Notes on the Old and New Testaments

■ometimes written iu full. "Wetsteiii supposes that both methods were used by John; that in the first copy of his book he used the letters, and in a subsequent copy wrote it in full. This inquiry is not of material consequence.

It need not be said that much has been written on this mysterious 'number,' and that very different theories have been adopted in regard to its application. For the views which have been entertained on the subject, the reader may consult, with advantage, the article in Calmet's Die, under the word Antichrist. It was natural for Calmet, being a Roman Catholic, to endeavor to show that the interpretations have been so various, that there could be no certainty in the application, and especially in the common application to the Papacy. In endeavoring to ascertain the meaning of the passage, the following general remarks may be made, as containing the result of the investigation thus far: — (a) There was some mystery in the matter — some designed concealment — some reason why a more explicit statement was not adopted. The reason of this is not stated; but it may not be improper to suppose that it arose from something in the circumstances of the writer, and that the adoption of this enigmatical expression was designed to avoid some peril to which he or others might be exposed if there were a more explicit statement. {h) It is implied, nevertheless, that it could he understood; that is, that the meaning was not so obscure that, by proper study, the designed reference could not be ascertained without material danger of error, (c) It required akill to do this; either natural sagacity, or particular skill in interpreting hieroglyphics and symbols, or uncommon spiritual discernment, {d) Some man, or order of men, is referred to that could properly be designated in this manner, (c) The method of designating persons obscurely by a reference to the numerical signification of the letters in their names was not very uncommon, and was one that was not unlikely, in the circumstances of the case, to have been resorted

to by John. " Thus, among the Pagans, the Egyptian mystics spoke of Mercury, or Thouth, under the name 1218, because the Greek letters composing the word Thouth, when estimated by their nam«rical value, together mada up that number. By others, Jupiter was invoked under the mystical number 717; because the letters of 'H APXH — Beginning, or First Origin, which was a characteristic of the supreme deity worshipped as Jupiter, made up that number. And Apollo under the number 608, as being that of »7v? or hvs, words expressing certain solar attributes. Again, the pseudo- Christian or semi-Pagan Gnostics, from St. John's time and downwards, affixed to their gems and amulets, of which multitudes remain to the present day, the mystic word a^paaa^ [ahrasax] or afipa^ag [abraxas'\ under the idea of some magic virtue attaching to its number 365, as being that of the days of the annual solar circle," &c. See other instances

referred to in Elliott, iii. 205. These facts show that John would not be unlikely to adopt some such method of expressing a sentiment which it was designed should bo obscure in form, but possible to be understood. It should be added here, that this was more common among the Jews than among any othei people. (/) It seems clear that some Greek word is here referred to, and that the mystic number is to be found in some word of that language. The reasons for this opinion are these: (1) John was writing in Greek, and it is most natural to suppose that this would bo the reference; (2) he expected that his book would be read by those who understood the Greek language, and it would have been unnatural to have increased the perplexity in understanding what he referred to by introducing a word of a foreign language; (3) the first and laat letters of the Greek alphabet, and not those of the Hebrew, are expressly selected by the Saviour, to denote his eternity, " I am Alpha and Omega," ch. i. 8, 11; and (4) the numerals by which the enigma is expressed — x^i — ^™ Greek. It has indeed been supposed by many that the solution is to be found in the Hebrew language, but these reasons seem to me to show conclusively that we are to look for the solution in some Greek word.

The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the Papacy in some form is referred to; and the enquiry now ii,

\fhetber there is any word -which is so certain and determinate as to make it probable that John meant to designate that. The word Aartivos — Lateinoa—tli' Latin [Man], actually has all the conditions supposed in the interpretation of this passage. From this word the number specified — 666 — is made out as follow*: —

A A T E I N O S 30 1 300. 5 IC 50 70 200 = 666. In support of the opinion that this is the word intended to be referred to, the following suggestions may be made: — (a) It is a Greek word, {b) It expresses the exact number, and corresponds in this respect with the language used by John, (c) It was early suggested as tho probable meaning, and by those who lived near to the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing. Thus it was suggested by Iren£Eus, who says, " It seems to me very probable; for this is a name of the last of Daniel's four kingdoms; they being Latins that now reign." It is true that he also mentions two other words as those which may be meant — nav^ai — a word which had been suggested by others, but concerning which he makes no remarks, and which, of course, must have been destitute of any probability in his view; and Tetrav — which he thinks has the clearest claims for admission — though he speaks of the word Lateinoa as having a claim of probability, {d) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion — as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word Boman, which was better known; and (e) there was a special propriety in this on the supposition that it was intended to refer to the Papal Latin power. The most appropriate appsllation, if it was designed to refer to liome as a civil power, would undoubtedly have been the word Roman; but if it was intended to refer to the ecclesiastical power, or to the Papacy, this is the 99ry word to express the idea. In earlier times the more common appellation wa* Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called the Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome, the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. More's

words, " They Latinize every thing: Mass, prayers, hymns. Litanies, canons, decretals, bulls, are conceived in Latin. The Papal councils speak in Latin, women themselves pKiy in Latin. The Scriptures are read in no other language under the Papacy than Latin. In short, all things are Latin." With what pro,

priety, then, might John, under the influence of inspiration, speak, in this enigmatical manner of the new power that was symbolized by the beast, as Latin.

The only objection to this solution that has been suggested is that the orthography of the Greek word is Aartvts— Latinos — and not Aravoj — Laieinos — giving the number 616, and not 666 j and Bellarmine asserts that this> is the uniform method of spelling in Greek authors. All that is necessary in reply to this, is to copy the following remark from Prof. Stuart, vol. ii. p. 456: " As to

the form of the Greek word Aaretvos [Lateinos], viz., that ci is employed for the Latin long I, it is a sufficient vindication of it to cite 2a/?£irof, ^auor^fvoj, Ilav'Xcivos, AvTOJveivos, AreiXios, MfraAiof, YlaireEpios, Ovci(3iog, etc. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing / by ei, e. g., solitei, Diveis, captivei, preimus, Lateina,

etc." See this point examined further, in Elliott, iii. 210-213.

As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the Papacy, and the enemies of the Bible, have endeavored to show that such terms are so numerous that there can be no certainty in the application. Thus C«lBi«t

ber 666 is found in names the most sacred, the most opposite to Antichrist. The wisest and best way is to be iilent."

