B 449455

Baptist Union Cheological Seminary
LIBRARY.
Library No. 1594.
Shelf No. 153
Purchased from the Estate of
GEORGE B.
GE B. IDE, D. D.,
Of Springfield, Mass.
Chicago, March 1st, 1873.
@•ཆོ་ ༤༽ ་
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THE
REVELATION OF JESUS CHRIST
BY JOHN.
EXPOUNDED BY
Th
FRANCIS BODFIELD HOOPER,
л
RECTOR OF UPTON WARREN IN WORCESTERSHIRE.
99 (6
AUTHOR OF A GUIDE TO THE APOCALYPSE,' PALMONI," A QUIETUS
FOR 'THE COMING STRUGGLE,' '"'" THE OLD AND NEW
DISPENSATIONS CONTRASTED," ETC.
"THE REVELATION IS A BOOK FOR ALL HEARTS AND ALL TIMES. Hate it not
beforehand; and thou wilt rightly understand it: and then thou wilt cer-
tainly learn to love it.”—HERDER.
IN TWO VOLUMES.
VOL. II.
LONDON:
J. & F. H. RIVINGTON, 3 WATERLOO PLACE.
EDINBURGH: A. & C. BLACK.
DCCCLXI.
[The right of Translation is Reserved.]
}
EDINBURGH: PRINTED BY NEILL AND COMPANY,
+2278
ANALYTICAL TABLE OF CONTENTS.
VOLUME II.
Page
HEPTADS XVII-XXIII: xii-xix.
(ii). [inc. [i]-[vii].] The Judgment-
Septenary.
General Remarks. Seven allies of
Satan. Seven heptads, as
blasts of the 7th Trumpet:
A.D. 1-70: correspond to per-
ambulations of Jericho, and at
F. of Tabernacles.-Extent of
retrogression allowable,
[1]. THE WOMAN AND THE Dragon.
HEPTAD XVII: xii.
Introductory remarks,
D. I: xii; 1-2. A GREAT SIGN.
A sign = a symbol: why stated.
-In the heaven: why. A
woman: emblematic and sym-
bolical significations. Three
examples; the matron, the
whore, the bride: significa-
tions. - Hermas q. Prece-
dents.-The sun =
The sun the Mes-
siah.-Clothed with: significa-
tion.-The moon, &c.: mean-
ings. A crown, &c.: not a
diadem: signification. 12
stars: indicates the mother-
Church. Being with child:
period of gestation does not
come in question: significa-
tions: era indicated: prece-
dents,
D. II: v. 3-4. ANOTHER SIGN.
A dragon. The crocodile the
prototype: precedents. Sym-
bol of a rapacious heathen
power specially of the mili-
tary power actuated by Satan.
-Red = bloodthirsty: indi-
cates Rome: ref. to Eusebius,
Socrates, and Prudentius.—
7 heads = 7 Cæsars.
7 Cæsars.-10 horns
= 10 Cæsars.-Allocation of
the horns no part of the sym-
bolization. -7 diadems: an
emblem of arbitrary power.-
His tail, fc.: signification.-
Application,
D. III: v. 5-6. BIRTH OF CHILD, ETC.
A son: stress laid on the sex:
why precedents.
Bede q
1
2
2
6
Son of man' and 'Son of
woman;' Enoch, Sib. Or., 4
Ezra.-To tend, &c.-The na-
tions the heathen. Ps. ii;
7.-Test. XII. Patr.-To God.
The ascension not symb.-
Sentiment. The woman es-
caped. This flight not iden-
tical with that of ve. 14.-Into
the desert: not a desert, as in
xvii; 3: signification.—1260
d. = 33 yrs.: two significa-
tions.-Application,
D. IV: v. 7–9. THE WAR.
In the heaven: which: not the
air.-Michael Jesus. Prece-
dents. Hermas: Enoch: Nico-
demus: 4 Ezra: Asc. Es.-The
dragon the Sammael of Asc.
Es. and the Rabbins.-He was
cast, &c. signification.-Ap-
plication to Christ's history,
INTERLUDE.
vv. 10-12. A voice: from O. T.
martyrs: vi; 11.-The deliver-
ance: temporal, not 'salva-
tion.-The accuser. So the
Rabbins.-Conquered: the re-
ference. Their soul. The
heavens: only here. Recon-
ciliation of three heavens,' and
seven heavens.-Ye who taber-
nacle: who.-Application,
·
Page
D. V: v. 13-14. SERPENT'S PURSUIT.
The earth the Holy land.—
The two wings: signification.
Wordsworth refuted. - Fly:
indications that this is not the
flight of v. 6.—The 3 times.-
Application to A.D. 37 ss.,
D. VI: v. 15-16. THE WOMAN SAVED.
Water, fc.: signification.-Ap-
plication to A.D. 42 ss.,
12
16
20
25
32
D. VII: v. 17. WAR ON WOMAN'S SEED.
To make war: a technical phrase.
Stuart's view.-Application to
A.D. 64 ss.,
38
Synoptical interpretn. of H. XVII, 39
Interprets. of Woman and Dragon, 41
The seer's time present attain-
ed. Non-inspiration scheme
thence,
42
144103
iv
ANALYTICAL TABLE OF CONTENTS.
[ii]. THE TWO Beasts.
HEPTAD XVIII: xiii.
Introductory remarks. - Leading
general reasons for believing
pagan Rome to be had in view.
-Hengstenberg's argument
against the beast's heads mean-
ing seven Cæsars,
Page
Page
to have different applica-
tions,
63
44
D.I: xiii; 1-2. 1ST BEAST'S DESCRIPTION.
I or he stood? authorities, and
other considerations.-The sea.
Elliott refuted.-A wild beast:
signification in the abstract:
individualization. Precedent
in Dan. vii. This not identi-
cal with Daniel's fourth. Anti-
pathy to an autocracy accounts
for stigmatizing as a beast.
The sea heathendom
in general, the territory
of the dominant power in
particular. Coming up indi-
cates the epoch.-Horns, heads,
and diadems, as the dragon's.-
Names of blasphemy: the signi-
fication and application. Vi-
tringa q.-Like a panther, &c. :
emblematic significations.-
The dragon gave, fc.: how.
Succession of beast to dragon
not implied.-Application to
the Cæsars,
45
•
D. II: v. 3. THE SLAIN HEAD.
Ve. 2 parenthetical. As it were
&c. not merely wounded, but
slain. One of: which? Not
the first, as Bertholdt says;
nor the fifth, as Stuart; nor
the sixth, as Hengstenberg;
nor the seventh, as Elliott; but
the fourth. Historical appli-
cation,
D. III : v. 3-4. THE REVIVED HEAD.
Earth symbolical or literal ?-Be-
hind: why.-Worshipped: in
what sense: Wordsworth re-
futed: why.-Ewald, Heng-
stenberg, and Stuart q.-His-
torical application,
•
D. IV: v. 5-8. PERSECUTING HEAD.
v. 5. There was given: by whom?
-A mouth, &c.: difficulties.
Precedent in Dan. vii; 8, but
no identity. Bp. Newton re-
futed. Applicability to Nero.-
To make: different views of the
construction.-42 months: ap-
plicability to Nero's persecu-
tion. The five examples of
the half-week of fatality shown
56
59
v. 6. To blaspheme. N. T. illus-
trations. His tabernacle: ap-
plicability to Nero's history,
v. 7. It was given, &c.: genuine-
ness of clause: the construc-
tion. Distinct references.-
The saints the Jews. Stages
of rejection of Jewish Church.
Different relative views of the
Jews,
v. 8. Will worship: the sense.-
He whose name: new and diffi-
cult reading. The roll of life:
Stuart and Hengstenberg q.-
Slain from the ancient con-
struction not to be rejected,
General purport of this Division,
INTERLUDE: the time present.
v. 9-10. Regression: how to be
accounted for. Formula to
call attention. - Allusions to
Nero's history?-Purport of In-
terlude,
D. V v. 11-12. THE SECOND BEAST.
v. 11. Another beast. Interpreta-
tions of Faber, Stuart, and
Elliott; no evidence for. The
dragon and the three beasts
are generically identical, spe-
cifically diverse. This beast,
in particular, does not sym-
bolize an ecclesiastical power.
The true signification. The
two beasts of this heptad are
consecutive.-Coming up: indi-
cates the epoch.-Out of.—The
earth the Holy land: addi-
tional proof: applicability.-
Two horns two Cæsars: ap-
plicability. Like a lamb.—El-
liott's, Wordsworth's, and Ben-
gel's interpretations refuted.-
Spake as a dragon. Stuart's
and Elliott's constructions re-
futed,
•
67
69
72
75
75
78
85
v. 12. The power of the first he exer-
ciseth before [i. e. as overseen by]
him a blunder of Keith's.
Application and individualiza-
tion. To worship: in a civil or
a theological sense
General purport of this Division, 87
D. VI: v. 13-14. 2D BEAST'S SIGNS.
v. 13. Signs: the signification.—
Fire symbolical. — Applica-
bility to A.D. 67 ss. Josephus
and Tacitus q.,
v. 14. He deceiveth, &c. Applica-
87
ANALYTICAL TABLE OF CONTENTS.
tion. Josephus q.-An image:
two views: precedent in Ne-
buchadnezzar's image. The
Roman emperors claimed Di-
vine honours: examples from
Tacitus, Suetonius, Tertullian.
How Jews and Christians re-
ceived the requisition shown
Pag
from Josephus. The result, . 92
General purport of this Division, 100
D. VII: v. 15-18. 2D BEAST'S SUCCESS.
v. 15. Hengstenberg's construc-
tion refuted.-How the image re-
quired worship for itself shown.
Primary and ultimate mean-
ings. The particular applica-
tion,
v. 16. He maketh all, &c.
100
Seven
terms. To give themselves a
mark: illustrations,
=
v. 17. Not to buy, &c. = exclusion
from society,
:
v. 18. Here, &c.: paraphrase.-
Count, &c.-The beast: which :
in what signification.—A man's
number. The meaning: Heng-
stenberg's view refuted: to be
ascertained by Gematria.-666
or 616? the authorities. Mys-
tical character of 666. The
stigmata of the beast's slaves,
four their different significa-
tions. Hora Apoc. q.-1. Num-
ber of the beast: the datum, 666.
-2. His name: in Greek or
Hebrew? Pfr. Benary q. The
solution preferred by Irenæus.
-Asc. Esaiæ q.-A link be-
tween the two destructions of
Jerusalem.-3. Number of his
name. Sybil. Or. Bk. V. (cir.
A.D. 120) q.-4. His mark: both
in Greek and Hebrew.-5.
Mark of his name: both in
Greek and Hebrew. - Sum-
mary of results, .
Interpretation of H. XVIII,
Interpretations of the two Beasts,
[iii]. THE JUDGMENT-ANGELS.
HEPTAD XIX: xiv.
Introductory remarks. Stuart's
view rejected,
EL
HEPTADAL PRELUDE.
1. The lamb: the reference.-
M. Zion: the earthly or the
heavenly? Why on M. Zion?—
The signification. - Enoch q
-144 chiliads: signification:
identical or not with the sym-
VOL. II.
101
102
103
121
124
126
bol of vii; 3? Hengstenberg
refuted. The name, &c.: what:
how,
Page
127
•
v. 2. A voice, sc. of the 144000.—
Parallel passages.—Significa-
tion,
v. 3. As it were. V. R. A new
song: its purport.-None could
learn, &c.: why.-Bought: the
precise meaning,
:
•
v. 4. Not defiled, &c. Is the literal
the true sense?—No ground
here for accounting celibacy
the highest state. Who follow,
&c. refers not to duty and to
a past state, but to a privilege
and a special honour.-Bought
from the men delivered from
those, who were destroying
the earth' (= Judea).—A first-
fruit: with reference to those,
who shall come after them:
texts. The result,
v. 5. No lie = have not denied the
truth,
•
THE HEPTAD-PROPER.
Introductory remarks,
133
135
137
142
143
D. I: xiv; 6-7. THE FIRST ANGEL.
v. 6. Another: V. R. Ref. to viii ;
13. Rome indicated.-Having,
&c. Conception of scene.-
An aonic gospel good news
respecting the coming age.
Those seated, &c. enemies of
Christianity in Judea.-Over, 143
v. 7. Fear God, &c.: antithetic.-
The hour of His judging syn-
chronizes with the marriage
of the lamb.'-Worship, &c.:
perplexes antipapists,
Historical fulfilment,
(
D. II; v. 8. THE SECOND ANGEL.
Fallen, &c.-Babylon: what meant,
-Rome, pagan, not papal.-
Mysteries connected with
Rome: Sib. Or. Bk. VIII.
From the wine: meaning.
Of her fornication. Stuart and
Hengstenberg at issue,
General purport of this procla-
mation,
D. III v. 9-11. THIRD ANGEL.
146
148
148
152
•
152
•
If any one, &c.: solutions,
General purport of proclamation, 155
INTERLUDE: the time present.
vv. 12-13. The reference..
Blessed where. - Henceforth:
the connexion.-The dead in
the Lord denotes martyrs. -
Yea, fc. Who is the speaker?
b
vi
ANALYTICAL TABLE OF CONTENTS.
Page
For
155
160
Labours =
sufferings.
their works, &c.: the purport,
Remarks on four last angels,
D. IV: v. 14. FOURTH ANGEL.
On a white cloud: Why.-One
an angel: cp. v. 15.-Like a
son of man a human form.
A crown: not a diadem.
sickle for ingathering simply, 160
D. V: v. 15-16. FIFTH ANGEL.
From the temple: why from the
earthly? The earth = the
Holy land,
•
A
THE SIXTH ANGEL.
162
D. VI: v. 17.
From the temple in heaven: why, 164
D. VII: v. 18-20. SEVENTH ANGEL.
The altar: the signification. Pa-
rallelism with the literal Ba-
bylon; vi; 9.- Power over the
fire: sc., of the altar: the
signification. The differences
between the fifth and seventh
symbolizations to be noted.-
V. R.- Into, not upon.- The
vine, not merely its fruit: an
emblem of Israel. The vat:
a treading-floor.-Trodden: by
whom cp. xix; 13.- Without
the city. Not Rome, but Jeru-
salem.- Why outside? Stuart
and Hengstenberg's views re-
futed. As far as the horses'
bridles: those of xix; 14.
1600 stadia: different esti-
mates of: a symbolical number, 165
Result a slaughter in Judea,
The harvest not of the wicked,
Summary of the Prelude,
Synoptical interpr. of H. XIX,
Interpr. of the judgment-angels,
[iv]. THE PLAgue-Angels.
HEPTAD XX: XV-xvi.
Introductory remarks,
HEPTADAL PRELUDE.
174
175
177
178
•
180
Introductory remarks. Stuart q.,
XV; 1-8. Another sign: the
third. In the heaven: why.—
Seven: not the seven.- - Last:
emphasized. The angels: why
introduced here.-Ended. The
chronological relation to xviii
and xix.-A glassen sea: not
identical with that in iv; 6:
has reference to those who
stand on it.-Those, &c.: the
construction.-Song of Moses :
Ex. xv: shows Jews.-Song
of the lamb: shows Christians:
indicates identity with the
181
182
144000 only one song.
V. R.-Test. XII Patr. q.—
The tabernacle, &c. the de-
pository of the saints' testi-
mony.-Clothed in a stone: the
signification.—One of the crea-
tures: why. Seven libation-
bowls to appease the manes.
With smoke God's pre-
sence.-None could enter, i.e.,
to make intercession: realiza-
tion of seal-prelude; viii; 2-5.
Züllig q.-xvi; 1. Mandate
from God.-Pour out: so in
precedents,
•
=
THE HEPTAD-PROPER.
Page
182
Introductory remarks. Parallelism
of these angels with the trum-
pet-angels. Their chronolo-
gical relation inter se: virtu-
ally parallel A.D. 67–70, 196
D. I: xvi; 2.
The earth
boil: Ex.
D. II: v. 3.
.
THE FIRST BOWL.
•
the Holy land.—A
ix; 10.-Application, 197
THE SECOND BOWL.
The sea Roman empire.
Blood: Ex. vii; 20.-Soul.
Application,
BOWL.
199
•
D. III: v. 4. THE THIRD BOWL.
The rivers, &c. = dependencies of
Rome.-Application,
INTERLUDE.
200
vv. 5-7. General remarks.
Angel of waters: why intro-
duced. The connexion.
Saints, &c. who.-The altar :
not the angel, &c.: meaning, 200
D. IV: v. 8-9. THE FOURTH BOWL.
The sun the sovereign.--To it,
not to him.-The sun not the
sufferer: excludes erroneous
interpretations.-Application, 204
D. V v. 10-11. THE FIFTH BOWL.
On the throne of the beast: at
Rome. Application.-Virtual
identity of 4th and 5th bowls, 205
D. VI v. 12-16. SIXTH BOWL,
v. 12. The river the chief
source of prosperity, or the
country itself. - Euphrates
the power of Rome.-Consum-
mation at the hour, d., m., Y.,
of ix; 15.-Its water was dried
up this the plague: how:
application. The kings from
the east who: erroneousness
of the many solutions.- Con-
nexion of vv. 12 and 16,
-
EPISODE.
=
vv. 13-14. The false prophet: ap-
208
ANALYTICAL TABLE OF CONTENTS.
vii
PAGE
plication. The three spirits:
their procession from, three hy-
potheses: application.-Frogs:
wrong designation by Elliott:
point of the symbolization: ref.
to Horace, &c.: application.
-Spirits of demons. The con-
nexion: three hypotheses.-
Doing signs: their nature.-
The kings=rulers in general.
Identity with kings from the
east, &c. Opinions of Stuart,
Ewald, Bengel. Different de-
signations of the Flavian dy-
nasty. To gather: parallelism
with xix; 11ss.-The war: the
duration denoted.-The great
day: the signification. Relation
of vv. 13-14 to their context, 214
INTERLUDE: the time present.
♥. 15. General remarks.— Walk
naked the guilt: see his shame
the punishment. Similarity
to iii; 18. Nakedness is con-
nected with idolatry.
Clarke and Stuart q.,
A.
SUPPLEMENTAL CONCLUSION.
. 16. Connexion with preceding
context.-Table of the bowls,
and their effects.-Harmage-
don: Meanings given to the
name. Why a mountain made
the scene. Views of Vitringa,
Bengel, and Hengstenberg,
D. VII: v. 17-21. SEVENTH BOWL.
On the air Satan's sphere of
action.—From the temple in
vindication of Christianity.-
It is done: the ne plus ultra of de-
nunciation.-Parallel points.
227
230
-The great city = not Babylon,
but Jerusalem.-Three parts:
makes up four threes: com-
plete dissolution. The cup:
parallelisms. Hail: the cli-
max.-Bengel's solution ques-
tionable. They blasphemed: an
ascending series in vv. 9, 11,
21. This the finishing stroke.
-Purport of 7th bowl.-Fulfil-
ment. Stuart, Hengstenberg,
and Browne q.,
Summary of the Prelude,
Synoptical interpretation of H. XX, 249
Interpretations of the plague-angels, 251
[v]. THE WHORE ON THE BEast.
HEPTAD XXI: xvii.
Introductory remarks,
D. I: v. 1-5. THE GREAT WHORE.
237
248
253
One of the seven: marks a con-
nexion with the plague-angels.
Show: an explanation of,
rather than exhibition by sym-
bols.-The judgment, &c.: the
woman the principal symbol.-
Fornicatress: implies lust, co-
vetousness, and ambition. The
first denotes unlawful com-
merce with false gods.-Argu-
ment of Wordsworth and others
answered, The argument
from the absence of the term
adulteress strong, though not
conclusive. Who sitteth-rul-
eth.-Have fornicated: avarice
and ambition the salient ideas
here.-Intoxicated. Stuart's in-
terpretation questioned. — In
spirit-Into a desert, not the
desert. To sit upon: different
views that may be taken. The
antipapistical interpretation of
Wordsworth and others incon-
gruous.-A beast. This not
identical with the one from the
sea. No diadems: indicates
Rome in her civic and repub-
lican aspect is inconsistent
with antipapistical theory.-
Gilded, &c. Parallelisms with
the new Jerusalem. Words-
worth's literalizing. Cup:
idolatry indicated.-And hold-
ing, &c. the construction: a
political and a religious aspect.
-Mystery: the construction:
a secret meaning: how the
whore was a mystery.-Mother,
fc. the meaning: application
to Rome,
:
D. II: v. 6. THE WOMAN'S ACTS.
Intoxicated. With the blood, &c.:
•
Page
254
273
two classes, Jews and Chris-
tians. I wondered, &c. The
argument, that pagan Rome
would have caused no wonder,
answered: turned on those who
use it,
D. III. THE BEAST AS A WHOLE.
The Mystery: the third: Heng-
stenberg's erroneous infer-
ences.- -Was, &c. A multum in
parvo history from the seer's
present. The precise time,
that the work was written.
The interpretation. Stuart's
explanation refuted. - Paral-
lelisms with xiii, 3, 8,
275
D. IV: 9-10. THE HEADS: time present.
viii
ANALYTICAL TABLE OF CONTENTS.
Mountains shown to be used lite-
rally. A twofold signification
is given to heads.-The woman
sitteth on hills, on waters, and
on the beast: the meanings.—
And they are not there are, as
in the A. V.-Seven kings. Does
kings mean kingdoms? Pro.
The proof inconclusive; and
hence Præsentist interpreta-
tions fall to the ground. Argu、
ments contra.-The five, viz.
the first five.-Fallen: Heng-
stenberg's inference fallacious.
He must remain a little while.
The stress to be laid on little,
not on remain.-What Cæsars
are had in view. Why seven
specially symbolized. [Mys-
tical numbers used. Hence
adaptations necessary. The
Astronomical Canon cited. The
going out of seven into com-
pleteness in an eighth.] Appli-
cation of the twelve and ten
horns, and of the seven heads
and an eighth king.-Summary
interpretation,
Page
283
D. V v. 11. SUPERNUMERARY KING.
Which was, &c. Who the eighth, 303
D. VI: v. 12–14. THE TEN HORNS.
Ten kings. Shown to be succes-
sive a fatal blow to Præterist
and Præsentist schemes. Who
are symbolized? Purport.-
These shall war, &c.: what war
is meant. The called, &c.: who, 305
D. VII: v. 15-18. THE HORNS AND
THE WHORE.
Purport. The antipapistical
theory exposed.-The city :
shown to denote pagan Rome, 311
Synoptical interpr. of H. XXI,
Interpretations of the whore, &c. 318
•
•
315
[vi]. THE JUDGMENT OF THE WHORE.
HEPTAD XXII: xviii.
Introductory remarks. Relation
of this to the preceding heptad, 320
HEPTADAL PRELUDE.
v. 1-3. The angel.-Fallen is
Babylon indicates synchron-
ism with xvi; 19.—And is be-
come, &c. Notions about de-
mons,
•
THE HEPTAD-PROPER.
Introductory remarks,
321
325
D. I v. 4-8. CALL TO GOD'S PEOPLE.
Mantuanus q.-Miscellaneous re-
marks, .
325
•
Page
329
D. II: v. 9-10. THE FIRST LAMENT.
Her burning. Tacitus q.
D. III v. 11-16. SECOND LAMENT.
Precedents; miscel. comments, 331
D. IV: v. 17-19. THIRD LAMENT.
Miscellaneous remarks,
D. V: v. 20. CALL TO GOD'S PEOPLE:
332
the time present. Mis. remarks, 333
D. VI: v. 21–23. THE STRONG ANGEL'S
DECLARATION.
Precedents and remarks,
333
•
D. VII: v. 24. CLIMACTIC DECLARATION.
The speaker: who: seven
changes. Mt. xxiii;
xxiii; 29-39
q.-Antipapistical theory re-
futed,
Synoptical interpr. of H. XXII,
Interpr. of the whore's judgment, .
336
338
341
[vii]. THE GREAT SUPPER OF GOD.
HEPTAD XXIII: xix.
Introductory remarks. Relation
of this to preceding heptads, 341
HEPTADAL PRELUDE.
Introductory remarks,
—
vv. 1-8. Comments. Parallel-
isms and synchronisms.-The
marriage of the lamb-Christ's
taking his new Church into
union with himself, in place
of the old. His wife hath pre-
pared herself: how : xxi; 2 cpd.
-The distinction between the
marriage and the marriage sup-
per-1
-Hermas q.-It was given :
by whom who the speaker.
-The righteousness: imparted,
not imputed,
•
INTERLUDE: the time present.
vv. 9-10. A contrast with Cs. xvii-
xviii.- Write: a catch-word,
connecting x; 4: xiv; 13: xix;
9: xxi; 5.—Blessed: who.-
The called: who.-The marriage
supper: a contrast to the great
supper of v. 18.-These words,
&c. a formula, connecting
with xxii; 6, and marking out
the Christian period.-I fell,
fc. Why the seer was led to
offer worship: on what ground
rejected. Asc. Esaic q.-A
fellow-servant, &c. Witnessing
under persecution the salient
idea. The prophecy = 'this
book:' erroneous interpreta-
tions of Hengstenberg, Storr,
Ewald, and Stuart. The ar-
gument set forth and sum-
marized,
341
342
352
ANALYTICAL TABLE OF CONTENTS.
ix
THE HEPTAD-PROPER.
•
The supper war of Harmage-
don: heathens the victims,
D. I: v. 11-13. CHRIST's advent.
The heaven opened a new Dispen-
sation. A white horse, &c.=
Christ; cp. vi; 2.—In right-
eousness, fc.: pregnant mean-
ing.-Many diadems: cpn. with
dragon and beast. Clothed
with, &c.: synchronism with
xiv; 20. The Word: looks
forward to the war,
D. II: 14. CHRIST'S ATTENDANTS.
The armies: parallelisms.
Page
359
360
364
D. III: 15-16. CHRIST'S TERRIBLENESS.
The sword, &c.: signification.
The nations the heathen.-
Will tend, &c.: identifies with
the man-child.-Cpn. with vii;
17. The time future.-He
treadeth, &c. parallel with xiv;
19.—A name, &c.: this the
name.- On his thigh: the sig-
nification. Herodotus q.-
King of kings: Diodorus Sicu-
lus q.
General Remarks on first three Di-
visions. The time and manner
of the advent: began A.D. 70 :
in providence,
D. IV: v. 17-18. BIRDS SUMMONED.
Standing in the sun: the signifi-
cation. He cried. Eze. xxxix;
4 ss. q. Syn. Sohar q.-
Gathered: connects with xvi;
14. Cpn. with vi; 15.-Nu-
merical grouping,
•
D. V v. 19. THE BEAST'S FORCES.
The beast the first.-The kings,
fc. the beast from the earth.
-His or their ?
D. VI : v. 20. THE BEAST'S SEIZURE.
of the earth.' Cp. xiii;
365
368
370
372
The false prophet
= 'the kings
13 ss.,
373
•
D. VII: v. 21. DOOM OF BEAST, &c.
375
376
378
Alive. Dan. ii; 38 cpd., .
General Remarks on last four Di-
visions, .
379
Summary of Prelude and Inter-
lude,
Synoptical interpr. of H. XXIII,
Interpretations of the great supper,
Review of 7th Trumpet from xi; 15, 381
[iii] and {c}. THE MILLENNIUM.
HEPTAD XXIV: xx ; 1–10.
Introductory remarks. Seven im-
portant points to be considered.
381
Page
-The commencing epochs of
the millennial period of the
7th Seal: must begin from
terminal dates of 7th Trumpet, 383
D. I: v. 1. DESCENT OF AN ANGEL.
Angel Jesus.-Coming: an in-
dication of a progressive work.
-A chain: part of the machi-
nery only,
D. II : v. 2–3. BINDING OF DRAGON.
Parallelism with xii; 9.-The
dragon, &c.: significations of
the four appellations. And
bound him. Nature of the bind-
ing must be appropriate to the
thing signified, and correlative
to the loosing in xii; 9: a
withdrawal of Satan's liberty
to possess men, and to stir up
persecution. Wemyss and
Wordsworth q.-Satan's three
downfalls.-1000 years: not
symbolical: not indefinite.-
Cast him, &c. restraint put on
Satan comparative, not com-
plete.-Not deceive ANY MORE.
Hence the meaning is to be
learnt from the previous de-
scriptions of his deceiving.
These indicate deluding the
heathen into enticing or co-
ercing the Lord's people to
swerve from their allegiance.
-Loosed,
386
387
D. III: v. 4-5. 1ST RESURRECTION, &c.
v. 4.
vv. 4-6 not an Interlude.
- Thrones implies kingly
judges.-I beheld: where? not
ou the earth, but in the heaven.
Hence the millennial reign
must be in heaven.
