Notes on the Old and New Testaments

statues and costly vessels were made. It is not agreed, however, whether it was a species of cedar, savin, or lignum-vitse, which latter constitutes the modern genua thuja, or thyia. See Bees' Cyclop., art. Thuja. ^And all manner vessels of ivory. Every thing that is made of ivory. Ivory, or the tusk of the elephant, has always been among the precious articles of commerce. ^ And all manner vessels of most precious wood. Furniture of costly wood: — cedar, the citron tree, lignum-vitEe, &g. ^ And of brass, and iron, arid marble. Brass or copper would of course be a valuable article of commerce. The same would be the case with iron; and so marble for buildin*, for star tuary, &c., would likewise be.

13. And cinnamon. Cinnamon is the aromatic bark of the Laurus Cinna-^ momam, which grows in Arabia, India, and especially in the island of Ceylon. It was formerly, as it is now, a valuable article in the Oriental trade. ^ And odours. Aromatics employed in religious worship, and for making perfumes. Mr. Gibbon (i. 34) mentions, among the articles of commerce and luxury in tho age of the Antonines, " a variety of aromatics that were consumed in religious worship and the pomp of funerals." It is unnecessary to say that the use of such odors has been always common at Rome. ^ And ointments. Unguents -—as spikenard, &q. These were in common use among the ancients. See> Notes on Matt. xxvi. 7; Mark xiv. 3. ^ And frankincense. See Notes on Matt. ii. 11. It is unnecessary to say that incense has been always much used in public worship in Rome, and that it has been, therefore, a valuable article of commerce there. ^ And wine. An article of commerce and luxury in all ages. ^ And oil. That is, olive oil. This, in ancient times, and in Oriental countries particularly, was an important article of commerce. ^ And fine flour. The word here means the best and finest kind of flour. ^ And beattt, and sheep, and horses. Also important

14 And the fruits that thy soul lusted after are departed from thee, and all things which were

articles of merchandise. ^ And chariots. The word here used — piSa — means, properly, a carriage with four wheels; or a carriage drawn by mules (Prof. Stuart). It was properly a travelling carriage. The word is of Gallic origin. Quinetil. i. 9 J Cic. Mil. 10, Att. v. 17, vi. 1. See Adams's Horn. Ant. p. 625. It was an article of luxury. •[ And slaves. The Oreek here is atondTiav — 'of bodies.' Prof. Stuart renders it grooms^ and supposes that it refers to a particular kind of slaves who were employed in taking care of horses and carriages. The word properly denotes body — an animal body, whether of the human body living or dead; or the body of a beast; and then the external man — the person, the individual. In later usage, it comes to denote a slave (see Rob. Lex.) and in this sense it is used here. The traffic in slaves was common in ancient times, as it is now. We know that this traffic was carried on to a large extent in ancient Rome — the city which John probably had in his eye in this description. See Gibbon, Dee. and Fall, i. pp. 25, 26. Athenaeus as quoted by Mr. Gibbon (p. 26), says that " he knew very many Romans who possessed, not for use, but for ostentation, ten and even twenty thousand slaves," It should be said here, however, that although this refers evidently to traffic in slaves, it is not necessary to suppose that it would be literally characteristic of Papal Rome. All this is symbolical, designed to exhibit the Papacy under the image of a great city, with what was customary in Buch a city, or with what most naturally presented itself to the imagination of John as found in such a city, and it is no more necessary to suppose that the Papacy would be engaged in the traffic of slaves, than in the traffic of cinnamon, or fine flour, or sheep and horses. ^ And souls of men. The word used, and rendered souls — ■^x^ — though commonly denoting the soul (properly the breath, or vital principle), is also emploj'ed to denote the living thing — the animal — in which the soul or vital principle resides; and hence may denote a person or a man. Under this form it is used to denote a

dainty and goodly are departed from thee, and thou shalt find them no more at all.

servant, or slave. (See Rob. Zex.) Profl Robinson supposes that the word here means female slaves, in distinction from those designated by the previous word. Prof. Stuart {in loc.) supposes that the previous word denotes a particular kind of slaves — those who had the care of horses — and that the word here is used in a generic sense, denoting slaves in gsneral. This kind of traffic in the ' persons' or souls of men is mentioned as characterizing ancient Tyre, in Ezek. xxvii. 13: " Javan, Tubal, andMeehech, they were thy merchants; they traded in the persons of men." It is not quite clear why, in the passage before us, this traffic is mentioned in two forms — as that of the bodies, and the souls of men; but it would seem most probable that the writer meant to designate all that would properly come under this traffic: — whether male or female slaves were bought and sold; whether they were for servitude, or for the gladiatorial sports (see Wetstein, in loc.); whatever might be the kind of servitude that they might be employed in; and whatever might be their condition in life. The use of the tico words would include all that is implied in the traffic — for in most important senses, it extends to the body and the soul. In slavery both are purchased, both are supposed, so far as he can avail himself of them, to become the property of the master.

14. And the fruits that thy soul lusted after. Literally, * The fruits of the desire of thy soul.' The word rendered fruits — dndpa — properly means, late summer; dog-days — the time when Sirius, or the dog star, is predominant. In the East this is the season when the fruits ripen, and hence the word comes to denote fruit. The reference is to any kind of fruit that would be brought for traffic into a great city, and that would be regarded as an article of luxury. ^ Are departed from thee. That is, they are no more brought for sale into the city. ^ And all things ivhich xoere dainty and goodly. These words " characterize all kinds of furniture and clothing which were gilt, or plated, or embroidered, and therefore were bright of

15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her tx)rment, weeping and wailing,

16 And saying, Alas, alas! that great city that was clothed " in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

17 For in one hour so great

splendid." Prof. Stuart, ^ And thou ehalt find them no more at all. The address here is decidedly to the city itself. The meaning is, that they -would no more be found there.

15. The merchants of these things. Who trafficked in the e things, and who supplied the city with them, ver. 11. ^ ]\ni{ch tcere made rich by her. By traffic with her. ^ Shall stand afar off. "Ver. 10. ^ For fear of her torment. Struck with terror by her torment, so that they did not dare to approach her. Ver. 10.

16. And saying, Alas, alas, &c. Notes, ver. 10. ^ That was clothed in fine linen, &c. In the previous description (vs. 12, 13), these are mentioned as articles of traffic; here the city, under the image of a female, is represented as clothed in the most rich and gay of these articles. ^ Andpurple and scarlet. See Notes on ch. xvii. 3, 4. Comp. ver. 12. of this chapter. % And gold, and precious stones, and pearls. Notes, ch. xvii. 4.

17. For in one hour. In a very brief period — so short that it seemed to them to be but one hour. In the prediction (ver. 8) it is said that it would be 'in one day (see Notes on that place); here it is said that to the lookers-on it seemed to be but an hour. There is no inconsistency, therefore, between the two statements. ^ So great riches is come to nought. All the accumulated wealth of so great and rich a city. This should have been united with ver. 16, as it is a part of the lamentation of the merchants, and as the lamentation of the mariners commences in the other part of the verse. It is so divided in the Greek Testaments. ^ And every ship-master. This introduces the lamentation of the mariners, who would, of course, be deeply intefested in the destruction of a city with

riches is come to nought. And every ship-master, and all the company in ships, * and sailors, and as many as trade by sea, stood afar off,

18 And cried when they saw the smoke of her burning, saying, What ' citi/ is like unto this great city?

19 And they cast dust^ on their

which they had been accustomed to trade, and by carrying merchandise to which they had been enriched. The word shipmaster — Kv(3epvr]Tr]g — means properly a governor; then a governor of a ship — the steersman, or pilot. Acts xxvii. 11. ^ And all the company in ships. Prof. Stuart renders this coasters. There is here, however, an important difference in the reading in the text. The commonly received text is, rrSs im rdv i:\oCuiv 6 8//1X0J — 'the whole company in ships,' as in our common version; the reading which is now commonly adopted, and which is found in Griesbach, Hahn, and Tittmann, is 6 hi t6iiov ttX/wv — 'he who sails to a place;' that is, he who sails from one place to another along the coast, or who does not venture out far to sea; and thus the phrase would denote a secondary class of sea-captains or officers — those less venturesome, experienced, or bold than others. There can be little doubt that this is the correct reading (Comp. Wetstein, in loc), and hence the class of seamen here referred to is coasters. Such seamen would naturally be employed where there was a great and luxurious maritime city, and would have a deep interest in its fall. ^ And sailors. Common seamen. •[ And. as many as trade by sea. In any kind of craft, whether employed in a near or a remote trade. ^ Stood afar off. Notes ver. 10.

18. And cried, &c. That is, as they bad a deep interest in it, they would, oc their own account, as well as hers, lift up the voice of lamentation. ^ What city is like unto this great city? In her destruction. What calamity has ever come upon a city like this?

19. And they cast dust on their heads. A common sign of lamentation and mourning among the Orientals. See

heads, and cried, weeping and wailing, saying, Alas, alas! that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in ons hour is she made desolate.

20 Rejoice over her, " tliou heaven, and ye holy apostles and pro-

Notes on Job ii. 12. ^ By reason of her coatliness. The word rendered costliness — TinidT'is — means properly ^J^cc/ow^Hess, costliness; their magiiificence, costly merchandise. The luxury of a great city enriches many individuals, however much it may impoverish itself. ^ For in one hour is she made desolate. So it eeemed to them. Notes, ver. 17.

20. Rejoice over her Over her ruin. There is a strong contrast between this language and that which precedes. Kings, merchants, and seamen, who had been countenanced and sustained by her in the indulgence of corrupt passions, or who had been enriched by traffic with her, would have occasion to mourn. But not so they who had been persecuted by her. Not so the church of the redeemed. Not so heaven itself. The great oppressor of the church, and the corrupter of the world, was now destroyed; the grand hindrance to the spread of the gospel was now removed, and all the holy in heaven and on earth would have occasion to rejoice. This is not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact that the cause of truth might now spread without hindrance through the earth. ^ Thou heaven. The inhabitants of heaven. Comp. Notes on Isa. i. 2. The meaning here is, that the dwellers in heaven — the holy angels and the redeemed— had occasion to rejoice over the downfall of the great enemy of the church. ^ And ye hohj apostles. Prof. Stuart renders this, *' Te saints, and apostles, and prophets." In the common Greek text it is, as in our version, * holy apostles and prophets.' In the text of Griesbach, Ilahn, and Tittmapn, the word koX {and) is interposed between the word ' holy' and 'apostle.' This is doubtless the true reading. The meaning, then, is, that the saints in heaven are called on to r^oicp OTcr the fall of the mystical phets; for God hath avenged * you on her.