"We have seen that, besides the name Lateinos, two other words had been referred to in the time of Ireno3us. Some of the words in which the mysterious number has been since supposed to be found, are the followinji: —

It TV ill be admitted that many of these, nnd others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Borne referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is remarkable how many of the most obvious solutions refer to Rome and the Papacy. But the mind need not be distracted, nor need doubt be thrown over the subject by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of men; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circum- Btances of the case. Such a solution, I believe, is found in the word Aarnvoj — Lateinos, as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmet, Diet., Art. Antichrist; Elliott, Hovae Apoca. iii. 207-221; Prof. Stuart, Com. vol. ii.. Excursus, iv. 5 Bihliotheca Sacra, i. 84-86; Robert Fleming on the Rise and Fail of the Pajiaci/, 28, seq.; Pe Wette, Exegetisches Handbuch, N. T., iii. 140-142; Vitringa, Com. 625-037, Excursus, iv.; Nov. Tes. Edi. Koppianae, vol. x. b, pp. 235-266; and the Commentaries generally.

In the previous chapters (xii. xiii.) there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things — " to hold out the symbols of ultimate and certain victory." Prof. Stuart. Those symbols are the following: —

(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematic of the final triumph of tho redeemed, vs. 1-5. They have tho Father's name in their foreheads (ver. 1); they sing a song of victory (vs. 2, 3); they are found without fault before God — representatives, in this respect, of all that will be saved, vs. 4, 5.

AND I looked, and, lo, a Lamb " stood on the mount Sion, and with him an hundred forty and four

flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near: — a representation designed to show that the gospel xcill be thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.

(3) The fall of Babylon, the mighty Anti-christian power, ver. 8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.

(4) The certain and final destruction of all the upholders of that Anti-christian power, vs. 9-12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up for ever and ever.

(5) The blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death, ver. 13. They would rest from their labors; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.

(6) The final overthrow of all the enemies of the church, vs. 14-20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is repredented under various emblems: —

(a) The Son of man appears seated on a cloud, having on his head a 'golden crown, and in his hand a sharp sickle — emblem of gathering in the great harvest of the earth, and of his own glorious reigu in heaven, ver. 14.

(6) Au angel is seen coming out of the feraple, announcing that the thousand, ^ having his Father's name " written in their foreheads.

time had come, and calling on the Great Reaper to thrust in his sickle, for the harvest of the world was ripe, ver. 15.

(c) He that has the sickle thrusts in his sickle to reap the great harvest, ver. 16.

[d) Another angel is seen representing the final judgment of God on the wicked, vs. 17-20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickle into the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.

This whole chapter, therefore, is designed to relieve the gloom of the former representations. The action of the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. Tho chaptei-, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.

1. And I looked. My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world — the Mount Zion above. ^ Andlo aLamh. See Notes on ch. V. 6. ^ Stood on the 3Tount Sion. That is, in heaven. See Notes on Heb. xii. 22. Zion, literally the Southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divint> worship on earth, it became an emblem of heaven — tho dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the charch

2 And I heard a voice from heaven, as the voice * of many waters, and as the voice of a great thunder: and I heard the voice of harpers ' harping with their harps.

3 And they sung as it were a

In view of tlie trials that had already come upon it, and of those which were yot to come. *| And with him a hundred forty and four thousand. These are evidently the same persons that were seen in the vision recorded in chapter vii. 3-8, and the representation is made for the same purpose — to sustain the church in trial, with the certainty of its future glory. See Notes on ch. vii, 4. ^ Having his Father's name icritten in their foreheads. Showing that they were his. See Notes on ch. vii. 3, xiii. 16. In ch. vii. 3, it is merely said that they were 'sealed in their foreheads;' the passage here shows how they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Comp. Notes on ch.vii. 3-8. 2. Atid I heard a voice from heaven. Showing that the scene is laid in heaven, but that John in the vision was on the earth. ^ As the voice of many waters. As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. "^ As the voice of a great thunder. As the loud sound of thunder. ^ And I heard the voice of harpers. In heaven: — the song of redemption accompanied with strains of sweet instrumental music. For a description of the harp, see Notes on Isa. V. 12. ^ Harping xoith their harpis. Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. "It was like tlie sweetness of symphonious harps." The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth is the effect pi-oduced on the soul by strains of sweet and •olemn music. J2*

new <= song before the throne, and before the four beasts, and the elders: and no man could learn that song but the ^ hundred and forty and four thousand, which were redeemed from the earth.

3. And they sung as it were a neio song. See Notes on ch. v. 9. It was proper to call this ' new,' because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Comp. Notes ch. vii. 9, 10. ^ Before the throne. The throne of God in heaven. See Notes on ch. iv. 2. ^ And before the four beasts. See Notes on ch. iv. Q-S. ^ And the elders. See Notes on eh. iv. 4. ^ And no man could learn that song, &o. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption, one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand in its true import the language used by the redeemed. And this is only saying what we are familiar with in other things. lie who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances; but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting which will bo experienced when the redeemed shall stand on Mount Zion above, and shall realize that they arw saved.

4 These are they which were not defiled with women; for they are

4. These are they. In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb j that they are redeemed from among men; and that they are without guile. ^ Which were not defiled with women. Who were chaste. The word defiled here determines the meaning of the passage, as denoting tbat they were not guilty of illicit intercourse ^^itli women. It Is unnecessary to show that this is a virtue everywhere required in the Bible, and every where stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Comp. Notes on Acts xv. 20; 1 Cor. vi. IS; Rom. i. 24-32; Heb. xiii. 4. See also 1 Cor. v. 1, vi. 13; Gal. v. 19; Eph. V. 3; Col. iii. 5; 1 Thess. iv. 3. This passage cannot be adduced in favor of celibacy, whether among the clergy or laity, or in favor of monastic principles in any form, for the thing that is specified is that they were not ' defiled with women,' and a lawful connexion of the sexes, such as marriage, is vot defilement. See Notes on Heb. xiii. 4. The word here rendered defiled — ifio\vv^i)aav, from yio\vviji — is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1 Cor. viii. 7, ' Their conscience being weak, is defiled.' Rev. iii. 4, 'Which have not defiled their garments.' The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favor of celibacy. It is a word that is properly expressive of illicit intercourse — of impurity and unchastity of life — and the statement is, that they who are saved are not impure and unchaste. ^ For they are virgins. •:rap^ivoi. This is the masculine form, but this form is found in the later Greek, and in the Christian fathers. See Suidas and 32*

virgins • These are they which follow * the Lamb whithersoever he

Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: — virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote (a) those who are unmarried; (6) those who are chaste and pure in general. The word is applied by Suidas to Abel and

Melchizedek. "The sense," says De Wette {in loe.), " cannot be that ail these 144,000 had lived an unmarried life, for how could the Apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity — ««- keuschkeit und hurerei — which, in the view of the apostles, was closely connected with idolatry." Comp. Bleek, Beitr.

i. 185. Prof. Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and indeed extensively from the world at large. This passage, also, cannot be adduced in favor of the monastic system, because (a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure; (6) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonorable; (o) the language does not demand such an interpretation; and {d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ^ These are they which folloio the Lamb. This is another characteristic of those who are redeemed— that they are followers of the Lamb of God. That is, they are his disciples: they imitate his example; they obey his instructions; they yield to hia laws; they receive him as their counsellor and their guide. See Notes on John

goeth. These were " redeemed from among men, being the first fruits ^ unto God and to the Lamb.