They
were seated. Who? The ex-
pression not indefinite. Not
the 24 elders :' nor the
saints' nor angels:' northe
presence-angels:' but Jesus
and his martyrs." The con-
struction. Judgment was
given: to, on, or by them?
Ans. Power of passing sen-
tence was given." Who re-
ceive the sentence? Not the
martyrs, but the confessors.
Hermas q. The souls. Not
"the murdered souls," but a
symbol of martyrs. Stuart's
arguments examined. Infer-
ences.-Beheaded. An indica-
tion of martyrs under pagan
Rome. They who worshipped
X
ANALYTICAL TABLE OF CONTENTS.
•
not, &c. No distinction can be
made into classes. Refers to
the 144000, &c. This an in-
dependent sentence. · Both
lived. Not "lived again," but
rose to a higher life.-And
reigned with Christ:-were ad-
mitted to the highest honours
of the celestial state,
v. 5. The rest. Who? Not "the
godless dead;" but the right-
eous, who had not been con-
fessors.- Until implies their
resurrection at the end of the
1000 years. This is the first
resurrection. The meaning ex-
pressed fully. The doctrine:
-a translation of confessors
of Christ under the beast from
hades to heaven 1000 years
before the main body of the
righteous dead. Proofs I.
from the Apoc. II. from the
N. T. at large. III. An objec-
tion considered.. A para-
phrase of this Division,
•
D. IV: v. 6. AN INTERlude.
Blessed and holy in a high
:
sense. They shall be, &c. Con-
gruity with i; 6: v; 10,
•
INTERPRETATIONS OF FIRST RESUR-
RECTION AND MILLENNIAL REIGN.
Six theories and their history
bricfly stated.-1. Premillen-
arians' theory of a corporeal
resurrection, and reign with Christ
on earth. Arguments in refu-
tation: Stuart's and Heng-
stenberg's: 17 advanced by
Brown and other Postmillen-
arians.-2-4. Three theories
based, more or less, on the
figurative hypothesis. Postmil-
lenarians' theory of a reign of
principles. 24 arguments in
refutation 4 others advanced
by Birks and other Premillen-
arians. Wordsworth's argu-
ment in support of his views
Page
394
408
417
refuted.-5. Stuart's theory of
a reign in heaven.-6. Heng-
stenberg's theory of a first
stage of bliss in heaven, the
second and higher stage being
on earth. This view refuted.
-Summary interpretation of the
millennial passage. Objec-
tions answered from Heng-
stenberg,
+
D. V: v. 7-8. RESULTS OF LOOSING.
S. shall be loosed: correlatively
to his binding. Stuart's and
Hengstenberg's views.- Out of
his prison: what place in-
tended.-The four corners, &c.
The notions of the Easterns
respecting the country of Ya-
jooj and Majooj. Gog, &c.
Their history sketched,
D. VI: v. 9. THE GOGIAN INVASION.
Encompassed, &c.: the heart of
Christendom endangered.
Fire, &c.: symbolic of an in-
terposition of Providence. Pre-
cedents. Asc. Esaic. 4 Ezra
xiii. The Targums,
Page
420
435
·
440
D. VII: v. 10. SATAN'S FINAL DOOM.
Termination of attacks on Chris-
tendom,
443
XXIV, 443
446
Synoptical interpre. of H. XXIV,
An objection to the chronological
adjustments answered,
Historical application. 1. The
unimpeded growth of the
Church to A.D. 1500. 2. The
invasions of Christendom by
the Seljukian Turks circa A.D.
1070, and by the Ottomans
circa A.D. 1476: applicability
of the designation Gog and
Magog: epoch and durations.
Summary,
Coincidences with Gog,
Objection from the mixing up of
the two Dispensations an-
swered: the junction of the
two Mysteries indicated,
Interpretations of 7th seal-period, 459
PART V. CONCLUSION to the MYSTERY OF GOD: XX; 11-15.
(c). FINAL SCENE OF JUDGMENT.
HEPTAD XXV: xx; 11-15.
Introductory remarks. 1. This
tableau is identical with that
of iv-v. 2. This scene follows
in close chronological order on
that which precedes it. 3. The
epoch of this scene coincides
with the termination of the
last. 4. This scene neither
precedes the millennium, nor
follows at a remote distance
from it,
447
452
453
461
D. I v. 11. VANISHING OF UNIVERSE.
ANALYTICAL TABLE OF CONTENTS.
xi
Page
Page
Him, &c. Jesus.- The heaven,
&c., i.e., the symbolical, denot-
ing the full end of the Jewish
Dispensation,
·
466
D. II: v. 12. RESURRECTION OF JUST.
The dead, i.e., the rest' of the
righteous. Rolls: a symbol
of records of works, &c.-An-
other of the just: shows, that
the just appear in this judg-
ment,
•
D. III: v. 12. JUDGMENT OF JUST.
Degrees of bliss
their works,'
469
according to
471
D. IV: 13. RESURRECTION OF UNJUST.
The sea, those raised from it
must be the wicked.--Death
and Hades give up their souls, 471
D. V v. 13. JUDGMENT OF UNJUST.
The differences, as cpd. with v.
12, confirm the view taken,. 473
D. VI: 14. ANNIHILATION OF HADES.
Symbolizes the consummation, 474
D. VII: v. 15. THE SECOND DEATH.
Miscellaneous remarks,
Summary view,
Interpretation of H. XXV,
474
•
475
475
Interpretations of this judgment, 477
•
PART VI. SUPPLEMENT to the TWO MYSTERIES: XXI-XXII;
{3}. THE NEW JERUSALEM.
HEPTAD XXVI.
Introductory remarks. Is an
earthly or a heavenly state
symbolized? Names of advo-
cates of each view,
HEPTADAL PRELUDE: vv. 1–9.
A new heaven, &c. Not to be
taken literally: significations:
realization.-Passed away: not
"limited to the desolations
caused by sin :" exactitude of
expression.-Sea no longer
no persecuting world-power.-
Is. lxv; 17.-New Jerusalem:
the 3 cities representative of
Judaism, Heathenism, and
Christianity.—Descending: the
salient point: denotes entering
on a state of progressive purifi-
cation. The city the Church,
and not merely individuals.-
As a bride directs to xix; 7,
but the epochs are not identical.
-The tabernacle of God. The
prototype a temple in heaven.
Abstract and exposition of
Heb. viii-xiii. Intimate com-
munion with God within the
Church denoted. God will
wipe, fc. denotes chiefly ex-
emption from spiritual evils:
a refutation of futurist millen-
arian views.The first things:
i. e., those of the first Dispen-
sation,-Write, &c.: points to
xix; 9: xxii; 6. They are done :
meaning, reference, and rea-
lization. - Life gratuitously :
the doctrine of free grace pro-
claimed at the Reformation.
A contrast with the millennial
period. — Conquers: implies
•
477
persecution. Inherit: an allu-
sion to Christ's death.-I will
be, &c.: 2 Sa. vii; 14. The
faint-hearted = time-servers.
Faithless = unbelievers and
mere professors.-Abominable
"the effeminate, &c."-
Murderers and fornicators: not
to be taken spiritually.- Wiz-
ards all superstitious prac-
tices.-Idolaters, i.e., practi-
cally.-Liars: those specially
who hold not "the truth.
Arrangement, and cpn. with
ix; 20-21 and xxii; 16.-Ap-
plicability to the times of the
Reformation.-Vv. 5-8 digres-
sive. One of the seven: why.
-The lamb's wife,
THE HEPTAD-PROPER.
Introductory remark, .
•
>>
C
5.
479
507
D. I v. 10. SEER'S TRANSLATION.
To a mountain. Appropriate places
of vision. The site has refer-
ence to the thing seen, rather
than to the seer. Shows, that
heaven is not the locality. The
signification.-The glory of God
-God's special presence, 507
D. II: v. 11-17. THE EXTERIOR.
Her luminary = the Church a
light to the Gentiles.-The
wall doctrine and discipline.
-12 gates the Law-12
angels = Jesus.
Jesus.-12 names to
indicate meaning of the gates.
-On the east 3 gates, &c.
universality of reception.-12
foundations, &c.
&c. = a perfect
foundation in the apostles' doc-
trine. A reed: cpn. with xi;
2.--Tetragonal. A symbol of
perfection.-12 chiliads — im-
=
xii
ANALYTICAL TABLE OF CONTENTS.
Page
mensity, uniformity, and com-
pleteness.144 cubits. The
thickness of the wall is meant.
-The angel's man's measure, 509
D. III: 18-23. DETAILS IN AND OUT.
The superstructure the excel-
lence of the doctrines, &c. on
experience. The city pure gold
=
the exhibition of the Divine
will in Christian lives.-The
foundations: 12 stones, not 12
courses. The significance as a
whole the varied excellence
of the fundamental doctrines.
-The first a jasper, &c.-The 12
gates 12 pearls: dimness of the
Law, as cpd. with the Gospel.
-The broad street pure gold
'the path of the just shineth,
&c.'-No temple: mode of re-
conciling with ve. 2.-Heng-
stenberg q.-No need of sun,
&c. Is. lx; 19. Yalcut Rubeni.
The sun = Gospel doctrines:
the moon = Legal ordinances.
-Lamp. 5 kindred terms used, 517
D. IV: 24-27. EXTERNAL RELATIONS.
The nations the heathen.-
Applicability to the reformed
Church. The kings do bring,
&c. shows peoples without.-
Her gates not locked, &c.: Christ
is ready to receive all at all
times.-Never enter, &c.: two
classes implied,
•
Page
527
D. V: xxii; 1. SUPPLY OF WATER.
A river. Free and full salvation
to all. From the throne, &c.: to
denote the Lord's beneficence, 530
D. VI: v. 2. SUPPLY Of food.
A tree or trees?-Eze. xlvii; 7.
-A wood: meaning of the
term used-Three modes of
partaking of the tree of life.
12 fruits, or fruit-harvests ?—
Each, &c.: three construc-
tions. Signification.- Enoch,
4 Ezra, and Nicodemus q., 532
D. VII: 3-5. PRIVILEGES OF THE CITY.
No curse, &c.: contrasts with old
Jerusalem. They shall reign,
&c. either in heaven, as some
think; or on earth, as others.
-Reign does not necessarily
imply subjects,
Correspondencies with heathen
notions,
•
inew
·
536
539
Par. between Babylon and new J. 540
The new Jersualem neither a ce-
541
lestial, nor a beatified state,
Synoptical interpre. of H. XXVI, 542
Interpretations of new Jerusalem,
PART VII. EPILOGUE: XXII; 6-21.
(3). HEPTAD XXVII: xxii ; 6–21.
Introductory remarks,
546
D. I v. 6. THE ANGELIC HIEROPHANT.
And. The connexion.-He. The
speaker, who.
These words,
&c. A goal to i; 1: xix; 9:
xxi; 5.—The spirits: what.-
His angel, who,
D. II: v. 7. JESUS.
iii; 1,
•
His advent immediate.
546
Mal.
548
•
D. III: v. 8-11. JOHN AND THE ANGEL.
I fell, &c. J.'s worship here cpd.
with that in xix; 9.-Seal not
= publish forthwith.-Infer-
ences. The time near. Infer-
ences.-Destiny of righteous
and unrighteous, .
Solemn re-assurance of his com-
D. IV: v. 12-13. JESUS.
ing. Inferences, .
D. V: v. 14-15. THE ANGEL.
A new
Blessed, &c. The seven beati-
tudes. Wash, &c.
reading. Parallelism.-May
enter. Mode of entering the
548
who:
545
city. Without &c.:
when. Par. with xxi; 5-8.
Shows the locality of the city.
Differences noticed. Meaning
of terms, and applicability to
time current,
553
D. VI: v. 16–19. JESUS.
Jesus the angelic hierophant
throughout. What, and to
and for whom he testifies.-
How he is the root of David,
and the morning star.
The spiritual Church invites
Christ professors are called
on to do so: life is offered
to heathens thirsting, and to
those wishing for it.-Why
the warning against adding or
subtracting was given. Its
purport,
J
560
552
D. VII: v. 20. JOHN.
The fourth Come, with a Yea,
Amen,
572
•
VALEDICTION OF JOHN'S EPISTLE,
574
Synoptical interpretation,
574
CORRIGENDA: NOTANDA,
577
AN
EXPOSITION OF THE APOCALYPSE.
HEPTADS XVII-XXIII.
THE FINAL SEPTENARY or SEPTENARY OF JUDGMENTS, being as seven blasts
of the seventh TRUMPET of the seventh SEAL: Chs. xii-xix.
to 70.
A.D. 1
General remarks. In my sketch of the symbolic system (Vol. I :
p. 15), I have shown that the allies of Satan, who are leagued to-
gether in hostility to Christ and his Church, are these seven :—(1). The
dragon: (2). The beast from the sea: (3). The beast from the earth :
(4). The beast from the abyss: (5). The whore: (6). The false pro-
phet (7). Death and hades. These (in contrast with the glorious
matron, who represents the Church of God) form the principal figures
in the tableaux, which will be brought before us in the seven lines of
details, which we have now to consider, namely: (1). The woman
and the dragon, xii : (2). The two beasts, xiii: (3). The seven angels
of judgments, xiv: (4). The seven angels of the last plagues, xv–xvi :
(5). The whore and the beast, xvii: (6). Dirge on Babylon, xviii :
(7). The great supper of God, xix. These seven series will, as we
proceed, be proved by their internal correspondencies, as well as by
their general purport, to be more or less chronologically parallel.
They occupy the space between A.D. 1 and 70, reckoning (as before)
the former date to be the epoch of Christ's birth; and this in con-
formity with the original reckoning, which started from that event as
its era.
These seven blasts (so to speak) of the seventh trumpet correspond
to the seven perambulations of Jericho by the Israelites, just as the
seven trumpets do to the seven days' encompassings. But the more
immediate precedent is to be found in Daniel's prophecies, which (as I
have shown in Vol. I: p. 305) are arranged in seven more or less parallel
VOL. II.
A
2
[II. XVII. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Visions or symbolizations. We may note too here, that, during the
feast of Tabernacles the Jews, for seven days in succession, were
accustomed to go in procession to the temple, bearing palm branches.
and blowing trumpets; and on the seventh day to encompass the
altar seven times, blowing their trumpets and chanting Hosannas.
And we may also observe, that there was a correspondence to the
seals, trumpets, and seven blasts of the seventh trumpet (in respect
of the numerals, and of the threefold progressive diminution) in the
sabbatical period, in which each seventh year, seventh month, and
seventh day was holy :—at least, so the Rabbins say in respect of the
second, in accounting for the feast of Trumpets being kept on its first
day. See also 4 Ezra (Vol. I. p. 233).
With regard to the extent of retrogression, which I recognize in
making these seven series to be partially synchronous, it is not greater
than is to be found in every history, nor than is unavoidable in cases,
in which synchronizing events, relating to different parties or occur-
ring in different localities, have to be traced connectedly, or in which
it is desired to present the same events under different aspects. Hence,
this systematic retrogression in a limited and defined period is a totally
different thing to that assumed by those expositors, who arbitrarily
select portions here and there, and attribute to them retrogressions to
the extent of many centuries, just as may happen to suit the fancy or
the scheme of each: nor can any comparison be fairly made between
the two cases. Thus Hengstenberg, for example, denies that the
Revelation gives a progressive disclosure of the future; and asserts,
that on the contrary it consists of a number of separate groups, each
complete in itself, and synchronizing with the rest throughout the
ages of the Christian Dispensation.
HEPTAD XVII: FIRST BLAST OF THE SEVENTII TRUMPET.
AND THE DRAGON: The Church and Satan; A.D. 1–68.
1-17.
THE WOMAN
Ch. xii;
Introductory remarks. The principle of individualization will be
found to hold good here, as in the case of the two testifiers. The
virgin Mary and the holy child Jesus' on the one hand, and Satan
on the other, are personifications, types, or representatives respectively
of the Church of the Law, the Church of the Gospel, and the military
power of imperial Rome.
DIV. 1.
THE GREAT SIGN OF THE WOMAN IN TRAVAIL: The Church of
the Law: A.d. 1.
XII; 1, 2. 777-782. And there appeared a great sign in the heaven,
a woman clothed with the sun, and the moon under her feet, and on her
xii; 1. 777-8.]
3
The woman and dragon.
head a crown of twelve stars: and, being with child, she crieth out,
struggling in her labour-pains, and agonizing herself to bring forth.
777. Not a "wonder" merely (as the A.V. and Stuart have it) is meant.
For in that case the word would have been τερας, whereas it is σημείον,
a sign; yet not 'a sign' in the ordinary sense of a miraculous attes-
tation, but in that of a symbol: though to be a onμalov, it must be a
Tepas. Yet, why (it may be asked), when we have been contemplating
symbols all through the Vision, should this one in particular be pro-
minently brought to view, as being such? I answer; To distinguish
it as a "great" symbol, on account of the pre-eminent importance of
the thing symbolized by it, and to indicate a parallelism with two
other similarly designated symbols: see ve. 3 and 15; 1.—Why,
again, is the scene laid in the heaven? I might answer; To indicate
the heavenly origin of the thing signified, and consequently of that
which is born of it; or otherwise to intimate, that that which is about
to be born has not at this epoch come on earth: but I am more in-
clined to think, that in this instance the locality is only a part of the
machinery (so to speak) of the scene, the heaven having been selected
to allow of the subsequent exaltations and degradations being sym-
bolized.
778. A woman, as being appropriately emblematical of reproduc-
tiveness, is a suitable symbol of a corporate body, and has accordingly
been commonly used as such. As Eve was 'the mother of all living,'
so a female figure, specialized by subordinate symbols, would be the
most fitting representative of a society or family, of which she might
be regarded as the parent.-In the Apocalypse we have three examples
of such a use (see Vol. I. p. 16). 1. This, the gloriously adorned and
holy matron represents generically the Church of God of all time,—
'the Jerusalem above, which is the mother of all,' Jews and Christians
alike, but is specialized to denote the Church of the Law. 2. The
bedizened and "great whore," called Babylon, as the 'harlot-mother
of fornicators' (that is, idolaters), represents "Satan's synagogue" of
heathens, specially those of Rome. 3. "The bride" in white, called
New Jerusalem, who has been 'espoused to one husband,' and is about
to be presented' as a chaste virgin to Christ,' is the Church of Christ.
The first and second are in some respects contrasted, e.g., inasmuch
as the matron is the mother of all the children of God,' but the
whore of the 'children of the wicked one.' But the contrast is more
especially drawn (as will be seen in the sequel) between the polluted
harlot and the pure bride. The matron and the bride are companion
pictures. The woman of this passage, as representing the Church of
God of all time, includes the following divisions. 1. The ante-
patriarchal Church, which began at the Creation. 2. The patriarchal,
from Abraham. 3. The Legal, from Moses. 4. The Evangelic, from
A 2
4
[HI. XVII. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
أي
the birth of Christ. To describe her as being exclusively the Jewish
Church is, therefore, scarcely correct; although it is true, that she
appears here (as will presently be seen, and as the contrast of the
matron with the bride shows), as being at the epoch of her appearance
under that division. The same view is taken in Hermas (A.D. 100–
150). In Vis. I an aged woman appears to him, adorned with splendid
vestments. He is told, that this is the Church, and that she appears
old; because the Church was constituted before the beginning of the
world. Again, in Vis. IV he sees a huge monster, like a whale (more
probably a crocodile or dragon is meant). Passing the monster, a
virgin, adorned as if she had just come out of her bride-chamber,'
meets him. This is the Church of Christ. Similarly, in 4 Ezra 9;
27 ss., the Church, in its two divisions of the Law and the Gospel, is
represented by a woman and her son (see Vol. I. p. 231). Victorinus
too (303), and Augustine (410) substantially concur in the above in-
terpretation of the woman.-As precedents for such a symbolization
we may refer to Eze. 23; 4; 'Aholah is Samaria, Aholibah Jerusalem;'
to the many places in which a country is described by such a pe-
riphrasis as 'daughter of Zion,' ' of Judah,' of Jerusalem,' 'of Tyre,'
'of Babylon,' 'of Edom,' 'of Egypt,' &c., or its people by that of
'children of Jerusalem,' 'of Zion,' &c. But the special prototypes
are Is. 66; 8; 'As soon as Zion travailed she brought forth children,'
and Mi. 4; 10; 'Be in pain and labour to bring forth, O daughter of
Zion, like a woman in travail.'-While to me it appears quite clear,
that the woman here is a symbol of the Church of God in its Legal
stage, the details that follow make it almost equally certain, that the
virgin Mary and her history have been made a model for the sym-
bolizations. This will appear as we proceed.-Clothed with the sun.
The fundamental passage for the details is Ca. 6; 10;
"Who is she,
that looketh forth as the morning, fair as the moon, clear as the sun,'
&c.? The Mediator of the covenants, the great head of the Church
who is "the sun of righteousness" (Mal. 4; 2), appeared at the first
(1; 16: cp. Mt. 17; 2) with a countenance, like the sun shining in
his full strength.' So, also, he appeared at the announcement of the
new Covenant (10; 1). And at the last (19; 17) he will be seen
again as an angel standing in the sun. “In the Jewish writings we
often find this title applied to the Messiah. Thus in Rabboth fol. 149;
They said unto him; No, unless when the sun shall come, i.e, the
Messiah, as it is written; And to you who fear my name shall the
sun of righteousness arise."" And Raschi on Is. 24; 15, where he
says; "Jonathan interprets it, when light shall come to the just,-
this is said of the two lights of deliverance from Babylonish and
Roman captivity, i.e., the Messiah, whom they feigned to themselves.
to be such a deliverer."-To be clothed with the sun, then, is tanta-
6
xii; 1. 778-80.]
5
The woman and dragon.
6
mount to having 'put on Christ' (Ro. 13; 14) and his righteousness,
that is, the righteousness of God which is by faith in him' as it is
' revealed in his Gospel,' and 'which is unto and upon all them that
believe,' and through being clothed in which, 'the righteous,' like
their Saviour, 'shall shine forth as the sun in the kingdom of their
Father.' More specifically, this item, in its connexion with the
woman, must stand here for the Gospel.
779. And the moon under her feet. As contrasted with the Saviour
and his imputed righteousness, the moon would represent the Spirit
and his sanctifying grace, which may have been represented as being
under the woman's feet, because imparted righteousness is the con-
sequence and reflection of imputed righteousness. But I rather in-
cline to think, that the contrast is intended to lie between 'the right-
eousness revealed in the gospel,' and 'the righteousness which is of
the law,' in which case the moon would represent the latter. How-
ever, both views are compatible, and may be held together. The
Jewish Church, it may further be observed, stood in the same relation
to the evangelic as the moon does to the sun, that is, all its light was
derived and reflected from the sun of the latter. And inasmuch as
henceforth the former would be as a thing 'waxing old, and ready to
vanish away,' while the latter would from this epoch shine forth as in
the full glory of the midday sun, this might well have for its emblem.
an encircling and irradiating sun, while that has a moon trampled
under foot. Again, the Jewish system of types and shadows is the
faint foreshowing of the realities brought to view by the Gospel. And
inasmuch as, according to the view which the Jews took of their
order, the night precedes the day, the moon would thus, as the feebler
light and the first in point of time, aptly represent the Jewish system,
and the sun, as the stronger and that which comes subsequently, the
Evangelic. Thus, under different aspects, the Law and the Gospel may
be symbolized. Some, however, think that the Church is represented
as radiant with all the glory of God, and having all sublunary things.
put in subjection under her feet: or, that the Church will give light
to the world as long as the sun and moon endure.
780. On her head a crown of twelve stars. Observe, that she wears
not the regal diadem, but the victor's crown, indicating that the real
members of the Church are those who have come off victorious in the
conflict with Satan.- Stars denote rulers, in which designation would
be included patriarchs or heads of tribes.-The number twelve directs.
our thoughts at once to the twelve stars of Joseph's dream; and in it
we may doubtless see the precedent. I say 'the twelve stars' ad-
visedly; for it is obvious, that Joseph was the twelfth, and strange is
it, therefore, that Stuart should have objected, that there were only
eleven stars. Those twelve stars symbolized the twelve patriarchs:
6
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVII. D. 2.
and these are the representatives of the children of Israel' or of
their national polity. Twenty-four, answering to the number of the
patriarchs and apostles combined, would be required (as may be seen
in the instance of the 24 elders) to symbolize the two divisions, of
which the Church of God is composed :-I say two; for the two pre-
vious to the Law properly so called are included under its designation
in a wider sense. Seeing then, that there are here only twelve stars,
and having the precedent in view, we may surely conclude, that the
object of this emblem is to specialize the symbol, so as to make it re-
present in particular the elder or mother Church.
XII.; 2. 781. Being with child. Some expositors have introduced
the period of the woman's gestation into the symbolization. They
have then converted it into years on the year-day theory; and next
have devised an historical period to suit it, as might best accord with
their schemes. But all this is purely gratuitous.
Nothing more
than the act of travailing comes into the symbolization; nor could
have been intended to do so, for this act is the starting-point of the
symbolic scene. It is quite unwarrantable (as I have more than once
had occasion to notice) to introduce into the Vision anything, that the
seer has not introduced, and the doing so has been prompted by the
belief, that it might be made a strong point in the expositor's
scheme. But so far is this from being the case, that a weighty
argument may be drawn from such an instance against the system
of interpretation which has produced it. If an historical realization
can thus be found for a symbolization, which has no existence in
the Vision, not only may anything be made out of anything, but any
thing may be made out of nothing, on this system of interpretation !
She crieth out. The strong emphasis laid on the woman's suffer-
ings may be thought to point to the anguish, which the elder Church
might poetically be supposed to feel in giving birth to a child, which
was destined to supplant herself: but, on the contrary, some have
supposed the earnest desire of the Jewish Church for the Messiah to
be symbolized. The woman's sufferings form, also, an apt emblem of
the difficulties and struggles, which would attend the bringing of the
infant Church of Christ into the world. Ga. 4; 19 sanctions this
signification; "My little children, of whom I travail in birth again,
until Christ be formed in you." Cp. John 16; 21, 22; "A woman,
when she is in travail, &c. ;" and also Mt. 24; 8: 1 Th. 5; 3.
782. Travailing, &c. The circumstance of her giving birth to a
child conclusively decides, that the woman is to be regarded as speci
ally representative of the mother-church. And her being first seen in
the very act of doing so fixes the era of this symbolization at the
birth of Christ; for the Jewish division of the Church of God brought
forth the Church of Christ in bringing forth its founder.-The prece-
xii; 2-3. 781-84.]
7
The woman and dragon.
dents of the travailing have been cited on 778. To these others may
be added, in which also the figure is used in respect of the Jewish
Church: e.g., Je. 4; 31; "I have heard a voice as of a woman in
travail, the voice of the daughter of Sion :" Mi. 5; 2–3 ;
"Thou
Bethlehem . . out of thee shall he come forth, that is to be a ruler
in Israel, . . . until the time, that she which travaileth hath brought
forth" also Is. 26; 17: Je. 13; 21: 30; 6. How it is possible
with these precedents in view, and taking into account the plain allu-
sions to Christ's early history, to deny, that the woman in travail here
symbolizes Judaism, as about to become the parent of Christianity, I
cannot imagine. This truth might be learned even from the Rabbins,
who in Sohar Ex., commenting on Ex. 21; 22, interpret the 'woman
with child' to mean the Israelitish Church, and 'the woman's husband'
to mean God.
div. 2. the sign of the great RED DRAGON: Satan acting by the
military power of Rome.
XII.; 3-4. 783–791. And there appeared another sign in the heaven.
And lo! a great red dragon, having seven heads and ten horns; and
upon his heads seven diadems. And his tail draweth the third of the
stars of the heaven, and did cast them unto the earth. And the dragon
stood before the woman, who was about to bring forth, that, when she should
bring forth, he might devour her offspring.
783. Another sign, but not a 'great' one, as the two others are;
because this does not, like those, represent something preeminent for
excellence. In the heaven Satan appeared in Job 1; 6: but this
place has probably not been taken as a precedent here; because the
dragon must necessarily be placed in the region where the woman
was, in order to allow of the symbolization of his attempt to destroy
her offspring at its birth.
784. A dragon. The crocodile is doubtless the original of this
symbol. The precedents for making that creature a symbol of a cruel
persecuting power are very numerous. I will first cite some passages,
which show the character attributed to the animal itself. Job 7; 12;
“Am I a crocodile, that thou settest a watch over me?" C. 3; 8;
"Let them execrate it, who curse the (natal) day of those, who are
about to rouse up the crocodile." In Job 41 the terrible character of
this "leviathan" is described at length. Is. 13; 22; (speaking of
Babylon) "the wild beasts shall cry in the desolate houses, and
dragons in the pleasant palaces :" see also 34; 13: 35; 7. "Lucian,
Philo, and Horapollo represent the crocodile to have been the emblem
of craft, malice, and impudence and Clemens Alexandrinus attri-
butes to it the latter quality, especially in his Stromata, lib. 5.”
