Notes on the Old and New Testaments

was quiet; every heretic icas exterminated, and the whole Christian world supinely acquiesced in the enormous absurdities inculcated by the Romish

church." These quotations will show the propriety of the language used here by John, on the supposition that it was intended to refer to this period. No

Bymbol would be more striking, or more appropriate to that state of things, than to represent the witnesses for the truth as overcome and slain, so that, for a time at least, they would cease to bear their testimony against the prevailing errors and corruptions. It wifl be remembered also that this occurred at a time when it might be said that they had ' fulfilled' their testimony, or when, in a most solemn manner, they had protested against the existing idolatries and abominations.

III. The witnesses dead, vs. 8-10. The preceding verse contains the statement that they would be overcome and killed; these verses describe their treatment when they would be dead; that is, when they would be silenced. There are several circumstances referred to here, which demand notice.

(a) The place where it is said that this would occur — that " great city which spiritually is called Sodom and Egypt, where also our Lord was crucified," ver. 8. In the explanation of this verse, it has been shown that the language used here is such as would be properly employed, on the supposition that the intention was to refer to Rome, or the Romish communion, A few testimonies may serve to confirm the interpretation proposed in the Notes on ver. 8, and to 3how farther the propriety of applying the appellation ' Sodom' and ' Egypt' to Rome. Thus, among the Reformers, ** Grosteste perceived that the whole scheme of the Papal government was enmity with God, and exclaimed that nothing but the sword could deliver the church from the Egyptian bondage." B'Aubigne. Wiclif compared the Romish priestcraft to " the accursed sorcei'ies with which the sages of Pharaoh pre- Bumed to emulate the works of Jehovah." Le Bas' Wiclif, p. 68, 1-47. Luther, in a letter to Melancthon, says, " Italy is plunged, as in ancient times in Egypt, in darkness that may be felt." And of Zuingle in Switzerland, they who longed for the light of salvation said of him, ** Ho will be our Moses, to deliver us out of the darkness of Egypt." Any number of passages could be found in the writings of the Reformers, and even some in the writings of Romanists themselves, in which the abominations that prevailed In Rome are compared with those in Sodom. Comp. Elliott, ii. pp. 386, 387, Dotes. Assuming this to be the correct interpretation, the moaning is, that a state of things would exist after the silencing of the witnesses, which would be well represented by supposing that their dead bodies would lie unburied, that is, that there would be dishonor and indignity heaped upon them, such as is shown to the dead wh'^n they are suffered to lie unburied. No one needs to be informed that this accurately represents the state of things throughout the Roman world. To the ' witnesses' thus persecuted, down-trodden, and silenced, there was the same kind of indignity shown which there is when the dead are left unburied.

(h) The exposure of their bodies, ver. 8. That is, as we have seen, they would li3 treated with indignity, as if they were not worthy of Christian burial. Now this not only expresses what was in fact the general feeling among the Papists in respect to those whom they regarded as heretics, but it had a literal fulfilment in numerous cases where the rites of Christian burial were denied them. One of the punishments most constantly decreed and constantly enforced in reference to those who were called ' heretics,' was their exclusion from burial as persons excommunicated and without the pale of the church. Thus, in the third Council of Lateran (A. D. 1179), Christian burial was denied to heretics; the same in the Lateran Council, A. D. 1215, and the Papal decree of Gregory IX., A. D. 3227; the same again in that of Pope Martin, A. D. 1422; and the same thing was determined in the Council of Constance, A. D. 1422, which ordered that the body of Wiclif should be exhumed, and that the ashes of John IIuss, instead of being buried, should be collected and thrown into the lake of Constance. It may bo added that Savonarola's ashes were in a similar manner cast into the Arno, A. D, 1498, and that in the first bull entrusted to the cardinal Cajetan against Luther, this was one of the declared penalties, that both Luther and his partisans should be deprived of ecclesiastical burial. See Waddington, p. 717. D'Aubigne, i. 355. Fox, V. 667.

(c) The mutual congratulations of those who had put them to death; their exultation over them; and the expression of th«ir joy by the interchange of presents: "And they that dwell upon th« earth shall rejoice over them," Ac, ver. 10. The language here used is expreseive of general joy and rejoicing, and there can be no doubt that such joy and rejoicing occurred at Rome whenever a new victory was obtained over those who were regarded as heretics. Pareus remarks on the passage in Luke xv. 32, "It was meet that we should make merry," &c., that "when heretics are burnt, Papists play at frolicksome games, celebrate feasts and banquets, sing Te Deum laudamus, and wish one another joy." And so too Bullinger, in loc. But there was special rejoicing, which accorded entirely with the prediction here, at the close of the sessions of the Lateran Council (A. D. 1517), in the splendor of the dinners and fetes given by the cardinals. The scene on the closing of the council is thus described by Dean Wad-

dington: " The pillars of the Papal strength seemed visible and palpable; and Rome surveyed them with exultation from her golden palaces. The assembled princes and prelates separated from the Council with complacency, confidence, and mutual conc/ratulations on the peace, unity, and purity of the

church." Still, while this was true of that particular council, it should be added that the language here used is general, and may be regarded as descriptive of the usual joy which Avould be felt, and which was felt at Rome, in view of the efforts made to suppress heresy in the church.

(d) The time during which the witnesses would remain 'dead.' This it is said (ver. 9), would be for "three days and an half," during which time they would "not suffer their dead bodies to be put in graves;" that is, there would be a course of conduct, and a state of things, OS if the dead were left unburied. This time, as we have seen (Notes on ver. 9), means probably three years and an half j and in the application of this we are to look for some striking event relating to the ' witnesses,' when they should have 'finished their testimony,' or when they had fully borne their testimony, that would fully correspond with this. Now it happens that there was a point of time, just previous to the Reformation, when it was supposed that a complete victory was gained for ever over those who were regarded as ' heretics,' but who were in fact the true witnesses for Christ. That point of time was during the Session of the Council of Lateran, which was assembled A. D. 1513, and which continued its Sessions to May 16, 1517. In the ninth Session of this Council, a remarkable proclamation was made, indicating that all opposition to the Papal power had now ceased. The scene is thus described by Mr. Elliott (ii. 396,

397): " The orator of the Session ascended the pulpit; and amidst the applause of the assembled Council, uttered that memorable exclamation of triumph— an exclamation which, notwithstanding the long multiplied anti-heretical decrees of Popes and Councils, notwithstanding the yet more multiplied anti-heretical crusades and inquisitorial fires, was never, I believe, pronounced before, and certainly never since, 'Jam nemo reclamat, nullus obsistit' — 'There is an end of resistance to the Papal rule and religion; opposers there exist no more:* / and again, ' The whole body of Christ endom is now seen to be subjected to its Head, i. e. to Thee.' " This occurred

May 5, 1514-. It is, probably, from this 'time' that the three days and an half, or the three years and an half, during which the ' dead bodies of the witnesses remained unburied,' and were exposed to public gaze and derision, are to bo reckoned.

But it was with remarkable accuracy that a period of three years and ai?lialf occurred from the time when this proclamation was made, and when it was supposed that these 'witnesses' were 'dead,' to the time when the voice of living witnesses for the truth was heard again, as if those witnesses that had been silenced had come to life again; and

"not in the compass of the whole ecclesiastical history of Christendom, except in the case of the death and resurrection of Christ himself, is there any such example of the sudden, mighty, and triumphant resuscitation of his church from a state of deep depression, as was just after the separation of the Lateran Council exhibited, in the protesting voice of Luther, and the glorious Reforma-

tion." All accounts agree in placing tho beginning of the Reformation in A. D. 1517. See Bowers' History of the Popes, iii. 295. Murdoch's Ifosheim, iii. 11, n. The effect of this, as compared with the *!iipposed suppression of heresy, or tli« death of the witnesses, and as an illustration of the passage before us, will be seen from the following language of a writer in the EncycIopcBdia Bnttanica:

''Every thing was quiet; every heretic txterminated; and the whole Christian world supinely acquiescing in the enormous absurdities inculcated in the Romish church, when, in 1517, the empire of superstition received its first attack from Luther." Or, in the language of Mr. Cuninghame, "At the commencement of the sixteenth century, Europe reposed in the deep sleep of spiritual death, under the iron yoke of the Papacy. There was none that moved the wing, or opened the mouth, or peeped; when suddenly in one of the Universities of Germany the voice of an obscure monk was heard, the sound of which rapidly filled Saxony, Germany, and Europe itself, shaking the very foundations of the Papal power, and arousing men from the lethargy of ages."

