coming. It may be well for us, at this stage of exposition, to locate the personal advent of Christ according to New Testament eschatology. £ Increasing, repeated studies of the Word drive us further and further away from the pre-millennial hypothesis. We do not look for the personal reappearing of Jesus as near at hand, in point of time, as yet. It is not at the commencement of an era of blessedness that Scripture warrants us in placing it, but at the consummation thereof. Looking, however, at his coming as taking place at the restitution of all things, we must needs include in our aspirations after that glorious goal of human progress every step on the way thither. These steps towards the final blessedness are shown in the New Testament in the following order: 1. The advance of truth and the proclamation of the gospel among all nations must take place before the end. 2. The promise of the outpouring of the Holy Ghost is very far from complete fulfilment. Our Lord lives and reigns to bestow this gracious baptism. The Holy Ghost will both train the Church and convict the world. 3. Through the pouring out of the Holy Spirit Israel is to be restored (Ezekiel 35-37). 4. The effect of Israel’s restoration will be "as life from the dead," and will be followed by the inbringing of the fulness of the Gentiles (Romans 9:11). 5. Then will follow a long period of millennial rest, during which righteousness, though not absolutely universal, will be in the ascendant; while at the same time the tares as well as the wheat will be ripening for harvest; (Isaiah 60:1-22; Matthew 13:1-58.). 6. After this, for reasons known only to the great Disposer, the evil one, having long been bound, will be "loosed again," but only for a season. He will go forth to deceive. This will be his last effort, which will issue in his destruction. The enemies of God and of his Church will one by one be overthrown. 7. Then will come the appearing of our Lord; the general resurrection; £ the gathering of the nations; the judgment; the award—for the wicked, the second death; for the righteous— 8. The inbringing of the new heavens and the new earth, wherein righteousness wilt dwell. It is for this we long. For this believers are waiting, anxiously watching every step in the process which is to bring about that halcyon calm. Yea, in our eagerness for it, we sometimes wish to push forward the wheels of time. We ask impatiently, "Why is his chariot so long in coming?" We cannot rest while wickedness rides high, nor while tares so much abound. Hence our prayer, "Come, Lord Jesus, come quickly. Come and complete thy reign. Overturn, and overturn, and overturn. Throw down the wrong; bring in the right, and let the groaning and travailing of the creation cease because of the manifestation of the sons of God!" II. WHY IS THIS IN SUCH AN DEGREE THE HOPE OF THE CHURCH? We are not careful to disguise the fact that in this respect the Church’s outlook is very different from that of some who devote themselves to science, philosophy, and literature. There are, indeed, men of highest literary and scientific standing who join heartily in the prayer, "Even so, come, Lord Jesus." At the same time, there is no doubt that while men generally deem it wise and right to seek and to expect human progress, there is a great divergence among them in their opinions as to what such progress means, and how it is to be secured. The hope of some is that, through the advance of science, the race will reach its goal; that as law comes to be more definitely understood, nature will be brought more thoroughly under control, etc. In distinction from any or all of these, stands out the Christian hope. If we be asked a reason for it, we are prepared to give it in a series of considerations which, we cannot but think, are too frequently overlooked. Accordingly, we now give in outline the reasons which Christians have for the conviction that nothing less than the inbringing of the Christian hope will meet the cravings of our hearts. These reasons are so given as to be taken cumulatively. 1. We cannot but recognize the superiority of moral considerations to those which are merely physical. Doubtless, neglect of sanitary laws may prove a serious obstruction to men. But that neglect is itself a wrong moral act. And the immorality of the neglect must be done away ere the physical ill can be cut off. In a word, the moral and mental rule the physical. 2. We recognize also the immense importance of men over things, or over any combination of things. There is more worth in one human spirit than in all the material atoms in the universe of God. Nothing can content us that fails to renovate spirit. 