The crocodile was held by the Egyptians as the symbol of all mis-
со
[H. XVII. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
chief. And therefore Typho, being in their belief the author of all
evils, was supposed to have transformed himself into a crocodile or
dragon. So that the principle of evil, or Typho, was in the symbolical
character represented by a crocodile or dragon, and under this symbol
was worshipped. Agreeably thereto in the Chaldean theology the
principle of evil was called Arimanius, i.e., the crafty serpent." Hence
Milton writes (Par. Lost, b. 12. 1. 190.)
"Thus with ten wounds,
"The river-dragon tamed, at length submits," &c.
(6
Let us notice next a few passages, in which the dragon or crocodile is
made a symbol of a rapacious heathen power. Is. 51; 9; "Art thou
not it, that hath . . . wounded the dragon," or crocodile (Egypt)?
Je. 9; 11; "I will make Jerusalem . . . a den of dragons" (Baby-
lonians). Je. 51; 34; "Nebuchadrezzar, like a dragon, . . . hath
swallowed me up." Eze. 29; 3; "I am against thee, Pharaoh,
the great crocodile." Eze. 32; 2; Say unto Pharaoh, . . Thou
art as a crocodile." Ps. 68; 30; "Rebuke the wild beast of the
reed," i.e., the crocodile, meaning Egypt. And, according to the
Oneirocritics, the dragon is the symbol of a king, that is an enemy.
It appears, however, from vv. 9, 15, that the symbol in question is to
be conceived of as partaking of the serpent's form and character; and
it will be convenient here to cite some texts, in which that reptile is
mentioned. Is. 14; 29; "Out of the serpent's root (referring to
"the king of Babylon," v. 4) shall come forth a cockatrice, and his
fruit shall be a fiery flying serpent." Is. 27; 1; "Jehovah shall
punish with his sword . . . leviathan the rigid serpent, leviathan the
winding serpent, and shall slay the crocodile that is in the sea"
(Assyria and Egypt are had in view). Is. 30; 6; "The burden of
the beasts of the south (Egypt) whence come the viper and fiery
flying serpent." 2 Co. 11; 2; 'I fear, lest as the serpent beguiled
Eve, &c.' In Hermas (as noticed on 388) we find a huge sea-monster
(obviously the crocodile-dragon), black, red, yellow, and white, made
a symbol of "oppression yet to come."-With these precedents be-
fore us we may see, first, with how great propriety a dragon, a com-
pound of the crocodile and the serpent, is made a symbol of 'that old
serpent, the devil,' who possesses all the rapacity of the crocodile with
all the 'guile' of the serpent. But, as Hengstenberg says, II; 17;
"the dragon is a name applied to Satan, only when the Old Testa-
ment description of the earthly world-power is transferred to him.
The dragon is not Satan generally, but Satan in a particular relation,
as the prince of this world ;" and, I may add, as ruling it by the
means by which the princes of this world rule, i.e., by the power of
the sword. And we are led by the precedents to see, 2dly, the pro-
priety of the dragon being taken as a symbol of the persecuting
•
+
xii; 3. 784.]
The woman and dragon.
9
'
heathen world-power of the day, and especially of the symbol, which
of old represented the literal Babylon, being transferred to the mysti-
cal Babylon. Further, there is a manifest appropriateness in the
crocodile, clothed in his scaly armour, being used to symbolize speci-
ally the military arm, which is the chief instrument wherewith Satan
and the despotic world-power carry on their rapacities, and deal their
deadly blows. Utterly incongruous is it to interpret (as Stuart, e. g.,
does) the dragon to mean Satan only, and his allies,-the two beasts,
the civil and ecclesiastical powers of Rome. With what propriety can
Satan be associated in person with these? Congruity requires, that
the dragon should represent, like these, a visible power (though it
should be one, through which Satan may be supposed more especially
to operate); just as, when it is said (2; 10); “The devil will cast you
into prison," every one understands, that a visible agent is implied.—
Though this was not a great sign,' yet the dragon was a great one,
that is, it was a huge monster of its species. The peculiar hateful-
ness of the thing signified is indicated by this epithet.-Red of a fiery
colour is equivalent to blood-thirsty, fierce, cruel (see Vol. I: pp. 20, 248).
There may even be in this colour, as connected with the symbol of
which it is predicated, a special allusion to the military power of
Rome. For a dragon of a red colour was a standard among the Ro-
mans. It ranked next to the eagle, as we read in Vegetius: "The
first standard of the whole legion is the eagle, which the aquilifer
carries. Dragons are also borne to battle by the draconarii." As
there would be ten draconarii for one aquilifer, from the much greater
number of the former, signiferi, standard-bearers, came to apply only
to the draconarii.-This allusion to the Roman ensigns leads me to
notice, that at a later date Constantine spoke thus of his rival in the
empire; Liberty being now restored, and the dragon removed from
the administration of public affairs,' &c. "Moreover, a picture of
Constantine was set up over the palace gate, with the Cross over his
head, and under his feet the great enemy of mankind, (who persecuted
the Church by means of impious tyrants), in the form of a dragon,
transfixed with a dart through the midst of his body, and falling head-
long into the depths of the sea." See Eusebius de vita Constantini,
lib. ii.; c. 46, and lib. iii. c. 3, and Socratis Hist. Eccles, lib. c. 9.
Constantine added to the other Roman ensigns the labarum, or stan-
dard of the Cross, and constituted it the principal standard of the
Christian Roman empire. To this labarum Prudentius refers, when
speaking of the Christian soldiers, in his first hymn Пepi σrepavwv.
The passage may be thus rendered; "They leave the ensigns of
Cæsar; they choose the standard of the Cross; and instead of the
dragon-flags which they carried, moved about with the wind, they
bring forward the illustrious wood that subdued the dragon.”
i. ;
10
[II. XVII. D. 2.
MYSTERY OF GOD IN A SEVEN -
SEAL ROLL.
(C
785. Having seven heads. And so in Kiddushim, fo. 29, 2, Rabbi
Achae is reported to have seen a demon, like a dragon, having seven
heads. That the dragon here is, in respect of his terrestrial signifi-
cation, substantially identical with the beast will clearly appear as
we proceed. Hence we may gather from C. 17; 9 (as will be shown
thereon), that his seven heads symbolize the " seven mountains" on
which Rome stood, and also a dynasty of " seven kings" then in
course of reigning (Guide, p. 22).—And ten horns. These also in
C. 17; 12 are declared to mean kings"; and in expounding C. 17
I shall show, that both the seven and the ten form parts of the
dynasty of "the twelve Cæsars." See on 851, 889, 1129. These heads
and horns will alone suffice to satisfy any candid inquirer, that the
real reference of the symbol is to imperial Rome.-Besides their sym-
bolical significations, the heads and horns may denote emblematically
the plenitude of power. See Vol. I: pp. 18, 19.-Many expositors
make it a point of knotty discussion (as indeed they well may, seeing
it becomes a vital question to their schemes), how the horns were
located on the heads. The natural inference from the omission of
any statement on the point is, that this question was never intended
to come into consideration in respect of the thing signified, much less
to be made one of vital importance. And the inversion of the order
of the horns and heads in C. 13 may be thought to indicate the same.
At any rate we may say, that any scheme, which rests on a particular
allocation of the horns on one or more of the heads (as, e.g., those of
Elliott, Hengstenberg and many others, on the seventh head) is based
on an unsound, or rather on no foundation; since the text contains
nothing on the point. If any allocation were proper, I doubt not,
that it should be as follows: one horn on each of the heads excepting
the sixth, on which there would be three additional but diminutive
horns for Galba, Otho, and Vitellius.
786. And on his heads. In 852 the diadems are said to be
on his
(the beast's) horns." From comparing that place we may presume,
that the intention here is to represent the supreme power as more im-
mediately residing on the "seven mountains," ie., in the city of
Rome, the Senatus populusque Romanus.—Seven diadems. Not the
crown of the victor, as the woman had, but the eastern diadem, the
emblem of arbitrary power. Hence, as being connected with the
dragon, the fulness of tyrannical despotism is denoted.
XII; 4. 787. His tail. This member may denote an envenomed,
but subordinate instrument of attack. Ex. 4; 1 ss. may be compared,
where Moses casts his rod on the ground, and it becomes a serpent,
which, on his seizing it by the tail, turns to a rod again. See also
Is. 9; 15: 19; 15: and on 608-9, 644-6. This is a particular,
which it does not seem possible to interpret in direct reference to
xii; 4. 785-89.]
11
The woman and dragon.
Satan; but it is capable of easy application to the Roman dragon.
Herod, the vicegerent and puppet of the Cæsars, would be appropri-
ately styled the tail of the dragon.-Draws. The present tense (and
not the past, according to the general rule in relating what was seen)
is used here probably in order to intimate, that this occurrence took
place at the very epoch at which this scene commences, that is, about
the vulgar era.-The third, i.e., a certain part: whether considerable
or inconsiderable I will not undertake to determine positively; but
see on 547.-Of the stars of the heaven. The latter phrase has probably
been inserted here, lest it should be supposed, that the stars in the
woman's crown were meant; in which case it might be thought, that
"the holy Innocents" slain by Herod about the time of Christ's birth
were symbolized. But this clause, as well as the date of their murder,
and the meaning of symbolic stars, are opposed to such an interpreta-
tion. The term stars requires, that rulers or princes be understood.
And we may therefore conclude, that the reference is to the many
chief men among the Jews, whom the ambition or cruelty of Herod
led him to put to death or to degrade from their offices (cp. Vol. I :
p. 389). The precedent, which is in Da. 8; 10, tends to confirm this
view. Therein it is said, that "the little horn," meaning Antiochus
Epiphanes, "cast down some of the stars", meaning the chiefs of the
Jews, "to the ground, and stamped upon them." Nevertheless, as
the Innocents may possibly be included, I would not absolutely ex-
clude them from the interpretation.
788. And cast them unto the earth. As this clause can have nothing
specifically answering to it, it tends to confirm what was said on 777,
by showing, that the heaven and the earth are used here as part of the
machinery of the drama. A great downfall or degradation is all that
is meant.
789. The dragon stood, &c. An illustration of the design and con-
sequence of his hostile attack may be seen in the slaughter of the
Innocents.-About to. Here is another confirmation of the second
remark on 669.
In this division Satan is brought to view as being prepared, through
the instrumentality of his chief instrument, the military power of
imperial Rome, and specifically of its vicegerent in Judea, Herod, to
strangle the infant Church of Christ at its birth in the person of its
founder. Herod's depositions and slaughter of the Jewish rulers is
noticed, perhaps with the view to indicate further the epoch of the
scene. But, more probably, the allusion is mainly to the High Priests,
whom Herod at his pleasure deposed. And this view would accord
best with the connected symbols, as implying a preliminary blow
struck at the woman herself, the mother of the child that is the chief
object of the dragon's hostility, I mean, the Jewish Church. Cer-
12
[H.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
H. XVII. D. 3.
tainly, on the principle of the supreme authority being answerable
for the acts of its subordinates, the Roman dragon is justly charged
with the illegal and atrocious acts perpetrated by Herod (who was in
reality neither more nor less than its officer and servant), whether it
be thought, that his infringements on and abrogations of Legal insti-
tutions, or his degradations of God's High Priests, or the havoc he
made among the members of his own family and the chief men among
the Jews, or his massacre of the Innocents, may most probably have
been had in view. What were the sentiments of the Jews towards
Herod, and how well the symbolizatiou of the tail of the draconic.
beast drawing the stars would accord therewith, may be fully learnt
from Josephus; and in particular from the address to Augustus, made
by the fifty ambassadors, whom the Jews sent to remonstrate against
Archelaus' being appointed to succeed his father (Ant. XVII: xi; 2).
Besides much more to the same effect, they stated, "that Herod had
put such abuses upon them as a wild beast would not have put on them,
if he had power given him to rule over them and that, although
their nation had passed through many changes of government, their
history gave no account of any calamity they had ever been under,
that could be compared with this, which Herod had brought upon
their nation." (cp. Vol. I: pp. 381, 390).
DIV. 3. THE BIRTH OF THE MALE-CHILD, AND FLIGHT OF THE WOMAN:
The nativity of Christ and the attendant circumstances.
XII; 5-6. 792-799. And she brought forth a son, a male, who is
about to tend all the nations with an iron rod. And her offspring was
caught up to God, even to his throne. And the woman escaped into the
desert, where she hath there a place prepared by God, that they should
nourish her there a thousand two hundred and sixty days.
792. A son, a male. The virtual repetition of the sex is not without
an object, and ought by no means to be lost sight of in the transla-
tion, especially as it is brought forward again (in 833) as a salient
feature. The use, too, of the general term, offspring, both previously
and subsequently, tends to make the repetition still more emphatic.
What, then, is the object of it? To the scheme of redemption, as
shadowed forth under the older Dispensation, a son of a woman, a
male child, is set forth as essential. "Thou shalt set apart unto the
Lord all that openeth the matrix: the males shall be the Lord's ":
the beasts to be sacrificed, the children to be redeemed. In like
manner, it was essential, that the lamb for the Passover-sacrifice
should be a male” (Ex. 12; 5). Cp. Is. 9; 6–7; "Unto us a child
is born unto us a son is given :" C. 66; 7; 'Before Zion travailed
she brought forth before her pain came she was delivered of a man-
child cp. Je. 20; 15. This man-child,' the Targum interprets to
:
xii; 5. 792-93.]
13
The woman and dragon.
C
((
"}
be a king, a deliverer. See also Mt. 1; 23, 25: Lu. 1; 31: Jo. 16;
21;
a woman,
when she is delivered, remembereth no more
the anguish, for joy that a man is born into the world.' Bede has
remarked on the clause before us; "Semper ecclesia, dracone licet
adversante, Christum parit; masculum autem dicit, victorem diaboli
qui fœminam vicerat." In point of fact it may be said, that the cove-
nant with Abram was made exclusively with the males of his seed;
since the covenant of circumcision' was necessarily limited to such.
The exclusion of females, too, from the genealogies confirms this.—
And here we may notice, that, while son of man was the title
commonly taken to himself by Christ, and while "son of God" was
that commonly given to him by his disciples, and "son of the Highest"
by the angel who announced his birth, son of woman is the desig-
nation by which he is described in some of the earliest Christian
writings; e.g., Enoch, 61; 9. He was regarded as being emphatically
the son, inasmuch as he was the promised 'seed of the woman'. And
hence he is called in the Sibyl. Or. Bk. VI. (A.D. 100) 'μeyas vios,
the great son, to whom the Most High has given a throne:' and in
4 Ezra, repeatedly "my son" only.-We may notice too, that God's
people are sometimes called his son, as in Ex. 4; 22: Ho. 11; 1:
Eze. 21; 10. So that the term son may well be comprehensive of
'the church of the first-born'.
:
66
793. Who is about. See on 669, 789.—To tend. In C. 7; 17 the
lamb is said to tend as a shepherd his people. Here he is said in like
manner to tend the nations, that is, the heathen. But as it is added
with a rod of iron, we perceive, that a very different kind of tending
is meant, even a tending of stern correction and restraint. The same
expression occurs in C. 2; 27 and 19; 15. If proof could be wanting
to show, that the reference here is to Christ, the former text would
furnish it. He is there represented as saying; "He who conquereth,
to him will I give power over the nations (and he shall tend them
with an iron rod as a potter's vessels are broken in pieces, he shall
break them) as I also received from my Father."—The precedent of the
passage before us is in Ps. 2; 7 ss.; Thou art my son; this day
have I begotten thee. Ask of me, and I will give thee the heathen for
thine inheritance, and the uttermost parts of the earth for thy posses-
sion. Thou shalt break them with a rod of iron; thou shalt dash
them in pieces like a potter's vessel.' Who, again, on comparing the
two can doubt, that Christ is had in view?—A somewhat similar
symbolization may be found in Test. XII Patr. XI (A.D. 70).
Joseph has a dream, in which he sees twelve deer (the twelve stars of
the woman's crown), nine of them (the ten tribes, excepting Levi)
were scattered, afterwards the other three. He saw, that 'from Judah
was produced a virgin, having a robe of fine linen; and from her
14
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[II. XVII. D. 3.
came a spotless lamb; and on his left hand was the similitude of a
lion, and all the beasts rushed with violence against the lamb, and
the lamb overcame them, and trode them down.'-And here we may
bring forward C. 17; 14; 'The lamb. . . and they that are with him,
shall overcome them'; and hence we may infer, that what is predi-
cated of the son' may be said also of his followers, that is, of his
Church.
794. And her offspring. In its being said 'her child,' and not
simply 'the child,' we may perhaps see an allusion to the virgin Mary.
-Was caught up. The word expresses the most hasty rapture (ct. 11;
12), the better to denote the need there was for instant intervention,
in order to save the child from the jaws of the draconic serpent.
795. To God. It is added, and to His throne, with the view either to
express, even more strongly still, the security of the place of refuge,
or to signify an exaltation to copartnership in Deity and dominion.
But, as two distinct things cannot be meant, it seems better to render
even to his throne.-Inasmuch as it is a common mistake to explain
this rapture as symbolizing the ascension of Christ, it will not be out
of place to call attention to the fact, that the child was not caught up
to the heaven; but, being in the heaven, was caught up to the throne
of Deity to be beyond the reach of the old serpent. The place of this
rapture, namely, before the war which symbolizes Christ's ministry,
shows, that the ascension cannot be signified.-The sentiment is, that
a special Providence watched over the infant Church from the advent
of its Founder. We may also call to mind the promise of Christ to
victors in C. 3; 21, that they shall be ovv@povo with him and with
his Father.
XII; 6. 796. And the woman escaped. It is common (see, e.g.,
Stuart's Com.) to represent this flight as being identical with that
mentioned in vv. 14 ss. But there is no other reason for this, than
that the erroneous schemes of expositors can give no account of two
flights. There being, however, nothing to indicate retrogression, it
is contrary to the right rule of interpretation to assume it gratuitously;
and I shall be able to show, that there is no occasion for doing so.-
Into the desert or wilderness: in contrast to the child's rapture to
heaven. The Church of the Gospel, in the person of its founder, is
temporarily taken under the special protection of the Almighty, and
exalted to the place of highest honour; while the Church of the Law
is allotted indeed a temporary place of refuge, but is compelled to flee
from the heaven, and content herself with an abode exposed to all the
sorrows and sufferings of earth.-Observe, that the glorious woman of
C. 12 escapes to 'the wilderness,' while the vile woman of C. 17; 3 is
beheld in 'a wilderness.' Now, in the former place no wilderness had
been mentioned previously, but in the latter there had been. It
xii; 6. 794-99.]
15
The woman and dragon.
results, that this is the wilderness par excellence, and that the other is
not identical with it. Wemyss says (p. 129); "A wilderness may be
a symbol of good, when it denotes a hiding-place from enemies, as
David and Elijah found it" (1 Sa. 23; 14: 1 Kgs. 19; 4 ss.). Such
is the case here; for this wilderness symbolizes a place of refuge and
of safety. On the other hand, it may be "the symbol of temptation,
solitude, persecution, desolation, and destitution of all spiritual things."
And such is the case in C. 17; 3; where the wilderness denotes a
place of degradation and desolation.-Doubtless, in the clause before
us an eye has been had to the flight of Joseph and Mary into Egypt;
and the place of refuge they found in that 'house of bondage.' Are-
thas and others have even interpreted it exclusively of their flight.
But this event has merely been taken as in part, and only in part, a
type of the state of the Jewish Church (the 'son called out of Egypt:
Ho. 11; 1: Mt. 2; 15) during a portion of its conjoint existence with
the rising Church of Christ (the 'son' out of the spiritual Egypt:
C. 11; 8).—Note, that the representative of the older Dispensation
begins to be removed out of God's sight' from the time, that the true
'first-born' comes into existence, while 'the son' (the Church of Christ)
is nurtured for a time in his Father's bosom.-It is a singular coin-
cidence, that, when John the Baptist was sent to preach to the Jewish
Church, he announced himself in Isaiah's words (40; 3), as 'a voice
crying in the wilderness:' as though he recognized, that the Church
of which he was the personification was then in its wilderness-
state.
C
797. Where she hath there. This is a Hebraistic pleonasm; but I
have thought it best to exhibit the original as it is.—A place prepared
by God. Note, that it is a Divine provision; and this accords well
both with the command; "Flee into Egypt, and be thou there until
I bring thee word," and with the appointment of a depressed state of
the Jewish Church during the conjoint testifying of the two witnesses.
798. That they should nourish her that she should be nourished:
see on 697.
799. 1260 days, i.e., 3 years. "The old fathers had a tradition,
that the flight into Egypt occupied the space of 3 years" (Palmoni,
p. 463). This, the half-week period of fatality, may have been used
in this instance as emblematical of the first half (containing 31 decads
of years) of the period of the contemporaneous testifying of the two
Churches. During this half the Jewish Church suffered much ad-
versity, especially from the unlawful depositions and appointments of
High Priests by Herod and other Roman Governors; though at the
same time she was tolerated and protected: she was as it were in the
wilderness, yet not subjected to those 'wars,' which were subsequently
made upon her by the military power of Rome at the instigation of
16
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVII. D. 4.
Satan.-Observe, that the half-week period is expressed in days in the
two instances, in which mention is made of the Church's testifying
during her Lord's sojourn on earth: see on 709.
:
In this division the circumstances attending the birth of the Chris-
tian Church, in the person of its founder, are symbolized. Christ by
his Church will obtain supreme dominion over the heathen. This is
announced here by anticipation in C. 19; 15 its realization is ex-
hibited. Next, the providential preservation of Christ during his
early years, the exaltation of his Church to the place of honour, the
corresponding degradation of the elder Church, but yet it's special
preservation for an appointed time, are represented.
DIV. 4.
THE WAR BETWEEN MICHAEL AND THE DRAGON: the ministry
and atonement of Christ; A.D. 30–33.
XII; 7-9. 800-12. And there arose a war in the heaven. Mi-
chael and his angels [began] to war with the dragon. And the dragon
warred and his angels. And he had no strength, neither was their place
found any longer in the heaven. And he was cast,-that great dragon,
-that old serpent, he who is called the Devil and Satan, he who de-
ceiveth the whole civilized-[world], he was cast unto the earth, and his
angels were cast with him.
800. A war ordinarily, but not always, in the Apocalypse means a
battle or single fight; but I have thought proper to retain in every
instance the term, which, with its cognate terms (admitting of being
used invariably), would allow of the most exact conformity to the
original. In the heaven. Stuart, like many other commentators,
raises the question here, What heaven is meant? And he decides in
favour of the air; because the Jews were accustomed to conceive of
evil spirits as inhabiting the air. He represents Satan as endeavouring
to follow the man-child, when his progress is arrested by Michael,
who (he must intend) meets him in the air. In this representation
he forgets, that Satan was already in the heaven; and consequently,
in following the man-child to God's throne, would not have been met
in the air. This may suffice to show, that the air cannot be meant.
Generally speaking, such a question must be decided by the context.
If there be nothing in it to decide, the general use would require, that
the heaven of God's presence be understood. And it would be only
in such a case as that in ve. 4, where 'the stars of the heaven' are
spoken of, that the firmamental heaven must be conceived of. When,
as here, the phrase is simply in the heaven,' there can be no doubt,
that the heaven into which the seer was admitted in C. 4; 1 is in-
tended. After all, the question is in this instance, I am fully con-
vinced, altogether out of place; since the scene of the war is laid in
the heaven merely for congruity, and to admit of the degradation of
6
xii; 7. 800-3.]
17
The woman and dragon.
Satan being symbolized. As I remarked on 777, the heaven is here
merely a part of the necessary machinery.'
801. Michael is “the guardian-angel of God's people or the Church,"
says Stuart and as such he is made a symbol of the Mediator. Thus,
in Dan. 10; 13, 21: 12; 1, he is described as "Michael, the first of
the chief princes," "your prince,
your prince," and "the great prince, who standeth
up for the people of God." In Jude 9, as the defender of God's
people, he is said to contend with Satan. See also Zec. 1; 8: 3; 1.
In Hermas, Sim. VIII., he is called "the guardian-angel of God's
people." In Enoch 20; 5 he is fifth in the list of the seven presence-
angels, and is described as "Michael, one of the holy angels, who,
presiding over human virtue, commands the nations ;" and in C. 24 he
interprets to Enoch concerning the tree of life. In the Gospel of
Nicodemus he is evidently contemplated under the same character,
when it is said in C. 20; 1 ss.; "The Lord, holding Adam by the
hand, delivered him to Michael the archangel." "The archangel
Michael commanded us, &c." The Uriel of 4 Ezra is substantially the
same (see Vol. I: p. 228 ss.). No doubt this archangel is here a symbol
of him, who rules the nations with a rod of iron.' He who was caught
up to God's throne as the man-child representative of the Church,
now re-appears in a character suited to the champion who fights the
Church's battles, that is, as the captain of the host of the Lord,'
and the captain of salvation.' Michael means, Who is like unto
God? which may be taken as a challenge in answer to the demand of
the worshippers of the beast (13; 4); "Who is like to the beast?
who can fight with him?" Cp. Ps. 113; 5; “Who is like unto the
Lord our God?”—And his angels. It was quite in accordance with
Jewish notions, that two hosts of good and evil angels should be re-
presented as being arrayed against one another under their respective
leaders. Thus, in Asc. Esaice' Sammael and his powers are seen in
the heaven, engaged in fierce conflict, doing deeds such as are done
on earth.'
(
802. Began to war. The genuine reading gives the second verb in
the infinitive, with an ellipsis of the first. Heinrichs, Lucke, and
Stuart have proposed three different ways of supplying the omission.
Suffice it to say, that the most natural way is to reinsert the verb
which immediately precedes the clause.
;
803. The dragon warred and his angels. The same, that R. ben
David calls; 566
Sammael and his troops." So also in Sohar Gen.
"God cast out Sammael and his troops from the place of their holi-
ness." In the Asc. Esaia, Ch. 4, it is said; “Berial and his powers
shall be dragged into Gehenna.” 'Berial' is here equivalent to
Belial, and 'Berial and his powers' to the dragon (or Satan) and his
angels. But in the Ascensio Nero and his abettors are being spoken
VOL. II.
B
18
[II. XVII. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
of under this phrase. Hence it affords an illustration, showing that
the reigning Cæsar and his emissaries, as well as the devil and evil
spirits, may be included under the dragon and his angels.'
(
XII; 8. 804. And he had no strength. The word is not that which
is used, when the meaning is to overcome. Much more than 'pre-
vailed not' (as in the A. V.) is meant. It is signified, that Satan was
rendered utterly powerless, destitute of all strength to offer resistance.
Very possibly, from the Greek name for Rome meaning strength, there
may be here a covert allusion to Rome.
805-6. Neither was their place found, &c. This is a phrase expres-
sive of the most complete removal or exclusion, as may be seen by
comparing C. 20; 11, where it is used in reference to the heavens and
the earth. Cp. also Ps. 37; 10; "I sought him, but his place could
nowhere be found."
XII; 9. 807 ss. He was cast, &c. Satan's character is here described
in four clauses; and thus, on the whole, a universality of evil qualities
is indicated. A repetition of this description occurs in C. 20; 2, on
the occasion of Satan's second 'casting-down,' viz., to the abyss. The
final one is to the lake of fire: see 20; 10. The description has per-
haps been dwelt upon to indicate, that in this act Satan himself, the
actuator of the dragon, and not the draconic visible instrument, is
primarily had in view.
808. That old serpent, viz., of Ge. 3: cp. 2 Co. 11; 3. This desig-
nation stigmatizes Satan as wily, deceitful, supplanting, tempting.
809. The devil, that is, the traducer or calumniator.-Satan, i.e.,
the adversary.
810. He who deceiveth the whole civilized world. The oicoumene
would ordinarily be used of the Roman empire; and this would corre-
spond at that time to what we should call the civilized world. Hence
Josephus writes (Wars III: 2; 4); " Antioch was the third city in the
habitable world, that was under the Roman empire." Cp. C. 3; 12:
16;
14. The best illustration of the extent to which Satan deceived
it may be found in the statement, that he is 'the prince of this
world.'
811–12. He was cast unto the earth: of course, the symbolic, which
represents Judea. This will furnish an important guide to the mean-
ing.—Observe the force and appropriateness of the two terms in 810
and 811, as they stand contrasted with one another.-Note also, that
the devil is not now Apollyon, the destroyer, as in C. 9; 11: he is
rather the destroyed.