21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus ' with violence shall that great city Babylon be thrown down, and shall be found no more at all.

Babylon. ^ Apostles. The twelve wio were chosen by the Saviour to be her witnesses on earth. See Notes on 1 Cor. ix. 1. The word is commonly limited to the twelve, but in a larger sense it is applied to other distinguished teachers and preachers of the gospel. See Notes on Acts xiv. 14. There is no impropriety, however, in supposing that the apostles are referred to here as such, since they would have occasion to rejoice that the great obstacle to the reign of the Redeemer was now taken away, and that that cause in which they had suffered and died was now to be triumphant. % And prophets. Prophets of the Old Testament, and distinguished teachers of the New. See Notes on Bom. xii. 6. All these would have occasion to rejoice in the prospect of the final triumph of the true religion. ^ For God hath avenged you on her. Has taken vengeance on her for her treatment of you. That is, as she had persecuted the church as such, they all might be regarded as interested in it, and affected by it. All the redeemed, therefore, in earth and in heaven, are interested in whatever tends to retard or to promote the cause of truth. All have occasion to mourn when the enemies of the truth triumi}hj to rejoice when they fall.

21. And a mighty angel. Notes ver. 1- This seems, however, to have been a different angel from the one mentioned in ver. 1, though, like that, he is described as having great power. ^ Took up a stone like a great millstone. On the structure of mills among the ancients, see Notes on Matt. xxiv. 41. ^ And cast it into the sea. As an emblem of the utter ruin of the oityj an indication that the city would be as completely destroyed as that stone was covered by the waters. ^ Saying, Thus with vio' lence. With force — as the stone was thrown into the seji. The idea is, that

22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he he, shall be found any more in thee; and the Bound of a millstone " shall be heard no more at all in thee.

it would not be by a gentle and natural decline, but by the application of foreign power. This accords with all the representations in this book, that violence will be employed to overthrow the Papal power. See ch. xvii. 16, 17. The origin of this image is probably Jer. li. 63, 64: "And it shall be, when thou hast made an end of reading this book, that thou Bhalt bind a stone to it, and cast it into the midst of Euphrates: and thou shalt gay. Thus shall Babylon sink, and shall not rise from the evil £hat I will bring on her."

22. And the voice of harpers. Those who play on the harp. This was usually accompanied with singing. The idea in this verse and the following is substantially the same as in the previous pai-ts of the chapter, that the mystical Babylon— Papal Rome — would be brought to ntter desolation. This thought is here exhibited under another form -r- that all which constituted festivity, joy, and amusement, and all that indicated thrift and prosperity, would disappear. Of course in a great and gay city there would be all kinds of music, and when it is said that this would be heard there no more, it is a most striking image of utter desolation. 5[ -^"f^ musicians. Musicians in general; but perhaps here singers, as distinguished from those who playsd on instruments. ^ And of]) rpers. Those who played on pipes or flutes. See Notes on 1 Cor. xiv. 7; Matt. xi. 17. ^ And trumpeters. Trumpets were common instruments of music, employed on fe'stival occasions, in war, and in worship. Only the principal instruments of music pje mentioned here, as representatives of the rest. The general idea is, that the sound of music, as an indication of festivity and joy, would cease. ^ Shall be heard no more at all in tliee. It would become utterly and permanently desolate. ^ And no craftsman of whatsoever /graft. That is, artifi.cers of all kinds

23 And ths light of a candle shall shine no more at all in thee; and the voice of the bridegroom ' and of the bride shall be heard no more at all in thee: for thy merchants were * the great men of the earth; for by thy sorceries ^ were all nations deceived.

would cease to ply their trades there. The word here used — t£;^vJt:?s — would include all artizans or mechanics; all who were engaged in any kind of trade or craft. The meaning here is, that all these would disappear; an image, of course, of utter decay. ^ And the sound of a millstone shall be heard no more, Taylor {Frag, to Cal. Die. vol. iv. p. 346) supposes that this may refer not so much to the rattle of the mill, as to the voice of singing which usually accompanied grinding. The sound of a mill is cheerful., and indicates prosperity J its ceasing is an image of decline.

23. And the light of a candle shall shine no more at all in thee. Anothei image of desolation, as if every light were put out, and there were total darkness. ^ And the voice of the bridegroom and of the bride shall be heard no more at all in thee. The merry and cheerful voice of the marriage procession in the streets (N'otes on Matt. xxv. 1-7), or the cheerful, glad voice of the newly-married couple in their own dwelling (Notes John iii. 29). ^ For thy merchants tcere the great men of the earth. Those who dealt with thee were the rich, and among them were even nobles and princes, and now that they trade with thee no more, thera is occasion for lamentation and sorrow. The contrast is great between the time when distinguished foreigners crowded thy marts, and now, when none of any kind come to traffic with thee. The origin of this representation is probably th« description of Tyre in Ezekiel xxvii. ^ For by thy sorceries were all nationt deceived. This is stated as a reason foi the ruin that had come upon her. It is a common representation of Papal Roma that she has deceived or deluded the nations of the earth (see Notes on ch. xiii. 14), and no representation ever made accords more with facts as they hare occurred. The word sorceries here refers to the various aits — the tricks, impos>

24 And in her was found tlie blood of prophets, and of saints,

tures, and false pretences, by ■which this has been done. See Notes on ch. ix. 21.

24 And in her. When she came to be destroyed, and her real character was Been. ^ Was found the blood of ^j?-ophets. Of the public teachers of the true religion. On the word prophets, see Notes on ver. 20. ^ And of saints. Of the holy. See Notes on ver. 20. ^ Ayid of all that icere slain tipon the earth. So numerous have been the slain ] so con- Btant and bloody have been the persecutions there, that it may be said that all the blood ever shed has been poured out there. Comp, Notes on Matt, xxiii. 35. No one can -doubt the propriety of this representation with respect to Pagan and Papal Rome.

In regard to the general meaning and fipplication of this chapter, the following remarks may be rtcide: —

(1) It refers to Papal Rome, and is designed to describe the final overthrow of that formidable Antichristian power. The whole course of the interpretation of the previous chapters demands such an application, and the chapter itself naturally suggests it.

(2) If it be asked why so much of this imagery is derived from the condition of a maritime power, or pertains to commerce, since both Babylon and Rome were at some distance from the sea, and neither could with propriety be regarded as sea-port towns, it may be replied, (a) that the main idea in the mind of John was that of a rich and magnificent city; (6) that all the things enumerated were doubtless found in fact in both Babylon and Rome; (c) that though not properly Bca-port towns, they were situated on rivers that opened into seas, and were therefore not unfavorably situated for commerce; and {d) that in fact they traded with all parts of the earth. The leading idea is that of a great and luxurious city, and this is filled up and decorated with images of what is commonly found in large commercial towns. Wo are not, therefore, to look for a literal application of this, and it is not necessary to attempt to find all these things in fact in the city referred to. Much of the description may be for the mere sake of keeping, or ornament.

and of all that -were slain * upon the earth.

(3) If this refers to Rome, as is supposed, then, in accordance with the previous representations, it shows that the destruction of the Papal power is to be complete and final. The image which John had in his eye as illustrating thafc was undoubtedly ancient Babylon as prophetically described in Isa. xiii., xiv., and the destruction of the power hero referred to is to be as complete as was the destruction described there. It would not be absolutely necessary in the fulfilment of this to suppose that Rome itself is to become a heap of ruins like Babylon, whatever may be true on that point, but that the Papal power as such is to be so utterly destroyed that the ruins of desolate Babylon would properly represent it.

(4) If this interpretation is correct, then the Reformation was in entire accordance with what God would have his people do, and was demanded by solemn duty to him. Thus in ver. 4 of this chapter, his people are expressly commanded to " come out of her, that they might not be partakers of her sins, nor of her plagues." If it had been the design of the Reformers to perform a work that should be in all respects a fulfilling of the command of God, they could have done nothing that would have more literally met the- divine requirement. Indeed the church has never performed a duty more manifestly in accordance with the divine will, and more indispensable for its own purity, prosperity, and safety, than the act of separating entirely and for ever from Papal Rome.

(5) The Reformation was a great movement in human affairs. It was the index of great progress already reached, and the pledge of still greater. The affairs of the world were at that period placed on a new footing, and from the period of the Reformation, and just in proportion as the principles of the Reformation are acted on, the destiny of mankind is onivard.

(6) The fall of Papal Rome, as described in this chapter, will remove one of the last obstructions to the final triumph of the gospel. In the Notes on ch. xvi. 10 16, we saw that one grea\

ND after these things I heard a great voice " of much people

hindrance to the spread of the true religion would be taken away by the decline and fall of the Turkish power. A still more formidable hindrance will be taken away by the decline and fall of the Papal power; for that power holds more mil- Uons of the race under its subjection, and with a more consummate art, and a more powerful spell. The Papal influence has been felt, and still is felt, in a considerable part of the world. It has churches and schools and colleges in almost all lands. It exercises a vast influence over governments. It has powerful societies organized for the purpose of propagating its opinions; and it so panders to some of the most powerful passions of our nature, and so converts to its own purposes all the resources of gnperstition, as still to retain a mighty, though a waning hold, on the human mind. When this power shall finally cease, any one can see that perhaps the most mighty obstruction which has ever been on the earth for a thousand years to the spread of the gospel, will have been removed, and the way will be prepared for the introduction of the longtioped-for Millennium.