5 And in their mouth was found

X. 3, 27. ^ Whithersoever he goeth. As sheep follow the shepherd. Comp. Ps. xxiiii. 1, 2. It is one characteristic of true Christians that they follow the Saviour toherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will, f These were redeemed from among men. This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood (John i. 13); not on the ground of their own works (Titus iii. 5), but because they are redeemed unto God by the blood of his Son. See Notes on ch. v. 9, 10. None will be there of whom it cannot be said that they are * redeemed;' none will be absent who have been truly redeemed from sin. ^ Being the first-fruits xinto God. On the meaning of the word ^ira^- fruits, see Notes on 1 Cor. xv. 20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the ichole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Prof. Stuart supposes that the sense is, that they were, as it were, * an offering peculiarly acceptable to God.' The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meani"jg of the word. ^ And to the Lamb. They stood there as redeemed by him, thus honoring him as their Redeemer, and showing forth his glory.

5. And in their mouth teas found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be — the children of God. Thifj is the last characteristic which is given of them as redeemed, and it is not necessary to say that this i»

no guile: " for they are without* fault before the tlirone of God. 6 And I saw another angel %

always represented as one of the characteristics of the true children of God. See Notes on John i. 47. ^ For they are loithout fault before the throne of God. The word here rendered icithout fault — 0(1(01101 — means properly spotless, without blemish, 1 Pet. i. 19. See Notes on Col. i. 22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven — ' having washed their robes, and made them pure in the blood of the Lamb.' See Notes on ch. vii. 14. It will be certainly true that all who stand there will be in fact pure, for nothing impure or unholy shall enter there. Ch. xxi. 27.

The design of this portion of the chap ter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed — that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church — in the dark times of religious declension and of persecution— has there been occasion to seek consolation in this bright view of heaven! How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and thai the soul is to be happy for ever

in the midst of heaven, having the • everlasting gospel to preach unto them that dwell on the earth, and to every '' nation, and kindred, and tongue, and people,

must of course mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to ch. xii. 7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw ' another' one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad — for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former — to cheer the heart, and to sustain the courage and the faith of the shurch, in the persecutions and trials (vhich were yet to come, by the assurance that the gospel would be ultimately triamphant. ^ Fly in the midst of heaven. En the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there, but the word must denote heaven as it appears to us — the sky. Prof. Stuart renders it correctly, ' mid-air.' He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Comp. Notes on Isa. vi. 2. \ Having the everlasting gospel. The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; {h) because it will for ever remain unchanged —not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting — in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the re- Bults of it in the presence of God. ^ To preach unto them that dicell on the earth. To all men — as is immediately specified.

7 Saying v^^ith a loud voice, Fear God, and give glory to him; for * the hour of his judgment is come:

Comp. Matt, xxviii. 19 j Mark xvi. 15. ^ And to every nation, and kindred, &c. To all classes and conditions of men; to all men without any distinction or exception. See Notes on ch. vii. 9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also that at the time referred to, this will be done. When that time will be, the writer does not intimate farther than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristiau power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes on Dan. vii. 19-22.

7. Saying, with a loud voice. As if all the nations were summoned to hear. ^ Fear God. That is, reverence, honor, obey God. Eender homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel — its end and design — to turn men from all forms of idolworship and superstition, to the worship of the only true God. ^ And give glory to him. To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ^ For the hour of his judgment is come. His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Dan. vii. 9, 10, 14, 26, 27, and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language and worsHp him that made heaven, and earth, and the sea, and the fountains of waters.

of Daniel, "the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High." ^ And worship him that made heaven, and earth, &c. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and when this is accomplished, the great end for which it was revealed will be reached.

The design of this portion of the chapter (vs. 6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was that a time was predicted when the ' everlasting gospel' would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the great Anti-christian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see yiat great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.

8. And there followed another angel. That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind — that the gospel would be finally triumphant, and that, therefore, the hearts of j the troubled and the afflicted should bo i comforted. The representation in this i 9erse, bearing on this point, is, that j Babylon, the great enemy, would fall to; rise no more. ^[ Babylon. This is the; first time that the word Babylon occurs \ in this book, though it is repeatedly i mentioned afterwards, ch. xvi. 19, xvii. | 6, XTiii. 2, 10, 21. In reference to the,

8 And there followed another angel, saying, Babylon « is fallen,

literal Babylon, the word is used, in the New Testament, in Matt. i. 11, 12, 13; Acts vii. 43; I Pet. v. 13. See Intro, to I. Peter, § 2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isa. Analysis of chs. xiii., xiv.), and was in the days of its pride and glory the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked (1) that the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the holy land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In enquiring, then, what is referred to here by the word Babylon, we may remark (a) that it could not be the ^iVero^ Babylon on the Euphrates, for the whole representation here is of something future, and the literal Baby Ion had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes on Isa. xiii. 20-22. {b) All the circumstances require us to understand this of Rome — at some period of its history: — for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like

IS fallen, that great city, because Bbe made all nations drink of the

Babylon, a desolating power, having destroyed the capital of the holy land and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered as Pagan that is here meant — but Rome considered as the prolongation of the ancient power in the Papal form. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded as one power, standing in direct opposition to the gospel of Christ; resisting its progress in the world; and preventing its final prevalence. See Notes on Dan. vii. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Dan. vii. 26, 27. {d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Ceristians about the end of the world, and the glory of the literal reign of the Messiah, says, "While the happi-

ness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantino persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of