Although a battle is unquestionably pourtrayed in this division, it
by no means follows, that anything corresponding to a battle, that is,
a single engagement, is intended. Probably it would not be possible
to depict symbolically a war, that is, a series of engagements extend-
xii; 8-9. 804–12.]
The woman and dragon.
19
ing over an indefinite, and perhaps a protracted period. There can,
therefore, be no objection to supposing, that such may be represented
by or included under a symbolization of this kind. And this I take
to be the case in the present instance, though I doubt not, that refer-
ence may have been made to one spiritual conflict in particular. I
suppose, then, that the symbolization before us depicts that war
between the Lord Jesus (on behalf of his Church and people) and
the powers of darkness, which may be considered to have lasted from
the incarnation to the ascension. We may suppose the first conflict
to have taken place at the mission of Gabriel to announce the con-
ception of the Christ in the virgin's womb. Another assault of Satan
was made, when, through the instrumentality of his tool Herod,—the
agent of the Roman dragon, he caused the Innocents to be massacred
in the hope of destroying the infant Saviour. But it was chiefly during
the ministry of Christ, and especially at its commencement and close,
that the war between him and Satan was waged. The latter then had a
preternatural liberty allowed him, which he had not possessed before,
with the view of showing, that, though he was a strong one, yet a
stronger than he had come upon him,'-of showing also, that 'stronger
is he that is with us than he that is against us,' even though the latter
be 'the prince' and 'the god of this world.' With respect to this
period it might well be said, that 'the devil was come down among
both Jews and heathens, having great wrath; because he knew that
the time appointed him was short.' He opened the campaign by the
temptation in the wilderness, in which, after being repulsed in a series
of assaults, 'he departed,' it is said, 'from him (Jesus) until a conve-
nient season,'-probably referring to the agony in the garden and the
crucifixion, when he again assailed Jesus with sore personal tempta-
tions. Meanwhile, the ministry of Christ was one continual conflict
with Beelzebub and his legions. Besides Christ's spiritual assaults
on Satan's kingdom, he was constantly coming in personal contact
with him and his. And, not only by himself, but also by his emis-
saries, Christ put Sammael and his troops' to flight. So that, on
one occasion, 'the seventy returned with joy, saying; Lord, even the
devils are subject to us through thy name. And he said unto them;
I beheld Satan as lightning fall from heaven. Behold, I give unto
you power to tread on serpents and scorpions, and over all the power
of the enemy; and nothing shall by any means hurt you.' Yet all
the previous conflicts were but as trivial skirmishes, compared with
the grand and final encounter, which attended the offering a propi-
tiatory atonement for the sins of the whole world. Then Satan again,
through the instrumentality of the Roman dragon, vented his fiercest
wrath.' And sore indeed must have been the agony' which he
caused, when it could make the Lord Jesus 'sweat
(
as it were great
B 2
20
[H. XVII. INT.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
drops of blood,' and utter that exceeding bitter cry; My God, my
God, why hast thou forsaken me?' Nevertheless, the old serpent
did but 'bruise the heel of the woman's seed,' while his own 'head
was bruised with a deadly bruise.' So deadly indeed, that its result,
more truly than anything else, might be described as being as it
were a hurling from heaven to earth. In reference to this 'war,'
from its commencement at the incarnation to its termination at
the ascension, it was said; 'Of a truth against thy holy child Jesus,
whom thou hast anointed, both Herod and Pontius Pilate, with the
Gentiles and the people of Israel, were gathered together, for to do
whatsoever thy hand and thy counsel determined before to be done.'-
The same conflict which the Redeemer sustained on behalf of his
Church, his people have had to sustain more or less in all ages, but
specially in the first age, and while Satan retained his extraordinary
powers. How the obdurate Jews persecuted the disciples from city
to city, and how the Roman beast devoured them, is well known; and
will be brought to view in the sequel. But the apostle reminds the
Christians of his day, that they had even more terrible foes than
these, saying; "Put on the whole armour of God, that ye may be
able to stand against the wiles of the devil. For we wrestle not
against flesh and blood, but against the principalities, against the
authorities, against the world-powers of darkness, against the spiritu-
alities of wickedness (or wicked spirits) in heavenly places." And he
directs them to look to 'the captain of their salvation,' as 'having by
his cross spoiled the principalities and the powers, and made a show
of them openly, triumphing over them by himself;' and who (as he
himself intimated, that he would do) had 'overcome the strong one,
and taken from him all his armour wherein he trusted, and divided
his spoils yea, and had 'judged the prince of this world.' On the
whole, whether this symbolization be regarded in its corporate refer-
ence, as applying to Christ's Church, or in its individualization to
Christ himself, it is seen to accord accurately with the facts of
history.
INTERLUDE.
(XII; 10–12. 813–29. And I heard a loud voice in the heaven,
saying; 'Now hath come the deliverance, and the might, and the king-
ship of our God, and the authority of his Christ; because the accuser of
our brethren hath been cast down, who accuseth them before our God day
and night. And they conquered him through the blood of the lamb, and
through the word of their testifying: and they loved not their soul even unto
death. Wherefore exult, O ye heavens, and ye who tabernacle in them!
Woe to the earth and to the sea; because the devil hath come down to you,
having great wrath, knowing that he hath a short [appointed] time.')
xii; 10-11. 813-19.]
21
The woman and dragon.
813. A loud voice. This proceeded (as appears from the speakers
saying our brethren) from saints, who had previously been admitted
into the heavenly Paradise. And when we call to mind, that the
martyrs of the fifth seal, who had perished before the Babylonian
destruction of Jerusalem, were told (6; 11), that they must remain
in their state of rest (that is, of incomplete bliss: see on 427), 'until
the number of their brethren, who were about to be slain, should be
made up,' we cannot, I think, doubt that these are the doxologists
here, and that they are led to praise God, not only on account of their
brethren's deliverance, but also because their brethren's victory will
prove the prelude to their own complete glorification.-In the heaven.
As the heaven does not appear to be used here as part of the machinery
of the drama, it may perhaps be meant to intimate, that this thanks-
giving is in celebration of the triumph of the Christian Church.
814. Now. Probably we ought to lay much emphasis on this word,
as forming a contrast to the "How long?" and the delay of C. 6;
10-11.-The deliverance. Not salvation, but deliverance from the
assaults and persecutions caused by the old serpent, is meant, as on
the parallel occasion: see on 490.-It is called God's deliverance;
because He effected it. The article is prefixed to each term to indi-
cate, that each is preeminent in kind and degree: see on 318, 375.
815-6. The kingship of... Christ. This is parallel to and almost
identical with the opening of the prelude, 11; 15; 'The kingship of
the world hath become, &c.' So also are the might and the deliverance
to thy wrath hath come,' and 'the time to give the reward, &c.'
There is also a parallelism with C. 7; 10 and C. 19; 1 severally.
What was said in one degree at the Saviour's birth, could be repeated
in a still higher at his ascension, but in the highest of all at the full
substitution of the Christian for the Jewish economy.
817. Because the accuser, &c. A sixth accusation against Satan is
herein implied, suggested probably by Job 1; 2.-The Rabbins con-
stantly designate Satan as 'the accuser,' using the very same word in
Hebrew letters as the one here in Greek; e.g.; "Every day, except
the day of expiation (see on 8; 3), Satan is the accuser of men."
"God said to the seventy princes of the world; Have ye seen him,
who always accuses my children ?”
818. Day and night- unceasingly. It was unquestionably the
opinion of the Jews, that Satan had free access to the Divine pre-
sence.
XII; 11. 819. They. The pronoun is inserted in the Greek to
intimate an emphasis on it. The speakers being those who had
themselves been confessors in old times, they may be regarded as
meaning to say; They (the confessors in the Roman beast's persecu-
tion), even as we ourselves, conquered, &c.'—I will just notice, thất
(
22
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [U. XVII. INT.
possibly this and the next verse, or this only, may be introduced
parenthetically by the seer, and not form part of the celestial doxo-
logy. In that case, they might be meant to refer to the confessors,
who conquered before the Babylonian destruction. However, as in
my own mind I feel satisfied, that this was not the construction
intended, I merely suggest the possibility of it.-Conquered. The
past tense might be supposed to be used anticipatively, as it some-
times is, when the event is regarded as being close at hand, and abso-
lutely certain. Cp. 1 Jo. 2; 13, 14; "Ye have conquered the Wicked
one:" and 4; 4: 5; 4, 5; "Ye have conquered the antichrists:"
and "the world through faith in Jesus." See also C. 15; 2. But in
this instance it is scarcely necessary to have recourse to this hypo-
thesis. The immediate reference unquestionably is to Michael and
his angels, who symbolize Christ and his people, and whose victory
had just been described. And the reference to them places beyond
doubt the correctness of the interpretation, that, not Christ alone, but
hís Church also, is included in the symbolization; and in this place
the latter only is had in view. But, if both Christ and his Church be
included, then, from the nature of the case, two distinct conflicts
must be comprehended under the one symbolization, one being a
spiritual and figurative conflict between Christ and Satan, consisting
in the redemption of the slaves of the latter by the former, and the
other an earthly war of persecution, waged by the servants of Satan
against the followers of the lamb.
(
820. Through the blood of the lamb. In the parallel case under the
fifth seal the corresponding expression (6; 9) is through the word
of God.' This well accords with the circumstance, that the lamb was
not known to those ancient martyrs. Not but that the same might
be said in respect of them; inasmuch as it would be true of all, who
shall enter heaven. And so in fact we find it virtually said of them,
when we read in C. 7; 14; "These made their robes white in the
blood of the lamb."
(
821. And through the word of their testifying. The 'blood' was the
efficient cause: their testifying' the practical means of their con-
quering. Giving a general testimony to the truths of the Gospel is
not meant; but testifying under persecution, as in the precedent
(6; 9). See also C. 1; 2, 9: 12; 17: 17; 6: 20; 4.
822. They loved not their soul. The Babylonian martyrs had been
symbolically described as 'souls.' Perhaps to carry out the parallel-
ism more completely the same term was brought in here. Because it
is, and because there is another word which is translated 'life,' I have
kept to the term 'soul.' No doubt 'life' is meant; but the Jews did
not distinguish between 'life' and 'soul,' as we do. The meaning of
the word translated soul might either be limited to the present life, or
xii; 12. 820-27.]
23
The woman and dragon.
extended to include a future one; whereas we understand by the soul
the immortal spirit.
823. Even unto death. This clause shows, that martyrs are had in
These 'brethren' had obeyed the precept; "Be faithful unto
view.
death;
and in consequence they had obtained an interest in the
promise; "I will give thee a crown of life" (2; 10).
XII; 12. 824. Exult, O ye heavens! This is the only instance
out of 54 in this book, in which the Greek word for heaven is put in
the plural. Even in the parallel phrase in C. 18; 20; "Rejoice over
her, thou heaven," it is in the singular.-The Jews unquestionably
held the doctrine both of three heavens (2 Co. 12; 2) and of seven
heavens (Asc. Es.: Test. XII Patr.): cp. Vol. I: pp. 10, 12, 26. The two
views may be thus reconciled. The third or highest heaven was held
to be the abode of God. The first and second were each divided into
three subdivisions, of which the lowest, extending from the earth to
the starry firmament, was the sphere of action of evil angels, and the
remaining five were the abodes of the angelic 'principalities and
powers in heavenly places,' according to their several ranks and de-
grees in an ascending order. The third and seventh heavens would
then be coincident. In the doxology before us the symbolic heavens
in general are poetically called upon (for the greater exaltation of
the idea) to join in exulting on the occasion of Satan's expulsion
from them.-It must be observed, however, that the heavens here
stand contrasted with the earth and the sea. And hence it is most pro-
bable, that the three are to have their appropriate symbolical signifi-
cations assigned to them in this instance. In that case, Christianity
and Christians will be called on to exult over Judaism and heathen-
ism, on account of the assurance of the final triumph of their cause,
which is given in the victory of their great Captain over Satan.
that
825. And ye who tabernacle in them. I have shown on 571,
this phrase designates the true servants of Christ. It may include
all, who are saved through him. But possibly, since in the present
instance heavens, as the more generic term, would include all the
saved, this phrase may point specially to those, who had previously
entered into their rest in the separate state.
826. Woe to the earth and to the sea :—or, as the received text reads,
"Woe to those who dwell on the earth and the sea.' The difference
is not material; for we must necessarily understand the inhabitants
to be included in the more correct reading. So that, 'Woe to Judea
and heathendom and the inhabitants thereof,' will be the literal equi-
valent for this clause.-We must not read woe be, but woe will be.
This is a prophetic announcement, not a denunciation. The subse-
quent symbolizations are devoted to the exhibition of these woes.
827. Because the devil hath come down to you. In contrast with
24
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XVII. D. 5.
the cause of joy to the heaven, because the devil is cast down from
it, is placed the cause of woe to the earth, because he is come down
to it. This is that loosing of Satan on the earth, to which his bind-
ing in C. 20; 1 is correlative.
828. Having great wrath. In the syllabus in 769, 'The nations
of the heathen, Satan's children, 'were made angry.' There the
instruments and the visible effect are adverted to: here the invisible
prime mover.
:
829. He hath a short time, that is, only a short time, as C. 9; 4
17; 10: 21; 27: 22; 9 may suffice to show (see on 229).—The Greek
word signifies a convenient season, or the right point of time, and hence
an appointed time: cp. C. 1; 3: 11; 18: Mt. 26; 18: Acts 17; 26:
Ro. 5; 6.-Once again, see C. 20; 3, Satan is 'loosed for a little time.'
The foregoing doxological interlude has been introduced most appro-
priately in this place. With the greatest propriety is the Saviour's
conquest of the powers of darkness thus celebrated at the close of his
career on earth, and at the epoch of his triumphal ascent to heaven.
Of course this song of praise or pean of victory is not a symbolization;
and consequently we are not to look for anything corresponding to it
as a whole in the real world. At the same time, the realization of
its separate statements must be illustrated, and to this I proceed.-
The coming of the kingdom of God and of Christ, which was an-
nounced (in C. 11; 15) as entering on its first stage from Christ's
nativity, received a new development in consequence of the resurrec-
tion and ascension of Jesus. The gates of Christ's Church (which
is as it were the porch of the kingdom, or the kingdom itself in a
lower sense) were now first opened, and multitudes entered therein.
But, besides this visible stage of progress on earth, there was also an
unseen development in heaven, at least such was the belief in Apos-
tolic times, as may be gathered from the passage quoted under No.
482 from the Asc. Esaic. It is therein declared, that after the
Beloved's incarnation, crucifixion, and resurrection, and when the
conquest of all the powers of darkness has been achieved, he will
ascend to glory, taking many saints with him; and then will thrones
and crowns be given to them all,'-'thrones' to denote, that they are
to reign as kings with him,-victors' 'crowns' to signify, that they
suffered as martyrs on earth. It is, however, to the state of the
Church on earth between the ministry of Christ and the final rejection
of the Jewish Church, that this doxology has respect chiefly: and of
this it speaks by anticipation. The duration of this period may be
considered to have been in round numbers 40 years,—the e™ Teoσаpa-
Kovтa, which occurs so often in Scripture as a period of fatality: sec
Eze. 29; 11-13; Acts 7; 23, 30, 36, 38, 42: 13; 18, 21: Heb. 3; 9,
17: Ordo Secl. pass. This was truly a time of oppression and ca-
κοντα,
6
xii; 12-13. 828-31.]
25
The woman and dragon.
t
lamity to Judea and the Jews, if ever there was one. A succession of
cruel, oppressive, and tyrannical rulers, native and foreign, plundered
and persecuted the people, until they were goaded into that hopeless
rebellion, which entailed the utter destruction of their nation. Nor
was the condition of heathen Rome much better. To mention only
the names of Tiberius, Caligula, Nero, Otho, Vitellius, may suffice
without entering into particulars. Well might woe' be announced
to both the earth' and 'the sea,' Judea and Rome. For truly in
both there was an unprecedented manifestation of 'diabolical wrath.'
And many were the martyrs, who, sustained by the principles and
motives which are derived from the blood of the Lamb, 'got the
victory over the beast' by persevering in their testimony, undis-
mayed by the terrors of his wrath.-But, besides this view of the
statements, in which Satan is regarded in his character of the dragon,
another may also be taken, in which he is looked upon in the form
which he more commonly assumes, that of the old serpent or the
devil, 'who deceiveth the whole world.' For allusion may also be
made to those extra-ordinary powers, which Satan was allowed to re-
tain as late as to the destruction of Jerusalem; and by which he
brought much woe upon men. I might, also, quote here most
appositely our Lord's words in speaking of this period; 'Take heed
that none,' man or devil, 'deceive you, &c.' (see Mt. 24; 4-41).
But, the whole passage being too long for quotation, I must content
myself with citing one verse, which I give on account of its bearing
on the clause, 'knowing that he hath but a short time allowed him.'
It is this; Except those days should be shortened, there should no
flesh be saved; but for the elect's sake those days shall be shortened.'
DIV. 5.
THE DRACONIC SERPENT PURSUES THE WOMAN: persecution of the
Jewish Church: A.D. 37 ss.
XII; 13-14. 830-39. And when the dragon perceived, that he was
cast unto the earth, he pursued the woman that brought forth the male
[-child]. And to the woman were given the two wings of the great eagle,
that she might fly into the desert unto her place, where she is nourished
there a time, and times, and half a time from the face of the serpent.
830. When the dragon perceived. Observe, that the diabolical
character is now again kept in the background, and the agent is put
forward as operating as a persecutor by force of arms.
831. That he was cast unto the earth. From his being on the earth
at the time, that he begins the persecution, it may be inferred that
the persecution was carried on in Judea. Yet this inference cannot
be fully relied on; because the earth, standing as it does in close con ·
nexion with a casting down from the heaven to the earth, may be in-
troduced here again only as a part of the necessary machinery.
26
[II. XVII. D. 5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
832. He pursued. To pursue may be thought to be the symbolical
equivalent for to persecute. But, as the mystical expression for religious
persecution in every place but this is to make war, it may be supposed,
that there is some difference in the persecution here contemplated,
most probably consisting in this being of a milder character, or not
carried to extremities, so as to entail bloodshed.
833. Who brought forth the male child. This clause not being
necessary for identification of the person intended, we may reasonably
suppose, that it has been inserted with some other object in view.
And the most probable hypothesis seems to be, that it was designed
to keep in mind the contrast between the woman and her child; and
thus to intimate, that the woman still represents the Jewish division
of the Church of God.
66
XII; 14. 834-5. The two wings of the great eagle. When the ob-
ject is to symbolize the swiftest motion possible, the wings of an
eagle are introduced: see on 312, 569. They are also emblematic of
protecting care: see on 310. "To bear on eagles' wings," says Low-
man,
expresses the readiness and power with which God often de-
livers his Church out of its dangers." In this instance the epithet
great is emphatically added to give more force to these significations.
Wordsworth, however, asserts that "the two wings of the great eagle
are the two Testaments:" and he remarks, "the two wings, i.e., the
wellknown wings; another striking use of the article." Now, I would
first observe in reference to this remark, that it assumes the genuine-
ness of a very doubtful reading. Tregelles, indeed, has adopted it;
but Griesbach and Scholz do not appear to have been even aware of
its existence, for neither of them makes any allusion to it; while
Stuart says:
"Not the two wings, but two wings." But further,
granting the genuineness of the article, Wordsworth's remark will
not, even then, be justified; for the article may be used merely be-
cause two are all the wings that an eagle has, and certainly not to
distinguish these (as his remark implies) from others not so well
known. Moreover, the wings manifestly represent the woman's
means of escape from a great impending danger and how can the
two Testaments be considered to have served this purpose in reference
to the Church? Wordsworth's interpretation, therefore, is wholly
chimerical. We may observe, that the insertion of a means of escape
in this instance, which was not considered necessary on the former
occasion, argues a much more imminent peril to the Church at this
epoch. Or, possibly, there may be an emblematical allusion to the
instrument to which the escape was due. The eagle being the emblem
of Rome, the wings of an eagle might fitly be used to symbolize an
instrument or agent of Rome.
836. That she might fly. The expression differs from that used on
xii; 14. 832-38.]
27
The woman and dragon.
(
the previous occasion: see 796. Then she is said to flee as a man
flees from his enemy; but now to fly as a bird flies. I have indicated
this by using different words. Greater urgency seems to be denoted
here.-Into the desert. Of course that, into which she had formerly
escaped though it does not follow, that the thing signified by it
should be the same; nor indeed that any place should be symbolized,
escape and preservation without reference to the means being the
point of the symbolization. Stuart says; "The simple idea divested
of trope is, that the Church found a refuge, which God had provided
for her.”—Unto her place. This phrase, especially as compared with
the corresponding one on the previous occasion, might alone suffice to
show, that different flights were contemplated by the writer. For
this indicates an accustomed or previously known place, as plainly as
the other does a place then first prepared by God.' And, in addition
to what was said on 796, it may be observed, that the different circum-
stances show, that two flights were intended. On the occasion of the
first, the dragon's wrath was directed against the child he pursued
the child: neither before nor after its birth is it said, that he directly
persecuted the woman: her flight was then from the heaven:
and was immediately consequent on the child's birth. On the occa-
sion of the second flight, the dragon's wrath was necessarily directed
wholly against the woman, the child having been removed beyond his
reach he pursued and persecuted her: her flight must have been
from the earth; since to it the dragon had been cast and it was con-
sequent on the war, and on the dragon's being cast down from the
heaven. Let any one read vv. 6, 13, and 14 in close connexion; and
he will find it, I think, impossible to doubt, that two different flights
are spoken of. The repetition in ve. 14 is quite unnatural on the
supposition of only one flight being had in view.
837. Where she is nourished. Cp. 798: that they should nourish her.
In both places it is indicated (as Stuart observes) by no agent being
mentioned, that it is God who provides the requisite nourishment,'
or means of preserving life.-Elijah's flight into the desert (1 Kgs.
17; 3-6) has doubtless been had in view as a precedent.
>
838. 3 times. Cp.. and see on 707, 709, and 799. In the last
(ve. 6) the same duration is stated in days, perhaps for the purpose of
further intimating, that this flight is a different one from that before
mentioned. Referring to what was there said, I would now add, that,
as the former 3 times may be emblematic of the first 3 decads of
the Christian era, so may this be of the second 3, the two thus
making up the septuagintal period lying between the vulgar era and
the subversion of the Jewish polity. It must be quite unnecessary to
show, that the last half of this period was on the whole a time of great
adversity to the Jewish Church.
28
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [u. XVII. D. 5
839. From the face of the serpent. Perhaps by the introduction of
the hostile power here as the serpent, it may be intimated, that in the
persecution the wiles and deceitfulness of the serpent were combined
with the force and ferocity of the dragon: or the change of designa-
tion may be adopted only for the sake of aesthetic variety.
In the last division the symbolizations brought down the history of
the Church to the epoch of Christ's triumph over the old serpent by
his death and resurrection. About this time the Romans began to
harass the Jews by attacks on their religion. Pilate, who held the
governorship till A.D. 38, set the example. Josephus states (Antiq.
XVIII: iii, and Wars, II: ix), that "he removed the army from
Cæsarea to Jerusalem in order to abolish the Jewish laws. Secretly
and under cover of night, he introduced into Jerusalem those images
of Cæsar, which are called effigies: whereas our law forbids us the
very making of images, on which account the former Procurators
were wont to make their entry into the city with such ensigns as had
not those ornaments. This proceeding, when the day broke, excited
a dreadful tumult among the people: for those near them were struck
with consternation at the sight, their laws being, as it were, trampled
under foot. And in addition to the indignant crowds in the town, a
vast concourse poured in from the country. Hastening to Pilate, who
was then at Cæsarea, they besought him to remove the effigies from
Jerusalem, and preserve their ancestral laws. Pilate rejecting their
suit, they fell prostrate, and during five days and as many nights re-
mained immoveable. On the ensuing day Pilate, having seated him-
self upon a tribunal in the great circus, and summoned the people, as
with a view to return them an answer, gave a preconcerted signal to
a body of troops under arms to surround the Jews. The soldiers
having accordingly encircled them three deep, the Jews were struck
dumb at the unexpected sight. Pilate, declaring that he would cut
them down, should they refuse to admit the effigies of Cæsar, nodded
to the soldiers to draw their swords. The Jews, as if by concert, fall-
ing prostrate in a mass and offering their necks, cried out, that they
would rather die than transgress their law. Pilate, astonished at the
strength of their attachment to their religion, ordered the immediate
removal of the effigies from Jerusalem.-He subsequently occasioned
another tumult by expending the sacred treasure, called Corban, in
the construction of an aqueduct. Indignant at this profanation, the
populace, on his return to Jerusalem, collected with loud clamours
about his tribunal. Having foreseen the tumult, he interspersed
among the crowd his troops armed, and disguised in plain clothes;
forbidding them to use their swords, but directing them to chastise
the rioters with staves. He then gave the preconcerted signal from
the tribunal; on which they beat the Jews so severely that many
xii; 14. 839.]
29
The woman and dragon.
perished from the blows, while numbers were trodden to death by
their own party in the flight. Terrified at the fate of their friends,
the multitude were silent." Pilate continued to oppress the Jews to
such an extent, that at length, on their representations, Vitellius,
then President of Syria, ordered him to Rome to answer for his con-
duct to the emperor.
We are now brought down to the reign of Caius Caligula, who was
the first emperor that assailed the religion of the Jews. The follow-
ing is an abstract of the account which Josephus gives of him and
his proceedings. "To such an excess did Caius Cæsar abuse the
favours of fortune, that he thought himself a god-willed to be called
such-cut off from his country those of noblest blood—and extended
his impiety even to the Jews. He accordingly despatched Petronius
with an army to Jerusalem, to place his statues in the sanctuary,
with orders, should the Jews refuse to admit them, to put all that op-
posed him to the sword, and enslave the rest of the nation. God,
however, was not regardless of these commands. Petronius marched
from Antioch towards Judea at the head of three legions, and a large
body of Syrian auxiliaries. Among the Jews, meantime, one party
could not credit the rumours of war; whilst another that believed
them despaired of making any defence. But the terror quickly
became universal, for the army was already at Ptolemais. The Jews
now assembled in crowds, with their wives and children, in the plain
near Ptolemais, and supplicated Petronius, primarily on behalf of
their country's laws, and afterwards of themselves. 'If,' said they,
'thou art entirely resolved to bring this statue and erect it, do thou
first kill us, and then do what thou hast resolved on; for, while we
are alive, we cannot permit such things as are forbidden us to be done
by the authority of our legislator, and by our forefathers' determina-
tion that such prohibitions are instances of virtue. We dare not by
any means suffer ourselves to be so timorous as to transgress those
laws, out of the fear of death, which God hath determined are for our
advantage; and, if we fall into misfortunes we will bear them, in
order to preserve our laws, as knowing that those who expose them-
selves to dangers, have good hope of escaping them; because God
will stand on our side when, out of regard to him, we undergo afflic-
tions, and sustain the uncertain turns of fortune. But, if we should
submit to thee, we should be greatly reproached for our cowardice, as
thereby showing ourselves ready to transgress our law; and we should
incur the great anger of God also, who, even thyself being judge, is
superior to Caius.' Yielding to their numbers, as well as to their
entreaties, Petronius left his army and the statues in Ptolemais; and,
proceeding into Galilee, and convening at Tiberias the mass of the
people, with all those of distinction, he represented to them the power
30
[II. XVII. D. 5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(
of the Romans, the menaces of Cæsar, and further, the unreasonable-
ness of their request; for when all the subject nations had, in every
city, placed among their gods the effigies of Cæsar, that they alone
should oppose such a proceeding, was little less than rebellion, and
that aggravated by insult. They, on the other hand, alleged their
law and national usages; and that it was not permitted them to set
up any representation of God, much less of man, not only in the
Temple, but even in any ordinary place throughout the country. To
this Petronius replied; 'But is not the law of my master to be ob-
served also by me? For, if I disobey him, and spare you, I shall
perish justly. He who sent me, and not I, will levy war against you;
for I myself, like you, am under his authority.' On this, the multi-
tude with one voice cried out, that they were prepared to suffer,
rather than that their law should be infringed.' Petronius, having
allayed the clamour, rejoined—'Will you then war with Cæsar?' they
answered-'For Cæsar, and the Roman people, twice a day do we
sacrifice. But if he wishes to erect these effigies, he must first sacri-
fice the whole Jewish nation; and we now present ourselves, with our
children and wives, ready for slaughter.' Astonishment and pity
here seized the mind of Petronius at their exceeding sense of religion,
and their unflinching readiness to die. He then dismissed them,
leaving matters as they were. During the following days, collecting
the nobles in private, and publicly convening the people, he now en-
treated, now advised, but more frequently threatened, enlarging on
the power of the Romans, and the wrathful temper of Caius, and the
necessity under which he himself lay. As they yielded, however, to
no effort of his, and as he saw the country in danger of remaining
unsown for it was seed-time, and the people had continued fifty
days idle―he at length called them together, and said: 'Better were
it that I should endanger myself, than slay so many myriads only on
account of their religious disposition towards God; for I shall either,
God aiding me, prevail with Cæsar, and thus gladly save myself and
you, or, should he be exasperated, I shall, for the lives of so many,
cheerfully surrender my own.' He then dismissed the multitude, who
invoked many blessings on him. And now did God show his pre-
sence to Petronius, and signify to him, that he would afford him his
assistance in his whole designs; for he had no sooner finished the
speech that he made to the Jews, than God sent down great showers
of rain, contrary to human expectation; for that day was a clear day,
and gave no sign by the appearance of the sky of any rain. Petro-
nius immediately wrote to Cæsar, acquainting him with his expedi-
tion into Judea, and with the entreaties of the nation; adding, 'that
unless he was prepared to destroy both the country and its inhabitants,
it behoved him to forego his orders, and allow them to observe their
xii; 13-14.]