This chapter, as well as the last, is an episode, delaying the final catastrophe, and describing more fully the eff"ect of ihe destruction of the mystical Babylon. The chapter consists of the following parts: —

I. A Hymn of the heavenly hosts in view of the destruction of the mystical Babylon, vs. 1-7. («) A voice is heard in heaven shouting Hallelujah, in view of the fact that God had judged the great harlot that had corrupted the earth, vs. 1, 2. (6) The sound is echoed and repeated as the smoke of her torment ascends, ver. 3. (c) The four and twenty elders, and the four living creatures, as interested in all that pertains to the church, unite in that shout of Hallelujah, ver. 4. [d) A voice is heard from the throne commanding them %i praise God, ver. 5, and (e) the mighty shout of Hallelujah is echoed and repeated from unnumbered host?, vs. 6, 7.

II. The marriage of the Lamb, vs. 8, 9 The Lamb of God is united to his bride — the church — never more to be separated, and after all the persecutions, conflicts and embarrassments which had existed, this long-desired union is consummated, and the glorious triumph of the church is described under the image of a joyous wedding ceremony.

III. John is so overcome with this representation, that in his transports of feeling he prostrates himself before the angel who shows him all this, ready to worship one who discloses such bright and glorious scenes, ver. 10. He is gently rebuked for allowing himself to be so overcome that he Avould render divine homage to any creature, and is told tHat he who communicates this to him is but a fellow- servant, and that God only is to be worshipped.

IV. The final conquest over the beast and the false prophet, and the subjugation of all the foes of the church, vs.

(o) A description of the conqueror — the Son of God, vs. 11-16. He appears on a white horse — emblem of victory. He has on his head many crowns; wears a vesture dipped in blood; is followed by the armies of heaven on white horses; from his mouth goes a sharp sword; and his name is prominently written on hia vesture and his thigh — all emblematic of certain victory.

(b) An angel is seen standing in the sun, calling on all the fowls of heaven to come to the great feast prepared for them in the destruction of the enemies of God — as if there were a great slaughter sufficient to supply all the fowls that feed on flesh, vs. 17, 18.

(c) The final war, vs. 19-21. The beast, and the kings of the earth, and their armies are gathered together for battle; the beast and the false prophet are taken, and are cast into the lake that burns with fire and brimstone; and all that remain of the enemies of God are slain, and the fowls are satisfied with their flesh. The last obstacle that prevented the dawn of the Millennial morning is taken away, and the church is triumphant.

nation, ■ and glory, and honor, and power, unto the Lord our God:

2 For true ^ and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and nath avenged " the blood of his ser- Tants at her hand.

particularly that were exhibited in the previous chapter. See Notes on ch. xviii. 1. ^ I heard a voice of much j^co- ■j)le in heaven. The voice of the worshippers before the throne. ^ Saying, Alleluia. The Greek method of writing Hallelujah. This word — a\\ri\ovia — occurs in the New Testament only in this chapter, vs. 1, 3, 4, 6. The Hebrew phrase

^1 '':'!! — Hallelujah, occurs often in the Old Testament. It means properly Praise Jehovah, or Praise the Lord. The occasion on which it is introduced here 18 very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God himself, and in view of the final overthrow of the enemies of the church and the triumph of the gospel. In such circumstances it was fit that heaven should render praise, and that a song of thanksgiving should be uttered in which all holy beings could unite. ^ Salvation. That is, the salvation is to be ascribed to God. See Notes on ch. vii. 10. ^ And glory and honor. Notes ch. V. 12. ^ And power. Notes ch. v. 13. % Unto the Lord our God. That is, all that there is of honor, gloiy, power, in the redemption of the woi-ld belongs to God, and should be ascribed to him. This is expi-essive of the true feelings of piety always; this will constitute the Eong of heaven.

2. For true and righteous are his jtidgvients. That is, the calamities that come upon the power here referred to, are de- Berved. ^ For he hath judged the great lohore. The power represented by the harlot. See Notes on ch. xvii. 1. ^ Which did corrupt the earth by her fornication. See Notes on ch. xiv. 8, xvii. 2, 4, 5, xviiL 3. Comp. Notes on ch. ix. 21. ^Aiid hath avenged the Hood qf his servants. See Notes on ch. xviii. 20, 24. «[ At her \and. Shed by her hand.

3 And again they said, Alleluia. And her smoke ^ rose up for ever and ever.

4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

5 And a voice came out of the

and so important; the final destruction of the great enemy of the church was of so much moment in its bearing on the welfare of the world, as to call forth repeated expressions of praise. ^ And her smoke rose tip> for ever and ever. See Notes on ch. xiv. 11. This is an image of final ruin; the image being derived probably from the description in Genesis of the smoke that ascended from the cities of the plain. Gen. xix. 28. On the joy expressed here in her destruction, comp. Notes on ch. xviii. 20.

4. And the four and twenty elders and the four beasts. See Notes on ch. iv. 4, 6, 7. As representatives of the church, and as interested in its welfare, they are now introduced as rejoicing in its final triumph, and in the destruction of its last foe. *l Fell down. Px-ostrated themselves— the usual posture of worship. *[[ And toorshipjjcd God that sat on the throne. Ch. iv. 2, 3, 10. That is, they now adored him for what he had done in delivering the church from all its persecutions, and causing it to triumph in the world. ^ Saying, Amen. See Notes on Matt. vi. 13. The word here is expressive of approbation of what God had done; or of their solemn assent to all that had occurred in the destruction of the great enemy of the church. ^Alleluia. Notes ver. 1. The repetition of this word so many times shows the intenseness of the joy of heaven in view of the final triumph of the church.

5. And a voice came out of the throne. A voice seemed to come from the very midst of the throne. It is not said by whom this voice was uttered. It cannot be supposed, however, that it was tittered by God himself, for the command which it gave was this: " Praise our God," Ac. For the same reason it seems hardly probable that it was the voice of the Messiah, unless it bo supposed that ho here identifies himself with the redeemed church, and speaks of God as hia God

throne, saying, Praise • our God all ye his servants, and ye that fear him, both small and great.

6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as

and hers. It would seem rather that it was a responsive voice that came from those nearest the throne, calling on all to unite in praising God in view of what was done. The meaning then will be, that all heaven was interested in the triumph of the church, and that one portion of the dwellers there called on the others to unite in offering thanksgiving, •l' Praise our God. The God that we worship. IF All ye his servants. All in heaven and earth; all have occasion for thankfulness. ^ And all ye that fear him. That reverence and obey him. The fear of the Lord is a common expression in the Scriptures to denote true piety, ■il Botli small and great. All of every class and condition — poor and rich — young and old; those of humble, and those of exalted rank. Comp. Ps. cxlviii.

6. And I heard as it icere the voice of n great viidtitnde. In verse 1, he says that he 'heard a great voice of much people;' here he says he 'hoard aa it were a voice of a great multitude.' That is, in the former case he heard a shout that he at once recognized as the voice of a great multitude of persons,• here he says that he heard a sound not distinctly recognized at first as such, but which rcftemhled such a shout of a multitude. In the former case it was distinct; here it was confused — bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply (a) a louder sound; and (6) that the sound was more remote, and therefore less clear and distinct. IT And as the voice of many icaters. The comparison of the voices of a host of people with the roar of mighty waters^ is not uncommon Sn the Scriptures. See Notes on Isa. xvii. J2, 13. So in Homar,

••The monarch spoke, and straight a murmur rose, Loud as tlie surges when the tempest blows; That dash'd on broken rocks tumultuous roar, And foam and thunder on tlie stony shore."

the voic 3 of many thunderings, saying, Alleluia: for ^ the Lord God omnipotent reigneth.

7 Let us be glad and rejoice, and give honor to him: for the marriage " of the Lamb is come, and his wife hath made herself ready."*

The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly he represented by the sound of heavy thunder. IT Saying, Alleluia. Notes ver. 1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy. IT For the Lord God omni])otent reigneth. Jehovah—God Almighty— the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his ■poicer, and therefore it is proper that he should be praised as the ommiwtent or Almighty God — for he has shown that he can overcome all his enemies, and bring the world to hia feet.

7. Let lis rejoice. Let all in heaven rejoice — for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world. ^ And give honor to him. Because the work is glorious; and because it is by his power alone that it has been accomplished. Notes ch. v. 12. ^ For the marriage of the Lamb is come. Of the Lamb of God — the Redeemer of the world. Notes ch. v. 6. The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. See Notes on Isa. liv. 4-6, Ixii. 4, 5, 2 Cor. xi. 2, Eph. v. 23-33. Comp. Jer. iii. 14, xxxi. 32, Hos. ii. 19, 20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered also that Papal Rome has just been represented as a gay and meretricious woman, and there is a propriety, therefore, in representing the true chiirch as a pure bride, the Lamb's wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permaiient union with her glorious head and Lord. ^ And his toijn

8 And to her was granted that she should be arrayed " in fine linen, clean and ^ white: for the fine linen is the righteousness '^ of saints.

9 And he saith unto me, Write,

hath made herself ready. By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognized as his beautiful bride, and was no more to appear as a decorated harlot — as it had during the Papal supremacy. Between the church under the Papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gayly decked with gold and jewels, and a pure virgin, chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband.

8. And to her was granted. It is not said here hy lohom this was granted, but it is perhaps implied that this was conferred by the Saviour himself on his bride. \ That she shoidd he arrayed in fine linen, clean and white. See Notes on ch. iii. 4, 5, 18, vii. 13. White has perhaps in all countries been the usual color of the bridal dress — as an emblem of innocence. ^ For the fine linen is the righteousness of saints. Represents the righteousness of the saints; or is an emblem of it. It should be remarked, however, that it is implied here, as it is everywhere in the Scriptures, that this is not their oicn righteousness, for it is said that this was ' given' to the bride — to the saints. It is the gi*acious bestowment of their Lord; and the reference here must be to that righteousness which they obtain by faith — the righteousness which results from justification through the merits of the Redeemer. Of this Paul speak?, when he says (Phil. iii. 9), "And be found in him, not having mine own righteousness, which is of the law, lut that which is through the faith of Christ, the righteousness which is of God by faith." Comp. Notes on Rom. iii. 25, 26.