The remarkable coincidence in regard

11 n half are intended — will be seen from the following statement. The day of the ninth Session of the Lateran Council, when the proclamation above referred to was made, was, as we have seen, May 5, 151-i; the day of Luther's posting up his theses at Wittemberg (the wellknown epoch of the beginning of the Reformation), was Oct. 31, 1517. "Now

from May 5, 1514, to May 5, 1517, are three years; and from May 5, 1517, to Oct. 31 of the same year, 1517, the reckoning in days is as follows:

out insisting on this A'ery minute accuracy, any one can see, and all must be prepared to admit, that, on the supposition that it was intended by the Spirit of God to refer to these events, this is the language which would be used; or, in other words, nothing would better represent this state of things than the declaration that the witnesses would be * slain,' and would be suffered to ' remain unburied' during this period of time, and that, at the end of this period, a public testimony would be borne again for the

I truth, and against the abominations of the Papacy, as if ' the Spirit of life from God should again enter into them, and they should stand upon their feet/

IV. The resurrection of the witnesses, ver. 11. Little need be added on this point, after what has been said on the previous portions of the chapter. We have seen (Notes on ver. 11) that this must mean that a state of things would occur which would be well represented by their being restored to life again; and if the preAaous illustrations are correct, there will be little difficulty in admitting that this had its fulfilment in the commencement of the Reformation. As to the time when they would revive, we have seen above how remarkably this accords with the commencement of the Reformation in 1517; and as to the correspondence of this with what is here symbolized, nothing would better represent this than to describe the witnesses as coming to life again. It was as if ' the Spirit of life from God entered into' those who had been slain, and 'they stood upon their feet' again, and again bore their solemn testimony to the truth as it is in Jesus. For (a) it was the same kind of testimony — testimony to the same truths, and against the same evils, which had been borne by the long array of the confessors and martyrs that had been put to death. The truths proclaimed by the Reformers on the great doctrines of grace, were the same which had been professed by the Waldenses, by Wiclif, by John Huss, and others; and the abominations of image worship, of the invocations of tiie sa-ints, of the arrogant claims of the pope, of the doctrine of human merit in justification, of the corruptions of the monastic systems, of the celibacy of the clergy, of the doctrine of purgatory, against which they testified, were the same, (i) That testimony was borne by men of the same spirit and character. In what would now be called ^je?-so?i«^ religious experience, there was the closest resemblance between the Waldenses and the other 'witnesses' before the Reformation, and the Reformers themselves — between the piety of IIuss, Jerome of Prague, Wiclif, and Peter Waldo; and Luther, Melancthon, Zuinglc, Calvin, Buccr, Latimer, Ridley, and Knox. They were men who belonged to the same spiritual communion, and who bad been moulded and fasbioned in tbeir spiritual cbaracter by tbe same power from on bigb. (c) Tbe testimony was borne witb tbe same fearlessness, and in tbe midst of tbe same kind of persecution and opposition. All that occurred was as if tbe same ' witnesses' bad been restored to life, and again lifted up tbeir voice in tbe cause for wbicb tbey bad been persecuted and slain. Tbe propriety of ibis language as applied to tbese events, may be further seen from expressions used by tbe * witnesses' tbemselves, or by tbe persecuted friends of tbe trutb. '•'i^nd I," said Jobn Huss, speaking of tbe gospelprcacbers wbo should appear after be

had suffered at the stake, "And I, atoahing as it were from the dead, and rising from the grave, shall rejoice witb exceeding great joy." Again, in 1523,

after tbe Reformation bad broken out, we find Pope Hadrian saying, in a missive addressed to tbe Diet at Nuremberg, " Tbe heretics Huss and Jerome are now alive again, in the person of Martin Luther." The Seventh Vial, p. 190.

V. The ascension of tbe witnesses (ver. 12): 'And they ascended to heaven in a cloud.' ^Ye have seen (Notes on this verse), that this means that events would take place as if they should ascend in triumph to heaven; or wbicb •would be properly symbolized by such an ascent to heaven. All that is here represented would be fulfilled by a triumph of tbe trutb under the testimony of the witnesses; or by its becoming gloriously established in view of the nations of tbe earth, as if the witnesses ascended publicly, and were received to tbe presence of God in heaven. All this was fulfilled in tbe various influences that served to establish and confirm the Reformation, and to introduce the great principles of religious freedom, giving to that work ultimate triumph, and showing that it bad tbe favor of God. This would embrace tbe whole series of events, after the Reformation was begun, by which its triumph was secured, or by wbicb that state of things was gradually introduced which now exists, in which tbe true religion is free ft-om persecution; in wbicb it is advancing into so many parts of the world where the Papacy once had the control; and in which, with so little molestation, and witb such ui <r award march toward ultimate victory, it is extending its conquests orer the earth. Tbe triumphant ascent of the witnesses to heaven, and the public proof of tbe divine favor thus shown to them, would be an appropriate symbol of this.

VI. The consequences of the resurrection, ascension, and triumph of the witnesses, ver. 13. These are said to be, that there would be "in tbe same hour a great earthquake; that a tenth part of tbe city would fall; that seven thousand would be slain, and that the remainder would be affrighted, and would give glory to the God of heaven."

(a) Tbe earthquake. This, as we have seen (Notes on ver. 13), denotes that there would be a shock, or a convulsion in tbe world, so that the powers of the earth would be shaken, as cities, trees, and hills are in tbe shocks of an earthquake. There can be little difficulty in applying this to tbe shock produced throughout Europe by tbe boldness of / Luther and bis fellow-laborers in the Reformation. No events have ever taken place in history that would be better compared with tbe shock of an earthquake, than those which occurred when tbe long-established governments of Europe, and especially tbe domination of tbe Papacy, so long consolidated and confirmed, were shaken by tbe Reformation. In the suddenness of tbe attack made on the existing state of things; in the commotions which were produced; in the overthrow of so many governments, there was a striking resemblance to the convulsions caused by an earthquake. So Dr. Lingard speaks of the Reformation: " That religious revolution wbicb astonished and convidsed tbe nations of Europe." Nothing would better represent tbe convulsions caused in Germany, Switzerland, Prussia, Saxony, Sweden, Denmark, and England, by the Reformation, than an earthquake.

(&) Tbe fate of a part of the city: — "And the tenth part of the city fell." That is, as we have seen (Notes on ver. 13), of that which was represented by the city, to wit, tbe Roman power. Tbe fall of a ' tenth part,' would denote tbe fall of a considerable portion of that power; as if, in an earthquake, a tenth, part of a city should be demolished. This would well represent what occurred in the Reformation, when so considerable a portion of the colossal Papal power suddenly fell away, and the immediate effect on the portions of Europe where the Reformation prevailed, as compared.?ith the whole of that power, might well be represented by the fall of a tenth part of a city. It is true that a much larger proportion ultimately fell off from Rome, so that now the number of Romanists and Protestants is not far from being equal; but in the first convulsion — in what passed before the eye in vision as represented by the earthquake — that proportion would not be improperly represented by the tenth part of a city. The idea is, that the sudden destruction of a tenth part of a great city by an earthquake, would well represent the convulsion at the breaking out of the Reformation, by which a (Considerable portion of the Papal power would fall.

(c) Those who were slain, ver. 13: **And in the earthquake were slain of men seven thousand." That is, as we have seen (Notes on ver. 13), a calamity would occur to this vast Papal power, cs -j/this number should be killed in the earthquake, or which would be well represented by that. In other words, a portion of those who were represented by the city would be slain, which, compared with the whole number, would bear about the same proportion which seven thousand would to the usual dwellers in such a city. As the numbers in the city are not mentioned, it iu impossible to form any exact estimate of the numbers that would be slain, on this supposition. But, if we suppose that the city contained an hundred thousand, then the proportion would bo something like a fourteenth part: if it were half a million, then it would be about a seventieth part; if it were a million, then it would be about an hundred and forty-fifth part — and, as we may suppose that John, in these visions, had his eye on Rome as it was in the age in which he lived, we may, if we can ascertain what the size of Rome was at that period, take that estimate as the basis of the interpretation. Mr. Gibbon (ii. 251, 252), has endeavored to form an estimate of the probable number of the inhabitants of ancient Rome, and, after enumerating all the circumstances which throw any light on the subject, says, "If we adopt

tho same average which, under similar eiroumstances, has been found applicable to Paris, and indifferently allow abou. twenty-five persons for each house, oi every degree, we may fairly estimate the inhabitants of Rome at twelve hundred

thousand." Allowing this to be the number of the inhabitants of the city, then the number here specified that was slain — seven thousand — wnuld be about the one hundred and seventieth part, or one in one hundred and seventy. Thia would, according to the purport of the vision here, represent the number that would perish in the convulsion denoted by the earthquake — a number which, though it would be large in the aggregate, is not probably too large in fact as referring to the number of persons that perished in Papal Europe in the wars that were consequent on the Reformation.

(rf) The only other circumstance in this representation is, that "the remnant were affrighted, and gave glory to the God of heaven," ver. 13. That is, as we have seen (Notes on ver. 13), fear and consternation came upon them, and they stod in awe at what was occurring, and acknowledged the power of God in the changes that took place. How well this was fulfilled in what occiinod in the Reformation, it is hardlj^ necessary to state. The events which then took place had every mark of being under the divine hand, and were such as to fill the minds of men with awe, and to teach them to recognize the hand of God. The power which tore asunder that immense ecclesiastical establishment, that had so long held the whole of Europe in servitude; which dissolved the charm which had so long held kings, and princes, and people spell-bound; which rent away for ever so large a portion of the Papal dominions; which led kings to separate themselves from the control to which they had been so long subjected, and which emancipated the human mind, and diflused abroad the great principles of civil and religious liberty, was well adapted to fill the mind with awe, and to lead men to recognize tho hand and the agency of God; and if it be admitted that the Holy Spirit in this passage meant to refer to these events, it cannot be doubted that the language here used is such as is well adapted to describe the effects produced on the minds of men at large.