31
The woman and dragon.
law; and that God who was their governor, had shown His power most
evidently on their account, and that such a power of His as left no
room for doubt about it. To this communication Caius returned an
answer, couched in no very moderate terms, threatening Petronius
with death, for being so tardy in executing his commands. It so
happened, however, that those who carried these despatches were de-
tained by tempestuous weather three months at sea, whilst others,
announcing the demise of Caius, had a favourable voyage. Petronius
accordingly received the letters on that subject seven-and-twenty
days prior to those against himself. Whereupon he rejoiced at this
coincidence as to the death of Caius, and admired God's providence,
who, without the least delay had given him a reward for the regard
he had to the temple, and the assistance he afforded the Jews for
escaping the dangers they were in.'
Tacitus alludes to Caligula's attempt to place his statue in the
temple in the following terms :-"In Tiberius' reign the Jews were
quiet; but afterwards they chose to take up arms rather than obey
Caius Cæsar, and set up his statue in the temple. This disturbance
was terminated by the death of Cæsar." (Hist. v. 9.)
{
Josephus twice states, that Caligula reigned three years and eight
months. This period at 365 days to a year, and 30 days to each of
the odd months, gives 1335 days, which is one of the numbers con-
nected with the half-week of fatality (Dan. 12; 12), and especially
remarkable as being the measure of Daniel's prophecies (see Vol. I:
p. 332). This coincidence, together with the wish to bring each of
the persecutions of the Church under the number of calamity, has
probably led to the assignation of the mystical period of 3 times,'
as the duration of this sojourning of the woman in the wilderness.
Indeed, Josephus, speaking generally of Caligula's reign, says, that
'during it the Jews were greatly oppressed.' But, it may also be
observed, that, as some time must have elapsed before Claudius, on
the intercession of Agrippa, issued his decree (Ant. XIV. v: 3) com-
manding, that the Jews in all the world should be permitted to keep
their ancient customs,' it is probable, that, from Caligula's first
requiring to have Divine honours paid to him till the receipt of the
decree of Claudius, there may have elapsed a period, sufficiently near
to the demi-hebdomad, to allow of the latter being assigned as the
duration of Caligula's persecution. And it is observable, that this is
the only instance, in which the least definite form of this mystical
period is introduced, as though the object was to allow the greatest
latitude here.
The suspension by Petronius of the emperor's order, which proved
under Providence the deliverance of the testifying Jews, may perhaps
32
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XVII. D. 6.
have been had in view in the wings of the eagle, which bore the
woman to a place of safety.
DIV. 6. THE SERPENT'S RENEWED ATTEMPT FRUSTRATED BY THE EARTH:
the ruin of the Jewish polity temporarily averted by the longsuffering
of the Jews: A.d. 42 ss.
XII; 15-16. 840-45. And the serpent cast out of his mouth behind
the woman water as it were a river, that he might cause her to be swept
away by the river.
And the earth helped the woman. And the earth
opened her mouth, and drank down the river, which the dragon cast out
of his mouth.
840. The serpent cast out of his mouth. This is merely a part of the
necessary machinery of symbolization, designed only to connect the
assailant with the assailed, and having nothing answering to it in the
real world. Means of annoyance or destruction are frequently repre-
sented as proceeding out of the mouth: see 1; 16: 2; 16: 9; 17:
11; 5: 16; 13: 19; 15, 21.
841. Water as a river. "The overflowing of a river is generally a
symbol of the invasion of an army, as in Is. 8; 7 ("The Lord bringeth
up upon them the waters of the river, even the king of Assyria, &c.") :
28; 2 (“as a flood of mighty waters overflowing"): 59; 19: Je. 46
7, 8: 47; 2: Am. 9; 5: Na. 1; 8. And in Dan. 9; 26 flood is
immediately explained by war." (Cla. Sym.) This may be true as
far as it goes; but such a symbol cannot rightly be limited to war.
Its signification must obviously be much more comprehensive, though
modified by the concomitant circumstances in each case. In this
instance it seems to be intended, that Satan, having been thwarted in
the bloodthirsty purposes of destruction, which he had planned as the
great dragon, has recourse as the serpent to other more subtle means,
less terrible in their immediate aspect, but not less calculated to effect
his object in the end. Sending a host of rapacious and cruel gover-
nors into a country, to grind down and tyrannize over the people,
would accord well this symbolization.
842. That he might cause her to be swept away by the river. In
accordance with the view just taken of the preceding clause, we may
interpret this as follows:—that he might drive the people into a
rebellion, which would end in their Church and nation being swept
from the face of the earth.
XII; 16. 843. The earth helped the woman. The earth, standing
symbolically for Judea, may represent the nation viewed civilly or
politically, while the woman symbolizes the same regarded ecclesias-
tically. Hence the generical purport of this clause will be, that the
state of political affairs in Judea favoured the escape of the Jewish
Church from immediate extinction. Stuart supposes, that 'the power
xii; 16. 840-45.]
33
The woman and dragon.
of the Romans, bearing with great force upon the Jews, and obliging
them to seek their own safety, instead of pursuing schemes of ven-
geance upon Christians, is symbolized by the earth's helping the
woman.' This interpretation makes the earth represent the Romans,
the serpent the Jews, and the woman the Christian Church, in oppo-
sition in each instance to the plainest indications, and to Stuart's own
interpretations elsewhere. In particular, it does not seem quite con-
sistent with congruity, to make the woman represent the Christian
Church here, after having at the outset taken her for the Jewish :
though Stuart's view (which is as follows) may perhaps be deemed
admissible. 'The woman is the CHURCH; not simply as Jewish, but
in a more generic and theocratic sense-the people of God. This
church, Judaical indeed (at the time of Christ's birth) in respect to
rites and forms, but to become Christian after he had exercised his
ministry in the midst of it, might well be represented here by the
woman.'-Wherein the help given by the earth consisted is shown in
the following clauses; and consequently from them the meaning may
best be gathered.
844-5. And the earth opened her mouth, &c. If the flood represents
a series of rapacious and tyrannical Governors sent forth by the
Roman dragon, then the endurance for a time by the earth [Judea] of
their cruelties and extortions would aptly answer to the earth's
swallowing the flood. Satan's machinations would thus be thwarted
for a season.
Historical application.-From the time of Caligula a succession of
Procurators governed Judea, each of whom might be supposed to have
tried to surpass those who preceded him in tyrannizing over the Jews,
and labouring to drive them into rebellion. Claudius, indeed, at the
commencement of his reign published an edict commanding, that the
Jews should be permitted to follow their own customs unmolested;
and in consequence, on the people of Doris carrying his statue into
the Jewish synagogue, Petronius issued an injunction to the contrary,
in which he required the magistrates 'to take care, that no handle be
given for raising a sedition among the Jews; since the first object
both of himself and of King Agrippa was, that the Jews should have
no occasion given them of getting together under the plea of aveng-
ing themselves.' But the sentiments of Claudius towards Agrippa
and the Jews seem to have soon undergone a change, probably in
consequence of Agrippa's taking in hand to build very strong and
high walls round Jerusalem. Being suspicious of his designs, Claudius
commanded him to leave off building. He also 'commanded all Jews
to depart from Rome,'—a clear indication of hostile feelings towards
them. On Agrippa's death the soldiers, who formed the Roman garri-
son at Cæsarea, grossly abused his daughters; and these, says Jose-
VOL. II.
C
34
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [U. XVII. D. 6.
phus, 'being allowed to remain in Judea still, were the very men
that became the source of great calamities to the Jews in after-times,
and sowed the seeds of that war, which began under Florus.'
Fadus was appointed Procurator of Judea in place of Herod. He
entered on the government with prepossessions against the Jews, and
the first act of his administration manifested the hostile sentiments
entertained by the emperor. 'In consequence of the orders he had
received, he required the chief-priests to deposit the sacred vestments,
in which the High Priest officiated, in the tower of Antonia, that
they might be in the power of the Romans. The Jews did not dare
to refuse compliance. But they petitioned Fadus, and Longinus.
(who had come to Jerusalem with a large army, in expectation that
the demand of Fadus would drive the Jews to rebel), to allow them
first to petition Claudius to be allowed to retain the sacred garments.'
Claudius granted their petition; and thus for a time the spirit of
rebellion, which was being excited, was allayed. About this time,
too, severe and protracted famines tended to keep down the spirit of
the Jewish nation: and thus proved one means by which the earth
swallowed up the flood out of the dragon's mouth.
'Under Cumanus however,' says the historian, 'fresh disturbances
broke out. The occasion was this. At the feast of unleavened bread,
while the services were going on at the temple, a soldier of the Roman
cohort on guard indecently exposed his person towards the assembled
multitude, addressing them in language corresponding to the gesture.
Fired with indignation at this insult, the people began to cry out,
that this impious action was not done to reproach them, but God him-
self. A tumult ensued, in which more than 10,000 of the Jews per-
ished. Continual commotions followed, occasioned more or less by
the harshness or remissness of the Roman Governor. On one occa-
sion, a tumult arose in consequence of a soldier having burnt a copy
of the Law, with every indignity he could offer to it. On another
the magistrates of Jerusalem, clothed in sackcloth, and scattering
ashes on their heads, ran out of the town, and implored the people to
return home, and not incense the Romans against Jerusalem; to pity
their country and the temple, their own children and wives. Pre-
vailed on by their remonstrances, the people were induced to disperse.
Representations were then made to Quadratus, the President, that
Cumanus was responsible for all that had occurred, having allowed
himself to be induced by bribes to suffer the most atrocious crimes to
go unpunished. Nevertheless, Quadratus marched to Cæsarea, and
ordered all Cumanus's prisoners to be crucified. He also put others
to death, and sent many of the chief men among the Jews, together
with Cumanus, to Rome to answer for their conduct to Claudius.'
xii; 15-16.]
The woman and dragon.
35
Cumanus was banished,-a clear proof how iniquitous had been his
administration.
Felix was sent to supply his place. But the change was not for
the better. "Felix," says Tacitus (Ann. xii; 54), “added fuel to
the Jews' disaffection by unseasonable remedies." And Josephus
states, that 'the affairs of the Jews grew worse and worse continually.'
Now sprang up the band of assassins called Sicarii, one of whose first
crimes was the assassination, at the instigation of Felix, of the High
Priest Jonathan. 'Many false prophets, too, arose; and seduced
many, by promises of deliverance from the Romans, to take up arms.
Meanwhile the greatest disorders were allowed to prevail in Jerusalem;
and the functions of the government were wholly abandoned. Felix
was now recalled; and the principal of the Jewish inhabitants went
to Rome to accuse him. He would certainly have been brought to
punishment, but that Nero yielded to the solicitations of his brother
Pallas. Nero was also prevailed upon by bribes to disannul that
equality of the Jewish privileges of citizens, which they had hitherto
enjoyed; and this became an occasion of the miseries that subse-
quently befell our nation.'
Festus dying soon after he had assumed the government, Albinus
was appointed to succeed him. "There was no species of enormity,
which he did not commit. Not only in his official capacity did he
purloin and pillage the property of individuals; not only did he
burthen the whole nation with imposts; but such as had been thrown
into prison for robbery, either by their respective magistrates, or by
former procurators, he allowed their relatives to ransom; and he alone,
who would give nothing, was left incarcerated as a malefactor. At
this period the audacity of the malcontents in Jerusalem received a
new impetus, their leaders having by means of money obtained license
from Albinus to proceed with impunity in their seditious practices.
That portion of the populace, whose element was disturbance, united
with those who were in correspondence with Albinus; and these
ruffians, severally surrounded by their own bands, figured among
them as brigand chiefs, or tyrants, employing their satellites for the
plunder of the peaceably disposed. Hence it occurred, that those who
were deprived of their property were silent, too much reason though
they had to complain; while those as yet exempted from violence,
through fear of similar ill-treatment, cringed to him who merited
punishment. In a word, none ventured to speak their mind, beset as
they were on every side by tyrants; and the seeds of future capture
were, from that date, sown in the city."
"But, though such was Albinus, the conduct of Gessius Florus, his
successor, exhibited him as being in comparison a man of the highest
probity. Albinus was for the most part private in his villanies, and
36
MYSTERY OF. GOD IN A SEVEN-SEAL ROLL. [H. XVII. D. 6.
perpetrated them with dissimulation: Gessius, on the contrary, made
an ostentatious display of his outrages against the nation. And, as
if a public executioner commissioned to carry the law into effect
against criminals condemned already, he committed every species of
rapine and severity. In a case which called for compassion, he was
cruel in the extreme: while in matters of turpitude he was devoid of
shame. In smothering the truth, none was more successful; nor in
devising artifices of deception were any more ingenious. To make
gain of a single individual he deemed a trifle: he despoiled whole
cities, ruined populous communities, and did all but proclaim
throughout the country, that every one was at liberty to rob, pro-
vided he might share in the plunder. Through his avarice, accord-
ingly, it occurred, that entire districts were reduced to desolation.
No bounds were set to the miseries of the nation; but the unhappy
Jews, when they were not able to bear the devastations which the
robbers made among them, were all under a necessity of leaving their
own habitations, and of flying away, as hoping to dwell more easily
anywhere else in the world among foreigners than in their own
country. And what need I say any more on this head? since it was
this Florus who necessitated us to take up arms against the Romans,
while we thought it better to be destroyed at once than by little and
little."
The historian goes on to show, how Florus used every means he
could devise to drive the Jews to rebel. "Fired with rage," says
Josephus, "at the Jews denouncing him to Cestius the President as
the bane of the country, Florus laid his plans for involving the nation
in war;-the sole hope he had of concealing his atrocities. For,
should peace continue, he expected the Jews to accuse him before
Cæsar; but could he bring about a revolt, the greater calamity would,
he trusted, divert their attention from the less. In order, therefore,
that he might drive the nation into rebellion, he daily aggravated
their sufferings." Josephus goes on to give instances in illustration.
At Cæsarea various expedients having been used to annoy the Jews
in their worship, and all other means of obtaining redress failing
them, they attempted to influence Florus by a large bribe. He took
the bribe, but afforded them no redress. On the next day, being the
Sabbath, a new and greater insult was offered to them, while assembled
in the synagogue. On an appeal being made to Florus, he seized the
deputation, and put them in chains. Indignant as were the inhabi-
tants of Jerusalem at this, they yet restrained their feelings; while
Florus, as if he had hired himself out for this special object, fanned
the flame of war; and sending to the temple-treasury, withdrew
seventeen talents under pretence of Cæsar's service.
The people
being thrown into a ferment by this outrage, he marched to Jerusalem.
xii; 15-16.]
37
The woman and dragon.
to pillage the city. Anxious to shame him from this purpose, the
people met the troops with acclamations, and prepared to receive him
with obsequious attentions. But he returned only revilings and
taunts, telling them that, if they were not cowards, it became them to
approve their love of liberty, not only in words, but in arms. Having
taken up his quarters in the palace, he ordered his troops to plunder
the market, and to kill all they met with. In consequence they broke
into every house, and massacred the inmates. Fugitives crowded the
streets: all seized were slaughtered: and every species of rapine was
committed. Many of the moderate party were apprehended, and
brought before Florus, who first scourged, and then crucified them.
This calamity was rendered more grievous by the novel cruelty of the
Romans. For, what no one had ever before attempted, Florus then
ventured on, namely, to scourge and crucify in front of the tribunal
men of equestrian rank, who, though of Jewish extraction, enjoyed
that Roman dignity. And when Bernice appeared barefoot before
his tribunal, and implored him to put a stop to the slaughter, she was
not only treated disrespectfully, but narrowly escaped with life.'
'The next day the multitude being goaded to madness, crowded to
the market-place, uttering invectives against Florus. Nevertheless,
when the leading men and the chief-priests, rending their garments,
implored them to forbear, they at once complied. Florus however,
chagrined at the cessation of the disturbance, and labouring to renew
it, required the people to go and meet two cohorts of soldiers, who
were then on their march to Jerusalem. At the same time, he sent
orders in advance to the soldiers not to return their salute, and to be
ready on the first occasion to use their arms. Only by the most
urgent representations and entreaties of the chief priests could the
people be prevailed on to comply with the demand of Florus. And
on their compliance the result contemplated by him ensued. The
soldiers fell upon them, and beat and slew numbers. Then the
people could no longer be restrained; but, rising in a mass, they cut
off the communication between the tower of Antonia and the Temple.
Florus now, with a view of furnishing fresh matter for hostilities,
wrote to Cestius, falsely accusing the Jews of revolt, charging them
with the very excesses from which they had themselves been the suf-
ferers.' And now he had fully attained his object. For the cup of
tyranny being full to overflowing, the war broke out in earnest, and
the doom of the Jewish nation was sealed.
The foregoing abstract of Josephus's account of the causes, which
led to the last Jewish war, clearly establishes the following points :-
that the war was occasioned by the tyrannies of the successive Pro-
curators, who were sent by the Roman emperors to rule over the
Jews-that, towards the last, these tyrannies were systematically
38
[H. XVII. D. 7
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
resorted to with the express object of provoking the nation to rise in
rebellion, in order to ensure its destruction :-that the people for a
considerable period endured the insults to their religion, and the
cruelties practised on themselves, with the most exemplary patience
and forbearance :--that this long-suffering averted for a time the ruin
of the Jewish Church and polity:—and that the main, or (it may be
said) the sole cause of the war was the zeal of the Jews for the honour
of Jehovah. Hence to speak only in reference to the verse under
consideration-it is shown how the nation, by its forbearance in
swallowing down as it were the flood of oppressions vomited by the
Roman dragon, afforded succour to and prolonged the existence for a
time of the ancient Church.
div. 7. THE DRAGON MAKES WAR ON THE WOMAN'S SEED: persecutions by
Nero: A.D. 64 ss.
XII; 17. 846–848. And the dragon was enraged against the woman.
And he went off to make war with the rest of her seed, who keep the com-
mandments of God, and hold the testifying of Jesus.
846. The dragon was enraged. The meaning is doubtless identical
with that of the phrase in the trumpet-syllabus (769); "The nations,"
i.e. the heathen, 66
were enraged."—Against the woman. It must be
remembered, that the heathen made no practical distinction between
Jews and Christians; but regarded the latter as being a sect of the
former.
847. The phrase to make war is a technical one, as may be gathered
from the various places in which it occurs: cp. 11; 7: 13; 7: 16;
14: 17; 14: 19; 19. Hence it is not to be taken literally, but in
that wide and comprehensive sense which is appropriate to mystical
phrases. So that it would include any kind of attack on God's people,
whether in the nature of a persecution or of an ordinary war.—An
important change in the object of the dragon's attack is to be observed
here; and to which the introductory expression he went off seems in-
tended to call attention, as well as to indicate a change in the locality.
It is not upon the woman, but upon the rest, or remnants, of her seed,
that he makes war. Inasmuch as the clauses which follow this phrase
are explanatory of it, we shall best ascertain its precise meaning in
considering those clauses. But we may here remark, that, while the
thing signified cannot be wholly identical with that denoted by the
son of the woman (as the difference of the term made use of shows),
yet as both are the seed of the woman, they must be substantially the
same.
848. Who keep &c. The last clause leaves no room for doubt, that
Christians are included in the parties spoken of. Cp. ve. 11: also 1;
2, 9: 11; 7: 14; 12: 19; 10. When Christians were brought before
xii; 17. 846-8.]
39
Synoptical interpretation.
heathen tribunals, and they refused to renounce their religion and
anathematize Christ, they were said to hold fast the testifying of Jesus,
that is, the testimony which Jesus testified. The only question that
can be raised is, whether they are exclusively had in view. Such
may be the case, but I incline to think that it is not. The expres-
sion the remnants of her seed is wide enough to include Jews as well
as Christians; and it seems to be, under the circumstances, specially
appropriate to the former. And as the martyrs under the fifth seal,
who were described as 'those who had been slain for the word of God,'
were Jews; so may Jews be intended here by the clause, 'those who
keep the commandments of God.'
In regular chronological order we have now been brought down to
the epoch of what is called by early writers (e. g., by Lactantius and
Tertullian) the first persecution,' that is to say, the persecution by
Nero. And as Christians,-'the seed,' though not 'the son,' of the
woman, are undeniably included in the number of those against
whom the dragonic serpent wages this war, we cannot hesitate to
conclude, that that persecution by the devos opis, the terrible serpent
(as Nero is called in the Sibylline Oracles, Bk. V: A.D. 100) is imme-
diately had in view. But as the expressions used are such as to lead
us to suppose, that the symbolization was intended to have a wider
range, we may venture to think it probable, that the war which Nero
waged against the Jews is also adverted to. As both of these will
come under consideration in the more detailed symbolizations re-
lating to them in C. 13, we need not dwell on them here.-Stuart
refers the whole of vv. 13-17 to Nero's persecution of the Christian
Church. But no consistency of interpretation can be maintained on
this view. For instance: the woman, who at the beginning of the
chapter is taken to be a symbol of the Jewish Church, at the end of
it is made to symbolize the Christian Church.
Synoptical interpretation of the first heptadal tableau of the seventh
trumpet. XII; 1. The Church of God (which at the era of this
trumpet, namely, the birth of Christ, is necessarily under its Jewish
division) is first brought to view. She is depicted as radiant in the
Evangelic beams of the Saviour's righteousness, with which she is
clad as in a glorious robe; as further illuminated by the holiness,
which the Law enjoins, and which the Spirit produces as the neces-
sary result of being endued with the robe of Christ's righteousness;
and as being crowned with the victor's crown, ornamented with
twelve stars, which at this epoch must represent the Patriarchs of
the Law. 2. This Church, the Church of the Law, is represented
as being in the very act of giving birth to another, which is to take
her place. And of these two Churches Mary and Jesus are personi
40
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(
fications. 3. A second sign brings to view the great and cruel
enemy of the Church of God,-the heathen power of imperial and
despotic Rome, as wielded by the dynasty of Caesars, and actuated by
Satan. 4. The first act of this power is, by means of its Idumean
tail, to sweep from their high eminence many of the chief rulers in
Church and State. 5. As soon as the Church of the Son' (the
real first-born conceived from the beginning), which stood to the
Jewish Church in the relation of the sun to the moon, of the male
to the female, in respect of pre-eminence, and which was about
through its pastoral instructions to rule with absolute sway over the
heathen, as soon as this Church was brought into the world in the
person of 'the only-begotten Son of God,' it was taken under the
special protection of Divine Providence, in order that it might be
preserved from the wiles of the devil and the machinations of its
enemies. 6. Meanwhile the ancient Church lapsed more and
more into a state of barrenness, spiritual destitution, and external
adversity; though she was preserved under it during the time ap-
pointed by God. Of this providential care of the one and preser-
vation of the other, during their destined period of conjoint testi-
fying in affliction, the circumstances attending the flight of Mary
and Jesus into the ancient house of bondage, and their residence there
for 3 years, formed a lively type and individualization. 7. At
the time of the ministries of John the Baptist and Jesus the Christ,
the great conflict between the powers of light and of darkness, be-
tween Christ, the God-man Mediator of the new Covenant, and Satan
and his angels, -the conflict which had begun at the incarnation,
attained its climax. This conflict was both civil and spiritual; and,
in order to give Satan spiritual advantages in respect of the latter (so
that the Saviour's triumph might be more complete and glorious), he
was permitted during this period to exercise extra-ordinary power
over the bodies and the souls of men. 8. But the result of the
contest was, that he was ignominiously defeated, and driven from the
vantage-ground, which he had hitherto occupied. 9. Despite all
the force of calumny and persecution, which as 'the roaring lion' he
could use to terrify, and all the deceitful machinations and false ac-
cusations, which as 'the deceiver of the whole world' he could de-
vise to seduce, 'his head was bruised' by a deadly blow from the
cross, by means of which he had succeeded in wounding the Saviour,
but only as to his 'heel.' 10-11. To celebrate this victory of the
Lamb, the 'great multitude' of those who in former times (and that
through his merits, though they had not personally known him),—
those who had been admitted into a state of rest' and 'peace,' burst
forth in a song of praise and thanksgiving, attributing to his blood
and the constraining power of his cross, that his servants were enabled
Synoptical interpretation.
41
(
to hold firmly to their testimony, even unto death, so as to secure the
victor's crown, and be made fellow-partakers in the coming deliver-
ance and the kingdom of God and of Christ,-the necessary sequel of
the defeat and downfall of the unwearying accuser of the saints.
12. They call on all believers in the Son,' whether on earth or in
Paradise, to join in exultation: and they announce coming woes ou
Judea and heathendom from the extra-ordinary power accorded to the
devil for an appointed but a limited season. 13. No sooner had
Satan recovered, as from the stunning blow which had hurled him
from heaven to earth, than he forthwith instigated his warlike agent,
the imperial power of heathen Rome, now administered by the cruel
Caligula, to commence a persecution against the Church of God.
Accordingly, the tyrant issued his mandate, that a statue of himself
should be placed in the temple of the Lord, and be honoured as God:
and, on the refusal of the Jews to admit it, he sent large forces with
orders to carry fire and sword through the land, and to set up his
'image' at any cost, even though the lives of all the inhabitants of
the land should become a sacrifice as it were on his altar. 14. But
a special providential care was extended over the Jewish Church (de-
praved and fallen though she was) in this her faithful testifying for
Jehovah. The Lord once again 'bore her on eagle's wings' through
her trials, and protected her from her wily adversary during this
emperor's reign, which was terminated at the end of 31 years: A.D.
37-41. 15-16. Satan next prompted successive Governors of
Judea to pursue a course of conduct calculated to drive the people
into a rebellion, which might lead to the destruction of their 'place
and nation;' but their endurance of the tyrannical inflictions for a
time frustrated his schemes. 17. Then Satan was still more in-
censed against the Church. And he instigated another limb of his,
'the terrible serpent' Nero, to wage war upon those who were ‘the
woman's seed.' First, he set on foot a persecution against those who
upheld the testifying of Jesus. Next, he directed his arms against
the Jews, on account of their persisting in keeping the command-
ments of God, and refusing to render to Cæsar the homage which
was due to Jehovah alone.
Miscellaneous interpretations.-1st. Of the Woman. The Christian
Church [Hippolytus, Methodius, Tichonius, Andreas, Joachim, Daubuz,
Pyle]. The Church of the Patriarchs, Prophets, and Apostles [Vic-
torinus, Augustine]. The V. Mary in Egypt [Arethas, Berengaud,
Pareus]. The true Church [Luther, Bullinger, Foxe, Faber, Lee,
Cuninghame, Elliott]. The Church in the last days [Ribeira]. The
primitive Christian Church [Jenour]. The Jewish people [Burgh,
Todd]. The Church in pagan and papal times [Croly]-2dly. Of the
Dragon. Satan simply [Most Commentators]. Paganism [Eusebius,
42
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Croly]. The reprobate [Joachim]. Satan by Herod [Foxe, Hunting-
ford]. Antichrist [Ribeira]. Galerius [Bp. Newton]. Satan through
West Rome [Faber]. For interpretations of the heads and horns see end
of Hep. XXI.-3dly. Of the Child. Christ [Early Commentators,
Woodhouse, Lee]. Heraclius [N. de Syra]. Christ and Christians
[Berengaud]. Constantine and other Christian emperors [Bossuet,
Vitringa, Daubuz, Bp. Newton, Elliott]. Christ's true members
[Mede, Faber]. Christianity [Jenour]-4thly. Of the wilderness.