9, And he saith unto me. The angel who made these representations to him. See ver. 10. IT Write, blessed are tley. See Notes on ch. siv. 13. ^ Which ire

^ blessed are they which are called unto the marriage-supper * of the Lamb. And he saith unto me, These ^ are the true sayings of God. 10 And ^ I fell at his feet to wor-

called unto the marriage-supper of the Lamb. The idea of a festival, or a marriage-supper, was a familiar one to the Jews to represent the happiness of heaven, and is frequently found in the New Testament. Comp. Notes on Luke xiv. 1.5, 16, xvi. 22, xxii. 16, Matt. xxii. 2. The image in the passage before us is that of many guests invited to a great festival. ^ And he saith unto me. These arc the true sayings of God. Confirming all by a solemn declaration. The importance of what is here said; the desirableness of having it fixed in the mind amidst the trials of life and the scenes of persecution through which the church was to pass, makes this solemn declaration proper. The idea is, that in all times of persecution; in every dark hour of despondency; the church, as such, and every individual member of the church, should receive it as a solemn truth never to be doubted, that the religion of Christ would finally prevail, and that all persecution and sorrow here would be followed by joy and triumph in heaven.

10. And I fell at his feet to worsJtip him. At the feet of the angel. Notes ver. 9. This is a common posture of adoration in the East. See Rosenmiil- Icr's 3Iorgenland, in loc. Notes 1 Cor. xiv. 25. John was entirely overcome with the majesty of the heavenly messenger, and with the amazing truths that he had disclosed to him, and in the overflowing of his feelings, he fell upon the earth in the posture of adoration. Or; it may be that he mistook the rank of him who addressed him, and supposed that he was the Messiah whom he had been accustomed to worship, and who had first (ch. i.) appeared to him. If so, his error was soon corrected. He was told by the angel himself who made these communications that he had no claims to such homage, and that the praise which he offered him should bo rendered to God alone. It should be observed that there is not the slightest intimation that this tons the Meg- ship liim. And he said unto me, See tliou do it not: I am thy fellowsej-vant, and of thy brethren that siah himself, and consequently this does not contain any evidence that it would be improper to worship him. The only fair conclusion from the passage is, that it is wrong to offer religious homage to an angel. IT And he said unto vie, See thou do it not. That is, in rendering the homage which you propose to me, you would in fact render it to a creature. This may be regarded as an admonition to be care/id in our worship; not to allow our feelings to overcome us; and not to render that homage to a creature which is due to God alone. Of course this would prohibit the worship of the Virgin Mary, and of any of the saints, and all that homage rendered to a created being which is due to God only. Nothing is more carefully guarded in the Bible than the purity and simplicity of worship; nothing is more sternly rebuked than idolatry; nothing is more contrary to the divine law than rendering in anj^ way that homage to a creature which belongs of right to the Creator. It was necessary to guard even John, the beloved disciple, on that subject; how much more needful, therefore, is it to guard the church at large from the dangers to which it is liable. IT / am thy felloio-servant. Evidently this was an angel, and yet he here speaks of himself as a 'fellow-servant' of John. That is, he was engaged in the service of the same God; he was endeavoring to advance the same cause, and to honor the same Redeemer. The sentiment is, that in promoting religion in the world, we are associated with angels. It is no condescension in them to be engaged in the service of the Redeemer, though it seems to be condescension for them to be associated with us in any thing; it constitutes no ground of merit in us to be engaged in the service of the Redeemer (comp. Luke xvii. 10), though we may regard it as an honor to be associated with the angels, and it may raise us in conscious dignity to feel that we are united with them. IT And of thij brethren. Of other Christians; for all are engaged in the same work. IT That have the teatiynony of Jesus. Who a'o wit- nesses for the Saviour. It is possible that there may be here a particular reference to those who were engaged la preaching the gospel, though the language will apply to all who give their testimony to the value of the gospel by consistent lives. IT Worship God. He is the only proper object of worship; he alone is to be adored. IT For the testimony of Jesus. The meaning here seems to be, that this angel, and John, and their fellow-servants, were all engaged in the same work — that of bearing their testimony to Jesus. Thus, in this respect, they were on a level, and one of them should not worship another, but all should unite in the common worship of God. No one in this work, though an angel, could have such a pre-eminence that it would be proper to render the homage to him which was due to God alone. There could be but one being whom it was proper to worship, and they who were engaged in simply bearing testimony to the work of the Saviour, should not worship one another, 'if Is the sjni'it of prophecy. The design of prophecy is to bear testimony to Jesus. The language does not mean, of course, that this is the only design of prophecy, but that this is its great and ultimate end. The word prophecy here seems to be used in the large sense in which it is often employed in the New Testament — meaning to make known the divine will (see Notes on Rom. xii. 6), and the primary reference here would seem to be to the preachers and teachers of the New Testament. The sense is, that their grand business is to bear testimony to the Saviour. They are all — whether angels, apostles, or ordinary teachers — appointed for this, and therefore should regard themselves as 'fellow-servants.' The design of the angel in this seems to have been, to state to John what was his own specific business in the communications which he made, and then to state a universal truth applicable to all ministers of the gospel, that they were engaged in the same work, and that no one of them should claim adoration from others. Thus understood, this passage

11 And I saw heaven opened, and behold, a white " horse; and he that sat upon him was called Faithful ^ and True, and in righteousness <= he doth judge and make war.

12 His ^ eyes icere as a flame of

has no direct reference to the prophecies of the Old Testament, and teaches nothing in regard to their design, though it is in fact undoubtedly true that their grand and leading object was to bear testimony to the future Messiah. But this passage •will not justify the attempt so often made to 'find Christ' everywhere in the prophecies of the Old Testament, or justify the many forced and unnatural Interpretations by which the prophecies arc often applied to him.

11. And I saw heaven opened. He saw a new vision, as if an opening were made through the sky, and he was permitted to look into heaven. See Notes on ch. iv. 1. IT And behold, a lohite horse. On the white horse as a symbol, see Notes on ch. vi. 2. He is here the symbol of the final victory that is to be obtained over the beast and the false prophet (ver. 20), and of the final triumph of the church. IT And he that sat itjjoii him was called Faithful and True. He is not designated hero by his usual and real name, but by his attributes. There can be no doubt that the Messiah is intended, as he goes forth to the subjugation of the world to himself. The attributes here referred io— faithful and true — are peculiarly appropriate, for they are not only strongly marked attributes of his character, but they would be particularly manifested in the events that are described. He would thus show that he was faithful — or worthy of the confidence of his church in delivering it from all its enemies,• and true to all the promises that he has made to it. "^ And in righteousness doth he judge. All his acts of judgment in determining the destiny of men are righteous. See Notes on Isa. xi. 3-5, IT And make loar. That is, the war which he wages is not a war of ambition; it is not for tk« mere purpose of conquest; it is to save the righteous, and to punish the wicked.

fire, and on his head were man;J crowns; ' and he had a name ^ written that no man knew but he himself.

13 And he was clothed with a vesture dipped in blood: and his name is called The * Word of God.

See Notes on ch. i. 14. IT And on hie head were many croions. Many diadems, indicative of his universal reign. It is not said hoio these were worn or arranged on his head — perhaps the various diadems worn by kings were in some way 'wreathed into one. V Arid he had a name written. That is, probably on the frontlet of this compound diadem. Comp. Notes ch. xiii. 1, xiv. 1. IT Which no man knew but himself. See Notes on ch. ii. 17. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated — 'the word of God' — the Logos — Aiyos: and it is true of all the names which he bears. See Matt. xi. 27. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. i, vi. p. 264, as quoted by Eosenmiiller, Ilorgenland, in loc.

13. And he was clothed with a vesture dipped in blood. Red, as if dipped in blood — emblem of slaughter. The original of this image is probably Isa. Ixiii. 2, 3. See Notes on that passage. ^ And his name is called, The Word of God. The name which in ver. 12, it is said that no one knew but he himself. This name is 'O Xdyos Toi) Qeov, or 'the Logos of God.' That is, this is his peculiar name; a name which belongs only to him, and which distinguishes him from all other beings. The name Logos, as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, see Notes on John i. 1. The reader also may consult with great advantage an article by Prof. Stuart in the Bibliotheca

14 And the armies which loere in heaven followed him upon white horses, clothed • in fine linen, white and clean.

15 And out of his mouth b goeth a sharp sword, that with it he should smite the nations: and he

Sacra, vol. vii., pp. 16-31. The following may he some of the reasons why it is said (ver. 12) that no one understands this but he himself: — (1) No one but he can understand its full im2)ort, as it implies so high a knowledge of the nature of the Deity; (2) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father; (3) no one but he can understand what is implied in it regarded as the method in which God reveals himself to his creatures on earth; (4) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds. It may be added, as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.

14. And the armies which were in heaven followed him. The heavenly hosts, particularly, it would seem, the redeemed, as there would be some incongruity in representing the angels as riding in this manner. Doubtless the original of this picture is Isaiah Ixiii. 3, " I have trodden the wine-press alone, and of the people there was none with me." These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood. IF Upon white horses. Emblems of triumph or victory. Notes ch. vi. 2. If Clothed in fine linen, white and clean. The usual raiment of those who are in heaven, as every where represented in this book, see ch. iii. 4, 5, iv. 4, vii. 9, 13, XV. 6.

15. And out of his month goeth a sliarp tword. See Notes on ch. i. 16. In that place tne sword seems to be an emblem of his words or doctrines, as penetrating tho hearts of men; here it is the emblem •f a work of destruction wrought on his

shall rule them with a rod '^ of iron: and he "^ treadcth the wine-press of the fierceness and wrath of Almighty God.

16 And he hath on his vesture and on his thigh a name written, KING « OF KINGS AND LORD OF LORDS.

foes. IF That loith it he shoxdd smite the nations. The nations that were opposed to him; to wit, those especially who were represented by the beast and the false prophet, vs. 18-20. ^ Aiid he shall rule them toith a rod of iron. See Notes on ch. ii. 27, xii. 5. ^ And he treuueth, the icine-press of the fierceness and wrath of Almighty God. This language is probably derived from Isa. Ixiii. 1-4. See it explained in the Notes on that place, and on ch. xiv. 19, 20. It means here that his enemies would be certainly crushed before him — as grapes are crushed under the feet of him that treads in the wine- vat.