15 And the seventh* angel sounded; and there were great voices in heaven, saying, The kingdoms ' of

See Notes on ch. viii. 2, 6, 7. This is the hist of the trumpets, implying, of course, that under this the series of visions was to end, and that this was to introduce the state of things under which the affairs of the world were to be wound up. The place which this occupies in the order of time, is when the events pertaining to the colossal Roman power — the fourth kingdom of Daniel (Dan. ii., vii.), should have been completed, and when the reign of the saints (Dan. vii. 9-14, 27, 28) should have been introduced. This, both in Daniel and in John, is to occur when the mighty power of the Papacy shall have been overthrown, at the termination of the twelve hundred and sixty years of its duration. See Notes on Dan. vii. 25. In both Daniel and John the termination of that persecuting power is the commencement of the reign of the saints; the downfall of the Papacy, the introduction of the kingdom of God, and its establishment on the earth. ^ And tJiere loere great voices in heaven. As of esultation and praise. The grand consummation had come, the period so long anticipated and desired when God should reign on the earth had arrived, and this lays the foundation for joy and thanksgiving in heaven. ^ The hingdoma of this tcorld. The modern editions of the New Testament (see Tittmann and Hahn) read this in the singular number — 'The kingdom of this world has become,' &c. According to this reading, the meaning would be, either that the sole reign over this world had become that of the Lord Jesus; or, more probably, that the dominion over the earth had been regarded as one in the sense that Satan had reigned over it, but had now become the kingdom of God; that is, that " the kingdoms of this world are many, considered in themselves; but in reference to the sway of Satan, there is only one kingdom ruled over by the ' god of this world.' " Prof. Stuart. The sense is not materially different whichever reading is adopted; though the authority is in favor of tho latter. See Wetstein. Aocording to the 28*

of our Lord, and of his Christ; and he * shall reign for ever and ever.

common reading, the sense is, that all tho kingdoms of the earth, being many in themselves, had been now brought under the one sceptre of Christ; according to the other, the whole world was regarded as in fact one kingdom — that of Satan, and the sceptre had now passed from his hands into those of the Saviour. % The kingdoms of our Lord. Or, the kingdom of our Lord, according to the reading adopted in the previous part of the verse. The word Lord here, evidently has reference to God as such — represented as the original source of authority, and as giving the kingdom to his Son. See Notes on Dan. vii. 13, 14; comp. Ps. ii. 8. The word Lord — /cuptoj — implies the notion of possessor, owner, sovereign. Supreme Fouler — and is thus properly given to God. See Matt. i. 22, V. 33; Mark v. 19; Luke i. 6, 28; Acts vii. 33; Heb. viii. 2, 10; James iv. 15, al. seep. ^ And of his Christ. Of bis anointed; of him who is set apart as the Messiah, and consecrated to this high office. See Notes on Matt. i. 1. He is called 'his Christ,' because he is set apart by him, or appointed by him to perform the work appropriate to that office on earth. Such language as tL^t which occurs here is often employed, in which God and Christ are spoken of as, in some respects, distinct — as sustaining different offices, and performing different woi-ks. The essential meaning here is, that the kingdom of this world had now become the kingdom of God under Christ; that is, that that kingdom is administered by the Son of God. ^ And he shall reign for ever and ever. A kingdom is commenced which shall never terminate. It is not said that this would be on the earth, but the essential idea is, that the sceptre of the world had now, after so long a time, come into his hands never more to pass away. The fuller characteristics of this reign are stated in a subsequent part of this book (chs. xx.-xxii.). What is here stated is in accordance with all the predictions in the Bible. A time is to come when, in the proper sense of the term, God is to reign on the earth; when his kingdom is to b«

16 And the four and twenty" elders which sat before God on their seats, fell upon their faces, and worshipped God,

universal,• when hig laws shall be every where recognized as binding; when all idolatry shall come to an end; and when the understandings and the hearts of men every where shall bow to his authority. Comp. Ps. ii. 8; Isa. ix. 7, xi. 9, xlv. 22, Ix.; Dan. ii. 35, 44, 45, vii. 13, 14, 27, 28; Zech. xiv. 9; Mai. i. 11; Luke i. 33. On this whole subject, see the very ample illustrations and proofs in the Notes on Daniel, ii. 44, 45, vii. 13, 14, 27, 28; comp. Notes on chs. xx.- xxii.

16. And the four and twenty elders which sat, &c. See Notes on ch. iv. 4. ^ Fell upon their faces, and icorshijjped God. Prostrated themselves before him — the usual form of profound adoration. See Notes on ch. v. 8-14.

17. Saying, We give thee thanks. We, as the representatives of the church, and as identified in our feelings with it (see Notes on ch. iv. 4), acknowledge thy goodness in thus delivering the church from all its troubles, and, having conducted it through the times of fiery persecution, thus establishing it upon the earth. The language here used is an expression of their deep interest in the church, and of the fact that they felt themselves identified with it. The.y, as representatives of the church, would of course rejoice in its prosperity and final triumph. ^ 0 Lord God Almighty. Referring to God as all powerful, because it was by his omnipotent arm alone that this great work bad been accomplished. Nothing else could have defended the church in its many trials; nothing else could have established it upon the earth. ^ Which art, and loast, and art to come. The eternal One, always the lame. See Notes on ch. i. 8. The reference here is to the fact that God, who h-id thus established his church on the earth, is unchanging. In all the revolutions which occur on the earth, he always remains the same. What he was in past times he is now; what he is now he always will be. The particular idea suggested here seems to be, that he had

0 Lord God Almighty, which * art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. "

18 And the nations were angry,**

now shown this by having caused his church to triumph; that is, he had shown that he was the same God who had early promised that it should ultimately triumph; he had carried forward his glorious purposes without modifying or abandoning them amidst all the changes that had occurred in the world; and he had thus given the assurance that he would now remain the same, and that all his purposes in regard to his church would be accomplished. The fact that God remains always unchangeably the same is the sole reason why his church is safe; or why any individual member of it is kept and saved. Comp. Mai. iii. G. ^ Because thou hast taken to thee thy great power. To wit, by setting up thy kingdom overall the earth. Before that, it seemed as if he had relaxed that power, or had given the power to others. Satan had reigned on the earth. Disorder, anarchy, sin, rebellion, had prevailed. It seemed as if God had let the reins of government fall from his hand. Now, he came forth as if to resume the dominion over the world, and to take the sceptre into his own hand, and to exert his great power in keeping the nations in subjection. The setting up of his kingdom all over the world, and causing his laws every where to be obeyed, will be among the highest demonstrations of divine power. No thing can accomplish this but the powei of God; when that power is exerted nothing can prevent its accomplishment. ^[ -^.Jici hast reigned. Prof. Stuart: — '•and shown thyself as king;" that is, * hast become king, or acted as a king.' The idea is, that he had now vindicated his regal power (Rob. Lex.); that is, he had now set up his kingdom on the earth, and had truly begun to reign. One of the characteristics of the Millennium— and indeed the main characteristic— will be, that God will bo every where obeyed; for when that occurs all will be consummated that properly enters into the idea of the millennial kingdom.

and thy wrath is come, and the time " of the dead, that they should be judged, and that thou shouldest give reward ^ unto thy servants the prophets, and to the saints, o He. 9. 27. b c. 2-2. 12.

and them that fear thy name, small " and great; and shouldest destroy them which ** destroy the earth.

18. And the nations icere angry. Were enraged against thee. This they had shown by their opposition to his laws; by persecuting his people; by slaying his witnesses; by all the attempts which they had made to destroy his authority on the earth. The reference here seems to be to the whole series of events preceding the final establishment of his kingdom on the earth; — to all the efforts which had been made to throw off his government and to crush his church. At this period of glorious triumph it was natural to look back to those dark times when the ' nations raged' (eomp. Ps. ii. 1-3), and when the very existence of the church was in jeopardy. *\\ And thy xcrath is come. That is, the time when thou wilt punish them for all that they have done in opposition to thee, and when the wicked shall be cut off. There will be, in the setting up of the kingdom of God, some manifestation of his wrath against the powers that opposed it; or something that will show his purpose to destroy his enemies, and to judge the wicked. The representations in this book lead us to suppose that the final establishment of the kingdom of God on the earth will be introduced or accompanied by commotions and wars which will end in the overthrow of the great powers that have opposed his reign, and by such awful calamities in those portions of the world as shall show that God has arisen in his strength to cut ofi" his enemies, and to appear as the vindicator of his people. Comp. Notes on ch. xvi. 12-16, xix. 11- 26. ^ And the time of the dead that they should be judged. According to the view which the course of the exposition thus far pursued leads us to entertain of this book, there is reference here, in few words, to the same thing which is more fully stated in ch. xx., and the meaning of the sacred writer will, therefore, come up for a more distinct and full examination when wo consider that chapter. See Notes on ch. xs. 4, 5, 6, 12-15. The purpose of the writer does not require that a detailed statement of the order of the events referred to should be made here, for it would be better made, when, after another line of illustration and of symbol (ch. xi. 19, xii.-xix.), he should have reached the same catastrophe, and when, in view of both, the mind would be prepared for the fuller description with which the book closes, chs. xx., xxi., xxii. All that occurs here, therefore, is a very general statement of the final consummation of all things. ^ And that thou shoiddest give reward tinto thy servants. The righteous. Comp. Matt. XXV. 34-40, Rev. xxi., xxii. That is, in the final winding up of human afl'airs, God will bestow the long-promised reward on those who have been his true friends. The wicked that annoyed and persecuted them, will annoy and persecute them no more; and the righteous will be publicly acknowledged as the friends of God. For the manner in which this will be done, cee the details in chs. XX., xxi., xxii. ^ The 2:>rnphet8. All who, in every age, have faithfully proclaimed the truth. On the meaning of the word, see Notes on ch. x. 11. ^ And to the saints. To all who are holy — under whatever dispensation, and in whatever land, and at whatever time, they may have lived. Then will be the time when, in a public manner, they will be recognized as belonging to the kingdom of God, and as being his true friends. ^ And them that fear thy name. Another way of designating his people, since religion consists in a profound veneration for God. Mai. iii. 16; Acts X. 22, 35; Job i. 1; Ps. xv. 4, xxii. 23, cxv. 11; Prov. i. 7, iii. 13, ix. 10; Isa. xi. 2. ^ Small and great. Young and old; low and high; poor and rich. The language is designed to comprehend all, of every class, who have a claim to bo numbered among the friends of God, and it furnishes a plain intimation that men of all classes will be found at last among his true people. One of the glories of the true religion is, that^ in bestowing its favors, it disregards all the artificial distinctions of society, and addresses man as man, welcoming all who are human beings to the blessings of life and salvation. This will be illustriously shown in the last period of the world's history, when the distinctions of wealth, and rank, and blood shall lose the importance which has been attributed to them, and when the honor of being a child of God shall have its true place. Gomp. Gal. iii. 28. «[ And ahouldest destroy them loliich destroy the earth. That is, all who have, in their conquests, spread desolation over the earth; and who have perse:;uted the righteous, and all who have done injustice and wrong to any class of men. Comp. Notes on ch. xs. 13-15.