Heaven [Berengaud]. Britain [Brute]. The flight into the trans-
ference of the Church from the Jews to the Gentiles [Bullinger].
Literal [Burgh].-5thly. Of the war. Four successive solutions
[Joachim]. Diocletian's persecution [Bossuet]. By Satan against
the apostles [Lee]. Between Christianity and Paganism [Bp. Newton].
Between Licinius and Constantine [Gell]. Controversy of the Anti-
Church society [Ramsay]-For the 1260 days and 3 times see ends of
Heptads XVI and XVIII.
-
Before passing on to the next heptad, it will be proper, that I should
call the reader's special attention to the epoch at which, in the orderly
chronological evolution of the Vision, we have now arrived. I con-
sider, that we are here at the time present of the author, that is, at
the date of the composition of the Apocalypse. And this is obviously
a turning-point in the vision. Not only so; but it is one, which the
author has, if I mistake not, emphatically marked out by the intro-
duction of technical breaks in those places, in which the occasion re-
quired or admitted of such an indication of parallelism. Of the
seven synchronizing tableaux contained in the seventh trumpet, the
first, the one before us, did not admit of such a break; because it
only reaches down to, but does not pass beyond the time present.
The two last, again, contained in Cs. 18 and 19, did not admit of
breaks; because they are to be regarded as commencing after the
date of writing. But the four intermediate heptads (Cs. 13, 14,
15-16, 17) are severally divided at the epoch of the time present by
the interposition of an interlude, which, while it has a special appro-
priateness to the series to which it belongs, serves also to mark a
parallelism with those in the other series; and it thus indicates an
arrival at the same chronological epoch. The interludes to which I
allude are contained in Cs. 13; 9-10: 14; 13: 16; 15: 17; 9–10.
Now it will be obvious, that, if I am right in supposing, that the
matter which precedes these has reference to the past, and that that
which follows them relates to the future of the author, there may be
all the difference in the world in respect of the interpretation of the
two portions. As to the real meaning of the former, at least in the
main, there ought to be no room for doubt, when once the true inter-
The interpretation from the author's present.
43
pretation has been hit upon. But as to that of the latter, the case
may be very different. Divers opinions may be entertained; and in
particular two opposite schemes of interpretation may be advocated,
one of them compatible, the other incompatible with the inspiration
of the book. The general character of the views maintained under
the latter would be as follows.-The author's vaticinations are such
as these. The Roman armies would speedily be gathered together to
make a final assault on God's people (14; 20: 19; 19). At the last
moment the Lord would visibly appear, attended by the hosts of
heaven (14; 14: 19; 11-16); and with the breath of His mouth
would hurl into perdition all the enemies of His people, and destroy
those who were destroying Judea (14; 17-20 : 19; 11-21: 17;
11-15: 11; 18). He would then avenge His people, first on Rome
herself, as the head-quarters of the beast and of heathenism, next on
the Roman state proper, and lastly on the Roman empire in its
widest extent, all of which would be utterly destroyed (18; 1-24:
17; 16-18: 16; 17-21). Judea, too, would be the theatre of His
judgments, in so far as that there also He would root out all the
adversaries of his saints, that is, all those, whether Jews or heathens,
who had been willing to worship the beast,' or to persecute His
people (14; 14-20). Finally, he would bind Satan, so as to restrain
him from tempting His servants any more, or inducing the nations of
the earth to molest them (20; 1-3). Having thus put all enemies
under his feet, He would appear in glory on Mount Zion, attended by
a retinue of the martyrs, who had suffered for His name's sake (14;
1-4). On these He would confer crowns and thrones, and constitute
them assessors in the pre-millennial judgment, which He would pro-
ceed to hold. In this judgment a preferential life and reign with
Christ over the nations of the earth, in a Paradisiacal state of bliss,
would be awarded to all the confessors of His name.
would last for 1000 years, during which the rest of the righteous dead
would remain in the state of rest in Hades, and the wicked in torments
(20; 4-6). At the expiration of the thousand years, Satan would be
permitted to incite the inhabitants of the distant parts of the earth
to march from every quarter to attack the central city of the righteous.
They would encompass the kingdom of Christ and his saints on every
side. But then fire would come forth from heaven, and destroy
them; and their leader, Satan, would be consigned to final perdition.
The judgment of the great body of the righteous, and of all the
wicked, would immediately take place, wherein the former would be
sentenced to the fulness of bliss, and the latter to the fulness of
misery. After this, a reconstitution of the state of things on earth
would supervene. All the righteous, who had been appointed to re-
ceive crowns and thrones in the two previous judgments, would be
This reign
44
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 1.
constituted a kingdom of heaven on earth. There they would exist
for ever, free from all sin and misery, and in the enjoyment of the
highest honours and happiness, and of the manifested presence of
God and the Lamb: while the surrounding nations and their kings
would render to them tribute and homage.-Such a scheme of inter-
pretation as the foregoing is obviously incompatible with the inspira-
tion of the book; and, as I am not prepared to surrender the doctrine
of its Divine origin, it will be incumbent on me to offer a scheme,
which, while it is consistent with the maintenance of that doctrine,
may be deemed worthy of reception. This I shall aim to do, as we
proceed.
HEPTAD XVIII: SECOND BLAST of the SEVENTH TRUMPET.
BEASTS: The Julian and Flavian dynasties; A.D. 37-70.
18-xiii.
THE TWO
Ch. xii;
Introductory remarks. This heptad is parallel to the first, inas-
much as it relates generally to the same period; but this refers more
to the concluding part of the period, and that to the earlier; and this
regards the conflict of heathenism with the truth from a somewhat
different point of view to that.
The demonstration which I have made in the Guide, Chs. II. and
III., of the chief epochs and synthetical structure of the Apocalypse
absolutely excludes the popular application of the prophecy to papal
Rome. On this account, and also because it is not my wish to make
the present work unduly polemical, I shall not enter at length into
the arguments for or against the anti-papistical interpretation of the
two beasts of this chapter; but will content myself with merely men-
tioning here (as supplemental to the arguments advanced in Vol. I. p.
5) the heads of the leading general reasons for believing, that it is
pagan Rome that it had in view. The question is fully discussed in
the works of Stuart and Hengstenberg, from which I shall take such
arguments as appear to me to be valid and sufficient.
1. 'The apparent object and tenor of the book lead to this belief.'
Evils then present and pressing called it forth; and it must have been
adapted to meet the exigencies, which gave occasion for it.
2. Interpretations of the kind referred to are opposed to the general
tenor of prophecy, which in reference to distant ages is always generic,
and not like this specific.
3. 'The characteristics of the two beasts are such as to constrain us
to apply them to heathen and idolatrous worship, and not to degenerate
Christianity.' The ne plus ultra of heathenish idolatry is depicted in
Cs. 13 and 17; while the worst that can be said of Romanism is, that
it is a quasi or half-way sort of idolatry. The first beast, according to
xii; 18. 849.]
45
The two beasts: the first.
ve. 2, is an instrument of the dragon or Satan. But the papacy was
never regarded as a purely Satanic institution. On the contrary, its
baptism and its orders are recognised as valid modes of admission into
the Church and the ministry. Other illustrations of this argument
will appear in the course of exposition.
4. The explanation in C. 17; 9-17 settles the question beyond
reasonable doubt.'
5. The immense chronological break, as compared with the plain
reference in C. 12; 1-6 to Christ's infancy, which this theory involves,
is a strong argument against it.
6. The precedents in Daniel relate to a heathen and avowedly God-
opposing power; and hence, if
these beasts represented a Christian
and professedly God-serving Church, utter confusion would be intro-
duced into the symbolism of the Scriptures.
Hengstenberg advances sundry arguments against the view, that
'the beast is the anti-christian worldly power of Rome,'-that 'his
seven heads represent the seven first emperors,'—and that 'Nero in
particular is the beast and his eighth head.' In reference to these I
will only remark here, that, being directed against the theories of
Ewald and Lücke, they apply for the most part to them only; and
that, in so far as they bear on my view, they derive any weight they
may be thought to possess (e.g., his remarks on what is meant by
'blasphemy' and 'names of blasphemy') from viewing the matter
with the eye of a modern, and not of a contemporary of the writer.
His several arguments will be met, so far as appears to be necessary,
in the several places on which they are based.
DIV. 1. THE FIRST BEAST: DESCRIPTION OF HIM.
Marks to identify the
Casarian beast in general, and the Julian dynasty in particular.
XII; 18: XIII; 1-2. 849-857. And I stood on the sand of the sea.
And I beheld a wild-beast coming up out of the sea, having ten horns and
seven heads; and upon his horns ten diadems, and upon his heads names
of blasphemy. And the wild-beast which I beheld was like a panther,
and his feet as it were a bear's, and his mouth as it were a lion's mouth.
And the dragon gave him his (the dragon's) might, and his throne, and
great authority.
849. I stood or was stationed. There is an important variation of
reading, which has arisen either from the insertion or from the omis-
sion of a final letter (according as one or other word was the original
reading), and which has the effect of making the text read he (i.e.,
the dragon) stood. If this be the genuine reading, the clause will
connect with the preceding context: and accordingly it is found in
the received Greek text, as forming an 18th ve. in Ch. 12.
It will
be proper in the first place to inquire, what grounds there are for
46
[H. XVIII. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
regarding the one or the other to be the genuine reading. And
first as to the MSS. authority for each. Tregelles, who professes to be
governed solely by 'the most ancient authorities,' has; he stood.
And Victorinus evidently read he stood. But Griesbach, Scholz,
Hengstenberg, and the generality of critics consider I stood to be the
best authenticated reading. So that we may say; 'In the judgment
of the majority of critics I stood is to be preferred.' All other con-
siderations appear to confirm this conclusion. It is much more
probable, that a letter would be overlooked, than that one would be
erroneously inserted (cp. on 875). Again, the connexion with the
context will be seen to be very unnatural, if the clause be read as he
stood after what precedes. The reader is led to expect, that some-
thing will result from the dragon's so standing; but he finds himself
brought to an abrupt stop, nothing more being said about the dragon,
except that he gives his power to the beast, but this is mentioned
only incidentally, and neither required the statement, that the dragon
stood on the sea-shore, nor serves to satisfy the expectation raised by
it. If, on the other hand, I stood be read in conjunction with the
adjoining context, all will be found natural and easy. It would be
quite natural, that mention should be made of the seer's being in a
suitable position for seeing so important a symbol, and taking note of
all its details; and quite congruous, that to behold an emergence
from the sea he should be placed on the sea-shore. Indeed, so inti-
mate is the connexion then, that this clause may be (as it is in the
A. V.) thrown into one sentence with the next verse. Moreover, as
it was implied but not stated in C. 10; 8, that the seer was on the
shore, when he was last brought to view, as taking the opened roll
from the angel, who was standing on the sea and land, it was appro-
priate, that the reader should be reminded of this, or have all doubt
on the point removed by its being said, I was stationed. If, again,
we advert to the connexion in respect of the real history, he stood will
not be found to suit it so well as I stood. If my view of the applica-
tion be well founded, we are brought at the end of C. 12 down to
Nero's time, and now at the beginning of C. 13 we shall be seen to
start from Caligula's, if I should not rather say, from Julius Cæsar's
reign. But it would not appear to be quite consistent with this view,
that one of the actors should remain on the scene from one tableau to
the other; since his doing so would seem to imply a continuous
chronological narrative. Once more, the precedents make it almost
certain, that one of the phrases, "the dragon" or "the serpent,"
would have been introduced here, if the dragon had been spoken of;
since one or other is invariably used at the commencement of every
new sentence or paragraph: see C. 12; 4, 7, 9, 13, 14, 15, 16, 17.
Again, in Da. Cs. 8 and 10 the seer sees his visions by the side of
xiii; 1. 849-50]
47
The two beasts: the first.
waters; and it is most probable, that John would follow these prece-
dents here, since he does so elsewhere. On every account, then,
I conclude, that I stood is the reading to be preferred.-Comparing
Chapter 20; 8, the place of standing and the beast's treading on
the sand of the sea in his emergence may perhaps be thought to
denote, that the power symbolized ruled over peoples, 'the number
of whom was as the sand of the sea.'-Elliott makes the sea to be
identical with the river, which the dragon cast out of his mouth.
But a sea and a river have totally different symbolical significations
(see Vol. I: p. 11). Moreover, in C. 12; 15 the river denotes, so far
as appears from the symbolization, only a means of destruction gener-
ally; and what the particular character of the means is can be learnt
only from the history. Elliott's interpretation is plainly an adapta-
tion to his scheme. "Mr Elliott," says Barker, "prolongs the
river's existence for special ends of his own; viz., that the beast may
rise out of it, just as Popery arose out of the flood of Arian Goths.
But Greek is a stubborn language, and a river is not a sea in it, any
more than in English; nor ever will be."
XIII; 1. 850. A wild-beast. Before proceeding to consider this
particular beast, it will be proper to speak of the meaning of a sym-
bolic beast in the abstract. Onpíov, a wild beast stands opposed to
(wov, a living creature (see on No. 306), and also to Teтраπoda,
domesticated quadrupeds (Acts 10; 12). As an entire animal it
denotes a corporate body (see Vol. I: p. 18). As to the particular
kind of body—that it is a kingdom in its civil aspect under a succes-
sion of one (13; 11 ss.: 19; 19, 20: Dan. 7; 4, 5, 11: 8; 4) or more
kings or dynasties (13; 1, &c.: 14; 9, 11: 16; 13: 17; 3, &c.: Dan.
7; 6, 7, 19, 23), all the texts in which it is found show. And
further, that a wild beast, by reason of its savage nature, symbolizes
a power of darkness under Satan's dominion, that is, a HEATHEN power,
hostile to the Lamb, and oppressing his servants, is evident from every
place in which the word occurs. See on 726.-This, like other
corporate symbols, is sometimes individualized, and applied specially
to denote one particular member of the series, distinguished either as
the founder of the dynasty or kingdom (13; 11: Dan. 7; 17), or by
some special manifestation of hostility (13; 3, 4, 5: 17; 8, 11): see
Vol. I: p. 452. And it may be observed, that early Christian writers.
appear to have commonly designated persecuting emperors as 'wild
beasts.' For example, Lactantius calls Nero "a vile beast ;" and he
speaks of Diocletian and his persecuting colleagues as "those most
savage beasts."
Julian, too, stigmatizes Caligula, Galba, Otho,
Vitellius, and Domitian, as "wild beasts."-The model of the beast,
before us is to be found in Dan. 7, where four great beasts are seen
by the prophet. As the fourth of these is commonly said to be
48
:
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 1.
identical in signification with this Apocalyptic beast, it will be proper
briefly to inquire here, whether such is the case. Now, the first of
Daniel's beasts was like a lion, the second like a bear, the third like
a panther, the fourth diverse from the rest and had ten horns. The
four came up from the sea, and had among them seven heads and ten
horns. The Apocalyptic beast, likewise, came up from the sea: he
had seven heads and ten horns, and was like a panther, having the
bear's feet, and the lion's mouth. Apart from all interpretation, what
would seem to be the natural inference from these correspondencies
between the symbols? Clearly, not that John's beast is identical
with Daniel's fourth, but with Daniel's four, if any identity at all
exist between them. But it is manifest, that John's single beast
cannot be identical with Daniel's four. And consequently we must
seek for some other reason than identity to account for the points of
resemblance. And where else can it be found but in the view, that
the Apocalyptic beast was designed to symbolize a wholly different
power, but at the same time one combining in itself all the evil
qualities of the four of Daniel's Vision? We have already met with
an instance (see Vol. I: pp. 397-8) of Rome being represented as con-
centrating in herself all the hateful qualities of the four previous
kingdoms and this circumstance might alone suffice to recommend
this view. The differences observable between John's beast and
Daniel's fourth also show, that there can be no identity between them.
So far, then, as the symbols themselves go, it appears to be most
unquestionable, that different powers must be symbolized. Any
arguments to the contrary must be drawn from the expositor's own
scheme, and not from the symbolizations. Such, so far as they are
worthy of notice, will be refuted in the course of exposition, though
what has been said in Vol. I: pp. 50-52, 313 ss., 316, might well
suffice. As to the points of resemblance in the details relating to one
member of each of the two beasts (see Vol. I: p. 50), they are not
more, nor more striking, than I have shown in Vol. I: p. 51, to exist
between the Babylon of the old prophets, and the Babylon of John.
If, then, no one advances these parallelisms as a proof, that the same
city and state is denoted by the two Babylons, neither can those which
exist between the two beasts be rightly alleged to prove identity
between them (see Vol. I: p. 52).—Before I leave this topic, however,
there is an apparent corroboration of my view, to which I would wish
to direct attention. It may be observed, that the order of the
descriptive particulars of the beasts, which correspond in Daniel and
in the Apocalypse, is inverted in the latter, in which the order is
panther, bear, lion. Why has this regular inversion been made, if not
to intimate, that the power symbolized in the Apocalypse, rose up in
the opposite part of the world from that, in which Daniel's first king-
xiii; 1. 850.]
49
The two beasts: the first.
dom had its origin; and, advancing in an opposite direction to the
preceding kingdoms, extended its sway over their several territories
in succession?—If,independently of the precedents, the general anti-
pathy to a monarchical form of government, the change from a
democratic form of many centuries' duration, and especially the extent
to which all the powers and functions of government were concen-
trated in one person, be taken into account, it will not appear sur-
prising, that both heathens and Jews should stigmatize the first
emperors by the most opprobrious figures of speech, that they could
devise. To refer, now, only to the last-mentioned cause for anti-
pathy. "Under the appellation of Augustus, Octavianus was gradually
allowed to unite the power of imperator or emperor, which rendered
him the uncontrolled head of the executive and soldiery; of proconsul,
which gave him the supremacy in any province he might visit; of
tribune, rendering his person sacred, and giving him a veto in all
public proceedings; of censor, or superintendent of manners; of
supreme pontiff, or the head of religion; and lastly, he was endowed.
with a dispensing power from observing the laws, whenever he thought
proper." When such powers as these came into the hands of a
Tiberius, a Caligula, a Nero, or a Domitian, it is not strange, if the
very name of emperor, Cæsar, or king, became to the people a syno-
nyme for everything that is detestable, or that a savage beast of prey
was thought to be the most fitting emblem of such a ruler.-Coming
up out of the sea. The sea, conceived of as agitated by tempestuous
winds and in a state of restless fury (as in Da. 7; 2), is the habitat or
territory of the heathen in general, and of the dominant world-power
pro tem. in particular; and so the phrases are used, "the sea of
peoples," "the restless world" (Hengstenberg, Bossuet, Michaelis,
Havernick). The passage before us, especially as contrasted with
the phrase the earth in ve. 11, is alone a sufficient proof of this. So,
also, is the explanation given in Da. 7; 17. And in like manner in
4 Ezra 11 an eagle, which by Stuart and others is said to be 'a symbol
of the same empire, the Roman,' is represented as coming out of the
And in Je. 51; 42 it is said; "The sea" (meaning a multitude
of nations) “is come up upon Babylon." If, then, the sea symbolizes
the heathen world generally, the beast from the sea will symbolize the
dominant world-power. That that power was in this instance Rome,
there is and can be no doubt. And the particulars which follow will
prove, that, while there is a specific diversity, there is a generic
identity between the dragon, and this and the other two beasts.—The
beast being seen coming up denotes, that, at the epoch which the
Vision in its evolution has reached (say A.D. 37, as will be seen from
ve. 3), the kingdom symbolized comes into the prophetic narrative
here, as the blaspheming and persecuting power. Rome came up origi-
sea.
VOL. II.
D
50
(
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XVIII. D. 1.
nally as the great mountain,' that is, the hostile republican world-
power, in B.c. 70 (see Vol. I: p. 351 ss). And afterwards in B.c. 48, as
'the wild beast,'-the despotic monarchical power (see Vol. I: p. 399);
when Julius Cæsar founded the empire, and when he first made the
Jews pay tribute to Rome.
851. Having ten horns and seven heads: and not, as in the R. T.,
seven heads and ten horns. Emblematically a horn denotes power, and
a head elevation; and hence symbolically the former a king, and the
latter a mountain or a king. The coincidence of this statement with
that in C. 12; 3 shows, that this beast is substantially identical with
the dragon; while the inversion of its terms, as compared with 785,
may be thought to intimate, that, as there the primary reference is-
to the power as theoretically resident in the seven hills of Rome, that
is, in the Senate and people, so here it is as being really wielded by
the imperial dynasty of the Caesars. How both the ten horns and
the seven heads may represent one and the same dynasty, I will
show on 889, and 1158. Suffice it here to state, that the first three
Cæsars (Julius, Augustus, and Tiberius) are adverted to in ve. 2: the
fourth Cæsar (Caligula) in ve. 3: the fifth (Claudius) in vv. 3-4: the
sixth (Nero) in vv. 5-10. These are the first six horns. The seventh,
eighth, and ninth Cæsars are omitted from the detailed symbolization,
as being only (as Suetonius calls them) "rebels;" but they corre-
spond to the three next horns. Vespasian answers to the tenth horn.
And the two ungrown horns of the second beast denote Titus and
Domitian, the two last Cæsars.
852. On his horns ten diadems. The diadem being the symbol of a
tyrant, the allocation of these is a further indication (especially when
the parallel statement in reference to the dragon is brought into con-
trast with this), that the despotic power is here regarded as being resi-
dent in the emperors. At the same time, the circumstance that the
diadems are on the beast's horns, but on the dragon's heads, further
indicates a substantial identity in the thing signified by the two animals.
853. On his heads names of blasphemy. Names, and not name (as
in the R. T.) is the genuine reading.-As the dragon is specially
the symbol of Satan, it might rather have been expected, that these
would be found on his heads. Yet they are wholly omitted in respect
of him. But this may easily be explained on the view just indicated.
The dragon represents the military power of Rome, and the beasts.
the civil in the hands of the Cæsars; and it was as civil rulers, that
the emperors assumed titles and honours, which were blasphemous
as arrogating the prerogatives of deity.-In order to apprehend
rightly the purport of this statement, the reader should call to mind
the comprehensive sense, in which the terms name and blasphemy are
used in the N. T., and especially in the Apocalypse (see on 752 and
xiii; 1. 851-53.]
51
The two beasts: the first.
872). If they be used with so much latitude in the literal composi-
tions of the N. T., how much more in the symbolical! We cannot err
then, I think, in taking the phrase names of blasphemy to include
every impiety, by which that honour which is due to God alone is
transferred to man. I shall proceed to give some illustrations (more
immediately appropriate to this place), which will show the applica-
bility of this statement to the Cæsars, reserving others till we come
to the texts, which speak of worshipping the beast, and his image.
For example, then :-Emperors generally were styled Divus and
Dominus et Deus. The deification of the Cæsars began with the first
of them. Julius "pompa, templa, aras, simulacra juxta deos, pulvi-
nar, Flaminem, Lupercos, appellationem mensis e suo nomine" (Sue-
tonius, Julius, 76). "Augustus Deus. . .
. . dum viveret, vocatus est,
et divinus honoribus auctus (Justin Mart. 40). See also Propert.
iii; 4: Hor. Ep. ii; 1. Caligula took the title of Optimus max.
(Suet. Calig. 22). Nero was saluted as 'The only eternal One.'
Domitian required to be styled "Dominus et Deus noster;" and
forbad "ne scripto quidam ac sermone cujusquam appellaretur aliter
(Suetonius).—" When," says St Jerome, "that which is temporal
claims eternity, this is a name of blasphemy."-Vitringa has remarked
on this clause; "Names and designations are meant, which are in
the highest degree blasphemous, and insulting to the true God and
his son Jesus Christ. For such is what we properly call blasphemy:
it is a smaller crime to assume the honours and titles of imaginary
deities." But there is no reason, why the smaller crime should not
be included here as well as the greater. And, if we call to mind how
sensitive were the Jews of this epoch on the subject of idolatry, and
remember, that the author of this work had been born and bred a
Jew, and that his work was primarily written for those who had been
Jews, we shall have no difficulty in believing, that even a low degree
of impiety might satisfy the statement. It must be remembered, too,
that this phrase has reference to a series of kings, against whom the
charge of blasphemy could necessarily be made only in different
degrees. To the greater part it might be applicable only in the
lower degree to a few only 'in the highest.' There might be but
two or three, whose conduct was similar to that of the king of Assyria,
when he reproached and blasphemed the living God,' mocked all
confidence in him, and 'lifted up his eyes against the holy One of
Israel' (Is. 36; 13 ss.: 37; 10 ss.); or whose audacious utterance
was similar to Pharaoh's, when, to the declaration of Jehovah; "I
am the Lord," he made answer; "Who is the Lord, that I should
hearken to his voice?" Yet, that such blasphemy as this was charge-
able upon the Roman beast seems to be implied in this book. Jesus
appears under his name Michael; Who is like unto God?': And
(
D 2
52
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XVIII. D. 1.
the adherents of the beast exclaim; Who is like unto the beast?'
"Rome and its emperor," says Hengstenberg, II: 15, "had already
assumed the proud title of 'lord of the world,' but the blasphemy
never reached its consummation, till this assumption came to be
directed against God, his Son, and his church." This it was, when
Caligula commanded, that his image should be placed in the temple.
of God, to be worshipped side by side with Jehovah,-when Nero
persecuted God's people as such,-when he, and when Vespasian waged
war upon God's ancient people, because they would not make com-
pliances, which they believed to be derogatory to the honour of
Jehovah,—and when, again, Domitian persecuted the disciples of
Christ for His name's sake.' In this book Jesus claims to be "King
of kings and Lord of lords;" and it is recorded of one, who may justly
be considered to have been a member of the beast (as having been a
member of the second Triumvirate, and consequently included in the
period of the beast), that he conferred on each of his sons the title of
'King of kings and Lord of lords.'-It should be well observed, that
these names of blasphemy are assigned, not to one only of the heads,
but to the heads generally. Præsentists will never be able to establish
their applicability to the Kings, Consuls, &c., of ancient Rome to the
satisfaction of any unbiassed persons.
XIII; 2. 854. The beast was like a panther, that is, as to his body;
for his feet and mouth are excepted; but there was no exception in
the case of Daniel's third beast. Wemyss says (Cla. Sym.); “The
symbolic character of the panther rests chiefly upon three of his dis-
tinguishing qualities, viz., cruelty (Is. 11; 6: Je. 5; 6: Ho. 13; 7),
swiftness (Ha. 1; 8), and variety of skin (Je. 13; 23).” By these
the thing signified is stigmatized as being, while beautiful to look
upon, stealthy, cruel, and bloodthirsty in conduct, or (as Hengstenberg
says) of "terrible and savage energy.”
855. His feet as a bear's. In attacking a bear uses his fore-paws;
and the power he possesses to crush with them is well known. Cp.
2 Sa. 17; 8: Ho. 13; 8: Pro. 17; 12; "Let a bear, robbed of her
whelps, &c.:" Pro. 28; 15; "As a roaring lion and a ranging bear,
so is a wicked ruler over the poor people." This last text may best
indicate the idea, out of which this and the next symbolization origi-
nated.
856. His mouth as a lion's. This is the most striking emblem,
that could be used to denote an irresistible power of tearing the flesh,
and breaking the bones of a victim. Perhaps there is also an allusion
to the lion's fearful roaring, which is "in itself one of the most ter-
rible sounds in nature, and the sure prelude of destruction to what-
ever comes in his way.' "The lion hath roared, who will not fear?"
(Am. 3; 8). "The king's wrath is as the roaring of a lion" (Pro.
""
xiii; 2. 854-57.]
53
The two beasts: the first.
19; 12). “The lion is come up from his lair" (Je. 4; 7) was said
of Nebuchadnezzar. And so Daniel's first beast, which represented
Nebuchadnezzar's kingdom, and himself in particular, was
' like a
lion.' In like manner, speaking probably of Nero, Paul said; "I
was delivered out of the mouth of the lion " (2 Ti. 4; 17). And so,
when Tiberius died, Marsyas said to Agrippa; "The lion is dead."
(
857. The dragon gave him his might, and his throne, and great
authority. The throne is without a shadow of reason omitted in the
Vulgate. The dragon's throne is the same with "Satan's throne" in
C. 2; 13, which I have thereon shown to be located at Rome. The
same throne is called in C. 16; 10 "the beast's throne."—It may be
thought, that this fourth item, containing three particulars relative to
the origin of the beast's power, has been added in some measure for
the purpose of attaching to the beast's evil qualities the idea of uni-
versal comprehensiveness in their reach.-The dragon is, as I have
shown, the symbol generically of the military power of Rome, and in-
dividually of Satan. And it was by means of the former, as is well
known, that the Cæsars obtained their civil authority in the state:
an authority, which, from the detestation in which their rule was
held as being a despotism, might well be regarded as proper to and
conferred by the devil, "the God of this world," he who claimed
(Lu. 4; 6) to have had all the power and glory of the kingdoms of
this world placed at his disposal. Hence, as Satan's power is in a
sense universal, that of the beast, his vicegerent, becomes universal.