16. And he hath on his vesture. That is, this name was conspicuously written on his garment — probably his military robe. ^ And on his thigh. The robe or military cloak may be conceived of aa open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it mtist be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the head or hilt of the sword which depended from his thigh. ^ A name written. Or a title descriptive of his character. ^ King of kings, and Lord of Lords. As in ch. xvii. 5, so here, there is nothing in the original to denote that this should be distinguished as it is by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control — a rank that properly belongs to the Son of God. Corap. Notes on Eph. i. 20-22. See also ver. 12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on

17 And I saw an angel standing in tlie sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of hea-

18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them

ven. Come " and gather yourselves that sit on them, and the flesh of together unto the supper of the all men, both free and bond, both their garments, so that they might be readily recognised, was not uncommon IE ancient times. For full proof of this, eee Rosenmiiller, 3/orgenland, iii. 232- 236. The authorities quoted there are, Thevenot's Travels, i. 149; Gruter, p. 989; Dempster's Etruria Regalis, T. ii. tab. 93; Montfaucon, Antiq. Expliq. T. iii. Tab. 39. Thus Herodotus (ii. 106), speaking of the figures of Sesostris in Ionia, says that, "Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, ' I conquered this country by the force of my arms.' " Comp. Cic. Verr. iv. 23; Le Moyne ad Jer. xxiii. 65 Miinter, Diss, ad Apoc. xvii. 5, as referred to by Prof. Stuart, in loc.

17. And I saio an angel standing in the sun. A different angel evidently from the one which had before appeared to him. The number of angels that appeared to John, as referred to in this book, was very great, and each one came on a new errand, or with a new message. Every one must be struck with the image here. The description is as flimple as it can be; and yet as sublime. The fewest words possible are used; and yet the image is distinct and clear. A heavenly being stands in the blaze of the brightest of the orbs that God permits us here to see — yet not consumed, and himself so bright that he can be distinctly seen amidst the dazzling splendors of that luminary. It is difficult to conceive of an image more sublime than this. Why he has his place in the sun is not stated, for there does not appear to be any thing more intended by this than to give grandeur and impressiveness to the scene. ^ And he cried loith a loud voice. So that all the fowls of heaven could hear. ^[ To all the fowls that fly in flie midst of heaven. That is, to all the birds of prey — all that feed on flesh — such as hover over a battle-field. Comp. Notes on Istk xviii. 6, Ivi. 9. See also Jor. vii. 33, xii. 9; Ezek. xxxix. 4-20. ^ Come and gather yourselves together. All this imagery is taken from the idea that there would be a great slaughter, and that the bodies of the dead would be left unburied to the birds of prey. ^ Unto the supper of the Great God. As if the Great God were about to give you a feast: — to wit, the carcasses of those slain. It is called * his supper' because he gives it; and the image is merely that there would be a great slaughter of his foes, as is specified in the following verse.

18. That ye may eat thefesh of Icings. Of the kings under the control of the beast and the false prophet. Ch. xvi 14, xvii. 12-14. ^ And the flesh of captains. Of those subordinate to kings in command. The Greek word is x'^iapx****' — chiliarchs — denoting captains of a j thousand, or as we should say, commanders of a regiment. The word colonel would better convey the idea I with us; as he is the commander of a j regiment, and a regiment is usually I composed of about a thousand men. ^ And the flesh of mighty men. The j word here means strong, and the reference is to the robust soldiery — rank and file in the army. ^ And the flesh of horses, and of them that sit on them. Cavalry — for most armies are composed in part of horsemen. 5[ ^"^ '^^^ flesh of all men, both free and bond. Freemen and slaves. It is not uncommon that freemen and slaves are mingled in the same army. This was the case in the American Revolution, and is common in the East. ^ Both srnall and great. Young and old; of small size and of great size; of those of humble, and those of exalted rank. The later armies of Napoleon were composed in great part of conscripts, many of whom were only about eighteen years of age, and to this circumstance many of his later defeats are to be traced. In the army that was raised after the invasion of Russia, nc

19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war " against him that sat on the horse, and against his army.

20 And the beast* was taken, and with him the false prophet

Sees than ono hundred and fifty thou- Band of the conscripts were between eighteen and nineteen years of age. Alison's History of Europe, iv. 27. Indeed it is common in most armies that a considerable portion of the enlistments are from those in early life, and besides this, it is usual to employ mere boys on various services about a camp.

19. And I saw the beast. Notes, ch. xiii. 1, 11; comp. ch. xvii. 13. ^ A7id the kings of the earth, and their armies, gathered together. There is allusion here to the same assembling of hostile forces which is described in ch. xvi. 13, 14, for the great decisive battle that is to determine the destiny of the world — the question whether the Messiah or Antichrist shall reign. There can be no doubt that the writer in these passages designed to refer to the same event*T — the still future scenes that are to occur when the Koman, the Pagan, and the Mohammedan powers shall be aroused to make common cause against the true religion, and shall stake all on the issue of the great conflict. See the Notes on ch. xvi. 13, 14. ^ Against Mm that sat on the horse. The Messiah — the Son of God. Notes, ver. 11. ^ And against his army. The hosts that are associated with him — his redeemed people. Notes, ver. 14.

20. And the beast icas tahen. That is, was taken aUve, to be thrown into the lake of fire. The hosts were slain (ver. 21), but the leaders were made prisoners of war. The general idea is, that these armies were overcome, and that the Messiah was victorious; but there is a propriety in the representation here that the leaders — the authors of the war — should be taken captive, and reserved for severer punishment than death on the battle-field would be — for they had stirred up their hosts, and summoned these armies to make rebellion against that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake"^ of fire burning with brimstone.

the Messiah. The beast Here, as all along, refers to the Papal power; and the idea is that of its complete and utter overthrow, as if the leader of an army were taken captive and tormented in burning flames, and all his followers were cut down on the field of battle. ^ And ivith him the false prophet. As they had been practically asssociated together, there was a propriety that they should shun the same fate. In regard to the false prophet, and the nature of this alliance, see Notes on ch. xvi. 13. ^ That lorought miracles before him That is, the false prophet had been united with the beast in deceiving the nations of the earth. See Notes on ch. xvi. 14. ^ And loith lohich he deceived them that had received^ the marh of the beast. Notes, ch. xiii. lG-18. By "these acts they had been deceived; that is, they had been led into the alliance, and had been sustained in their opposition to the truth. The whole representation is that of an alliance to prevent tha spread of the true religion, as if the Papacy and Mahommedanism were combined, and the one was sustained by the pretended miracles of the other. There would be a practical array against the reign of the Son of God, as if these great powers should act in concert, and as if the peculiar claims which each set up in behalf of its own divine origin, became a claim which went to support the whole combined organization. ^ These ivere both cast alive info a lake of fir c. The beast and the false prophet. That is, the overthrow will be as signal, and the destruction as complete, as if the leaders of the combined hosts should be taken alive, and thrown into a pit or lake that burns with an intense heat. There is no necessity for supposing that this is to be literally inflicted— for the whole scene is symbolical — meaning that the destruction of these powers would be as complete a« if

21 And the remnant were slain with the sword " of him that sat upon the horse, which sioord pro-

they were thrown into such a burning lake. Comp. Notes on ch. xiv. 10, 11. *f Burning with brimstone. Sulphur — the usual expression to denote intense heat, and especially as referring to the punishment of the wicked. See Notes on ch. xiv. 10.

21. And the remnant. The remainder of the assembled hosts — the army at largo, in contradistinction from the leaders. ^ Were slain with the sioord. Cut down with the sword; not rescued for protracted torment. A proper distinction is thus made between the deceived multitudes and the leaders who had deceived them. ^ 0/ him that sat oji the horse. The Messiah, ver. 11. ^ Which sword proceeded out of his mouth. Notes, ver. 15. That is, they were cut down by a toord. They fell before him as he spake, as if they were slain by the sword. Perhaps this indicates that the effect that is to be pi'oduced when these great powers shall be destroyed, is a moral effect; that is, that they will be subdued by the word of tbe Son of God. ^ And all the foids were filled tcith their flesh. Notes, ver. 17. An effect was produced as if the fowls of heaven should feed upon the carcases of the slain.

The general idea here is, that these great Antichristian powers which had so long resisted the gospel, and prevented its being spread over the earth; which had shed so much blood in persecution, and had so long corrupted and deceived mankind, would be subdued. The true religion would be as triumi^hant as if the Sou of God should go forth as a warrior in his own might, and secure their leaders for punishment, and givo up their hosts to the birds of prey. This destruction of these great enemies — which the whole course of the interpretation leads us to suppose is still future — prepares the way for the Millennial reign of the Son of God — as stated iu the following chapter. The ' beast' and the 'false prophet' are disposed of, and there remains only the subjugation of the great dragon — the source of fill this evil — to prepare the way for the

ceeded out of his mouth; and all the fowls * were filled with their flesh.

Tong-anticipated triumph of the gospel. This subjugation of the great original source of all those evil influences is stated in ch. xx. 1-3, and then follows the account of the thousand years' rest of the saints; the resurrection of the dead; and the final judgment.

This chapter, like chapters xvi. 12-21, xvii., xviii., xix., pertains to the future, and discloses things which are yet to occur. It is not to be wondered ac, therefore, for the reason stated in the Notes on ch. xvi. 16, that much obscurity should hang over it, nor that it is difficult to explain it so as to remove all obscurity. The statement in this chapter, however, is distinct and clear in its general characteristics, and time will make all its 2^<^^'fi'^ui<^^' statements free from ambiguity.

In the previous chapter, an account is given of the final destruction of two of the most formidable enemies of the church, and consequently the removal of two of the hindrances to the universal spread of the gospel — the beast and the false prophet — the Papal and the Mohammedan powers. But one obstacle remains to be removed — the power of Satan as concentrated and manifested in the form of Pagan power. These three powers it was said (ch. xvi. 13, li) would concentrate their forces as the time of the final triumph of Christianity drew on; and with these the last great battle Avas to be fought. Two of these have been subdued; the conquest over the other remains, and Satan is to be arrested and bound for a thousand years. He is then to be rel-eased for a time, and afterwards finally destroyed, and at that period the end will come.