Here ends, as I suppose, the first series of visions referred to in the volume sealed with the seven seals, ch. v. 1. At this point, where the division of the chapter should have been made, and which is properly marked in our common Bibles by the sign of the paragraph (5f), there commences a new series of visions, intended also, but in a different line, to extend down to the consummation of all things. The former series traces the history down mainly thi-ough the series of civil changes in the world, or the outward afiairs which afi"ect the destiny of the church; the latter — the portion still before us — embraces the same period with a more direct reference to the rise of Antichrist, and the influence of that power in aliecting the destiny of the church. When that is completed (ch. xi. 19, xii.-xix.), the way is prepared (ch. xx.-xxii.) for the more full statement of the final triumph of tho gospel, and the uuivei-sal prevalence of religion, with which the book so appropriately closes. That portion of the book, therefore, refers to the same period as the one which has just been considered under the sounding of the seventh trumpet, and the description of the final state of things would have immediately succeeded if it had not been necessary, by another scries of visions, to trace more particularly the history of Antichrist on the destiny of the church, and the way in which that great and fearful power would, be finally overcome. See the ' Analysis' of the book. Part Fifth. The way is then prepared for the description of the state of things which will exist when all the enemies of the church shall be subdued; when Christianity shall triumph; and when the predicted reign of God shall be set up on the earth, chs. xx., xxi., xxii.

This portion of the book commences, according to the view presented in the closing remarks on the last chapter, a new series of visions, designed more particularly to represent the internal condition of the church; the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. See the Analysis of the Book, Part Fifth. The portion before us embraces the following particulars: —

(1) A new vision of the temple of God as opened in heaven, disclosing the ark of the testimony, and attended with lightnings, and voices, and thunderings, and an earthquake, and gi-eat hail, ch. xi. 19. The view of the 'temple,' and the 'ark,' would naturally suggest a reference to the church, and would be an appropriate representation on tho supposition that this vision related to the church. The attending circumstances of the lightnings, &c., were well fitted to impress the mind with awe, and to leave the conviction that great and momentous events were about to be disclosed. I regard this verse, therefore, which should have been separted from the eleventh chapter and attached to the twelfth, as the introduction to a new series of visions, similar to what we have in the introduction of the previous series, ch. iv. 1. The vision was of the temple — the symbol of the church, — and it was ' opened' so that John could see into its inmost part — even within the veil where the ark was, — and could have a view of what most intimately pertained to it.

(2) A representation of the church, under the image of a woman about to give birth to a child, ch. xii. 1, 2. A woman is seen, clothed, as it were, with the sun — -emblem of majesty, truth, intelligence, and glory; she has the moon under her feet, as if she walked the heavens; she has on her head a glittering diadem of stars; she is about to become a mother. This seems to have been designed to represent the church as about to be increased, and as in that condition vFatched by a dragon — a mighty foe — ready to destroy its offspring, and thus compelled to flee into the wilderness for safety. Thus understood, the point of time referred to would be when the church was in a prosperous condition, and when it would be encountered by Antichrist, represented here by the dragon, and compelled to flee into the wilderness; that is, the church for a time would be driven into obscurity, and be almost unknown. It is no uncommon thing, in the Scriptures, to compare the church with a beautiful woman. See Notes on Isa. i. 8. The following remarks of Prof. Stuart (vol. ii. 252), though he applies the subject in a manner very different from what I shall, seem to me accurately to express the general design of

the symbol: "The daughter of Zion is a common personification of the church in the Old Testament; and in the writings of Paul, the same image is exhibited by the phrase, Jerusalem tchich is the mother of us all; i. e. of all Christians, Gal. iv. 26. The main point before us is, the illustration of that church, ancient or later, under the image of a looman. If the Canticles are to have a spiritual sense given to them, it is plain enough of course, how familiar such an idea was to the Jews. Whether the woman thus exhibited as a symbol be represented as hride or mother depends of course on the nature of the case, and the relations and exigencies of any particular passage."

(3) The dragon that stood ready to devour the child, vs. 3, 4. This represents some formidable enemy of the church, that was ready to persecute and destroy it. The real enemy here referred to is, undoubtedly, Satan, the great enemy of God and the church, but here it is Satan in the form of some fearful opponent of the church that would arise at a period when the church was prosperous, and when it was about to be enlarged. We are to look, therefore, for Bome fearful manifestation of this formidable power, having the characteristics here referred to, or some opposition to the church such as we may suppose 8atan would originate, and by which the existence of the church might seem to be endangered.

(4) The fact that the child which the woman brought forth was caught up to heaven — symbolical of its real safety, and of its having the favor of God — a pledge that the ultimate prosperity of the church was certain, and that it was safe from real danger, ver. 5.

(5) The fleeing of the woman into the wilderness, for the space of a thousand two hundred and threescore days, or 1260 years, ver. 6. This act denotes the persecuted and obscure condition of the church during that time, and the period which would elapse before it would be delivered from this persecution, and restored to the place in the earth which it was designed to have.

(6) The war in heaven; a struggle between the mighty powers of heaven and the dragon, vs. 7-9. Michael and his angels contend against the dragon, in behalf of the church, and finally prevail. The dragon is overcome, and is cast out, and all his angels with him; in other words, the great enemy of God and his church is ovei'come and subdued. This is evidently designed to be symbolical, and the meaning is, that a state of things would exist in regard to the church, which would be well represented by supposing that such a scene should occur in heaven; that is, as if a war should exist there between the great enemy of God and the angels of light, and as if, being there vanquished, Satan should be cast down to the earth, and should there exert his malignant power in a warfare against the church. The general idea is, that his warfare would be primarihj against heaven, as if he fought with the angels in the very presence of God, but that the form in which he would seem to prevail would be against the church, as if being unsuccessful in his direct warfare against the angels of God, he was permitted, for a time, to enjoy the appearance of triumph in eontending with the church.

(7) The shout of victory in view of the conquest over the dragon, vs. 10-12. A loud voice is heard in heaven, saying that now the kingdom of God is come, and that the reign of God would be set up, for the dragon is cast down and overcome. The grand instrumentality in overcoming this foe was ' the blood of tho Lamb, and the word of their testimony;'

19 And the temple ** of God was opened in heaven, and there was £een in his temple the ark of his

that is, the great doctrines of truth pertaining to the work of the Redeemer would be employed for this purpose, and it is proclaimed that the heavens and all that dwell therein had occasion to rejoice at the certainty that a victory would be ultimately obtained over this great enemy of God. Still, however, his influence was not wholly at an end, for he would yet rage for a brief period on the earth. "^

(8) The persecution of the woman, vs. 13-15. She is constrained to fly, as on wings given her for that purpose, into the wilderness, where she is nourished for the time that the dragon is to exert his power — a 'time, times, and half a time' — or for 1260 years. The dragon in rage pours out a flood of water, that he may cause her to be swept away by the flood: referring to the persecutions that would exist while the church was in the wilderness, and the efforts that would be made to destroy it entirely.

(9) The earth helps the woman, ver. 16. That is, a state of things would exist as if, in such a case, the earth should open and swallow up the flood. The meaning is, that the church would not be swept away, but that there would be an interposition in its behalf, as if the earth should, in the case supposed, open its bosom, and swallow up the swelling waters.

(10) The dragon, still enraged, makes war with all that pertain to the woman, ver. 17. Here we are told literally who are referred to by the 'seed' of the woman. They are those who 'keep the commandments of God, and have the testimony of Jesus Christ' (ver. 17); that is, the true church.

The chapter, therefore, may be regarded as a general vision of the persecutions that would rage against the church. It seemed to be about to inci-ease and to spread over the world. Satan, always opposed to it, strives to prevent its extension. The conflict is represented a« if in heaven, where war is waged between the celestial beinga and Satan, and where, being overcome, Satan is cast down to the earth, and

testament: and there were lightnings, ''and roices, and thunderings, and an earthquake, « and great hail.

permitted to wage the war there. The church is persecuted; becomes obscuro and almost unknown, but still is mysteriously sustained, and when mcst ii? danger of being wholly swallowed up, ia kept as if a miracle were wrought in its defence. The detail — the particular form in which the war would be waged — is drawn out in the following chapters. Ch. xi. 19. And the temple of God teas o])ened in heaven. The temple of God at Jerusalem was a pattern of the heavenly one, or of heaven. Heb. viii. 1-5. In that temple God was supposed to reside by the visible symbol of his presence— the Shekinah — in the Holy of Holies. See Notes on Heb. ix. 7. Thus God dwells in heaven, as in a holy temple, of which that on earth was the emblem. When it is said that that was 'opened in heaven,' the meaning is, that John was permitted, as it were, to look into heaven, the abode of God, and to see him in his glory. ^ And there teas seen in his tem2)le the ark of his testament. See Notes on Heb. ix. 4. That is, the very interior of heaven was laid open, and John was permitted to witness what was transacted in its obscurest recesses, and what were its most hidden mysteries. It will be remembered, as an illustration of the correctness of this view of the meaning of the verse, and of its proper place in the divisions of the book — assigning it as the opening verse of a now series of visions — that in the firs' series of visions we have a statement remarkably similar to this, ch. iv. 1: — " After this I looked, and behold a door was opened in heaven;" that is, there was, as it were, an oj)eniny made into heaven, so that John was permitted to look in and see what was occurring there. The same idea is expressed substantially here, by saying that the very interior of the sacred temple where God resides was * opened in hea. ven,' so that John was pcFmitted to look in and see what was transacted in his very presence. This, too, may go to confirm the idea suggested in the Analysis of tho book, Part Fifth, that this portion of the Apocalypse refers rather to the ititernal affairs of tht church, or the church itself — for of this the temple was the proper emblem. Tlien appropriately follows the series of visions describing, as in the former case, what was to occur in future times: this series referring to the internal affairs of the church, as the former did mainly to what would outwardly affect its form and condition. ^ And there %cere lightnings, &G. Symbolic of the awful presence of God, and of his majesty and glory, as in the commencement of the first series of visions. See Notes on ch. iv. 5. The similarity of the symbols of the divine majesty in the two cases, may also serve to confirm the supposition that this is the beginning of a new series of visions. ^ And an earthquake. Also a symbol of the divine majesty, and perhaps of the great convulsions that were to occur under this series of visions. Comp. Notes on ch. vi. 12. Thus, in the sublime description of God in the ISth Psalm (ver. 7), "Then the earth shook and trembled; the foundations also of the hills moved and were shaken, because he was wroth." So in Ex. six. 18, "And Mount Sinai was altogether in a smoke — and the whole mount quaked greatly." Comp. Amos viii. 8, 9; Joel ii. 10. ^ And great hail. Also an emblem of the presence and majesty of God, perhaps with the accompanying idea that he would overwhelm and punish his enemies. So in Ps. xviii. 13, " The Lord also thundered in the heavens, and the Highest gave his voice: hailstones and coals of fire." So also Job xxxviii. 22, 23:

*' Hast thou entered iuto tlie treasures of snow, Or hast thou seen the treasures of hail? Which I have reserved against the day of trouble, Against the day o{ battle and war?"