Rome." i.p. 263. \l8 fallen. That is, an event appeared in vision, as if a mighty city fell to rise no more. ^ Is fallen. This is repeated to give emphasis to the declaration, and to express the joyousness of that event. \ That great city. Babylon in its glory was the largest city of the world; Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ^ Because she made all nations drink of the wine. This language is probably taken from Jeremiah li. 7: *' Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunken of tlio wiue, therefore the nations are mad." Babyloji here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes on Isa. i. 8), is represented as a female — here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion, and devoted to idolatry and superstition — and may well be applied either to Babylon or Rome literal or mystical. ^ Of the icrath. There seems an incongruity in the use of this word here, and Prof Stuart proposes to render it ' the inflammatory wine of her fornication;' that is, inebriating wine; wine that excited the passions and that led to uncleanness. He supposes that the word here used — •&u/i(5j — means heat, inflammation, corresponding to the Hebrew nDH- There are no instances, however, in the New Testament, in which the word is used in this sense. The common and proper meaning is mind, soul; then mind agitated with passion, or under the influence of desire — a violent commotion of mind, as wrath, anger, indignation. Eoh. Lex. The ground of the representation here seems to be, that Jehovah is often described as giving to the nations in his wrath an intoxicating cup, so that they should reel and stagger to their destruction. Comp. Jer. li. 7, xxv. 15. The meaning here is, that the nations had drunk of that cup which brought on the icrath of God on account of her 'fornication.' Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence called * the wine of the wrath of her fornication:' — the alluring cup that was followed by wrath on account of her fornication. •[ Of her fornication. Due to her fornication. The word 'fornication' here is used to denote spiritual uncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. Tlie general meaning here is, that Rome — Papal Rome — would employ all

9 And the third angel followed them, saying with a loud voice, If* any man worship the beast and his image, and receive Jiis mark in his forehead, or in his hand,

forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the * wrath' of Grod would be poured out on account of these abominations.

The design of this verse, also, is to impart consolation by the assurance that this great enemy — this mighty, formidable, persecuting power — would be entirely overthrown. This is everywhere held up as the brightest hope of the church; for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.

9. And the third angel followed them. This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not neessarily to suppose that this event would succeed those mentioned before, in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ^ Saying with a loud voice. Making a loud proclamation. Ver. 7. ^ If any man loorship the beast and his image. Notes ch. xiii. 4, 8, 12, 15. This declaration is universal, afiirming of all who thus render idolatrous reverence to the power represented by the beast and his image, that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form, and wherever this existed, they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is as real idolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all tho worse

10 The same shall drink * of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire '

for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere, if it is not in Papal Rome? Comp. Notes on 2 Thess. ii. 4. ^ A7id receive his mark in hia forehead, or in his hand. See Notes on ch. xiii. 16. The word 'receive' hero implies that there was, on their part, some degree of voluntariness: it was not a mark impressed hy force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, 2itinished.

10. The same shall drink of the wine of the xcrath of God. See Notes on ver. 8. The * wine of the wrath of God' is the cup in the hand of the Lord, which when drunk makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes on Isa. li. 17. <[ WhicJi is poured out without mixture. Without being diluted with water; that is, in its full strength. In other words, there would be no mitigation of tho punishment. ^ Into the cup of his indignation. The cup held in his hand and given them to drink. This is expressive of his indignation, as it causes thera to reel and fall. The sentiment here is substantially the same, though io another form, as that which is expressed in 2 Thess. ii. 12. Sec Notes on that verse. ^ And he shall be tormented. Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word, see Notes on ch. ix. 5, xi. 10. Comp. alsj ch. xviii. 7,

and brimstone in the presence of the holy angels, and in the presence of the Lamb:

11 And the smoke " of their torment ascendeth up for ever and

10, 15, XX. 10,- Mark v. 7; Luke viii. 2S; Matt. viii. 29. The word commonly denotes severe torture. ^ With fire and hrimstone. As if with burning sulpher. See Notes on Luke xvii. 28- 30, Comp, Ps. xi. 6; Job xviii. 15; Ezek. xxxviii. 22; Isa. xxx. 33. The imagery is taken from the destruction of Sodom and Gomorrah, Gen. xix. 24. The common representation of the punishment of the wicked is, that it will be in the manner here represented. Mark ix. 44-48; Matt. v. 22, xiii, 42, xviii. 9, xxv. 41; 2 Peter iii. 7; Jude 7; Rev. xx. 14. Comp. Notes on Matt. V. 22; Mark ix. 44. ^ /?» the presence of the holy angels. This may mean either (a) that the angels will be present at their condemnation (Matt. xxv. 31), or (6) that the 2)Urnishment will be actually witnessed by the angels — as it is most probable it will be. Comp. Luke xvi. 23-26; Isa. Ixvi. 24. ^ And •in the presence of the Lamb. The Lamb of God — the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked that it will occur in the very presence of their slighted and rejected Saviour.

11. And the smoke of their torment. The smoke proceeding from their place of torment. This lamjuage is probably derived from the account of the destruction of Sodom and Gomorrah (Gen. xix. 28). " And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace." The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. •[ Ascendeth up. Continually rises from that world of woe. •[ For ever and ever. See Notes on Jude 7. This does not indeed affirm

ever: and they have no rest ' day nor night, who worship the beast and hia image, and whosoever receiveth the mark of his name.

that their individual sufferings would be eternal — since it is only a declaration that Hhe smoke of their torment ascends;' but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended, and as this is declared to be 'for ever and ever,* it implies that the sufferings of the wicked will be eternal: and this is such language as wo^dd not and could not have been used in a revelation from God, unless the punishment of the wicked is eternal. Comp. Notes on Malt. xxv. 46. ^ And they have no rest day nor night. 'Day and night' include all time, and hence the phrase is used to denote perpetuity; alioays. The meaning here is, that they never have any rest; any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his- bed, though hard, and sleeps; the over-worked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest ia the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more; never know the respite of a moment — never even lose the consciousness of their heavy doom. 0 how different from the condition of sufferers here! And 0 how sad and strange that any one of our race will persevere in sin, and go down to those unmitigated and unending sorrows! ^ Who ivorshi]} the beast and his image, (fee. See Notes on ch. xiii. 4, 15. ^ And whosoever receiveth the mark of his nami See Notes vn ch. xiii. 17. The meaning hero is, that such worshippers will w

12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

ceive the punishment which other idolaters and sinners do. No exception will. be made in favor of an idolator, though he worships idols under the forms of an abused Christianity; none will be made in favor of a sinner because he practised iniquity under the garb of religion.

12. Here is the jiatience of the saints. See Notes on ch. xiii. 10. ^ Here are they that keep the commandments of God. That is, in exercising such patience. Those who exercise that 'patience' in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or, perhaps the meaning may be, 'here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel.' ^ And the faith of Jesus. To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.