3. The true moral and spiritual advance of men depends on what they are, rather than on what they know. Loyalty of heart is more than the furniture of the intellect. And when men talk about science being the regenerator, we ask—Which science? We ask—How is it, then, that the most accomplished men are sometimes the greatest rogues, and that some who are masters in knowledge are slaves to sin? Man is made for God, and only as he becomes God like is his weal secured. 4. It is impossible to secure the world’s peace while sin reigns in man’s nature. Sin is the great mar-plot of the world. But: 5. With all sin put away, what a change would be brought about! If men were all righteous, if they were like him who went about doing good, our race would forthwith have Paradise again! 6. Now, as a matter of fact, no founder of a religion has ever set on foot a scheme of truth or an apparatus of power with the express purpose of putting down wrong and of bringing in righteousness, but the Lord Jesus Christ. He only has recognized fully the needs of our spiritual nature. But he has. And he is "mighty to save." He has saved millions, and is doing so now. But he alone. 7. This being so, we look to him who is the Author of our faith to be its Finisher too. And he who by his Spirit now quickens men so that they are alive unto God, is effecting a work which is bringing in the issue for which we long. Of this, evolution gives no account, and can give none. 8. The Lord Jesus Christ has left us the direct and. positive assurance that "he will make all things new." And if it be said. to us, "Do not the terrible disorders of earth shake your faith?" we reply—Not for a moment. Why should they? Nothing worse has happened yet than the seven seals, trumpets, and vials have indicated. And the end is beyond all these! How far beyond in point of time none can say. 9. Already, in the millions of souls ingathered, we have had many an earnest and pledge of the glorious harvest day. History is opening up strictly according to the lines of the holy book, and it will! "He who hath begun the good work will perform it unto the day of Jesus Christ." 10. And the riper we get in grace, the more intense our love for our Lord, the more eagerly and passionately do we long for him to "complete the number of his elect," and to manifest her power and glory. And this desire, which by Christ has been created, by Christ himself shall be ultimately fulfilled. Surely these ten reasons, separately and fairly estimated, and then put together in cumulative force, do furnish an ample reason why believers in Jesus should regard the progress of their race and the glory of their Lord as leagued together in an everlasting bond. Reason enough is there here for the cry, "Come, Lord Jesus: come quickly!" III. IN WHAT LIGHT DO ALL THESE SET THE OF THE TEXT? 1. They account for the text being the prayer of the Church, for they show that it expresses the longing that the redemption already enjoyed by believers may be manifested in our race. 2. This petition, "Come, Lord Jesus: come quickly!" is a constant revealer of the unity of the true Church. The words go up from all Christian hearts. Romanist, Anglican, Protestant, Conformist and Nonconformist, all unite here. 3. The acceptance of the hope indicated in the prayer of the text is a test of the accuracy of a man’s mental science and philosophic insight. That is no true science, that is no true philosophy, in which there is no room for this blessed hope. Its value can be denied only where plain and palpable facts of human nature, which ought to be taken into account, are ignored. 4. The text becomes a test of character. "As a man thinketh in his heart, so is he." Similarly, as a man longeth in his heart, so is he. Let a man toll us for what he most wishes, and we will tell him what he is. He will thereby show us: (1) The direction of his life. Every man hopes most for that to which his soul is most akin. And (2) the intensity with which he is moving in that direction. Hence: 5. The text becomes a criterion of safety. If a man is among those who are looking for Christ, he is among those to whom Christ’s coming will bring in the salvation yet to be revealed. If a man is among those who care not for these things, he is one to whom the second coming will bring weeping and wailing and gnashing of teeth. "Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless." And should any urge that "he prophesieth of the times afar off," let such remember that, however distant the consummation may be, the previous preparation is in all cases a continuous process, which is going on now. "Seek ye the Lord while he may be found." "Now is the accepted time; now is the day of salvation." Revelation 22:21 The closing benediction. The Revised Version reads, "The grace of the Lord Jesus be with the saints." Pleasant is it to find the seer of Patmos, ere he lays down his pen, breathing out to the saints this pious and holy wish. No conclusion to the holy volume could be more suitable in itself or more grateful to the feelings of the believer. It will form an appropriate