Ch. xii. 1. And there a2)peared a great iconder in heaven. In that heavenly world thus disclosed; in the very presence of Go J, he saw the impressive and remarkable symbol which he proceeds

^ clothed with the sun, " and the moon under her feet, and upon her head a crown of twelve stars: to describe. The word iconder — arjftciot — properly means something extraordinary, or miraculous, and is commonlj rendered sign. See Matt. xii. 38, 39, xvi. 1,3,4, xxiv. 3, 24, 30, xxvi. 48; Mark, viii. 11, 12, xiii. 4, 22, xvi. 17, 20, — in all which, and in numerous othei places in the New Testament, it is rendered sign, and mostly in the sense ol miracle. When used in the sense of a miracle, it refers to the fact that the miracle is a sigii or token by which the divine power or purpose is made known. Sometimes the word is used to denote a sign of future things — a portent or presage of coming events; that is, some remarkable appearances which foreshadow the future. Thus in Matt. xvi. 3: ''signs of the times;" that is, the miraculous events which foreshadow the coming of the Messiah in his kingdom. So also in Matt. xxiv. 3, 30; Mark, xiii. 4; Luke, xxi. 7, 11. This seems to be the meaning here, that the woman who appeared in this remarkable manner, was a portent oi token of what was to occur. ^ A woman clothed with the sun. Bright; splendid; glorious, as if the sunbeams were her raiment. Comp. ch. i. 16, X. 1; Cant. vi. 10 — a passage which, very possibly, was in the mind of the writer when he penned this description: — " Who is this that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." ^ And the moon under her feet. The moon seemed to be under her feet. She seemed as if she stood on the moon, its pale light contrasted with the burning splendor of the sun, heightening the beauty of the whole picture. The woman, beyond all question, represents the church. See Notes on ver. 2. Is the splendor of the sun-light designed to denote the brightness of the gospel? Is the moon designed to represent the comparatively feeble light of the Jewish dispensation? Is the fact that she stood upon the moon, or that it was under her feet, designed to denote the superiority of the gospel to the Jewish dispensation? Sucb a supposition gives much beauty to the symbol, and is not foreign to the nator*

2 And slie being with child,

of symbolic language. ^ And upon her head a crown of twelve stars. A diadem in whicli there were ijlaced twelve stars. That is, there were twelve sparkling gems in the crown which she wore. This would, of course, greatly increase the beauty of the vision; and there can be no doubt that the number twelve here is significant. If the woman here is dasigned to symbolize the church, then the number twelve has, in all probability, some allusion either to the twelve tribes of Israel — as being a number which one who was born and educated as a Jew would be likely to use (comp. James, i. 1), or, to the twelve apostles — an allusion which it may be supposed an apostle would be more likely to make. Comp. Matt. xix. 28; Rev. xxi. 14.

2. And she, being icith child, cried, travailing in birth, &c. That is, there would be something which would be properly represented by a woman in such circumstances.

The question now is, what is referred to by this woman? And here it need hardly be said that there has been, as in regard to almost every other part of the book of Revelation, a great variety of interpretations. It would be endless to undertake to examine them; and would not be profitable if it could be done j and it is better, therefore, and more in accordance with the design of these Notes, to state briefly what seems to me to be the true interpretation. (1) The woman is evidently designed to symbolize the church; and in this there is a pretty general agreement among intei'preters. The image, which is a beautiful one, was very familiar to the Jewish prophets. See Notes on Isa. i. 8, xlvii. 1; comp. Ezck. xvi. (2) But still, the question arises, to lohat time this representation refers: whether to the chusch before the birth of the Saviour, or after? According to the former of these opinions, it is supposed to refer to the church as giving birth to the Saviour, and the 'man-child' that is born (ver. 5) is supposed to refer to Christ, who ' sprang from the church tari cep/cfl'— according to the flesh. Prof. Stuart, ii. 252. The church, accovdizig to this view, is not simply rsgirdod as J,n-Ash, but, in a more general and theocratle sense, as thp. peopiz

cried, travailing in birth, and pained to be delivered.

of God. " From the Christian church, considered as Christian, he could not spring; for this took its rise only after the time of his public ministry. But from the bosom of the people of God the Saviour came. This church, Judaical indeed (at the time of his birth) in respect to rites and forms, but to become Christian after he had exercised his ministry in the midst of it, might well be represented here by the woman which is described in ch. xii." Prof.

Stuart. But to this view there are some, as it seems to me, unanswerable objections. For (o) There seems to be a harshness and incongruity in repi-esenting the Saviour as the Son of the church, or, representing the church as giving birth to him. Such imagery is not found elsewhere in the Bible, and is not in accordance with the language which is employed, where Christ is rather represented as the Husband of the church than the Son. See Rev. xxi. 2, " prepared as a bride adorned for her husband;" ver. 9, " I will show thee the bride, the Lamb's wife." Comp. Isa. liv. 5, Ixi. 10, Ixii. 5. {b) If this interpretation be adopted, then this must refer to the Jewish church, and thus the woman will personify the Jewish community before the birth of Christ. But this seems contrary to the whole design of the Apocalypse, which has reference to the Christian church, and not to the ancient dispensation, (c) If this interpretation be adopted, then the statement about the dwelling in the wilderness for a period of 1260 days or years (ver. 14) must be assigned to the Jewish community— a supposition every way improbable and untenable. In what sense could this be true? When did anything happen to the Jewish people that could, with any show of probability, be regarded as the fulfilment of this? {d) It may be added, that the statement about the 'man-child' (ver. 5), is one that can with difficulty be reconciled to this supposition. In what sense was this true that the 'man-child' was 'caught up unto God, and to his throne?' The Saviour, indeed, ascended to heaven, but it was not, as here represented, that he might be protected from the danger of being destroyed; and when he did aa

3 And there appea.fed another

cend, it was not as a helpless and unprotected babe, but as a man in the full maturity of his powers. — The other opinion is, that the woman here refers to the Christian church, and that the object is to represent that church as about to be enlarged — represented by the condition of the woman, ver. 2. A beautiful woman appears, clothed with light — emblematic of the brightness and purity of the church; with the moon under her feet — the ancient and comparatively obscure dispensation now made subordinate and humble; with a glittering diadem of twelve stars on her head — the stars representing the usual well-known division of the people of God into twelve parts — as the stars in the American flag denote the original states of the Union; and in a condition (ver. 2) which showed that the church was to be increased. The time there referred to, is at the early period of the history of the church, when, as it were, it first appears on the theatre of things, and going forth in its beauty and majesty over the earth. John sees this church as it was about to spread in the world, exposed to a mighty and formidable enemy — a hateful dragon — stationing itself to prevent its increase, and to accomplish its destruction. From that impending danger it is protected in a manner that would be well represented by the saving of the child of the woman, and bearing it up to heaven, to a place of safety — an act implying that, notwithstanding all dangers, the progress and enlargement of the church was ultimately certain. In the mean time, the woman herself flees into the wilderness • — an act representing the obscure and humble and persecuted state of the church — till the great controversy is determined which is to have the ascenilency — God or the Dragon. In favor of this interpretation, the following considerations may be suggested: — (a) It is the natural and obvious interpretation. (6) If it be adioitted that John meant to describe what occurred in the world at the time when the true church seemed to be about to extend itself over the earth, and when that prosperity was checked by the rise of the Papal power, the symbol employed would be strikingly expressive and appropriate, (c) It ac- cords with the language elsewhere used in the Scriptures when referring to the increase of the church. Isa. Ixvi. 7, 8: " Before she travailed, she brought forth; before her pain came, she was delivered of a man-child. Who hath heard such a thing? — As soon as 2ion travailed, she brought forth her children." Isa. liv. 1: " Sing, 0 barren, thou that didst not bear; for more are the children of the desolate than the children of the married wife, saith the Lord." Isa. xlix. 20: " The children which thou shalt have, after thou shalt have lost the other, shall say again in thy earr. The place is too strait for me; give place to me that I may dwell." The comparison of the church to a woman as the mother of children, is one that is very common in the Scriptures, (d) The future destiny of the child and of the woman agrees with this supposition. The child is caught up to heaven (ver. 5), emblematic of the fact that God will protect the Church, and not suffer its increase to be cut off and destroyed; and the woman is driven for 1260 years into the wilderness and nourished there (ver. 14) — emblematic of the long period of obscurity and persecution in the true church, and yet of the fact that it would be protected and nourished. The design of the whole, therefore, I apprehend, is to represent the peril of the church at the time when it was about to be greatly enlarged, or in a season of prosperity, from the rise of a formidable enemy that would stand ready to destroy it. I regard this, therefore, as referring to the time of the rise of the Papacy when, but for that formidable, corrupting, and destructive power, it might have been hoped that the church would have spread all over the world. In regird to the rise of that power, see all that I have to say, or can say, in the Notes on Dan. vii. 24-28.