What the writer means to say is, that the power and dominion and
authority of the beast were widely extended, like those of Satan,'
from whom they had been received.—So natural and easy is the in-
terpretation now given of this clause, that it must, I think, be allowed
to reflect a strong presumption in favour of my view, that the dragon
and beast are meant to represent respectively the military and civil
elements of the Roman empire. From the circumstance of the dra-
gon's being represented as giving his throne, &c. to the beast, some
commentators have inferred, that the thing signified by the beast suc-
ceeded in the order of time to that symbolized by the dragon, the
latter passing from the scene altogether. But this is an unwarrant-
able inference. One person may give power and honours to another
without in the least diminishing his own. The Father gives to the
Son to sit on His throne, and the Son in like manner to those who
conquer (3; 21), yet neither the Father nor the Son on that account
vacate their thrones. So far is the dragon from yielding his place to
the beast, because he endues the latter with his power, that in one
sense he continues in existence, and in the possession of his power,
long after the beast has gone into perdition (cp. C. 20; 2, 7, 10, with
C. 19; 20). In truth, as the beast received his throne and authority
1
54
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 1.
from the dragon at the first, so he remained to the last wholly depen-
dent on the dragon for the continuance thereof: that is, the possession
of the imperial authority by the Cæsars was obtained through, and
maintained solely by the military power. Hence, those schemes,
which have been based on the assumption of the beast's succeeding
the dragon, are clearly erroneous.
(
Summary application.-The empire located on the seven hills of
Rome, and as limited to the dynasty of Cæsars, is here represented as
a despotic world-power, raised up by Satan to be in antagonism to
God and to God's people. By combining in one monster all the
ferocious and powerful beasts, which Daniel had successively brought
upon the scene as representatives of different empires, John has ex-
hibited this empire as comprehending in itself all the elements of the
terrible and the oppressive, which had existed in the aggregate in the
great empires that preceded it, and as being equal in extent to all
these united' Stuart. Having respect only to the outward symmetry
and grandeur of the empire, it might be thought, that the im-
perial dynasty of the Cæsars formed the most excellent of govern-
ments; but experience of its true character showed it to be unrivalled
for bestial ferocity, for boldness in seizing its victims (whether states
or individuals), for power to crush them in its cruel embrace, and for
strength to tear them with lion-like teeth.-Besides this delineation
of the character of the thing signified as a whole, there is, I appre-
hend, a special application of the three particulars in the description
of the beast to the first three Cæsars severally. Such a secondary
reference will be confirmed in the sequel by its being shown to be
necessary to the completeness of the dynastic details. Every prece-
dent in Daniel, also, tends to establish it. There is scarcely a
member of any one of Daniel's symbolic beasts, which does not sym-
bolize some particular king. So that I do not hesitate to say, that, if
both a general and a particular reference of the three descriptive
items be deemed inadmissible, the general rather than the particular
must be given up.-In proceeding now to the elucidation of my view,
I must first remind the reader (see Vol. I: p. 409), that, in the early
times of the empire, there existed two modes of computing the Roman
emperors, the one beginning with Julius Caesar, the other with
Augustus. To determine which was the correct mode of reckoning
will not be necessary here. It is sufficient for my purpose to know,
that two computations did exist; and that one or the other might be
adopted, as best suited the immediate object of the writer. John, I
believe, availed himself of the alternative thus offered. In the pre-
sent instance, designing to make out the twelve Cæsars' of Suetonius,
he begins with Julius. With Julius, then, the comparison will begin.
He is the portion of the beast 'like to a panther.' And the compari-
The two beasts: the first.
55
(
son is appropriate, inasmuch as he, like that beast, was treacherous,
daring, unscrupulous, and quick and bold in his movements. Augus-
tus, again, in respect of the strong grasp with which he seized the
reins of empire, and the tenacious hold he kept upon them during so
many years, completely stifling the republican constitution, might be
aptly symbolized by 'the feet of a bear.' And in like manner the
savage cruelty of Tiberius, in ruthlessly destroying so many of the
chief men of Rome, is fitly represented by the mouth as a lion's:
and it is a curious coincidence, that Tiberius (as we have just seen)
should have been designated as 'the lion' by a contemporary. But
why, it may be asked, should these three have been distinguished
from the rest by being merged as it were in the beast as a whole?
One reason may have been, that the first three Cæsars were introduced
merely for the sake of completeness, and in order to the better identi-
fication of the beast by the exhibition of the number twelve. They
were not brought in individually; because the symbolic history was
intended to treat formally only of those emperors, who were persecutors
of God's people and accordingly it begins with Caligula. The
Julian beast began, indeed, to rise from the sea at Cæsar's rise (and
hence the symbolization is thrown back in the preceding trumpets, so
as to trace the successive steps of his rise); but he comes into account
as directly 'blasphemous' towards God, and a persecutor' of His
people, only from the time of Caligula's claiming a place side by side
with God in his own temple; and this will presently be seen to be
indicated by the relation, in which ve. 2 stands to its context.
Another reason for the difference may have been, to intimate a mode
of computing, by which the apparent discrepancy, in respect of the
same series of kings being represented by two different numbers, viz.,
seven heads, but ten horns, might be reconciled. While the first
three emperors are reckoned as horns, they may be omitted in reckon-
ing the heads; because they are had in view in the three details of
the description of the beast; and because they do not come imme-
diately and individually on the scene, at least, not as members of
the beast, nor in this period of crisis; for the detailed symbolization
takes up the history (as I have observed) at the reign of Caligula.
And thus the assignment of ten horns, and also of seven heads, to
represent the same dynasty may be accounted for, and shown to be
compatible. And it will hereafter be seen, that an important object.
may have been subserved by thus providing a method for adopting
two modes of computation. I must add, however, that, in the ex-
position of C. 17, another way of reconciling the discrepancy alluded
to will be suggested.
56
[u. XVIII. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL-ROLL.
Caligula. A.D. 37–41.
XIII; 3. 858. And [I beheld or having] one of his heads as it were
slain unto death.
DIV. 2. THE FIRST BEAST: HIS SLAIN HEAD.
.
I beheld is found in the R. T., but rejected in critical editions.
Considering the manifest occasion there is for a verb (when the
passage is read as it is pointed in the R. T.), and that the case in
which the Greek word for one is put implies a verb before it :-con-
sidering, too, the remarkable frequency of the introduction of the
verb I beheld, even where it might well have been dispensed with, it
was very natural, that some copyist should insert it, to supply what
he supposed to be an accidental omission. But if the first and third
verses be read in connexion, omitting the second, it will be seen,
that there was no real occasion for the insertion of the verb. They
will run thus :-'I beheld a beast. . . having seven heads, . . . and
one of his heads, &c.' Hence it appears probable, that ve. 2 was in-
tended to be read parenthetically, the statements which it contains
being meant to be regarded as having been introduced incidentally,
that is, only for the purpose of identifying the beast by exhibiting
him in his completeness, and not because these particulars formed a
part of the matter immediately in hand.-The R. T. after one omits ék,
out of (sc. the number of), which is read in critical editions.-For is
Tischendorf has σe. But it is specially objected to this reading,
ὡσει.
that the latter word is never used in the Apocalypse.-As it were
slain unto death. The Greek expression does not mean that the
head was merely as it were wounded to death' (as in the A. V.),
that is, that it received what appeared to be a deadly wound, but
did not prove to be such. It intends, that the head was actually
slain. The same phrase is used in C. 5; 6, a lamb as it were
slain," where there is no doubt, that Christ, who had been slain, is
meant. Further, the very next clause shows what the meaning is ;
'The stroke of his death,' that is, which occasioned his death. And
ve. 12 shows, that the death of the beast was involved in the death of
this head: "The stroke [or wound] of his (the first beast's) death."
Hengstenberg agrees in this, saying; "The expression signifies, not
wounded, but killed. By killing is always denoted a violent death:
cp. 1 Jo. 3; 12: Re. 5; 9: 6; 4, 9, &c." And again,
And again, "the as it
were refers not to the seemingness of the death, but to the traces of
the absolutely mortal wound, which might be discerned on it, after it
had returned to life again."-I have dwelt the more on this point;
because few schemes of interpretation will be found to stand the test
of the head being actually slain, and not merely wounded.
<
((
The most important question, however, here is; which was the slain
head? And, to judge from the variety of opinions, it might be sup-
posed, that this is a very difficult question. For no less than five
xiii; 3. 858.]
57
The two beasts: the first.
(
answers are given it. Bertholdt says; The first. I say; The fourth,
if the reckoning be supposed to begin with J. Cæsar; but the first, if
with Caligula. Stuart. says; The fifth. Hengstenberg; The sixth.
Elliott and the generality of expositors; The seventh. Of my
Of my four
opponents Bertholdt (who supposes J. Cæsar to be meant) alone pre-
tends to derive any support for his view from the text. The most,
however, that he can say is, that the Greek phrase may mean 'the
first of the heads.' No. 385 is, indeed, sufficient to show this; but
then, there and in every place in which the same sense is found, it
arises not from the force of the expression itself, but from the sub-
sequent context. So that, where the context does not attach the
sense to the phrase, it cannot be affirmed that it must exist. Indeed,
the presumption rather is, that it does not; since ordinarily the
article would be used (as in 9; 12), if priority were intended. Stuart
says; 'The pronoun, in such a sense as Bertholdt claims, must
naturally have the article. As in Rev. 13; 3 it has no article, it
cannot mean the first, but only one of.' This, however, is going too
far. Again, Stuart adds "It is conclusive against Bertholdt's
opinion, that the beast now in question was a fierce persecutor of the
Christian Church; whereas Cæsar perished about a century before
persecution began." Substitute, in respect of this head, Jewish' for
'Christian;' and I can recognise the validity of the argument: but
it will be observed, that it holds good only against Cæsar being meant,
and not necessarily against the first head. It must, on the whole,
be admitted, that there is nothing in the text itself, that positively
and necessarily determines, which head is meant. Nevertheless, a
satisfactory solution may be obtained, I think, from the context and
the circumstances, without deducing the answer (as is commonly done)
exclusively from the expositor's own scheme. And first, if I am
right in supposing, that Julius Cæsar, Augustus, and Tiberius are
had in view in the three items of the general description of the beast,
then these will answer to the first three heads, if they are to be
brought at all into the reckoning of the heads; and the next head
that is mentioned will be the fourth. Now the next mentioned is
this slain head. Secondly, if the correctness of Stuart's view be
admitted so far as to allow, that the greater part of the passage after
ve. 2 has reference to Nero, then I contend, that ve. 3 cannot relate
to him; because no writer would perpetrate such an anachronism, as
to speak first of a ruler's death, and afterwards of his life. Neither
will the circumstances of Nero's death correspond to the symboliza-
tion. He was not slain, but killed himself. The empire did not with
him cease to exist, nor did any one suppose that it had come to an
end. Consequently no revival of it could have taken place, nor been
spoken of. Neither did Nero himself survive his wounds, nor revive;
58
[II. XVIII. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
C
for as to the hariolation about his revivification, it was (at least as to
his restoration to life) a superstitious notion of later origin, and one
of course never verified; whereas of the beast it is positively said,
that the stroke of his death was healed.' Stuart, indeed, occupies a
long Excursus in the attempt to prove, that Nero was meant by this
wounded head. He quotes passages relating to his return or restora-
tion to life from Tacitus, Suetonius, Dio, Zonaras, the Sibylline
Oracles, Victorinus, Lactantius, Sulpicius Severus, and Augustine.
But the result amounts, in his own words, only to this :-' that there
was spread far and wide for a long time after Nero's death, but espe-
cially for the first fifteen or twenty years, a trembling expectation of
his re-appearance, who would then lay waste his former dominions
with fire and sword.' At first it appears to have been thought, that
Nero had not actually killed himself, but had escaped into Parthia,
whence he would return with a great army. Only three years after
Nero's suicide, Suetonius states, that reports varied respecting his
death, some believing that he was still alive.' And Dio, writing in
Vespasian's reign, says; "Those around him left him as it were to
destroy himself; for even to the present time, this is not certain, .
most even suppose, that he is alive.” Long afterwards Sulpicius.
writes thus; "It is uncertain, whether Nero destroyed himself.
Whence it is believed, that, although he may have pierced himself.
with a sword, yet he was saved by the cure of his wound." The
truth of Stuart's conclusion may be fully admitted. But what is
there to connect the hariolation about Nero with the wounded head?
Positively nothing, but the coincidence of a supposed healing in
Nero's case.
And such a coincidence is of no account whatever:
more especially as the most probable hypothesis is (as Browne has
shown, Ordo Saclorum, p. 681), that the hariolation arose out of a
misinterpretation of the verse before us. But, in any case, no pro-
gress will have been made towards a solution; since it is not the head
(the king), but the beast (the kingdom) in contradistinction there-
from, 'the stroke of whose death' is said to have been healed. We
may safely conclude, then, on the grounds above-stated, that Nero is
not had in view in ve. 3. But if the subsequent context relates to
Nero, and ve. 3 does not; and if the preceding context relates to the
first three Cæsars, then, of necessity the statement under considera-
tion must refer to Caligula; for no one can suppose, that Claudius is
meant. Thirdly, the symbolization of C. 12; 13-14, if I have
rightly interpreted it as referring to Caligula, affords a strong pre-
sumption, that he would not be omitted here. It is not to be believed,
that, in a sketch of the Roman beast as a whole, the emperor who was
the first persecutor (in respect directly of Jews, but as including in
this case Christians) would receive not even a passing notice.
And,
xiii; 3. 859-60.]
59
The two beasts: the first.
fourthly, the history of Caligula will suit the symbolization exactly;
and, as I believe, in a way that no other event in history would.
Mark well the statements of the text. They are these. One of the
heads (that is, one of the emperors) was slain. In its death the beast
perished (that is, the empire of the Cæsars was subverted). But the
stroke of the death of the beast (observe, not of the head) was healed
(that is, the empire was restored). And now note the corresponding
facts. Caligula was slain. With him the empire temporarily ceased
to exist, as I shall show presently. But it was restored, became more
firmly established than ever, and assumed more of a bestial perse-
cuting character than before. Thus, the history exactly accords with
the text.
DIV. 3.
THE FIRST BEAST UNDER HIS REVIVED HEAD.
A.D. 41-54.
Claudius:
XIII; 3-4. 859-865. And his wounding unto death was healed.
And all the earth wondered behind the wild-beast. And they worshipped
the dragon; because he gave the authority to the wild-beast. And they
worshipped the wild-beast, saying; 'What [person] is like to the wild-
beast?' and, 'Who is able to war with him?'
859. His wounding unto death: lit. the stroke of his (not its) death,—
of the beast, not of the head. Elsewhere, the word here rendered
wound or stroke is translated plague. The expression the stroke of their
wound, occurs in Is. 30; 26: cp. Je. 30; 12: Ho. 5; 13.—Was
healed. The empire was restored by the elevation of Claudius to the
throne.
860. The whole earth. I will not undertake to decide, whether the
term earth here is used to denote the whole symbolical world, as in-
cluding land and water, or the land or earth, as opposed to the water
or sea: in other words, whether it signifies literally the whole Roman
world, or symbolically Judea. Suffice it, that in either sense the
statement would hold good; for there can be no doubt, that both the
Roman world in general, and the persecuted Jews in particular, would
be (so to speak) petrified with astonishment and dismay on receiving
the news, that the despotic rule of the Cæsars had been restored by
the soldiery with a view to their own advantage.-Wondered. Simi-
larly in C. 17; 8, on the occasion of the restoration of the first beast
in the person of the second, it is said ; "All who dwell on the earth
will wonder."-Behind the beast. The word used is the same, that
occurs in the phrase in C. 1; 10; "I heard behind me." The
meaning I take to be, that they were afraid to show their astonish-
ment and alarm to the beast's face, that is, openly, but they abundantly
manifested it behind his back, that is, privately. Claudius, we know,
'banished all Jews (which would in this case include Christians) from
60
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [11. XVIII. D. 3.
Rome.' Probably they had shown their sentiments too openly under
his eye; and in consequence were driven off to a distance. There
they would testify 'behind his back' as it were.
"The Jews," says
Tacitus, "had shown symptoms of insurrection. On hearing of the
death of the emperor (Caligula), they had not obeyed his command:
but they feared, lest some other emperor should impose the same
mandate."
6
XIII. 4. 861. And they worshipped the dragon. They yielded im-
plicit obedience to the authority, usurped and conferred by the mili
tary power. To worship frequently means in the Apocalypse to
render, not religious, but civil homage; and such appears to be the
meaning of the word here, though it might be truly said of the Roman
world in general, that they offered more than a civil homage to the
emperors. Wordsworth and other writers, in their zeal to make this
clause apply to the Church of Rome, have defeated their own object.
They have laboured to prove, that the Cardinals and others offer reli-
gious adoration' to the Pope. Now, if they have made good this
position, they have gone beyond the text; for it cannot be affirmed,
that the Greek word must mean religious worship, much less, the
highest kind of such worship: see on 511.-I may properly remind
the reader by the way, that many heathen nations (as may be seen in
Herodotus, Ælian, Sidon. Apoll., Minucius Felix, and others) rendered
religious worship to the serpent, the symbol of Satan.-The term ser-
pent, it should be observed, may include the land-serpent or snake as
well as the water-serpent or crocodile, which is the serpent of this book:
cp. Virgil's Eneid, II: 225.
862. Because he gave the authority to the beast. The emended text
inserts the article before authority, and reads because instead of who.—
The article may be used either to indicate, that the supreme authority
is meant, or with a reference to the authority spoken of in ve. 2; but
both are probably included, the meaning being, that the dragon again
gave to the beast that supreme authority, which he had before given
to him.-The Roman world in general may have deemed it a less
evil, that the reins of power should be restored to the hands of an
emperor, than that it should have remained with the lawless soldiery,
or have been contended for by the armies of the different provinces,
as appeared at first likely to be the case, and soon after actually was
so. It is well known what mischiefs the legions afterwards wrought,
when they even went so far as to put the empire up for sale to the
highest bidder. To escape unbridled military license appears to have
been the chief motive, which induced the Romans to yield not only
a ready, but almost a glad allegiance to Claudius.
863. And they worshipped the beast, saying. They rendered obedience
and homage to the dynasty restored in the person of Claudius. But,
xiii; 4. 861-65.]
61
The two beasts: the first.
indeed, in giving this interpretation, I am perhaps going much be-
yond the meaning of the text; for we are told in the next clause,
wherein their worship consisted. And, so far from being religious
worship, it does not even amount to civil homage; but may be only
an exclamation of astonishment. This example may serve to show,
how great latitude ought to be allowed to the term worship, and how
little the mere force of the term can be relied upon to prove religious
adoration.
864. Who is like to the beast? The Greek does not express, What
other beast is like to this beast? which would be equivalent to, This is
an unrivalled beast. But its purport is, What man is like to the beast?
that is, to the reigning or active head of the beast, the individual who
has restored the beast to life. Thus there is a constructio ad sensum,
which shows, that the beast may be individualized, when the occasion
requires. Claudius, as a man, could little have called forth such adu-
lation;
but this is a piece of flattery, very naturally put in the mouths
of subjects, placed in such circumstances.-See on 801, and cp. C. 18;
18. See also Guide, p. 196.-Ewald says; "They held this for a
kind of supreme God, to whom none could be likened; a form of
speech borrowed from the Old Testament, where it is frequently em-
ployed of the true God: Is. 40; 25." And Hengstenberg observes;
They make the beast a Michael, and scornfully challenge the true
Michael and his servants to measure themselves with him."
perhaps this and the next clauses ought not to be read as questions,
but as exclamations of surprise.-The emended text inserts and before
the next clause.
But
865. Who is able to war with him? that is, to contend with him.
"A challenge," says Stuart, "designed to vindicate his omnipotence."
In order to the historical illustration of this and the second divisions,
I must again quote from Josephus's history; for his narrative is here
so much to the purpose, that it is well worthy of citation. But first
let me observe by the way, and once for all, that my appeal to
Josephus is of a very different kind to that, which Præsentist ex-
positors, of every variety of view, are able to make so freely to the
historian Gibbon. They go to him for testimony respecting wars
and commotions, civil or ecclesiastical, such as may be found in any
page of history. Or, they appropriate his general statements to their
particular events, as though they were applicable to them alone; when
in truth they would be found equally suitable to a thousand others.
Whereas, my appeals to Josephus are made on precise and definite
points. For example, in the present instance I understand the text
to say or imply,—that a king was smitten to death or assassinated,—
that that king was the fourth of a dynasty,—that by the fatal wound
given to him the existing regime of the kingdom was subverted,-
62
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 3.
that, nevertheless, it recovered from the blow given to it and was.
restored, that the whole world was filled with amazement thereat,-
that the restoration was effected by the military power,—and that the
result was such an increase of power to the army and the sovereign,
that men bowed down before them as to gods, and gave up all hope
of recovering their former independence. The history which corre-
sponds accurately on all these points must be, beyond all reasonable
doubt, that which was had in view, let it be found wherever it may.
The following, then, is the substance, so far as relates to the matter
in hand, of Josephus's account of the circumstances attending the
death of Caligula. To do justice to my view, the whole of the narra-
tive ought to be adduced, but it is much too long for quotation.
'Caius [Caligula] was the fourth emperor. . . . Cheræa [the captain
of his guard] met him, and asked him for the watchword. Upon
Caius's giving him one of his insulting words, Cheræa drew his sword,
and gave him a terrible blow. The stroke was not mortal, but he was
speedily despatched by the swords of the conspirators. The whole body
of the senators then assembled, and assumed the administration of public
affairs.' The Consul, Sentius Saturninus, made a speech to them,
part of which has been quoted in Vol. I: p. 362. 'He congratulated
them on the recovery of their ancient rights and privileges, and
dilated on the evils that had been endured, since the time that
Julius Cæsar dissolved the republic. He exhorted them to make
provision for the public welfare, and in the first place to decree
honours to the man, who, together with the slaughter of the tyrant, had
set the state free from all the dreadful miseries, which arose from the
tyranny, and had been the procurer of liberty. As the night was
now far advanced, Cheræa demanded of the Consuls the watchword;
and they gave him LIBERTY. These events were the occasion of wonder
to themselves, and appeared scarcely credible; for it was now a century
from the time when the republic was subverted, that the privilege of
giving the watchword was restored to the Consuls. Cheræa, having
received the watchword, delivered it to those who espoused the cause
of the Senate, being four regiments, which considered a government
without emperors preferable to a tyranny. So these went away with
their tribunes. The people also returned to their homes full of joy,
and inspired with hope and courage at the thought of having recovered
the democracy, and being no longer under an emperor.'—While these
things were transacting, the prætorian band, the élite of the army,
consulted what would be most for their advantage. Having come to
the conclusion, that it would serve their purpose best to set up an
emperor, from whom they might obtain largesses, they sought out
Claudius (who, at the first disturbance, had concealed himself in great
alarm for his safety) and compelled him, apparently against his will,
xiii; 5. 866.]
63
The two beasts: the first.
to assume the purple. The Senate, receiving no support from the
people, and being misled by the intrigues of Agrippa, were soon
constrained to yield. And thus was the empire set up again by the
army, being indeed virtually sold to Claudius by the soldiery. Cheræa
and the other liberators were put to death. But the Roman people
made offerings to their Manes, in order to appease their anger for the
ingratitude, that had been manifested towards them.
Such is the substance of Josephus's account. If I mistake not, it
contains, either by explicit statement or necessary implication, every
one of the seven several particulars, which I stated to be contained
in the text. And this being the case, can any reasonable doubt exist,
that the subversion of the imperial tyranny by the murder of Caligula,
and its restoration by the army in the person of Claudius, are the
events alluded to in the second and third divisions of this heptad?
If not, then Rome under the Cæsars, and in respect of its civil con-
stitution, must be symbolized by the beast from the sea.
DIV. 4. THE FIRST BEAST: HIS PERSECUTING HEAD. Nero: A.D. 54-68.
XIII; 5-8. 866-83. And there was given to him a mouth speaking
great and blasphemous things. And there was given to him power to
practise forty-two months: and he opened his mouth unto blasphemies
towards God,-to blaspheme his name, and his tabernacle, and those who
tabernacle in the heaven. And it was given to him to make war with the
saints, and to conquer them. And there was given to him authority over
every tribe, and people, and tongue, and nation: and there will worship
him all who dwell upon the earth,-[he] whose name hath not been
written in the roll of life of the lamb that was slain from the world's
foundation.
866. There was given to him. Four times, in two pairs ('there was
given,' 'power was given'), this phrase is used in speaking of this head.
It is introduced again twice in speaking of the second beast, who is
the vicegerent of this; and elsewhere, in the indefinite form, only in
C. 9; 3-4. I think, there must have been an object in view in its
use in these places; and what it was I expect to be able to show in
the proper place.-Commonly God is assumed to be the giver. But
then the difficulty arises; How could God 'give him to blaspheme'
against Himself? To obviate this difficulty it is said, that God gave
him only permission. De Wette is of opinion; "We should say;
It was permitted him to speak." But on this Hengstenberg remarks;
"The idea of mere permission is not worthy of Him, in whom we live
and move and have our being. Such an idea places the creature in
a certain, though limited independence beside his Creator." And he
suggests instead, that we are "not to think, in respect to the giving,
of the inclination to blaspheme, but only of the liberty granted for
64
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XVIII. D. 4.
the indulgence of this inclination by God." Now all this discussion
would be saved, if commentators would be content to leave the text
in the indefiniteness in which it stands, and take it to mean only what
it says, namely, that the beast had the ability to do, that is, he did
such and such things. I doubt not, that the phrase is merely a
technical way of expressing this.—To him. The beast is now spoken
of under a new head, namely, Nero; for the contents of the follow-
ing verses will show, that this emperor is had in view.
(C
867. A mouth speaking great and blasphemous things. In ve. 2 it is
said;
“His mouth was as it were the mouth of a lion." How, it may
be asked, if the beast had seven heads, could he have only a mouth?
How, again, in the one place a lion's mouth, and in the other a man's
mouth; for such, as having the power of speaking, it is implied that
that of ve. 5 was? I apprehend, the only solution that can be given
is, that in the two places particular and different heads are spoken
of :—say, in ve. 2 the third, and in ve. 5 the sixth. If so, the appli-
cation of each member to a particular king is unquestionably estab-
lished. Great things and blasphemies is the reading of the R. T., and
also of Scholz. Blasphemy is found in some authorities. I have adopted
the reading, to which Tregelles gives the preference. But I do not see,
that any perceptible difference is made, whichever reading be adopted.
-The very same words as in the R. T., a mouth speaking great
things," are found in the LXX. of Dan. 7; 8. Indeed, the whole
passage there relating to the little horn of the fourth beast, has been
so closely followed here, as to have misled many expositors into the
error of supposing an identity of meaning in the two. Thus, e.g.,
Bp. Newton, after mentioning some of the points of correspondence
which I have adduced in Vol. I: p. 50, goes on; “We see that, not
only the same images, but almost the same words are employed; and
the portraits being so perfectly alike, it might fairly be presumed, if
there was no other argument, that they were both drawn for the same
person; and having before clearly discovered who sat for the one, we
cannot be at a loss to discover who sat for the other. It is the
Roman beast in his last state, or under his seventh head." Now,
such a line of argument is most fallacious. It may be turned with
effect against him who advances it. With equal justice, I might argue
that John's beast is identical, not with Daniel's fourth, but with his
first beast; because John's, like this, is said to be "like a panther."
Or, on the other hand, I might argue with more reason, from the
differences observable between the Apocalyptic beast and the little
horn, against the existence of any identity. Thus, before the little
horn three horns were plucked up this horn had eyes like a man's,
a look more stout than his fellows, it was diverse from the rest, the
great words which it spake occasioned the slaughter and destruction
xiii; 5. 867-9.]
65
The two beasts: the first.
at the judgment-day of the beast to which it belonged, none of which
things are said of this head of the Apocalyptic beast: while it is pre-
dicated of this head, but not of the little horn, that it blasphemed
God's tabernacle and them that dwelt in heaven, that it had power
over all peoples, and that all would worship it, whose names were not
written in the book of life. Manifestly there are as many points of
difference as of coincidence. So that the argument from resemblance
is not in the smallest degree to be relied upon. The truth is, that
the author has framed his symbols after the types and models of the
ancient records. Hence arise endless parallelisms, with which, it is
needless to say, the Revelation abounds from beginning to end. But
parallelisms (as I have shown in Vol. I: p. 48 ss,) are far indeed
from implying identity of signification; and endless confusion has
arisen, and must ever arise, when such an inference is drawn from
them. In the present instance, this head of the beast is modelled
after Daniel's little horn; and the reason why may readily be seen.