close to our homiletic expositions if we look at this final benediction from a triple point of view—the historic, the dogmatic, the practical. I. THE HAS A RICH . We may regard it either as being an apostolic wish in his own name, or in the name of all believers. Supposing it to be the former (and, anyway, it is certainly that), it has all the weight and worth that an apostolic utterance can carry with it. Supposing it to be also the latter, then it is a new, a Christian form of brotherly well wishing, which within about sixty years before the time that the apostle wrote, had been newly created. It was, in fact, a totally new expression of sacred friendship; it was a new birth; it was an indication of a new love uniting believers in one Being, whom before his advent earth had never known. The old formula, "Peace be with you," is now supplemented by "The grace of the Lord Jesus be with you." This is an historic fact of no small interest and importance. It is one of those "evidences of Christianity" which can never be questioned by those who understand the matter, showing us that a new tidal wave of love swept over mankind when Jesus came. It is well known that Christian tourists in Rome can discern in the differences between the epitaphs and epithets on pagan and Christian tombstones, the evidences of a new life and love in the latter marking them off from the former. So here, in the indication which these words furnish of a newly living friendship and brotherhood in Christ, is a proof of the new fraternity in himself which he alone created, and which, apart from him, had never been. Historically, the benediction before us serves another purpose. It was written by the Apostle John. Even unbelief allows this, albeit it makes the allowance with a questionable purpose. £ Still, it is allowed, and we have no need to argue it. The Apostle John wrote these words when he was an exile in Patmos, under Domitian, about the year A.D. 96. This brings the writing of the text well within the lines of the first century, and also as written by one who had held and taught the same faith about Jesus Christ for more than half a century. What that faith was we have yet to see. It is enough just now to observe only how far we get historically in the survey of this parting blessing. Even thus far—that we know, as a matter of historic fact, that within the first century, faith in Jesus Christ was so far rooted, established, and ramified, as to have produced a brotherhood welded together in him, on which the invocation of his grace and blessing was felt to be a suitable and adequate outpouring of the wishes of the Christian heart. Now, it is of some moment to remember this, and to inform others of it. For there are not wanting those—albeit they are not found in the circles of the ripest and devoutest scholars—who have maintained, and do maintain, that nothing certain can be laid hold of about Jesus Christ till from sixty, seventy, or even a hundred and twenty years after his death. £ This benediction alone refutes that assertion; and whoever makes it is either dishonest or incompetent—which, we do not care to decide. II. THE HAS AN EQUAL VALUE. If we come closely to examine it, we shall perhaps be surprised to find how much can be gathered from it. It is said that if a bone be put into the hands of a skilled anatomist, he can judge therefrom what was the form of the entire bodily framework of which it was a part. So, give this text to a Christian theologian, and he can construct therefrom the outlines of a fairly complete theology. Let us, then, see what the words involve. 1. Certainly they assume the actual existence of the Lord Jesus Christ, although at the time they were written, some sixty years had passed since his ascension. The Lord Jesus is evidently regarded as still living, as having overcome "the sharpness of death." For surely the "grace" of a dead Christ is altogether inconceivable. 2. The words assume the existence of "grace" in Jesus Christ; i.e. of mercy, favour, and of the fulness thereof in him. It is the same term as is applied to God. "The grace of God that bringeth salvation hath appeared," etc. So the like term is applied to Christ in a sense in which it never can be applied to any mere creature. Our Lord said to Paul, "My grace is sufficient for thee." As "grace" resides in him, it is virtue, power; as it comes to us it is blessing, various as the need; coming to us as sinful beings it is mercy, pity. And, as such, the words assume its existence in our Lord Jesus Christ. 3. They also imply the close relationship between the Lord Jesus in heaven and his saints on earth, and the communicableness of the grace which is in him to them. Otherwise the words are unintelligible. If he could not communicate his grace, it could not be with us. 4. They involve also the truth that the disposal of this grace is according to the will of the Saviour. They assume that he will be as ready to grant it, as believers are to wish it for each other. 