I. The binding of Satan, vs. 1-3. An angel comes down from heaven, with the key of the bottomless pit, and a great chain in his hand, and seizes upon the Dragon, and casts him into the pit, thai for & thousand years he should deceive the nations no more. The great enemy of God and his cause is thus made a prisoner, and is restrained from making war in any form against the church. The way is thus prepared for the peace and iriumph which follow.

II. The Millennium, vs. 4-6. John Bees thrones, and persons sitting on them; he sees the souls of those who 57ere beheaded for the witness of Jesus, and for the word of God — those who had?iot worshipped the beast nor his image — living and reigning with Christ during the thousand years: — the spirits of the martyrs revived, and becoming again the reigning spirit on earth. This he calls the first resurrection,• and on all such he says the second death has no power. Temporal death they might experience — for such the martyrs had experienced — but over them the second death has no dominion, for they live and reign with the Saviour. This is properly the Millennium — the long period when the principles of true religion will have the ascendency on the earth, as if the mai'tyrs and confessors — the most devoted and eminent Christians of other times — ihould appear again upon the earth, and as if their spii-it should become the reigning and pervading spirit of all who professed the Christian name.

III. The release of Satan, vs. 7, 8. After the thousand years of peace and triumph shall have expired, Satan will be released from his prison, and will be permitted to go out and deceive the nations which are in the four quarters of the earth, and gather them together to battle; that is, a state of things will exist as if Satan were then released. There will be again an outbreak of sin on the earth, and a conflict with the principles of religion, as if an innumerable multitude of opposers should b© marshalled for the conflict by the great tuthor of all evil.

IV. The final subjugation of Satan, and destruction of his powers on the earth, vs. 9, 10. After the temporary and partial outbreak of evil (vs. 7, 8), Satan and his hosts will be entirely destroyed. The destruction will be as if fire should come down from heaven to devour the assembled hosts (ver. 9), %nd as if Satan, the great leader of evil, ehould be cast into the same lake where the beast and false prophet are, to bo tormented for ever. Then the church will be delivered from all its enemies, and religion henceforward will be triumphant. How long the interval will be between this state and that next disclosed (vs. 11-15) — the final judgment — is not stated. The eye of the Seer glances from one to the other, but there is nothing to forbid the supposition, that, according to the laws of prophetic vision, there may be a long interval in wRich righteousness shall reign upon the earth. Comp. Intro. to Isaiah, g 7, III. (3)-(5).

V. The final judgment, vs. 11-15. This closes the earthly scene. Henceforward (chs. xxi., xxii.), the scene is transferred to heaven — the abode of the redeemed. The last judgment is the winding up of the earthly afi"airs. The enemies of the church are all long since destroyed; the world has experienced, perhaps for a long series of ages, the full influence of the gospel; countless millions have been, we may suppose, brought under its power; and then at last, in the winding up of human affairs, comes the judgment of the great day, when the dead, small and great, shall stand before God; when the sea shall give up its dead; when death and hell shall give up the dead that are in them; when the records of human actions shall be opened, and all shall be judged according to their works, and when all who are not found written in the book of life shail be cast into the lake of fire. This is the earthly consummation; henceforward the saints shall reign in glory — the New Jerusalem above, chs. xxi., xxii.

In order to prepare the way for a proper understanding of this chapter, the following additional remarks maybe here made: —

(a) The design of this book did not demand a minute detail of the events which would occur in the consummation of human affairs. The main purpose was to trace the history of the church to the scene of the final triumph when all itv enemies would be overthrown, and when religion would be permanently established upon the earth. Hence, though in the previous chapters we have a detailed account of the persecutions that would be endured; of the enemies that would rise up against the church, and of their complete ultimate overthrow — leaving religion triumphant on the earth — yet we have no minute statement pf what will occur in the Millennium. A rapid view is taken of the closing scenes of the earth's history, and the general results only are stated. It would not be strange, therefore, if there should be much in this that would seem to be enigmatical and obscure — especially as it is now all in the future.

(b) There may be long intervening periods between the events thus thrown together into the.final grouping. "We are not to suppose necessarily that these events will succeed each other immediately, or that they will be of short duration. Between these events thus hastily sketched, there may be long intervals that are not described, and whose general character is scarcely even glanced at. This results from the very nature of Ihe prophetic vision, as described in the Intro, to Isaiah, ^ 7, III. (3)-(5). This may be illustrated by the view which we have in looking at a landscape. When ane is placed in a favorable situation, he can mark distinctly the order of the objects in it — the succession — i\\cgrouping. He can tell what objects appear to him -O lie near to each other, and are apparently in juxtaposition. But there are objects which, in such a vision, the eye cannot take in, and which would not be exhibited by any description which might be given of the view taken. Hills in the distant view may seem to lie near each other; one may seem to rise just back of another, and to the eye they may seem to constitute parts of the same mountain, and yet bettceen them there may be deep and fertile vales, smiling villages, running streams, beautiful gardens and water-falls, which the eye cannot take iu, and the extent of which it may be wholly impossible to conjecture; and a ticscription of the whole scene, as it apfjears to the observe!", would convey no idea of the actual extent of the intervals. So it is in the i^rophecies. Between the events which are to occur hereafter, as seen in vision, there may be long intervals, but the length of these intervals the prophet may have left us no means of determining. See these thoughts more fully illustrated in the introduction to Isaiah as above referred to.

What is here stated may have occurred in the vision which John had of the future as described in this chapter. Time is marked in the prophetic description watU tha i»i^ of the groat enemy of the church; beyond that it does not seem to have been regarded as necessary to determine the actual duration of the events referred to. Comp. Prof. Stuart, Com. ii. 353, 354.

(c) Tbese views are sustained by the most cursory glance of the chapter before us. There is none of the detail which we have found in the previous portions of the book — for such detail was not necessary to the accomplishment of the design of the book. The grand purpose was to show that Christianity would finally triumph, and hence the detailed description is carried on until that occurs, and beyond that we have only the most general statements. Thus in this chapter, the great events that are to occur are merely hinted at. The events of a thousand years; the invasion by Gog and Magog; the ultimate confinement and punishment of Satan; the general judgment, are all crowded into the space of twelve verses. This shows that the distant future is only glanced at by the writer; and we should not wonder, therefore, if it should be found to be obscure, nor should we regard it as strange that much is left to be made clear by the events themselves when they shall occur.

{d) The end is triumphant and glorious. We are assured that every enemy of the church will be slain, and that there will be a long period of happiness, prosperity,

and peace. "The eye of hope," says Prof. Stuart beautifully, "is directed forward, and sees the thousand years of uninterrui^ted prosperity; then the sudden destruction of a new and fatal enemy;, and all the rest is left to joyful anticipation. When all clouds are swept from the face of the sky, why sliould not the sun shine forth in all his glory? I cannot, therefore, doubt that the setting sun of the church on earth is to be as a heaven of unclouded splendor. Peaceful and triumphant will be her latest age. The number of the redeemed will be augmented beyond all computation; and the promise made from the beginning, that 'the Seed of the woman should bruise the serpent's head,' will be fulfilled in all its extent, and with a divine plenitude of meaning. The understanding and pious reader closes the book with admiration, with wonder, with delight, with lofty anticipation of the future, and with undaunted resolution to follow

AND I saw an angel come down from heaven, having the key * of the bottomless pit and a great chain in his hand.

on in the steps of those "who through faith and patience have inherited the promises and entered into everlasting rest." Vol. ii. pp. 354, 355.

1. And I saw an angel come down from heaven. Comp. Notes on eh. x. 1. He does not say whether this angel had appeared to him before, but the impression is rather that it was a different one. The whole character of the composition of the book leads us to suppose that different angels were employed to make these communications to John, and that in fact, iu the progress of things disclosed in the book, he had intercourse with a considerable number of the heavenly inhabitants. The scene that is recorded here occurred after the destruction of the beast and the false prophet (ch. xix. 18- 21), and therefore, according to the principles expressed in the explanation of the previous chapters, what is intended to be described here will take place after the final destruction of the Papal and Mohammedan powers. ^ Having the key of the bottomless pit. See Notes on ch. i. 18, ix. 1. The fact that he has the key of that under-world is designed to denote here that he can fasten it on Satan so that it shall become his prison. ^ And a great chain in his hand. With which to bind the dragon, ver. 2. It is called great because of the strength of iiim that was to be bound. The chain only appears to have been in his hand. Perhaps the key was suspended to his Ride.

2. And he laid hold on. Seized him by violence — tKparfiat. The word denotes the employment of strength or force, and it implies that he had power superior to that of the dragon. Comp. Matt. xiv. 3, xviii. 28, xxi. 46, xxii. 6, xxvi. 4. We can at once see the propriety of the use of this word in this connexion. The great enemy to be bound has himself mighty power, and can be overcome only by a superior. This may teach us that it is only a power from heaven that can destroy the empire of Satan in the world; and perhaps it may teach us tiat tho interposi-

2 And he laid hold on the dra^ gon, '' that old serpent, which is the Devil, and Satan, and bound *= him a thousand years.

tion of angels will be employed in bringing in the glorious state of the Millennium. Why should it not be? ^ Th« dragon. See Notes on ch. xii. 3. Comp. ch. xii. 4, 7, 13, 16, 17; xiii. 2, 4, 11; xvi. 13. There can be no doubt as tc the meaning of the word here; for it is expressly said to mean the Devil, and Satan. It would seem, however, that it refers to some manifestation of the power of Satan that would exist after the beast and false prophet — that is the Papacy and Mohammedanism — should be destroyed, and probably the main reference is to the still existing power of Paganism. Comp. Notes on ch. xvi. 13, 14. It may include, however, all the forms of wickedness which Satan shall have kept up on the earth, and all the modes of evil by which he will endeavor to perpetuate his reign. ^ That old serpent. This is undoubtedly an allusion to the serpent that deceived our first parents (Gen. iii. 1, seq.), and therefore a proof that it was Satan that, under the form of a serpent, deceived them. Comp. Notes on.ch. xii. 3. % Which ia the Devil. On the meaning of this word, see Notes on Matt. iv. 1. ^ And Satan. On the meaning of this word, see Notes on Job i. 6. In regard to the repetition of the names of that great enemy of God and the church here, Mr. Taylor, in the Fragments to Calmet's Dictionary, No.