The design jf this portion of the chapter (vs. d-'t), is to encourage Christians in their trials by the assurance that this formidable Antihristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a humau government thau the

13 And I heard a voice from heaven saying unto me. Write, Blessed are the dead which die " in

idea that all the wicked would be arrested and punished as they deserve! For what else is government instituted? For what else do magistrates and police ofiicers discharge the functions of their office?

13. And I heard a voice from heaven. A voice that seemed to speak from heaven. ^ Saying unto me, Write. Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ^ Blessed are the dead. That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are 'blessed.' There is so much in death that is sad; we so much dread it by nature; it cuts us ofi" from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ^ Which die in the Lord. Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Eeligion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase ' to die in the Lord' implies the following things: (1) That they who thus die are the friends of the Lord Jesus. The language ' to be in the Lord' is often used to denote true attachment to him, or close union with him. Comp. John XV. 4-7; Eom. xvi. 13, 22; 1 Cor. iv. 17, vii. 39; Phil. i. 14; Col. iv. 7. The assurance, then, is limited to those who are sincere Christians, for this the language properly implies, and we are authoruMd the Lord " from henceforth: Yea, eaith the Spirit, that they may rest to apply it only as there is evidence of true religion. (2) To ' die in the Lord' would seem also to imply that there should be, at the time, the evidence of his favor and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favor on the bed of death. ^ From henceforth. airdfiTi. This word has given no little l^erplexity to expositors, and it has been variously rendered. Some have connected it with the word blessed — 'blessed henceforth are the dead who die in the Lord;' that is, they will be ever-onward blessed: some with the word die, referring to the time when the apostle was writing — ' blessed are they who after this time die in the Lord,' designing to comfort those who were exposed to death, and who would die as martyrs: — some as referring to the times contemplated in these visions — ' blessed will they be who shall die in those future times.' Witsius understands this as meaning that from the time of their death they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, 'henceforth blessed are the dead.' The language is evidently not to be construed as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honorable cause; (6) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr's death, and to thyse who, in times of periecution, would see their frienis exposed CO such a death. It may be added that the declaration here made is true still, 4ud ever will be. It ia a Messed thing to die in the Lord. ^ Yea, saith the Spirit. The Holy Spirit; * the Spirit by whose inspiration and command I record this. Doddridge. ^ That they may rest from their labors. The word here rendered labor — Ko-Kog — means properly wailing, grief, from k6t:tu>, to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labor, effort. John iv. 38; 1 Cor. iii. 8, xv. 58; 2 Cor. vi. 5, X. 15, xi. 23, 27. It is here used in th« sense of wearisome toil in doing good, in promoting religion, in saving souls, io defending the truth. From such toils tha redeemed in heaven will be released; for although there will be emjjloyment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labors and toils incident to the short period of the present life, for however arduous or difficult, it will soon be ended. ^ And their works do follow them. That is, the reioards or the consequences of their works will follow them to the eternal world, the word tcorks here being used for the reicards or results of their works. In regard to this, considered as an encouragement to labor, and as a support in the trials of life, it may be remarked, (a) that all that the righteous do and suffer here will be appropriately recompensed there. (6) This is all that can follow a man to eternity. He can take with him none of his gold, his land.«, hia raiment; none of the honors of this li<'e, none of the means of sensual gratification, All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but » prolongation of the present life, (c) It i» one of the highest honors of our nature that we can make the present affect th« future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does m«-in appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ages which cannot now be numbered shall have rolled by. ll

14 And I looked, and behold a white cloud, and upon the cloud ooie sat like * unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle.

15 And another angel came out

is then a glorious thing to live, and will be a glorious thing to die. Comp. Notes on 1 Cor. XV. 68.

14. And I looked. See Notes on ver. 1. His attention is arrested by a new vision. The Son of Man himself comes forth to close the scene, and to wind up the affairs of the world. This too is of the nature of an episode, and the design is the same as the previous visions — to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would bo finally triumphant, and that every enemy would be destroyed. ^ And behold a toliite cloud. Bright, splendid, dazzling — appropriate to be the seat of the Son of God. Comp. Notes on Matt. xvii. 5, and Eev. i. 7. See also Luke xx. 27, Acts i. 9, Rev. X. 1, Matt. xxiv. 30, xxvi. 64, 1 Thess. iv. 17. ^ And vpo7i the cloud one sat, like unto the Son of man. Comp. Notes on ch. i. 13, and Daniel vii. 13. It is probable that there is here a designed reference to the passage in Daniel. The meaning is, that one appeared on the cloud in a human form, whom John at once recognized as he to whom the appellation of 'the Son of man' peculiarly belonged — the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel (vii. 13); subsequently it was appropriated by the Saviour, and was the favorite term by which he chose to speak of himself. Matt. viii. 20, ix. 6, x. 23, xi. 19, xii. 8, 32, 40, et al. ^ Having on his head a golden crown. Appropriate to him as king. It was mainly in virtue of his kingly power and oflSce that the work was to be done which John is now about to describe. ^ And in his hand a sharp sickle. The word sickle here — Spinavov — means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See ver. 17. The image of a harvest is often employed in the New Testament to de- ■cribe moral subjects. Matt. ix. 37, 38, xiii. 30, 39; Mark iv. 29; Luke x. 2;

of the temple, crying ■with a loud voice to him that sat on the cloud, Thrust ' in thy sickle, and reap: for the time is come for thee to reap: for the harvest '= of the earth

John iv. 35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off — for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvestfield were gathered in — illustrating the reception of the righteous into the kingdom— and the fvait of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed (vs. 19, 20).

15. And another angel. The fourth in order, vs. 6, 8, 9. ^ Came out of the temijle. See Notes on ch. xi, 19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place. •[ Crying toith a loud voice to him that sat on the cloud. To the Messiah, ver. 14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command of the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son as Messiah or Redeemer is subordinate to the Father, and performs the worlc which has been given him to do. See John iii. ]6, 17, v. 19, X. 18, xii. 49, xiv. 31. Comp. Notes on Rev. i. 1. If Thrust in thy sickle, and reap. Into the great harvest of the world. ^ For the time is come for thee to reap. That is, 'the harvest which thou art to reap is ripe; the seed which thou hast sown has grown up: the earth which thou hast cultivated has produced this golden grain, and it is fit that thou shouldst now gather it.in.' This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture. % For th*

16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

17 And another angel came out of the temple which is in heaven, he also having a sharp sickle.

18 And another angel came out from the altar, which had power over fire: and cried with a loud cry to him that had the sharp

harvest of the earth is ripe. The 'harvest' in reference to the righteous — the fruit of the good seed sown by the Saviour and his apostles and ministers. The time alluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.