3. And there appeared another tconder <n heaven. Represented as in heavcii. Notes ver. 1. That is, he saw this aj occurring at the time when the church was thus about to increase, ^f Ajid behold, a great red dragon. The word rendered dragon — Spdmiitv — occurs, in the New Testament, only in the book of Revelation, where it is uniformly ren-

great red dragon, * having seven heads and ten horns, and seven crowns upon his heads.

(lered as here — dragon. Ch. xii. 3, 4, 7, 9, 13, 16, 17; xiii. 2, 4, 11; xvi. 13; XX. 2. In all these places there is reference to the same thing. The word properly means a large serpent; and the allusion in the word commonly is to some serpent, perhaps such as the anaconda, that resides in a desert or wilderness. See a full account of the ideas that prevailed in ancient times respecting the dragon, in Bochart, Hieroz. Lib. iii. c. xiv., vol, ii. pp. 428-440. There was much that was fabulous respecting this monster, and many notions were attached to the dragon which did not exist in reality, and which were ascribed to it by the imagination at a time when Natural History was little understood. The characteristics ascribed to the dragon, according to Bochart, are, that it was distinguished (a) for its vast size; (t) that it had something like a beard or dew-lap; (c) that it had three rows of teeth; {d) that its color was black, red, yellow, or ashy; (e) that it had a wide mouth; (/) that in its breathing it not only drew in the air, but also birds that were flying over it; and (<7) that its hiss [ was terrible. Occasionally, also, feet and wings were attributed to the dragon,! and sometimes a lofty crest. The dra- j gon, according to Bochart, was supposed! to inhabit waste places and solitudes ' (comp. Notes on Isa. xiii. 22), and it I became, therefore, an object of great terror. It is probable that the original of this was a huge serpent, and that all the other circumstances were added by the imagination. The prevailing ideas in regard to it, however, should be borne in mind, in order to see the force and propriety of the use of the word by John. Two special characteristics are stated by John in the general description of the dragon: one is, its red color; the other, that it was great. In regard to the former, as above mentioned, the di-agon was supposed to be black, red, yellow, or ashy. See the authorities referred to in IJochart, ut sup. pp. 435, 436. There was doubtless a reason why the one seen by John should be represented as red. As to the other charac- i teristic — great — the idea is, that it was! a huge monster, and this would properly | refer to some mighty, terrible power i which would be properly symbolized by such a monster. ^ Having seven heads. It was not unusual to attribute many heads to monsters, especially to fabulous monsters, and these greatly increased the terror of the animal. " Thus Cerbe-

rus usually has three heads assigned to him; but Hesiod (Theog. 312) assigns him fifty, and Horace (Ode II. 13, 34) one hundred. So the Hydra of the Lake Lerna, killed by Hercules, had fifty heads (Virg. Aen. vi. 676); and in Kiddushim, fol. 29, 2, Rabbi Achse is said to have seen a demon like a dragon with seven heads." Prof. Stuart, in loc. The

seven heads would somehow denote X>oxoer, or seats of power. Such a number of heads increase the terribleness, and, as it were, the vitality of the monster. What is here represented would be as terrible and formidable as such a monster; or, such a monster would appropriately represent what was designed to be symbolized here. The number seven may bo used here 'as a perfect number,' or merely to heighten the terror of the image, but it is more natural to suppose that there would be something in what is here represented which would lay the foundation for the use of this number. There would be something either in the origin of the power; or iu the union of various powers now combined in the one represented by the di'agon; or in the seat of the power, which this would preperly symbolize. Comp. Notes on Daniel vii. 6. ^ And ten horns. Emblems of power, denoting that, in some respects, there were te7i powers combined in this one. See Notes on Dan. vii, 7, 8, 20, 24, There can be little doubt that John had those passages of Daniel in his eye, and perhaps as little that the reference is to the same thing. The meaning is, that, in some respects, there would be a tenfold origin or division of the power represented by the dragon. ^ Aiid seven croivns upon Ma heads. Gr. diadems. See Notes on ch. ix. 7. There is a reference here to some kingly power, and doubtless John haft some kingdom or sovereignty in his eyo that would be properly symbolized in this manner. The method in which these heads and horns were arranged on the dragon is not stated, and is not material. All that is necessary in the explanation is, that there was something in the power referred to that would be properly represented by the seven heads, and something by the ten horns.

In the application of this, it will be necessary to enquire what was properly symbolized by these representations, and to refer again to these particulars with this view.

(a) The dragon. This is explained, ver. 9 of this chapter: "And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world." So again, ch. XX. 2, "And he laid hold on the dragon, that old serpent, which is the Devil." Comp. Bochart, Hieroz. ii. pp. 439, 440. There can be no doubt, therefore, that the reference here is to Satan, considered as the enemy of God, and the enemy of the peace of man, and especially as giving origin and form to some mighty power that would threaten the existence of the church.

{!)) Great. This will well describe the power of Satan as originating the organizations that were engaged for so long a time in persecuting the church, and endeavouring to destroy it. It was a work of vast power, controlling kings and princes and nations for ages, and could have been accomplished only by one to whom the appellation here used could be given.

(c) Red. This, too, is an appellation properly applied here to the dragon, or Satan, considered as the enemy of the church, and as originating this persecuting power, either (1) because it well represents the bloody persecutions that would ensue; or (2) because this would be the favorite color by which this power would be manifest. Comp. ch. xvii. 3, 4, xviii. 12, 16.

(cf) The seven heads. There was doubtless, as above remarked, something significant in these heads, as referring to the power designed to be represented. On the supposition that this refers to Rome, or to the power of Satan as manifested by Roman persecution, there can be no difficulty in the application, and, indeed, it is such an image as the writer would naturally use on the supposition that it had such a designed reference. Rome was built, as is well known, on seven hills (comp. Notes on ch. x. 3), and was called the seven-hilled city

(Septicolis), from having been originally built on seven hills, though subsequently three hills were added, making the whole number ten. See Eschenburg, Ilanual of Classical Literature, P. 1, ^ 53. Thus Ovid:

" SeJ quae de sepfem totam circumspicit orbem Montibus, imperii Rome Oe^mque locus.

Tertullian: " I appeal to the citizens of Rome, the populace that dwell on the seven hills." Apol. 35. And again, Jerome to Marcella, when urging her to quit Rome for Bethlehem: " Read what is said in the Apocalypse of the seven hills," &c. The situation of the city, if that was designed to be represented by the dragon, would naturally suggest the idea of the seven-headed monster. Comp. Notes on ch. xiii. The explanation which is here given of the meaning of the 'seven heads,' is in fact one that is given in the book of Revelation itself, and there can be no danger of error in this part of the interpretation. See ch. xvii. 9: " The seven heads are seven mountains, on which the woman sitteth." Comp. ver. 18.

(e) The ten horns. These were emblems of power, denoting that in reference to that power there were, in some respects, ten sources. The same thing is referred to here which is in Dan. vii. 7, 8, 20, 24. See the Notes on Dan. vii. 24, where this subject is fully considered. The creature that John saw was indeed a monster, and we are not to expect entire congruity in the details. It is sufficient that the main idea is preserved, and that would be, if the reference wa» to Rome considered as the place where the energy of Satan, as opposed to God and the church, was centered.

(/) The seven crowns. This would merely denote that kingly or royal authority was claimed.

The general interpretation which refers this vision to Rome may receive confirmation from the fact that the dragon was at one time the Roman standard, as is represented by the following cut from Montfaucon. Ammianua Marcellinus (xvi. 10) thus describes this

standard: " The dragon was covered with purple cloth, and fastened to the end of a pike gilt and adorned with precious

4 And his tail* drew the third

stones. It opened its wide throat, and the wind blew through it: and it hissed

part of the stars of heaven, and did cast them to the earth: and the

as if in a rage, with its tail floating in several folds through the air." He else-

where often gives it the epithet of purpureua — purple-red: purpureum signum draconis, <fcc. With this the description of Claudian well agrees also: —

'• Hi volucres toUent aqailas; hi picta draconum Colla levant: niultumque tumet per nubila serpens, Iratus stimulante noto.'vivitque receptis Flatibus, et vario mentitur sibila flatu."

The dragon was first used as an ensign near the close of the second century of the Christian era, and it was not until the third century that its use had become common, and the reference here, according to this fact, would be to that period of the Roman power when this had become a common standard, and when the applicability of this image would be readily understood. It is simply lioine that is referred to — Rome the great agent of accomplishing the purposes of Satan towards the church. The eagle was the eommou Roman ensign in the time of the Republic and in the earlier periods of the empire, but in later periods the dragon became also a standard as common and as well-known as the eagle.

" In the third century it had become almost as notorious among Roman ensigns as the eagle itself; and is in the fourth century noted by Prudentius, Vegetius, Chrysostom, Ammianus, <fec.; in the fifth, by Claudian and others." Elliott, ii. 14.

4. A7id hia tail drew the third part of the stars of heaven. The word rendered drew — o-tpw — means to draio, drag, haxd. Prof. Stuart renders it * drew along;' and explains it as meaning that " the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin." So Daniel (viiL lOX

dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

5 And " she brought forth a

speaking of the little horn, says that " it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground." See Notes on that passage. The main idea here undoubtedly is that of power, and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it dragged down a third part of them to the earth, or swept them away with its tail, leaving twothirds unaffected. A power that would sweep them all away would be universal; a power that would sweep away onethird only would represent a dominion of that extent only. The dragon is represented as floating in the air — a monster extended along the sky — and one-third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence, all the conditions here referred to would be fulfilled. Now it so happens that at a time when the 'dragon' had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of things did exist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Cbristianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. "Twice, at 'east, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred A. D. 311, when it was divided between Constantine, Licinius, 29*

man child, who * was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

and Maximin; the other A. D. 337, on the death of Constantine, when it waa divided between his three sons, Constantine, Constans, and Constantius. " In

two-thirds of the empire, embracing its whole European and African territory. Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before." Elliott, ii. 17.