152, says, that this "almost resembles a modern Old Bailey indictment, in wkich special care is taken to identify the culprit by a sufficient number of aliases. An angel from heaven, having the key of the prison of the abyss, and a great chain to secure the prisoner, 'apprehended the dragon, alias the old serpent, alias the devil, alias the Satan, alias the seducer of the world,' who was sentenced to a thousand years' imprisonment." The

object here, however, seems to be not so much to identify the culprit by these aliases, as to show that under whatever forms and by whatever names he had appeared, it was always the same being, and that now the author of the whole evil would be arrested. Thus the ono

3 And cast him into tlie bottomless pit, and shut him up, and set a seal " upon him, that he should

great enemy sometimes has appeared in B, form that would be best represented by a fierce and fiery dragon; at another in a form that would be best represented by a cunning and subtle serpent; now in a form to which the word devil, or accuser, would be most appropriate; and now in a form in which the word Satan — an adversary — would be most expressive of what he does. In these various forms and under these variou? names, he has ruled the fallen world j and when this one great enemy shall bo seized and imprisoned, all these forms of evil will of course come to an end. ^ A thousand years. This is the period usually designated as the Millennium — for the word Millennium means a thousand years. It is on this passage that the whole doctrine of the Millennium as such has been founded. It is true that there are elsewhere in the Scriptures abundant promises that the gospel will ultimately spread over the world; but the notion of a 3Iillennium as such is found in this passage alone. It is, however, enough to establish the doctrine, if its meaning be correctly ascertained, for it is a just rule in interpreting the Bible that the clearly-ascertained sense of a single passage of Scripture is sufficient to establish the truth of a doctrine. The fact, however, that this passage stands alone in this respect, makes it the more important to endeavor accurately to determine its meaning. There are but three ways in which the phrase 'a thousand years' can be understood here: either (a) literally; or (b) in the prophetic use of the term, where a day would stand for a year, thus making a period of three hundred and sixty thousand years; or (c) figuratively, supposing that it refers to a long but iudetinite period of time. It may be impossible to determine which of these periods is intended, though the first has been generally supposed to be the true one, and hence the common notion of the Millennium. There is nothing, however, in the use of the language here, as there would be nothing contrary to the common use of symbols in this book in re^jard to time, in iho sa^position that

deceive the nations no more, till the thousand years should be fulfilled -. and after that he must be loosed a little season.

this was designed to describe the longest period here suggested, or that it ia meant that the world shall enjoy a reign of peace and righteousness during the long period of three hundred and sixty thousand years. Indeed, there are some things in the arrangements of nature which look as if it were contemplated that the earth would' continue under a reign of righteousness through a vastly long period in the future.

3. A7id cast him into the bottomless pit. See Notes on ch. ix. 1. A state of peace and prosperity would exist as if Satan, the great disturber, were confined in the nether world as a prisoner. ^ And shut hi7n v]). Closed the massive doors of the dark prison-house upon him. Comp. Notes on Job x. 21, 22. ^ And set a seal upon him. Or, rather, 'upon it' — iTTdvu) avrdv. The seal was placed upon the door or gate of the prison, not because this would fasten the gate or door of itself and make it secure, for this was secured by the key, but because it prevented intrusion, or any secret opening of it without its being known. See Notes on Dan. vi. 17, and Matt, xxvii. 66. The idea here is, that every precaution was taken for absolute security. ^ That he shotdd deceive the nations no more. That is, during the thousand years. Comp. Notes on ch. xii. 9. ^ Till the thousand years should he fulfilled. That is, during that period there will be a state of things upon the earth as if Satan should bo withdrawn from the world, and confined in the great prison where he is ultimately to dwell for ever. 5[ -^"f^ after that he must be loosed for a little season. See vs. 7, 8. That is, a state of things will then exist, for a brief period, as if he were again released from his prisonhouse, and suffered to go abroad upon the earth. The phrase 'a little season' — fiiKpov XP^vo'^) little time — denotes properly that this would be brief as compared with the thousand years. No intimation is given as to the exact time, and it is impossible to conjecture how long it will be. All the circumstances stated, however, here and in vs. 7-10, would lead xis to suppose that what J3 referred to ■will be like the sudden out- 1 break of a rebellion in a time of general peace, but which will soon be quelled.

It may be proper, in order to a correct understanding of this chapter, to present a brief summary under the different parts (see the Analysis of the chapter), of what, according to the interpretation proposed, may be expected to be the condition of things in the time referred to. On the portion now before us (vs. 1-3), according to the interpretation proposed, the following suggestions may be made:

(1) This will be subsequent to the downfall of the Papacy and the termination of the Mohammedan power in the world. Of course, then, this lies in the future — how far in the future it is impossible to determine. The interpretation of the various portions of this book and the book of Daniel, have, however, led to the conclusion that the termination of those powers cannot now be remote. If so, we are on the eve of important events in the world's history. The affairs of the world look as if things were tending to a fulfilment of the prophecies so understood.

(2) It will be a condition of the world as if Satan were bound; that is, where his influences will be suspended, and the principles of virtue and religion will prevail. According to the interpretation ef the previous chapters, it will be a state in which all that has existed, and that cow exists in the Papacy to corrupt mankind, to maintain error, and to prevent the prevalence of free and liberal principles, will cease; in which all that there DOW is in the Mohammedan system to fetter and enslave mankind — now controlling more than one hundred and twenty millions of the race — shall ha^e come to an end; and in which, in a great measure, all that occurs under the direct influence of Satan in causing or perpetuating slavery, war, intemperance, lust, avarice, disorder, scepticism, atheism, will be checked and stayed. It is proper to say, however, that this passage does not require us to suppose that there will be a total cessation of Satanic influence in the earth during that period. Satan will indeed be bound and restrained as tc his former influence and power. But there will be no change in the character of man as he comes into the world.

There will still be corrupt passions in the human heart. Though greatly re strained, and though there will be a general prevalence of righteousness on the earth, yet we are to remember that the race is fallen, and that even then, if restraint should be taken away, man would act out his fallen nature. This fact, if remembered, will make it appear less strange that after this period of prevalent righteousness, Satan should be represented as loosed again, and aa able once more for a time to deceive the nations.

(3) It will be a period of long duration. On the supposition that it is to be literally a period of one thousand years, this is in itself long, and will give, especially under the circumstances, opportunity for a vast progress in human affairs. To form some idea of the length of the period, we need only place ourselves in imagination hack for a thousand years — say in the middle of the ninth century, and look at the condition of the world then, and think of the vast changes in human affairs that have occurred during that period. It is to be remembered also that if the Millennial period were soon to commence, it would find the world in a far different state in reference to future progress from what it was in the ninth century, and that it would start off, so to speak, in that period, with all the advantages in the arts and sciences which have been accumulated in all the past periods of the world. Even if there were no special divine interposition, it might be presumed that the race, in such circumstances, would make great and surprising advances in the long period of a thousand years. And here a very striking remark of Mr. Hugh Miller may be introduced as illustrating the

subject. " It has been remarked by some students of the Apocalypse," says he, " that the course of predicted events at first moves slowly, as, one after one, six of seven seals are opened; that on the opening of the seventh seal, the progress is so considerably quickened that the seventh period proves as fertile in events — represented by the sounding of the seven trumpets — as the foregoing six taken together; and that on tha seventh trumpet, so great is the further acceleration, that there is an amount of incident condensed in this seventh part of the seventh period equal, as in th«

former case, to that of all the previous Bix parts in one. Tliere are three cycles, it has been said, in the scheme — cycle within cycle — the second comprised within a seventh portion of the first, and the third within a seventh portion of the second. Be this as it may, we may at least see something that exceedingly resembles it in that actual economy of change and revolution manifested in English history for the last two centuries. It would seem as if events in their downward course, had come under the influence of that law of gravitation through lohich falling bodies increase in speed, as tJiey descend, according to the squares of the distances." First Impressions of Eng-

land and its People, pp. vii. viii. If to this wo add the supposition which we have seen (Notes on ver. 2) to be by no means improbable, that it is intended in the description of the Millennium in this chapter, that the world will continue under a reign of peace and righteousness for the long period of three hundred and sixty thousand years, it is impossible to anticipate what progress will be made during that period, or to enumerate the numbers that will be saved. On this subject, see some very interesting remarks in the Old Red Sandstone, by Hugh Miller, pp. 248, 249, 250, 258, 259. Comp. Prof. Hitchcock's Religion and Geology, pp. 370-409.

(4) What, then, will be the state of things during that long period of a thousand years?

(a) There will be a great increase in the population of the globe. Let wars cease, and intemperance cease, and slavery cease, and the numberless passions that now shorten life be stayed, and it is easy to see that there must be a vast augmentation in the number of the human species.

{h) There will be a general diffusion of intelligence on the earth. Every circumstance would be favorable to it, and the world would be in a condition to make rapid advances in knowledge. Dan. xii. 4.

(c) That period will be characterized by the universal diffusion of revealed truth. Isa. xi. 9, xxv. 7.

(e) There will be great progress in all that tends to promote the welfare of man. We are not to suppose that the resources of nature are exhausted. Nature gives no signs of exhaustion or decay. In the future, there is no reason to doubt that there will yet be discoveries and inventions more surprising and wonderful than the art of printing, or the uses of steam, or the magnetic telegraph. There are profounder secrets of nature that may be; delivered up than any of these, and the j world is tending to their development.

(/) It will be a period of the universal ' reign of peace. The attention of mankind will be turned to the things which tend to promote the welfare of the race, and advance the best interests of society. The single fact that wars will cease, will, make an inconceivable difference in the aspect of the world; for if universal peace shall prevail through the long period of the Millennium, and the wealth, the talent, and the science now employed in human butchery shall be devoted to the interests of agriculture, the mechanic arts, learning, and religion, it is impossible now to estimate the progress which the race will make, and the changes which will be produced on the earth. For scripture proofs that it will be a time of universal peace, see Isa. ii. 4, Mic. iv. 3, Isa. xi. 6-9.