5. The words are such as would be uttered by one who felt it to be appropriate to breathe out a pious wish, mentioning only the Lord Jesus Christ, without specifying either the Father or the Spirit. £ As if it were felt that his grace is from the Father, and that he gives it by the bestowment of the Spirit. It is even so. Thus invoking the grace of the Lord Jesus Christ is to invoke that of the Holy and Blessed Three in One. It is no fragmentary or broken wish, it is no half prayer that is breathed, when we say, "The grace of Christ be with you." It is equivalent to saying, "May you be filled up to all the fulness of God." 6. Yea, more, we gather also that for an apostle or for a Church to wish for believers that the grace of Christ might be with them was deemed an adequate expression of their feelings of yearning desire. For consider the wide range over which the expression, "the saints," extends; think of the diversity of condition and requirement which it comprehends; think of the long vista of time into which it peers; and when we fairly weigh each one of these three considerations, we shall begin to feel what a conviction of infinite variety and adaptedness in the Saviour’s grace these words imply. Yet more: 7. They involve the truth of the omnipresence of the Saviour. Surely the words did not contemplate the grace of Christ being now here and now there, filling some while others were pining, enriching the saints at Ephesus and leaving those at Smyrna to starve! We may be quite sure of this. But, then, this benediction involves a faith in and conviction of the glory of an omniscient, an omnipresent, an ever living Saviour, who can supply all saints with all grace, through all time, even to the end of the age. Thus we can gather, from this holy breathing of Christian love, what was the believer’s faith in our Lord Jesus within the first century; yea, from the time of his ascension to heaven. The Church had a book before it had a human creed; it had a faith even before it had the New Testament. Just as millions chivy the light by the action of life, who have never defined it by an intellectual formula, so the believers of old. rejoiced in and lived on their living Lord from the first. Their formulation of the faith was not till long afterwards. We see, moreover, that it is only the evangelical faith in the Divine glory of our Lord that harmonizes with this first faith of the Church. Yea, here, in this faith in him, Catholic, Anglican, Protestant, are one. We know that our Lord has grace enough for rich and poor; for the prisoners in the dungeon and the martyrs at the stake. When we are weary, we have rest; when hungry, food; when thirsty, living water; when in darkness, light; when in weakness, strength; when dying, life;—and all in him! Such a Saviour is to us no less than the true God and eternal life. III. THIS SHOULD HAVE GREAT POWER. For it indicates lines of life equally with those of doctrine. It shows us: 1. That Christian, love has its root in Christian faith. The wishes and prayers of the saints for each other have their peculiar direction and intensity because of their living faith in that Saviour in whom they are one. Many can admire a tree and pure Christian love. Few would wish it weakened in its firmness or fervour. But it may be, sometimes is, forgotten, that true Christian love is nothing less than one of the fruits of the Spirit. It is a growth from life in Christ. That life is through faith in him. Weaken the faith, and you cool the love. Let the one cease, the other will pine away from the lack of nutriment. But this benediction shows us also: 2. That Christian faith is a living growth which blossoms into love. As there can be no love without faith as its root, so there is no genuine faith without love as its fruit. When men are "in Christ," they have a bond of undying attachment for each other, in a fellowship which can never be destroyed, but which is destined to ripen until in the Father’s house it shall be perfected. 3. What an unspeakable comfort it is that Christians can express their most fervid longings for each other’s weal in one petition that covers all possible ground of every need of every believer for all time! We know very little of each other’s wants. Owing to distance, differences of clime, of custom, of modes of thought and life, variations in constitution and circumstances, no one can even approximately guess the wants of the rest. But when we say, "The grace of the Lord Jesus be with them"—that meets every case. It is, indeed, a prayer sent up for them to heaven—a prayer which will be answered, not according to our imperfect knowledge and thinking, but according "to the riches of his grace." This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/pulpit-commentary/