I do not deem it absolutely essential, however, in order to a fair exposition of this passage, that we should be able to refer to minute historical facts with names and dates. A sufficient fulfilment is found, if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favor shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe. <[[ And the dragon stood hefore the woman ready to he delivered, for to devour her child. To prevent the increase and spread of the church in the world.

5. And she broitght forth a man-child. Representing, according to the view above taken, the church in its increase and prosperity — as if a. child were born that was to rule over all nations. See Notes on ver. 2. ^ Who toas to rule all nations. That is, according to this view, the church thus represented was destined to reign in all the earth, or all the earth was to become subject to its laws. Comp. Notes on Daniel, vii. 13, 14. ^ With a rod of iron. The language here used is derived from Ps. ii. 9: " Thou shalt break them with a rod of iron." The form of the expression here used 'who was to ride' — hs fiiWei roinaivtiv — is derived from the Septuagint translation of the Psalm — -rroifiaivUg — 'thou shalt rule them;' to witu a« a shepherd does his flock. The reference is to such control as a shepherd employs in relation to his flock — protect- \ng, guarding, and defending them, with the idea that the flock is under his care; and, on the supposition that this refers to the church, it means that it would yet have the ascendency or the dominion over the earth. The meaning iu the phrase, 'with a rod of iron,' is, that the dominion would be strong or irresistible — as an iron sceptre is one that cannot be broken or resisted. The thoughts here expressed, therefore, are (a) that the church would become universal — or that the principles of truth anft righteousness would prevail everywhere on the earth; (6) that the ascendency of religion over the understandings and consciences of men would be irresistible— as firm as a government administered under a sceptre of iron; yet (c) that it would be rather of a character of protection than of force or violence, like the sway which a shepherd wields over his flock. I understand the * manchild' here, therefore, to refer to the church in its increase under the Messiah, and the idea to be, that that church was, at the time referred to, about to be enlarged, and that, though its increase was opposed, yet it was destined ultimately to assert a mild sway over all the world. The thyie here referred to would seem to De some period in the early history of the church when religion was likely to be rapidly propagated, and when it was opposed and retarded by violent persecution— perhaps the last of the persecutions under the Pagan Roman empire. 5f Aiid her child waa caught up unto God. This is evidently a symbolical representation. Some event was to occur, or some divine interposition was to take place, as if the child thus born were caught up from the earth to save it from death, and Avas rendered secure by being In the presence of God, and near his throne. It cannot be supposed that any thing like this would literally occur. Any divine interposition to protect the church in its increase, or to save it from being destroyed by the dragon — the fierce Pagan power — would bo properly represented by this. Why may wo not suppose the reference to be to the times cf Constantine when the church came jnder his protection; when it was efifecaally and finally saved from Pagan persecution; when it was rendered safe from the enemy that waited to destroy it? On the supposition that this refers to an increasing but endangered church, in whose defence a civil power was raised up, exalting Christianity to the throne, and protecting it from danger, this would be well represented by the child caught up to heaven. This view may derive confirmation from some well-known facts in history. The old Pagan power was concentrated in Maximin, who was emperor from the Nile to the Bosphorus, and who raged against the gospel and the church " with Satanic enmity."

" Infuriate at the now imminent prospect of the Christian body attaining establishment in the empire, Maximin renewed the persecution against Christians within the limits of his own dominion; prohibing their assemblies, and degrading, and even killing their bish-

ops." Comp. Gibbon, i. 325, 326. The last struggle of Pagan Rome to destroy the church by persecution, before the triumph of Constantine, and the public establishment of the Christian religion, might be well represented by the attempt of the dragon to destroy the child ] and the safety of the church, and its complete deliverance from Pagan persecution, by the symbol of a child caught up to heaven, and placed near the throne of God. The persecution under Maximin was the last struggle of Paganism to retain the supremacy, and to crush Christianity in the empire. ** Be-

fore the decisive battle," says Milner, " Maximin vowed to Jupiter that, if victorious, he would abolish the Christian name. The contest between Jehovah and Jupiter was now at its height, and drawing to a crisis." The result was

the defeat and death of Maximin, and the termination of the efforts of Paganism to destroy Christianity by force. Respecting this event, Mr. Gibbon remarks, " The defeat and death of Maximin soon delivered the church from the last and most implacable of her enemies." i. 326. Christianity was, after that, rendered safe from Pagan persecution. Mr. Gibbon says, •' The gratitude of the church has exalted the virtues of the generous patron who seated Christianity on the throne of the llonian world." If, hoAvever, it should be regarded as a forced and fanciful interpretation to suppose that the pn»-»p*

6 And the -vroinan fled into the wilderness, where she hath a place prepared of God, that they should

before us refers to this epecific event, yet the general circumstances of the times would furnish a fulfilment of what is here said, (a) The church would be well represented by the beautiful woman. {b) The prospect of its increase and universal dominion would be well represented by the birth of the chUd. (c) The furious opposing Pagan power would be well represented by the dragon in its attempts to destroy the child, {d) The safety of the church would be well represented by the symbol of the child caught up to God, and placed near his throne.

6. And the woman. The woman representing the church. Notes ver. 1. \ Fled. That is, she fled in the manner, and at the time, stated in ver. 14. John here evidently anticipates, by a summary statement, what he relates more in detail in vs. 14—17. He had referred (vs. 2-5) to what occurred to the child in its persecutions, and he here alludes, in general, to what befell the true church as compelled to flee into obscurity and safety. Having briefly referred to this, the writer (vs. 7-13) gives an account of the efi"orts of Satan consequent on the removal of the child to heaven. ^ Into the tcilderness. On the meaning of the word xoilderness in the New Testament, see Notes on Matt. iii. 1. It means a desert place, a place where there are few or no inhabitants; a place, therefore, where one might be concealed and unknown — remote from the habitations and the observation of men. This would well represent the fact that the true church became for a time obscure and unknown — as if it had fled away from the habitations of men, and had retired to the solitude and loneliness of a desert. Yet even there (vs. li, 16), it would be mysteriously nourished, though seemingly driven out into wastes and solitudes, and having its abode among the rocks and sands of a desert. •[ Where she hath a place prepared of God. A place where she might be safe, and might be kept alive. The meaning is, that during that time, the true church, though obscure and almost

feed her there * a thousand two hundred and threescore days. 7 And there was war in heaven:

unknown, would be the object of the divine protection and care — a beautiful representation of the church during the corruptions of the Papacy and the darkness of the Middle Ages. ^ That they should feed her. That they should nourish or sustain her — Tpiftaaiv — to wit, as specified in vs. 14, 16. Those who were to do this, represented by the word ' they,' are not particularly mentioned, and the simple idea is that she would he nourished during that time. That is, stripped of the figure, the church during that time would find true friends, and would be kept alive. It is hardly necessary to say that this has in fact occurred in the darkest periods of the history of the church. ^ A thousand two hundred and threescore days. That is, regarding these as prophetic days, in which a day denotes a year, twelve hundred and sixty years. The same period evidently is referred to in ver. 14, in the words 'for a time, and times, and half a time,' And the same period is undoubtedly referred to in Daniel vii. 25, " And they shall be given into his hand until a time, and times, and the dividing of time." For a full consideration of the meaning of this language, and its application to the Papacy, see Notes on Daniel vii. 25. The full investigation there made of the meaning and application of the language, renders its consideration here unnecessary. I regard it here, as I do there, as referring to the proper continuance of the Papal power, during which the true church would remain in comparative obscurity, as if driven into a desert. Comp. Notes on ch. xi. 2. The meaning here is, that during that period the true church would not become wholly extinct. It would have an existence upon the earth, but its final triumph would be reserved for the time when this great enemy should be finally overthrown. Comp. Notes on vs. 14-17.

7. And there was war in heaven. There was a state of things existing in regard to the woman and the child — the church in the condition in which it would then be — which would be well represented by a war in heaven j that i«, by a

Michael and hia angels fought against the dragon; and the dragon fought and his angels,

conflict between the powers of good and evil, of light and darkness. Of course, it is not necessary to understand this literally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church — of the woman fleeing into the desert — and the course of the narrative is here interrupted by going back (vs. 7-13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was sufi"ered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us — the sky — the upper regions of the atmosphere, and some have supposed that that was the place of the contest. But the language in ch. xi. 19, xii. 1 (see Notes on those places), would rather lead us to refer it to heaven considered as lying beyond the sky. This accords too with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. See Notes on Job i. 6. Of course, this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil — as if there was a war waged in heaven between Satan and the leader of the heavenly hosts. \ Ilichael. There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenburg (Die Offenharung des heili<je8 Johannes), i. 611-G22. The reference to Jfichael here is probably derived from Daniel x. 13, xii. 1. In those places he is represented as the Guardian Angel of the people of God, and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in tho name itself, or in tho circumstances referred to, that Christ is intended, and if he had been it

8 And prevailed not; neither was their place found any more in heaven.

is inconceivable why he was not referred to by bis own name, or by somo of the usual ai^pellations which John gives him. Michael, the Archangel, is here represented as the Guardian of the church, and as contending against Satan for its protection. Comp. Notes on Dan. x. 13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church (see Notes on Heb. i. 14), and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below. ^ And Jiis angels. The angels under him. Michael is represented as the Archangel, and all the statements in the Bible suppose that the heavenly hosts are distrihuted into different ranks and orders. See I.;os on Jude 9, Eph. i. 21. If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans. ^ Fought. See Notes on Jude 9. ^ Against the dragon. Against Satan. Notes ver. 3. ^[ And the dragon forighi and his angels. That is, the masterspirit— Satan, and those under him. See Notes on Matt. iv. 1. Of the nature of this warfare, nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. "What weapons Satan may use to destroy the church, and in what way his efi"orts may be counteracted by holy angels, are points on which we can have little knowledge. It is suflScient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by tho leader of tho heavenly host.