(g) There will be a general prevalence of evangelical religion. This is apparent in the entire description in this passage, for the two most formidable opposing powers that religion has ever known — the beast and the false prophet — will be destroyed, and Satan will be bound. In this long period, therefore, we are to suppose that the gospel will exert its fair influence on governments, on liimilies, on individuals; in the intercourse of neighbors, and in the intercourse of nations. God will be worshipped in spirit and in truth, and not in the mere forma of devotion; and temperance, truth, liberty, social order, honesty, and love, will prevail over the world.

(h) It will be a time when the Hebrew people — the Jews — will be brought to the knowledge of the truth, and will embrace the Messiah whom their fathers crucified. Rom. xi. 20-29; Zech. xii. 10, xiii. 1.

(?■) Yet, we arc not necessarily to suppose that all the world will be absolutely and entirely brought under the power of the gospel. There will bo still on the earth the remains of wickedness in the

4 And I saw thrones, " and they

•orrupted liuman heart, and there will be so much tendency to sin in the human Boul, that Satan, when released for a time (vs. 7, 8), will be able once more to d-eceive mankind, and to array a formidable force, represented by Gog and Magog, against the cause of truth and righteousness. We are not to suppose that the nature of mankind as fallen will be essentially changed, or that there may not be sin enough in the human heart to make it capable of the same opposition to the gospel of God which has thus far been evinced in all ages. From causes which are not fully stated, (vs. 8, 9), Satan will be enabled once more to rouse up their enmity, and to make one more desperate effort to destroy the kingdom of the Redeemer by rallying his forces for a conflict. See these views illustrated in the work entitled Christ's Second Coming, by Rev. David Brown, of St. James' Free Church, Glasgow. N. Y., 1851. Pp. 398-442.

4. And I saio thrones — ^povovg. See ch. i. 4, iii. 21, iv. 2, 4. John here simply says that he saw in vision thrones, with persons sitting on them, but without intimating who they were that sat on them. It is not the throne of God that is now revealed, for the word is in the plural number, though the writer does not hint how many thrones there were. It is intimated, however, that these thrones were placed with some reference to pronouncing a judgment, or determining the destiny of some portion of mankind, for it is immediately added, "and judgment was given unto them." There is considerable resemblance, in many respects, between this and the statement in Daniel (vii. 9): "I beheld till the thrones were cast down, and the Ancient of days did sit;" or, as it should be rendered, 'I beheld' — that is, I continued to look — 'until the thrones were jjlaced or set,' to wit, for purposes of judgment. See Notes on that passage. So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, as if they were now to have a trial, and to receive a sentence of acquittal or condemnation. The persons on whom this Uxdgment ^s id pass, are specified in the course of the verse — as those who were 'beheaded for the witness of Jesus, who had the word of God, who had not worshipped the beast,' <fec. The time when this was to occur manifestly was at the beginning of the thousand years. ^ And they sat on them. Who sat on them is not mentioned. The natural construction is, that judges sat on them, or that persons sat on them to whom judgment was entrusted. The language is such as would be used on the supposition either that he had mentioned the subject before, so that he would be readily understood, or that, from some other cause, it was so well understood that there was no necessity for mentioning who they were. John seems to have assumed that it would be understood who were meant. And yet to us it is not entirely clear — for John has not before this given us any such intimation that we can determine with certainty what is intended. The probable construction is, that those are referred to to whom it appropriately belonged to occupy such seats of judgment, and who they are is to be determined from other parts of the Scriptures. In Matthew xix. 28, the Saviour says to his apostles, " When the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." In 1 Cor. vi. 2, Paul asks the question, " Do ye not know that the saints shall judge the world?" The meaning, as thus explained, is, that Christians will, in some way, be employed in judging the world: — that is, that tlaey will be exalted to the right hand of the Judge, and be elevated to a station of honor, as if they were associated with the Son of God in the judgment. Something of that kind is doubtless referred to here, and John probably means to say that he saw the thrones placed on which those will sit who will be employed in judging the world. If the apostles are specially referred to, it was natural that John, eminent for modesty, should not particularly mention them, as he was one of them, and as the true allusion would be readily understood. ^ And judgment icas given unto them. The power of pronouncing sentence in the case referred to was conferred on them, and they proceeded to

given unto them: and I saw the souls " of them that were beheaded

exercise that power. This was not in relation to the whole race of mankind, but to the martyrs, and to those who, amidst many temptations and trials, had kept themselves pure. The sentence which is to be passed would seem to be that in consequence of which they are to be permitted to 'live and reign with Christ a thousand years.' The form of this expressed approval is that of a resurrection and judgment; whether this be the literal mode is another enquiry, and will properly be considered when the exposition of the passage shall have been given. ^ And I saw the souls of them. This is a very important expression in regard to the meaning of the whole passage. John says he saw the souls — not the bodies. If the obvious meaning of this be the correct meaning; if he saw the sotds of the martyrs, not the bodies, this would seem to exclude the notion of a litercd resurrection, and consequently overturn many of the theories of a literal resurrection, and of a literal reign of the saints with Christ during the thousand years of the Millennium. The doctrine of the last resurrection, as everywhere stated in the Scripture, is, that the body will be raised up, and not merely that thp soul loill live (see 1 Cor, 1 Cor. xv. and the Notes on that chapter), and consequently John must mean to refer in this place to something different from that resurrection, or to any proper resurrection of the dead as the expression is commonly understood. The doctrine which has been held, and is held, by those who maintain that there will be a literal resurrection of the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word souls — »/"'X^^ — ^^ used here. By no possible construction can it mean the bodies of the saints. If John had intended to state that the saints, as such, would be raised as they will be at the laat day, it is clear that he would not have used this language, but would have employed the common language of the New Testament to denote it. The language here docs not express the doc-

for the witness of Jesus, and for the -word of God, and Avhich had not worshipped the beast, neither

trine of the resurrection of the body, and if no other language but this had been used in the New Testament, the doctrine of the resurrection, as now taught and received, could not be established. These considerations make it clear to my mind that John did not mean to teach that there would be a literal resurrection of the saints, that they might live and reign with Christ personally during the period of a thousand years. There was undoubtedly something that might be compared with the resurrection, and that might, in some proper sense, be called a resurrection (vs. 5, 6), but there is not the slightest intimation that it would be a resurrection of the body, or that it would be identical with the final resurrection. John undoubtedly intends to describe some honor conferred on the spirits or souls of the saints and martyrs during this Ion/: perir"!, as if they were raised from the deui. a- which might be represented by a resurrection from the dead. "What that honor is to be, is expressed by their ' living and reigning with Christ.' The meaning of this will be explained in the exposition of these words; — but the word used here is fatal to tho notion of a literal resurrection and a personal reign with Christ on the earth. ^ That were beheaded. The word her© used — T£>£(ct^(i» — occurs nowhere else in the New Testament. It properly means, to axe, that is, to hew or cut with an axe — from tt-/ Ackdj — axe. Hence it meana to behead with an axe. This was a common mode of execution among the li'-mans, and doubtless many of tho Christian martyrs suffered in this man-

ner, but "it cannot be supposed to have been the intention of the writer to confine the rewards of martyrs to those who suffered in this particular way; for this specific and ignominious method of punishment is designated merely as the symbol of any and every kind of martyrdom." Prof. Stuart. ^ For the tcit-

ncss of Jesus. As witnesses for Jesus j or bearing in this way their testimony to the truth of his religion. See Notes on ch. i. 9; comp. ch. vi. 9. ^ And for the word of God. See Notes on ch. i. 9.

Ms mark upon their foreheads, or in their hands; and they lived

^ Which had not xoorahipped the beast. Who had remained faithful to the principles of the true religion, and had resisted all the attempts made to seduce them from the faith, even the temptations and allurements in the times of the Papacy. See this language explained in the Notes on ch. xiii. 4. ^ Neither his image. Notes, chapter xiii. 14, 15. ^ Neither had received his mark upon their foreheads, or in their Juaids. See Notes on ch. xiii. 16. ^ And they lived, e^tjffav, from ^cw — to live. Very much, in the whole passage, depends on this word. The meanings given to the word by Prof. Robinson (Lex.) are the following: — (a) to live, to have life, spoken of physical life and existence; (6) to live; that is, to sustain life, to live o?i or by any thing; (c) to live in any way, to pass one's life in any manner; (d) to live and prosper; to be blessed. It may be applied to those who were before dead (Matt. ix. 18; Mark xvi. 11; Luke xxiv. 23; John v. 25; Acts i. 3, ix. 41), but it does not necessarily imply this, nor does the mere use of the word suggest it. It is the proper notion of living, or having life noio, whatever was the former state — whether nonexistence, death, sickness, or health. The mind, in the use of this word, is fixed on the present as a state of living. It is not necessarily in contrast with a former state as dead, but it is on the fact that they are now alive. As, however, there is reference, in the passage before us, to the fact that a portion of those mentioned had been * beheaded for the witness of Jesus,' it is to be admitted that the word here refers, in some sense, to that fact. They were put to death in the body, but their ' soids' were now seen to be alive. They had not ceased to be, but they lived and reigned with Christ as if they had been raised up from the dead. And when this is said of the 'souls' of those who were beheaded, and who were seen to reign with Christ, it cannot mean (a) that their souls came to life again — for there is no intimation that they had for a moment ceased to exist; nor (6) that thej then became immortal — for that was always true of them; nor (c) that there was any literal resurrection of the body, as Prof. Stuart (ii. 360, 475, 476), supposes, and as is supposed by those who hold to a literal reign of Christ on the earth, for there is no intimation of the resurrection of the body. The meaning, then, so far as the language is concerned, must be, that there would exist at the time of the thousand years, a state of things as (/"the martyrs were raised up from the dead — an honoring of the martyrs as if they should live and reign with Christ. Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised from the low rank in which they were held by the world in times of persecution, to a state which might well be represented by their sitting with Christ on the throne of government, aad by their being made visible attendants on his glorious kingdom. This would not occur in respect to the rest of the dead — even the pious dead (ver. 5), for their honors and rewards would be reserved for the great day when all the dead should be judged according to their deeds. In this view of the meaning of this passage, there is nothing that forbids us to suppose that the martyrs will be conscious of the honor thus done to their names, their memory, and their principles on earth, or that this consciousness will increase their joy even in heaven. This sense of the passage is thus expressed, substantially, by Archbishop Whateley {Essays on the Future State): " It may