16. And he that sat on the cloud. The Saviour, ver. 14. ^ Thrust in his sickle on the earth. To cut down the harvest; that is, to gather his people to himself. ^ And the earth loas reajjed. So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest,

17. And another angel. The fifth in order. This angel came for a different purpose — with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Comp. Matt. xiii. 41, xxiv. 31. ^ Came out of the temple lohich is in heaven. Sent, or commissioned by God. See Notes on ver. 15. ^ He also having a sharp aicJde. On the word sickle, see Notes on ver. 14.

18. And another angel. The sixth in order. He came, like the angel in ver. 15, with a command to him who had the sickle to go forth and execute his commission. ^ Came out from the altar. This stood in the front of the temple (see Notes on Matt. xxi. 12, comp. Notes on Matt. v. 23, 24), and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this Avas an appropriate place in the representation. ^ Which had power over fire. As if he kept the sickle, saying, ** Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

19 And the angel thrust in hia sickle into the earth, and gathered the vine of the earth, and cast ii into the great wine-press * of the wrath of God.

fire on the altar. Fire is the nsual emblem of destruction / and as the work now to be done was such, it was proper to represent this angel as engaged in it. ^ And cried with a loud cry, &c. See ver. 15. That is, he came forth as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come. ^ Thrust in thy sharp sickle. Ver. 15. ^ And gather the clusters of the vine of the earth. That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Isa. Ixiii. 1-6, respecting the destruction of Edom, and the Notes on that passage. ^ For her graj^es are fully ripe. That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The time here, as in the previous representation, is the end of tht world; and the design is to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.

19. And the angel thrust in his sickle into the earth. That is, into that part of the earth which might be rej^resented by a vineyard; or the earth considered as having been the abode of wicked men. ^ And cast it into the great ivine-presa of the wrath of God. See Isa. Ixiii. 1-6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the numbers will be immensely great, it is called the 'great wine-press of olivine wrath.* The symbol appears to be used hei©

20 And the wine-press was trodden * without * the city, and blood « came out of the wine-press, even **

alike with reference to the color of the wine resembling blood, and the pressure necessary to force it out; and thus employed, it is one of the most striking emblems conceivable to denote the final destruction of the wicked.

20. And the wine-press was trodden without the city. The representation was made as if it were outside of the city; that is, the city of Jerusalem, for that is represented- as the abode of the holy. The word trodden refers to the manner in which wine was usually prepared, by being trodden by the feet of men. See Notes on Isa. Ixiii. 2. The wine-press was usually in the vineyard — not in a city — and this is the representation here. As appearing to the eye of John, it was not within the wall's of any city, but standing without. \ And blood came out of the wine-press. The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press. ^ JEven unto the horae-bridles. Deep — as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a great slaughter. ^ By the space of a thousand and six hundred furlongs. That is, two hundred miles; covering a space two hundred miles square — a lake of blood. This is designed to represent a great slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed that it was in allu- Bion to the length of Palestine. Prof. Stuart supposes that it refers to the breadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine why this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; ttiat the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.

The design of this, as of the previous representations in this chapter, is to diow that all the enemies of (Jod will

unto the horse-bridles, by the space of a thousand and six hundred furlongs.

be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer than the assurance that all his foes will be quelled, and that hfl will be ere long safe in heaven?

This chapter has a close connexion in design with the previous chapter. In that, pledges and assurances had been given that all the enemies of religion would be cut off, and that the church would be ultimately triumphant, and particularly that that formidable Antichristian power represented by the ' beast' would be destroyed. This chapter commences the statement in regard to the manner in which these pledges would bo accomplished, and the statement is pursued through the subsequent chapters, giving in detail what is here promised in a general manner. The vision in this chapter may be thus described: —

I. The writer sees a new sign or wonder in heaven. Seven angels appear, having the seven last plagues that fill up or complete the wrath of God; representing the wrath that is to come upon the beast, or the complete overthrow of this formidable Antichristian power, ver. 1.

II. Those who in former times had 'gotten the victory over the beast,' now appear standing on a sea of glass, rejoicing and rendering thanks for the assurance that this great enemy of the church was now to be destroyed, and that now all nations were to como and worship before God, vs. 2-4.

III. The writer sees the interior of the temple opened in heaven, and the seven angels, having the seven plagues, issuing forth to execute their commission. They come clothed in pure and white linen> and girded with golden gii'dlee. One of ven, great and marvellous, seven angels having the seven last the four beasts before the throne forthwith gives them the seven golden vials full of the wrath of God, to empty them upon the earth, that is, to bring upon the beast the predicted destruction. The temple is immediately filled with smoke, so that no one might enter; that is, no one could now approach to make intercession, and the destruction of this great enemy's power is now certain, vs. 5-8.

This chapter, therefore, is merely introductory to what follows, and its interpretation is attended with no particular difiiculty. It is a beautiful scenic representation preparatory to the infliction of predicted judgments, and designed to introduce the account of those judgments with suitable circumstances of solemnity.

1. And I Hate another sign in heaven. Another wonder, or extraordinary symbol. The word sign here — arjueiop — is the same which in chs. xii. 1, 3, xiii. 13, is rendered wonder and wonders, and in chs. xiii. 14, xvi. 14, xix. 20, miracles. The word is not elsewhere found in the book of Revelation, though it is of frequent occurrence in other parts of the New Testament. See it explained in the Notes on ch. xii. 1. Here it is used to denote something wonderful or marvellous. This is represented as appearing in heaven, for the judgments that were to fall upon the world were to come thence. Comp. ch. xi. 19, xii. 1, xiv. 1, 6, 13, 14, 17. ^ Great and marvellous. Great and wonderful, or fitted to excite admiration — ^avfiairrbv. The subsequent statements fully justify this, and show that the vision was one of portentous character, and that was fitted to hold the mind in astonishment. ^ Seven angels. Comp. Notes on ch. i. 4. ^ Having the seven last plagues. The article here, 'the seven last plagues,' would seem to imply that the plagues referred to had been before specified, or that it would be at once understood what is referred to. These plagues, however, have not been mentioned before, and the reason why the article is used here seems to be this: the destruction of this great Antichristian power had been distinctly mentioned, ch. 33*