S. And prevailed not. Satan and bis angels failed in their purpose. ^ Neithei loas their place found any more in heavtnK They were cast out, and were seen ther*

9 And the great dragon was cast out, that old serpent, " called the Devil, ^ and Satan, " which deceiv-

no more. The idea is, that they were defeated and driven away, though for a time they were suflFered to carry on the warfare elsewhere.

9. And the great dragon was cast out. See Notes on ver. 3. That there may be an allusion in the language here to what actually occurred in some far-distant period of the past, when Satan was ejected from heaven, there can be no reason to doubt. Our Saviour seems to refer to such an event in the language which he uses when he says (Luke x. 18), " I beheld Satan as lightning fall from heaven;" and Jude perhaps (ver. 6) may refer to the same event. All that we know on the subject leads us to suppose that at some time there was a revolt among the angels, and that the rebellious part were cast out of heaven, for an allusion to this is not unfrequent in the Scriptures. Still, the event here referred to is a symbolical representation of what would occur at a later period, when the church would be about to spread and be triumphant, and when Satan would wage a deadly war against it. That opposition would be as if he made war on Michael the Archangel, and the heavenly hosts, and his failure would be as great as -if he were vanquished and cast out of heaven. ^ That old serpent. This doubtless refers to the serpent that deceived Eve (Gen. iii. 1- 11; Rev. XX. 2; comp. Notes on 2 Cor. xi. 3); and this passage may be adduced as a proof that the real tempter of Eve was the devil, who assumed the form of a serpent. The word old here refers to the fact that his appearance on earth was at an early stage of the world's history, and that he had long been employed in the work which is here attributed to him — that of opposing the church. ^ Called the Devil. To whom the name Devil is given. That is, this is the same being that is elsewhere and commonly known by that name. See Notes on Matt. iv. 1. ^ And Satan. Another name given to the same being; a name, like the other, designed to refer to eomething in his character. See it explained in the Notes on Job i. 6.

eth the whole world; he was cast out into the earth, and his angels were cast out with him.

10 And I heard a loud voice say-

^ Which deceiveth the whole world. Whose character is that of a deceiver; whose agency extends over all the earth. See Notes on John viii. 44, and 1 John V. 19. ^ He was cast out into the earth. That is, he was not suffered to pursue his designs in heaven, but was cast down to the earth, where he is permitted for a time to carry on his warfare against the church. According to the interpretation proposed above, this refers to the period when there were indications that God was about to set up his kingdom on the earth. The language, however, is such as would be used on the supposition that there had been, at some period, a rebellion in heaven, and that Satan and his followers had been cast out to return there no more. It is difficult to explain this language except on that supposition; and such a supposition is, in itself, no more improbable than the apostacy and rebellion of man. *[[ And his angela were cast out with him. They shared the lot of their leader. As applicable to the state of things to which this refers, the meaning is, that all were overthrown; that no enemy of the church would remain unsubdued; that the victory would be final and complete. As applicable to the event from which the language is supposed to have been derived — the revolt in heaven — the meaning is, that the followers in the revolt shared the lot of the leader, and that all who rebelled were ejected from heaven. The first and the only revolt in heaven was quelled; and the result furnished to the universe an impressive proof that none who rebelled there would be forgiven — that apostasy so near the throne could not be pardoned.

10. And I heard a loud voice saying in heaven. The great enemy was expelled; the cause of God and truth was triumphant; and the conquering hosts united in celebrating the victory. This representation of a song, consequent on victory, is in accordance with the usual representations in the Bible. See the Song of Moses at the Red Sea^ Ex. xv. j the Song of Deborah, Judges v.; the Song of David when the Lord had

ing in heaven, Now " is come salvation and strength, and the king-

delivered him out of the hand of all his enemies, 2 Sam. xxii., and Isa. xii. xxv. On no occasion could such a song be more appropriate than on the complete routing and discomfiture of Satan and his rebellious hosts. Viewed in reference to the time here symbolized, this would relate to the certain triumph of the church and of truth on the earth; in reference to the language, there is an allusion to the joy and triumph of the heavenly hosts when Satan and his apostate legions were expelled. ^ Now is come salvation. That is, complete deliverance from the power of Satan. ^ And strength. That is, now is the mighty power of God manifested in casting down and subduing the great enemy of the church. ^ And the kingdom of our God. The reign of our God. See Notes on Matt. iii. 2. That is now established among men, and God will henceforward rule. This refers to the certain ultimate triumph of his cause in the world. ^ And the power of his Christ. His anointed; that is, the kingdom of Christ as the Messiah, or as anointed and set apart to rule over the world. See Notes on Matt. i. 1. ^ For the accuser of our brethen is cast down. The phrase ' our brethren* shows by whom this song is celebrated. It is sung in heaven; but it is by those Avho belonged to the redeemed church, and whose brethren were still suffering persecution and ti'ial on the earth. It shows the tenderness of the tie which unites all the redeemed as brethren whether on earth or in heaven; and it shows the interest which they 'who have passed the flood' have in the trials, the sorrows, and the triumphs of those who are still upon the earth. We have here another appellation given to the great enemy: — 'accuser of our brethren.' The word here used — /carjjyopof, in later editions of the New Testament kut^y'^P — means properly an accuser; one who blames another or charges another with crime. The word occurs in John viii. 10; Acts xxiii. 30, 35, xxiv. 8, xxv. 16, 18; Rev. xii. 10, in all which places it is rendered accuser or accusers, though only in the latter place applied to Satan, The verb

dom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which ac-

frequently occurs, Matt. xii. 10, xxvii. 12; Mark iii. 2, xv. 3, et al. The description of Satan as an accuser accords with the opinion of the ancient Hebrews in regard to his character. Thus he is represented in Job i. 9-11, ii. 4, 5; Zech. iii. 1, 2; 1 Chron. xxi. 1. The phrase ' of the brethren' refers to Christians, or to the people of God; and the meaning here is, that one of the characteristics of Satan — a characteristic so well-known as to make it proper to designate him by it — is that he is an accuser of the righteous; that he is employed in bringing against them charges affecting their character and destroying their influence. The propriety of this appellation cannot be doubted. It is, aa it has always been, one of the characteristics of Satan — one of the means by which he keeps up his influence in the world — to bring accusations against the people of God. Thus, under his suggestions, and by his agents, they are charged with hypocrisy; with insincerity; with being influenced by bad motives; with pursuing sinister designs under the cloak of religion; with secret vices and crimes. Thus it was that the martyrs were accused; thus it is that unfounded accusations are often brought against ministers of the gospel, palsying their power and diminishing their influence, or that when a professed Christian falls the church is made to suffer by an effort to cast suspicion on all who bear the Christian name. Perhaps the most skilful thing that Satan does, and the thing by which he most contributes to diminish the influence of the church, is in thus causing ' accusations' to be brought against the people of God. *[[ Is cast down. The period here referred to was, doubtless, the time when the church was about to be established and to flourish in the world, and when accusations would be brought against Christians by various classes of calumniators and informers. It is well-known that in the early ages of Christianity crimes of the most horrid nature were charged on Christians, and that it was by these slanders that the effort was made to prevent the extension of tbe

11 And they overcame " him by the blood of the Lamb, and by the word of their testimony; and

Christian church. ^ WhicJi accused them hc/ore our God. See Notes on Job i. 9, 10. The meaning is, that he accused them, as it were, in the very presence of God. ^ Day and night. He never ceased bringing these accusations, and sought by the perseverance and constancy with which they were urged, to convince the world that there was no sincerity in the church, and no reality in religion.

11. And they overcame him. That is, he was foiled in his attempt thus to destroy the church. The reference here, undoubtedly, is primarily to the martyr age, and to the martyr spirit; and the meaning is, that religion had not become extinct by these accusations, as Satan hoped it would be, but lived and triumphed. By their holy lives; by their faithful testimony; by their patient sufferings, they showed that all these accusations were false, and that the religion which they professed was from God, and thus in fact gained a victory over their accuser. Instead of being themselves subdued, Satan himself was vanquished, and the world was constrained to acknowledge that the persecuted religion had a heavenly origin. ZSTo design was ever more ineffectual than that of crushing the church by persecution; no victory was ever more signal than that which was gained when it could be said that 'the blood of the martyrs is the seed of the church.' ^ By the blood of the Lamb. The Lord Jesus — the Lamb of God. Notes, ch. v. 6; comp. Notes on John i. 29. The blood of Christ was that by which they were redeemed, and it was in virtue of the efficacy of the atonement that they were enabled to achieve the victory. Comp. Notes on Phil. iv. 13. Christ himself achieved a victory over Satan by his death (see Notes on Col. ii. 15 j Heb. ii. 15), and it is in virtue of the victory which he thus achieved, that we arc aow able to triumph over our great foe.

" I atk them whence their victory came; They, with united breath, Afcribe their conquMt to the Lamb, Their triumph to b.* death."

12 Therefore ' rejoice, ye heavens, and ye that dwell in them.

^ And by the word of their testimony. The faithful testimony which they bore to the truth. That is, they adhered to the truth in their sufferings; they declared their belief in it, even in the pains of martyrdom, and it was by this that they overcame the great enemy; that is, by this that the belief in the gospel wa? established and maintained in the world. The reference here is to the effects of persecution, and to the efforts of Satai? to drive religion from the world by persecution. John says that the result, as he saw it in vision, was that the persecuted church bore a faithful testimony to the truth, and that the great enemy was overcome. ^ Because they loved not their lives unto the death. They did not so love their lives that they were unwilling to die as martyrs. They did no> shrink back when threatened with death, but remained firm in their attachmeni to their Saviour, and left their dying testiraony to the truth and power of religion. It was by these means thai Christianity was established in the woiid, and John, in the scene before us, saw it thus triumphant, and saw the angels and the redeemed in heaven celebrating the triumph. The result of the attempts to destroy the Christian religion by persecution demonstrated that it was to triumph. No more mighty power could be employed t« crush it than was employed by the Ro man emperors, and when it was seen that Christianity could survive thosi efforts to crush it, it was certain that ii was destined to live for ever.