2 And I saw as it were a sea * of

xiv. That might be spoken of as a thing now well known, and the mention of it would demand the article; and as that was well known, and would demand tie article, so any allusion to it, or description of it, might be spoken of in the same manner, as a thing that was definite and fixed, and hence the mention of the plagues by which it was to be accomplished, would be referred to in the same manner. The word plagues — Tihryas, from irXriyri — means properly a wound caused by a stripe or blow, and is frequently rendered striiie and stripes. Luke xii. 48; Acts xvi. 23, 33; 2 Cor. vi. 5, xi. 23. It does not elsewhere occur in the New Testament except in the book of Revelation. In this book it is rendered wound in ch. xiii. 3, 12, 14; and plagues in ch. ix. 20, xi. 6, xv. 1, 6, 8, xvi. 9, 21, xviii. 4, 8, xxi. 9, xxii. 18. It does not occur elsewhere. The secondary meaning of the word, and the meaning in the passage before us, is a stripe or blow inflicted by God; calamity or punishment. The word 'last' means those under which the order of things here referred to would terminate; the winding up of the affairs respecting the beast and his image, — not necessarily the closing of the afi"air3 of the world. Important events were to occur subsequent to the destruction of this Antichristian power (xix.-xxii.), but these were the plagues which would come finally upon the beast and his image, and which would terminate the existence of this formidable enemy. ^ For in them is filled up the wrath of God. That is, in regard to the beast and his image. All the expressions, of the divine indignation towards that oppressive and persecuting power will be completed or exhausted by the pouring out of the contents of these vials. Comp. Notes on ch. x. 7, where the word rendered ^Z^erf vp) — ircXiff&T] — is rendered finished.

2. And I saw as it rcere a sea of glass. In ch. iv. 6, a similar vision is recorded — "And befbre the throne there was a sea of glass, like unto a crystal." See the Notes on that passage. The sea of ^?as« here means a sea clear, pellucid, lik«

glass miDgled with fire: " and them that had gotten the victory over ^ the beast, and over his image, and '>ver his mark, and over the number

glass: an expanse that seemed to be made of glass. There it was entirely ^lear; here it is mingled with fire. *^ 3Iingled with fire. That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in ch. iv. 6, but it was, as it were, a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery color. In the former case (ch. iv. 6), the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connexion with the purpose of furnishing an appropriate symbol of the divine majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red color. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation — the main element — of all the divine dealings is justice or holiness — represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger — represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God would keep before their minds impressive views of his character and dealings. ^ And them that had gotten the victory over the beast. Ch. xiii. 11. That is, they who had gained a victory in times of persecution and temptation; or they whom the * beast' had not been able by arts or arms to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions — its threats nud persecutions — had remained steadfast in the truth, and who might thus be said to have gained a victory — for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world. ^ And over his image. See Notes on ch. xiii. 14, 15. The meaning is, that they had not been led to of his name, stand on the sea of glass, having the harps " of God.

3 And they sing the song of Moses ^ the servant of God, and the

apostatize by the dread of the power represented here by the 'image of the beast.' In all the attempts of that power to subdue them — to intimidate them — to induce them to give up their attachment to the truth as it is in Jesus — they had remained steadfast in the faith, and had triumphed. " ^ And over his mark. See Notes on ch. xiii. 16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own. ^ And over the number of his name. See Notes on ch. xiii. 17, 18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the ' beast,' and to yield to the corrupt system represented by the ' beast,' they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power. ^ Stand on the sea of glass. That is, before God. They are now seen in heaven, redeemed and triumphant. ^ Having the harps of God, Harps that pertained to the worship of God; harps to be employed in his praise. See Notes on ch. xiv. 2.

3. And they sing the song of Moses the servant of God. A song of thanksgiving and praise, such as Moses taught the llebrew people to sing after their deliverance from Egyptian bondage. See Ex. XV. The moaning here is not that they would sing that identical song, but that as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the ' Song of Moses,' because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power hero referred to bad

song of the Lamb, " saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, * thou King of " saints.

a strong resemblance to the rescue from Egyptian bondage. ^ And the song of the Lamb. The hymn -which is sung in honor of tho Lamb, as their great deliverer. Comp. Notes on ch. v. 9, 10, 12, 13. ^ Saying, Great and marvellous are thr/ works. See Notes on ver. 1. The meaning ig, that great power was evinced in redeeming them; and that the interposition of the divine goodness in doing it was marvellous, or was such as to excite wonder and admiration, ^ Lord God Almighty. This would seem to mean the same thing as the expression so common in the Old Testament, * Jehovah, God of hosts.' The union of these appellations gives solemnity and impressiveness to the ascription of praise, for it brings into view the fact that he whose praise is celebrated is Lord — the Jehovah — the uncreated and eternal One; that he is God — the Creator, upholder, and Sovereign of all things; and that he is Almighty — having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord — the Ruler of all worlds; it is God — the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty. ^ Just and true. The attributes oi justice sm^ truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain 'lis justice (Rom. iii. 26); and the fact ^hat he is true to himself, true to the creation, true to th-e fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven. ^ Are thy ways. Thy %vays or dealings with us, and with the enemies of the church. That is, all the acts or ' ways' of God in the redemption

4 Who ^ shall not fear thee, 0 Lord, and glorify thy name? for tlwu only * ar;{ holy: for all-^nation8 shall come and worship before thee; for thy judgments are made manifest.

of his people had been characterized by justice and truth. ^ Thou king of saints. King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is, King of nations — 6 ^aaiXtvg twv i^vutv — instead of King of saints — twv ayLGiv. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.

4. Who shall not fear thee, 0 Lord. Reverence and adore thee; for the word fear in the Scriptures is commonly used in this sense when applied to God. The sense here is, that the judgments about to be inflicted on the beast and his image should, and would teach men to reverence and adore God. There is, perhaps, included here also the idea of awe, inasmuch as this would be the effect of punishment. ^ And glorify thy name. Honor thee — the name being put for the person who bare it. The sense is that, as a consequence of these judgments, men would be brought to honor God, and to acknowledge him as the Ruler of the earth. % For thou only art holy. That is, in these judgments he would show himself to be a holy God; a God hating sin, and loving righteousness and truth. When it is said that he * only' is holy, the expression is used, of course, in a comparative sense. He is so pure that it may be said that, in comparison with him, no one else is holy. Comp. Notes on Job iv. 18, XV. 15. ^ For all nations shall come and worship before thee. That is, as the result of these punishments inflicted on this dread Antichristian power, they shall come and worship thee. Everywhere in the New Testament the desti'uction of that power is connected with the promise of the speedy conversion of the world. ^ For thy judgments are made manifest. To wit, on the beast. That formidable power is overthrown, and the grand hindrance to the universal spread of the true religion is

5 And after thfct I looked, and, behold, the temple " of the tabernacle of the testimony in heaven was opened:

6 And the seven angels came

5. And after that I hoked, &c. After '[ had seen in vision the redeemed thxis referred to, celebrating the praises of God, I saw the preparation made for the execution of these purposes of judgment. ^ And the temple of the tabernacle of the testimony. Not the whole temple, but only that part to which this name wag given. The word tabernacle — cKrivfi — means properly a booth, hut, tent, and was the name commonly given to the tent or tabernacle that was erected in the wilderness for the service of God. See Notes on Acts vii. 4i. The same word came naturally to be applied to the temple that was reared for the same purpose in Jerusalem. It is called the * tabernacle of testimony,' because it was a testimony or witness of the presence of God among the people — that is, it served to keep up the remembrance of him. See Notes as above on Acts vii. 44, where the same Greek phrase is used as here — rendered there ' tabernacle of tvitness.' The word temple here — vaij — docs not refer to the whole of the building called the 'temple,' but to the Holy of Holies. See Notes on Heb. ix. 3. This was regarded as the peculiar dwelling-place of God, and it was this sacred place, usually closed from all access, that now seemed to be opened, implying that the command to execute these purposes came direotly from God himself, f In heaven. That is, that part of heaven which corresponds to the most ho.y place in the temple was opened; to wit, that which is the peculiar residence of God himself. ^ Was opened. Was thrown open to the view of John, so that he was permitted to look, »& it were, upon the very dwelling-place of God. From his holy presence noAv came forth the angels to execute his purposes of judgment on that Antichristian power which had so long corrupted religion, and oppressed the

out of the temple, having the seven plagues, clothed in pure and -white linen, and having their breasts girded with golden girdles.

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

on ver. 1. ^ Came out of the temple. Were seen to come from the temple; that is, from the immediate presence of God. ^ Having the seven plagues. See Notes on ver. 1. Each one entrusted with a single 'plague' to be executed upon the earth. The meaning here is, that they were designated or appointed to execute those plagues in judgments. The symbols of their office — the golden vials — were given to them afterwards, ver. 7. ^ Clothed 'in pure and white line'i. The emblem of holiness — the comufon representation in regard to the heavenly inhabitants. See Notes on ch. iii. 4, vii. 13. Comp. Matt. xvii. 2; Luke ix- 29, Mark xvi. 5. ^ And having their breasts girded icith golden girdles. See Notes on cb. i. 13. The meaning is, that they we-p attired in a manner befitting their riviii and condition.

7. And one of the four beasts. See Notes on ch. iv. 6, 7. Which one of the four is not moatAoned. From the explanation given of the design of the representation of the *x''our beasts,' or living creatures, in the Noies on ch. iv. 6, 7, it would seem that the meaning hei-e is, that the great principlei? cf the divine government would be illustraied in the events which are now to tccur. In events that were so closely connected with the honor of God and the triumph of his cause on the earth, there was a propriety in the representation tha*. these living creatures, symbolizing the great principles of the divine administration}, would be particular!}^ interested. ^ Gam unto the seven angels seven golden viah. The word here used — ^mA>; — means pro perly 'a bowl or goblet, having morr breadth than depth.' Eob. Lex. Om word vial, though derived from this, means rather a thin, long bottle of glas( used particularly by apothecaries and druggists. The word would be bettei rcnclered by boul or goblet, and probably the representation here was of such bowls as were used in the temple service. See Notes on ch. v. S. They are called in ch. xvi. 1, ' vials of the wrath

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

8 And the temple was filled" with smoke from the glory * of

of God;' and here they are said to be ' full of the wrath of God,' The allusion seems to be to a drinking-cup or goblet filled with poison and given to persons to drink — an allusion drawn from one of the methods of punishment in ancient times. See Notes on ch. xiv. 10. These vials or goblets thus became emblems of divine wrath to be inflicted on the beast and his image. ^ Full of the wrath of God. Filled with that which represented his wrath; that is, they seemed to be filled with a poisonous mixture, which being poured upon the earth, the sea, the rivers, the sun, the seat of the beast, the river Euphrates, and into the air, was followed by severe divine judgments on this great Antichristian power. See ch. xvi. 2, 3, 4, 8, 10, 12, 17. ^ Who liveth for ever and ever. The eternal God. The particular object in referring to this attribute here appears to be that, though there may seem to be delay in the execution of his purpose, yet they will be certainly accomplished, as he is the ever-living and unchangeable God. He is not under a necessity of abandoning his purposes, like men, if they are not soon accomplished.

8. And the temple loas filed toith smohe. The usual symbol of the divine presence in the temple. See Notes on Isa. iv. 5, vi. 4. ^ From the glory of God. From the manifestation of the divine majesty. That is, the smoke was the proper accompaniment of the divine being when appearing in majesty. So on Mount Sinai he is represented as appearing in this manner: "And Mount Sinai was altogether on a smoke, because the Lord descended on it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." Ex. xix. 18. The purpose here seems to have been partly to represent the smoke as the proper symbol of the divine presence, and partly to represent it as so filling the temple that no one could enter it until the seven plagues were fulfilled. ^ And from his poicer. Produced by his power; and the symbol of his power. ^ And no vian teas able

God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

to enter into the temple, till the seven plagues of the seven angels were ftdflled. Till those vials had been poured out, and all that was indicated by them was accomplished. The meaning here seems to be, that no one would be permitted to enter to make intercession — to turn away his wrath — to divert him from his purpose. That is, the purpose of punishment had been formed, and would certainly be executed. The agents or instrumentalities in this fearful work had been now sent forth, and they would by no means be recalled. The mercyseat, in this respect, was inaccessible; the time of judgment on the great foe b«d come, and the destruction of the grand enemy of the church was certain. The point, therefore, at which this vision leaves us, is that where all the preparations are made for the infliction of the threatened punishment on the grand Antichristian power which had so long stood up against the truth; where the agents are prepared to go forth; and where no intercession will ever avail to turn away the infliction of the divine wrath. The detail follows in the next chapter.

The previous chapter had described the preparation for the last plagues that were to come upon that mighty Antichristian power to which this series of prophetic visions refers. All is now ready; and this chapter contains the description of those seven last 'plagues' under which this power would reel and fall. These 'plagues' are described aa if they were a succession of physical calamities that would come upon this Antichristian power, and bring it to an end; though, perhaps, it is not necessary to look for a literal infliction of such calamities. The course of the exposition thus far will lead us to regard this chapter as a description of the successive blows by which the Papacy will fall. A part of this is still undoubtedly future,

AND I heard a great voice out of the temple saying to the seven « angels, Go your ways, and though perhajis not far distant; and, in reference to this, and to some jDortions of the remainder of the Book, there may be more difficulty in satisfying the mind than in the portions which pertain to past events.