The little horn represents Antiochus Epiphanes: and the recalling of
his image and character would convey to the Jewish mind the highest
possible idea of a savage and relentless persecutor; for there had
come to be associated with him the notion of everything, that is
hateful and terrible. Hence, when John would depict a persecutor
in the blackest colours, he takes the little horn as a model for his
tableau; and follows it closely, as far as circumstances would permit,
but of course not further.-How truly the statement before us might
be made in respect of Nero has in part been shown under 853, and
will more fully appear in the sequel. Boastfulness, and self-exalta-
tion in an insane degree are well-known to have been salient features
in his character. He, who could 'claim divine honours' (Asc. Es. iv),
--who could enter Rome in a triumphal chariot, merely because he had
been a conqueror in the public games of Greece,-who could accept the
adulation offered by senators and people in such shouts as these:
"Victories Olympic! Thou august, august! To Nero, the Hercules !
the Apollo! Sacred voice! Happy those who hear thee!" and more
to the same effect, insomuch that Dio thinks it necessary to apologize
in relating such things, lest they should be considered a disgrace to
his history,-he, I say, may well be believed to have had a mouth
speaking great and blasphemous things.' Josephus reports (Wars
III: i; 1), that, when Nero received the news of the revolt of the
Jews, he blustered greatly, and affected to treat the matter with in-
difference and contempt; but he was in reality in great consternation
and terror. He was notorious for 'absurd and childish vanity,' and
for blasphemous profaneness. Like Antiochus Epiphanes, he made
no scruple of plundering the most sacred temples in the empire.'
868-9. And power was given him to-make, do, continue, act, operate,
VOL. II.
E
66
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XVIII. D. 4.
practise, cause, exercise, work, fulfil, or bear; for the Greek word has
been or may be translated by every one of these words; and in the
A. V., in the nine instances in which it occurs in twelve verses of
this chapter, five of them actually have been used (see on 730)..
This fact may serve to show in how loose and technical a sense the
word is used, and so prepare us for some peculiarity in its use.
Commonly there is supposed to be a hiatus in connexion with it,
since the usual complement is wanting. The generality of commen-
tators supply oλeµov, and render to make war. This view has in its
favour the Elzevir edition (in which that word is inserted), and also
the frequent examples elsewhere of the resulting phrase, see C. 11;
7: 12; 17: 13; 7: 19; 19. Stuart prefers to insert to eλnµa avtov,
and to render to do his own will. But Hengstenberg thinks it would be
better to supply what the mouth spake, considering that there is an
antithesis between the speaking and the doing. That no word has
been accidentally omitted is, I think, certain, both from the improba-
bility of an omission in such a case, and also from precedents in Da.
8; 12, 24: 11; 7, 28, 30, where, in speaking of Antiochus, the
Hebrew verb (translated in 8; 12, 24, practise) is used without a com-
plement, an explanation being given in C. 11; 36. I have therefore
used that English word, which would best express the meaning with-
out requiring a complement, and to which we have become accustomed
by its use in the precedents in Daniel. But doubtless there is a
technical sense attaching to it, which, from want of a more perfect.
knowledge of the mystical system, we cannot wholly fathom. Probably
some difference in the character of the persecutions may be referred
to by the use here of the verb only, to make, and in ve. 7 of the phrase,
to make war: but this is a point on which I shall be better prepared to
speak, when I come to consider the latter expression. Cp. on 847.
I must not, however, omit to notice here, that Griesbach indicates a
probable omission of the verb altogether, making the clause read, and
power was given to him for forty-two months.-Forty-two months. Both
the extent and the duration of Nero's persecution have been made
questions for discussion, and any one who takes sufficient interest in
the points may obtain full information and satisfaction respecting
them from Stuart's Commentary, § 13. For myself, I think it not
worth while to enter into these questions at any length; because I
deem it sufficient, that in coaval mystical works the same view is
taken on these points, that is presented in the Apocalypse. The
precedent, in the case of Antiochus Epiphanes, having assigned to the
Antiochian persecution a duration, varying from different stages of
it (see Vol. I: p. 333) so as to make periods of "3 times" (= 42
months or 1260 days), "2300 days," a 'half-week' or 'half-heptad,'
"1290 days," and "1332 days," this duration became the period of
(
xiii; 6. 868-71.]
67.
The two beasts: the first.
fatality,' with which under similar circumstances, and when the case
would in any way admit of it, a parallelism must be made. In the
present instance, the case was easy of adaptation. The persecution
of Christians, after the burning of Rome by Nero on the 19th of
June 64, must have begun at a date, that would leave in round
numbers about 3 years to the day of his death, the 9th of June 68.
And as the persecution, or at any rate the emperor's animosity,
would continue in force with more or less virulence during his reign,
the remainder of it might, for appropriateness with the character of
the work, be regarded as the time of his 'practising' against the
saints, or as a period of fatality: and this it might the rather, because
the tyrannies of Nero's lieutenants in Judea, and the war which he
began to wage upon the Jews in A.D. 66, may be included in the
practising. We are not of course to suppose, that a period of 42
months, neither more nor less, existed during which a persecution
raged: much less, that we can at this time prove from history the
existence of such a persecution, and that a general one, for this
precise period. The duration has manifestly been assigned from the
precedent, and because it constitutes the appropriate mystical period.
And that no exactness was contemplated may be presumed from a
passage in the Asc. Esaia, which I shall have occasion to quote in
illustration under No. 920. Therein the duration assigned to the
Neronic persecution is 3y. 7m. 27d., being 1332 or 1335 days, thus
still making out a Danielic number.-In this connexion it will be
most important to bear in mind, on account of the vastly greater
impression that would be made by the circumstance, that Nero's was
the first persecution of Christians directly on religious grounds.
As this is the last of the five places in which the period of fatality
is mentioned, I will present here a synoptical view of them in chrono-
logical order.
2.
3.
4.
""
C. 12; 14.
1. A.D. 1-4. The flight into Egypt. The woman and her son. 1260 d. C. 12; 6.
26-30. Ministries of John and Jesus. The two witnesses. 1260 d. C. 11; 3.
37-41. Caligula's persecution. The woman's second flight. 3 ti.
64-68. Nero's persecution. The beast's practising. 42 months. C. 13; 5.
5. 67–70. The last Jewish war. Times of the Gentiles. 42 mo. C. 11; 2.
Both the circumstance of each mystical period being on my view
referred to a different historical period, and the orderly arrangement
in pairs, into which the technical descriptions fall, tend to give con-
firmation to the view. The days are seen to refer more immediately
to the ecclesiastical testifiers for the lamb: the months to the practis-
ing and triumphing of his enemies: and the times may be thought
to hold an intermediate position, having reference to a persecution.
threatened by Satan, but averted by Divine providence.
XIII; 6. 870–1. And he opened his mouth in blasphemies towards
E 2
68
[H. XVIII. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
God. Blasphemy is the reading of some copies. In a work of this
description such a term is (as I have shown on 853) not to be tied
down to its strictly literal meaning, but to be taken to include every-
thing, in deed as well as in word, which is calculated to derogate from
the honour due to God. How opposed is 'blasphemy towards God'
to the demand of the Gospel of "repentance towards God!"—This
clause manifestly contains a general statement, of which the three
that follow furnish illustrations. See on 867.
872. To blaspheme his name. Paul says of himself, when a blas-
phemer and a persecutor" (1 Ti. 1; 13: Acts 26; 11), "I compelled
them to blaspheme." And of the Jews (Ro. 2; 24); "The name of
God is blasphemed through you." And he exhorts some so to act,
that "the name of God and his doctrine be not blasphemed "
(1 Ti. 1; 20: 6; 1: Ti. 2; 5). Stephen was charged with speaking
'blasphemous words against Moses and God, the temple and the law'
(Acts; 6; 11, 13). James asks (2; 7); "Do not they blaspheme
that holy name, by which ye are called ?" And Josephus speaks of
Apion as uttering blasphemies against the Jews in Cæsar's presence.
These examples may serve to show the latitude, with which the term
blasphemy was used by the Jews. In no one of the instances was the
party charged with it guilty of blasphemy in the highest, or in what
we should perhaps consider to be the proper sense of the term. Yet
Nero might be charged with this crime in almost the highest sense.
For, of all the kinds and degrees of blasphemy none could rival that of
accepting as one's own the name, which above all others is the pe-
culiar and distinctive appellation of God. Of all His designations
none perhaps so distinguishes Him as the title of the Eternal:' and
of all the blasphemous follies of which man, who perisheth before
the moth,' could be guilty, none can compare with that of assuming
a name, which would import self-existence and eternal duration.
Yet, with this unparalleled blasphemy Nero, as I have shown on 853,
was justly chargeable.
(
873. And his tabernacle. "That the tabernacle of God is here used
as a designation of His Church admits of no doubt," says Hengsten-
berg, "from the connexion in which it stands with those, who dwell
in heaven." See on 774 and 1019.-Under this head I may properly
adduce, as a special instance of Nero's blasphemy, "his sitting in the
temple of God, showing himself that he is God" (2 Th. 2; 4 ss.); for
to him it was believed in the earliest times, as Augustine testifies,
De civ. Dei: xx; 19, that St Paul's words were intended to apply.
And what would be the view entertained of such blasphemy, even if
it were only permissive (as may be said of the instance noticed under
872), may be judged from Herod's case (Acts 12; 22); "The people
gave a shout, saying; It is the voice of a god, and not of a man.
xiii; 7. 872-75.]
69
The two beasts: the first.
:
And immediately the angel of the Lord smote him, because he gave
not God the glory and he was eaten of worms, and gave up the
ghost." Nero persecuted Christians as "the teachers of a new super-
stition;" and he would doubtless be regarded by them, equally as by
the Jews, as making war upon the latter, with the view to compel
them to render to him the same blasphemous homage, that the
heathen rendered. In such a case, Christians would feel themselves
to be included in the number of those, against whom the war was
waged. And the arch-enemy might appropriately be spoken of in a
figurative way, as one sitting in God's temple, exhibiting himself as
'the alone eternal One.'
874. And those who tabernacle in the heaven. On 571 I have shown,
that this is a mystical phrase designative of Christians (cp. Ph. 3;
20: He. 12; 23). Thus, this and the preceding clause go to show,
that the persecution of the Christians by Nero is had in view in this
sentence. Nero was notorious for the use of opprobrious terms and
offensive language.-Lachmann and Tregelles reject the copulative,
which introduces this clause. It must then be regarded as explana-
tory of that which precedes it; and the two will still be equivalent
to the Christian Church and its members.'
(
XIII; 7. 875. And it was given to him to make war with the saints.
Nos. 875-6 are omitted, as Tregelles says, " in the most ancient MSS.,
A and C, and also by Irenæus; but, as all the ancient versions con-
tain them, the omission was probably occasioned by the two following
clauses (in the Greek) commencing with precisely the same words;
a transcriber in such cases continually passed from one clause to
another." Hengstenberg argues to the same effect, and subjoins
other reasons, why the clauses "cannot be dispensed with." But to
my mind the most cogent reason of any in favour of the genuineness of
the clauses arises from the parallelism, which I am about to notice.—
Vitringa and Hengstenberg agree in thinking, that in ve. 5 we have
'the general plan,' and in vv. 6-7 'the filling up' of that plan. But
this view is in truth only a reflection from their own schemes.
These would not afford them the means of making a separate re-
ference to two distinct series of events; and therefore they threw
the two portions of the text into one as it were. But unquestionably
the natural construction would be to regard the text, as proceeding
on to notice successive events in the order of their occurrence. And,
apart from any interpretation, if the reader will carefully peruse the
passage as I have pointed it, he will, I think, be satisfied, that I
have laid it out according to the mind of its author. It will be ob-
served, that in vv. 5-8 there are four sentences having alternating
commencements; from which it may be inferred, that they were
designed to form two pairs, containing parallelisms to one another.
70
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 4.
The placing, as in the A. V., a comma after blasphemies in ve. 5
instead of a period, and a full stop after months instead of a colon,
and again a colon after them in ve. 7 instead of a period, and a full
stop after nations instead of a colon, utterly mars the sense, and has
blinded the reader to the true construction. Ve. 6 is clearly designed
to carry on the topic introduced in the latter half of ve. 5, and to
show how the 'practising' was manifested. And in like manner
ve. 8 continues for substance the statement made in the latter half of
ve. 7.
But why have these pairs of parallelistic sentences been
framed? Doubtless to indicate a distinctiveness, and at the same
time a similarity of reference in the two parts. And such a dis-
tinctiveness and similarity will be found in the realizations, if the
two parts be referred, the former to Nero's persecution of Christians,
the latter to his war against the Jews. Moreover, the reason for and
propriety of the different modes of expression will then become
apparent. For the purpose of distinguishing between the two, the
persecution of Christians might appropriately be called here a 'prac-
tising,' and the attack upon the Jews a 'making war.' How well
this view will suit the terms of the text has been shown in respect of
the former, and will presently be seen in respect of the latter.-
The saints is a designation, which might in this instance be given
with propriety to the Jews; since in resisting Nero's mandates they
acted out of zeal for the honour of Jehovahı, and were therefore still,
quoad hoc, God's people. Besides, it must be remembered, that
Christians in general, being for the most part resident in Judea, and
everywhere deemed by the Romans a Jewish sect, would be involved
more or less in the vengeance, which was wreaked on the Jews: and
hence a term must be used, which would include both Jews and Chris-
tians. The former were not as yet wholly and finally cast off by God.
For the Jewish Church may be considered to have ceded its place
and privileges to the Christian by the following steps. The first was
at the Saviour's birth: the second at John's announcement of the
kingdom of heaven: the third at the commencement of Christ's
preaching the gospel: the fourth at Peter's opening the gates of the
Church to the Jews on the day of Pentecost: the fifth at the preach-
ing of the gospel to the Samaritans: the sixth at the admission of
Gentiles to the Church: and the seventh during the period of the
destruction of the Jewish city, temple, and polity: see Vol. I:
pp. 483, 488, 494. But it was only at this last epoch, that the Jews
wholly lost their right to a preference and to precedence, as may be
inferred from St Paul's conduct at the latest period, to which our
history of him reaches: see Acts 13; 32, 40, 42, 46: 18; 6: 28;
17-28 cp. He. 12; 26, where (quoting Hag. 2; 6) it is said; "Yet
once more I shake uot the earth only, but also the heaven." Here
xiii; 7. 875-78.]
71
The two beasts: the first.
the earth means the heathen idolatry, and the heaven the Jewish
religion. And in ve. 27 it is explained, that this shaking denotes
the abolition of the things shaken, that they may give place to the
things not shaken, i.e., the Christian faith. This shows, that at the
date of the Epistle (A.D. 64), the Jewish Church was regarded as
being not yet superseded by the Christian. Until A.D. 70 the Chris-
tian society may be regarded as being in some measure, more or less,
a branch of the Jewish Church: at any rate, the recognized coexist-
ence of the two is clear, if only from Acts 21; 20 ss.;
"Thou seest,
brother, how many myriads of Jews there are that believe, and they
are all zealous of the Law: &c." The Christian Church arose from
Judaism, and had no separate corporate existence at all till A.D. 33.
Neither did it sever itself from the older Church, so much as the
Church of England did at the Reformation from the Catholic Church,
of which it yet claims to be a true and living branch. See further in
the Guide, pp. 71, 72.-The different views, that would be taken in
reference to the Jews, according to the different relations in which
they were regarded as standing, must be constantly kept in mind. If
regarded in their relation to the heathen, they would be deemed, in
consequence of their testifying to the sole Deity of Jehovah, as being
'saints' but, if regarded in their relation to Christians, they would
be esteemed, by reason of their persecuting the Church of Christ,
enemies of God. The principle of the distinction is laid down in
Rom. 11; 28; "In respect of the gospel, they are enemies for your
sake; but in respect of the election, they are beloved for their fathers'
sake.”—If it be asked, why the duration of the Jewish war has not
been mentioned here, as might have been expected, two answers may
be given. 1st. Because its duration had already been specified in
C. 11; 2. 2dly. Because only a portion of it belonged to Nero's reign.
876. And to conquer them. Just so the beast is said (11; 7), at
the end of the contemporaneous testifying of the two witnesses, to
'make war upon them and conquer them,'-a strong indication, that
the conquered saints here include Jews and Christians. And, inas-
much as the war here spoken of is identical with that of C, 11; 7 (as
also with that mentioned in C. 12; 17), it is evident, that the war
waged by the beast cannot synchronize with the 1260 days of the wit-
nesses testifying (11; 3),—an inference fatal to many schemes of
interpretation.-See on 727-9.
877-8. Power was given him over every tribe, &c. In the R. T. and
people is omitted, but both the best authorities, and all the parallel
examples of this formula fully authenticate the phrase.-The general
purport of the formula has been shown on 366, 699, and 733. The
meaning is not to be gathered by looking at the terms separately in
their literal significations, but by taking the one general idea, which
72
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 4.
they convey in the aggregate. This is in the present instance, that
the authority of the beast was fully established over every class and
section of those, against whom his power had been put forth.-
Wherever, as here, the terms are put in the singular the Jews are, I
think, intended. And the selection made here tends specially to
confirm this view in the present instance; since every one of the
terms is used in reference to the Jews, e.g., in "the tribes of Israel"
(7; 4)," the people of the Jews" (Acts 26; 17)," the Hebrew tongue"
(Acts 2; 8), "the nation of the Jews" (Acts 10; 22). The phrase-
ology has been derived from Daniel: see 3; 4: 4; 1: 6; 25.
XIII; 8. 879. And there will worship him. As I remarked on
861, the Greek word for worship does not by its own proper force
necessarily imply more than civil obedience and homage; and such
appears to be all that can be intended here; for on no view seem-
ingly could it be said, or would it prove true, that all, with a small
exception, would render adoration to the beast as God.-Com-
pare with this clause the threats in C. 14; 9, 11;
"Whoso wor-
shippeth the beast shall drink from the wine of the cup of God's
wrath:" "and they have no rest day nor night who worship the
beast."-Hengstenberg has a remark here, to which I can fully assent;
though our applications of the passage are very different.
He says;
“The will worship shows, that the matter was viewed as still in the
act of becoming, and that the prophet saw the end only in the act of
beginning."-The genuine reading has the pronoun in the acc. mascu-
line, him, referring by a constructio ad sensum to a king, and not it
referring to the beast. This is a most important correction; because
it shows that, not the beast in his entirety, but a particular head of
him is had in view: and thus an additional proof is furnished of the
practice of individualization from time to time.-Nos. 879-883 are
almost identical with Nos. 1149-1151, which may be taken to be an
indication, that we are here at the same epoch as in C. 17; 8.
880. All who dwell upon the earth. This was shown on 571 to be a
mystical designation of the enemies, whether heathens or Jews (as
the case may be), of God's people in Judea. For example, in the
present instance the partisans of Herod Agrippa, and the party (pro-
bably not a small one) which from the commencement of the war
advocated submission to the emperor, would be included, together
with others. The contrast of this phrase with that in 874 tends
strongly to establish the significations, which I have attributed to the
two phrases.
"The
881. [He] whose name hath not been written. Tregelles says;
most ancient authorities read the relative thus in the singular. So
too Irenæus in the second century; cujus nomen." Following him, I
have admitted the reading; though I cannot but think, that great
xiii; 8. 879-82.]
73
The two beasts: the first.
doubt attaches to it. 1. Neither Griesbach, Scholz, nor Tischendorf
appear to have had any knowledge of it; for it is not noticed in their
texts. They do, indeed, prefer the reading name, for names; but
this variation would not necessarily imply the other. 2. The latter is
a variation, which may easily have arisen in transcription; since the
letters of the word in the new reading are identical with those in the
negative particle, which immediately follows it. 3. It gives rise to
a remarkable difference,-almost a contrariety, as compared with the
reading in C. 17; 8,-a reading, which makes it more probable, that v
ỏv has been corrupted into ôv åỏv than vice versa. 4. But the strongest
reason of all is, that the resulting sense is a highly improbable one.
We can scarcely believe, that the idea of the bare possibility of such
a thing, as that of the blaspheming and persecuting beast's name
being written in the book of life, could enter into the writer's mind;
and, if not, he would not have thought of putting a negative on such
a supposition, much less, of introducing it in a way, which seems to
imply something strange in the fact. 5. Further, this reading makes
the latter member of the sentence appear to be a most lame and
improbable termination to the former: the sentence then seems to
halt as it were on both legs. However, as this is a case of authorities
versus probabilities, and one which does not affect any point in the
scheme of interpretation, I have no special call to settle the question,
and will therefore leave to each reader to form his own opinion.
<
882. In the roll of life of the lamb slain, &c. See on 217.-In C.
17; 8 the text runs in the roll of life from the foundation &c.: in 21;
27 in the roll of life of the lamb.-Stuart says; "This book is the
Lamb's, because his followers are designated therein." I think it
should also be said; because he hath life in himself' to give to
whomsoever he will. And hence I consider, that Hengstenberg's re-
marks are very pertinent. "Whatever name is not written by him
in the book of life, that name shall never be found there. Since the
book of life is unreservedly ascribed to the Lamb that was slain, all
salvation, not excepting that of the saints of the Old Testament (cp. 6;
16: 7; 10, 14, 17: 12; 11), is thus represented as depending on the
one sacrifice of Christ. Those who have been reconciled through the
blood of the Lamb, and have their names written in his book of life,
have power to overcome Satan and the beast. But if salvation has
been won for believers by blood and death, they are thereby made to
understand, that through blood and death they also must gain the
victory: see Ro. 8; 17, 36: Re. 2; 10: 12; 11."-These writers,
however, manifestly suppose a direct reference in this clause to the
Lamb of God,' the Lord Jesus Christ. But such is not intended.
The writer has primarily in his mind's eye the symbolic lamb, which
he brought to view in C. 5 as the central figure in the scene of judg
C
74
LU. XVIII. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
ment. And the book of life is this lamb's by the same title, that the
sealed book was his (and consequently he alone was able to take and
open it), namely, as the symbol of him, who is the Mediator from the
beginning.
883. That was slain from the foundation of the world. Stuart and
Hengstenberg agree in rejecting the anciently and usually received
connexion of the last six words; and they transpose them, so as to
make the clause read, "whose names are not written from the founda-
tion of the world" &c. The only reasons they assign are, that 'this
seems to be the connexion of the sense,' and that it appears from
the parallel passage, 17; 8.' The validity of these reasons I deny.
At the least, an equally good sense is made by the ordinarily received
and natural connexion. And as to the parallel passage it is unwar-
rantable to suppose, that absolute uniformity with it was intended,-
that the author could not or would not vary his idea,-and that, con-
sequently, a Procrustean method must be adopted to make him say,
what he does not appear to say. I believe, on the contrary, that he
has introduced the words of the lamb slain, and placed them in the
position they occupy, expressly for the purpose of making a variation,
which may introduce a new idea, and state a different doctrine. Both
statements are compatible, and equally consonant with the general
tenor of Scripture. That "the Lamb of God, who taketh away the
sins of the world," and 'gave his flesh for the life of the world,' was
slain from the world's foundation (meaning necessarily in the prede-
termined purpose and decree of God, and in consequence of his own
fixed determination to redeem fallen man) may be gathered from Mt.
25; 34: Jo. 1; 1: 17; 24: Acts 8; 32: Ep. 1; 4: He. 9; 16-28:
10; 4 ss. 1 Pe. 1; 19-20. And it is preeminently and clearly an
Apocalyptic doctrine. For that, which is here put into words, had
been previously in C. 5; 6 presented to the eye by symbol. The
reference here is (as I have said) not directly to the Lamb of God,'
but to the symbolic lamb, who there appeared "as it had been slain"
from the foundation of the world; for it was only by virtue of his
having this character from the beginning, that he was qualified to
take the book of the seven ages from the creation, in order that he
might open out the history of his own actings as Mediator from the
foundation of the world. So, also, he goes forth at the creation as
the Conqueror conquering, and in order that he may conquer.'
Stuart allows, that "there can be no great difficulty in explaining the
assertion as meaning, that God from the beginning had purposed and
determined, that the Lamb should be slain; and what was thus de-
termined by omnipotenco and omniscience, might be spoken of by
John as done; for the like is very common in the prophetic writings."
I hesitate not, then, to adopt that, which is the most natural con-
(
xiii; 8-10. 883-88.] The two beasts: the first.
75
I may add, that the other is
which Tregelles has adopted as
And I may refer to the passages
tending to accredit the construc-
nexion of the words, and gives a statement, which accords with the
Apocalyptic scheme and doctrine.
scarcely compatible with the reading,
the best authorized,—he whose name.
cited on 389 from coæval works, as
tion which I advocate.
The general purport of the division we have now considered is as
follows. The head here brought before us, namely Nero, was pre-
eminently characterized by his vain and boastful self-laudations, his
contumelious treatment of others, and his profane conduct towards
the Deity, and everything that had reference to Him. He used the
authority he possessed to operate against Christ's Church; and during
31 years (A.D. 64-68) 'he did according to his will, and exalted him-
self, and magnified himself above every god,' even so as to sit as it
were in the temple of God, showing himself that he was God;' and
'he spake marvellous things against the God of gods, and prospered
till the period of indignation was accomplished.' Moreover, he waged
war against God's ancient people, and reduced them to great straits.
He established his authority over every class, and was in a fair way
at the time of his death to compel all to render to him the most ab-
ject submission.
TECHNICAL BREAK AND INTERLUDE, marking the time present.
XIII; 9–10. 884-888. If any one hath an ear, let him hear! (If
any one gather together into captivity, into captivity he goeth. If any
one will kill by the sword, by the sword he must be killed.) Here is the
endurance and the faith of the saints.
were.
The first and last sentences appear to connect together and form a
break, marking an important transition in the symbolization; while
the two intermediate sentences are thrown in parenthetically as it
At the same time, the latter are shown to have a special con-
nexion with the first sentence by the parallelistic commencements of
the three. That the transition consists in passing from the time past
to the future, I have shown at the end of the last heptad. But it
will be found, that the sequel of the one before us contains allusions
to the events of Nero's reign. And it will naturally be asked; How
is this circumstance to be reconciled with that portion being placed
in the future, if the Apocalypse was written after Nero's death? I
answer that, either it was the primary object of the author to assign
the occurrences, in which Nero and Vespasian were respectively the
principal actors, to them severally, and so to the two beasts of which
they were the personifications; or elso (and more probably) it was
impracticable to represent in strictly chronological order the contem-
poraneous action of two parties, the participation of both of whom
76
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. INT.
must be exhibited. Either of these suppositions will suffice to ac-
count for the author's having subsequently regressed into the past, so
far as was necessary to enable him to exhibit the characterizing con-
duct of the second beast in its completeness, though that conduct for
the most part was manifested, while the second beast was either
acting as the lieutenant of the first, or occupying a doubtful position
during the contests for the throne, which ensued on Nero's death.
The author could not place the break after the portion relating to the
second beast, because that beast belonged to the future: and neither
the circumstances, nor the nature of the symbolization, may have.
admitted of its introduction in the course of the symbolization relat-
ing to the second beast.
884. If any one, &c. This is the formula used in every one of the
seven epistles to call special attention; but varied here, so as to be
adapted to the place it occupies. In the epistles it invariably runs;
'He who hath an ear, let him hear what the Spirit saith to the
churches.' Its first clause has been varied, to make a parallelism
with the two sentences that follow; and its last of necessity, to suit
the subject-matter. That it is more immediately designed to call at-
tention to what follows than to what precedes it, its parallelistic con-
nexion with the former indicates and in this Stuart and Hengsten-
berg also agree.-The formula is one frequently used by our Lord:
see Mt. 11; 15: 13; 9, 43: Mk. 4; 9; 23: 7; 16: Lu. 8; 8: 14;
35. See Guide, p. 196.
XIII; 10, 885. If any one gather, &c. There are several varia-
tions of reading in this sentence, but none appears to affect the sense
sufficiently to be worthy of notice.-The phrase to gather together into
captivity seems to have been borrowed from 1 Macc. 14; 7: and a
somewhat similar one taken from Ps. 68; 18 (' He led captivity cap-
tive') occurs in Eph. 4; 8: cp. Ju. 5; 12. 'It denotes the bringing
together of captives, for the purpose of transporting them from their
own to a foreign land.' The word to gather together is, I think, a
catchword designed to mark parallel places in the other tableaux; for
we find it used in corresponding portions of other heptads, namely, in
C. 16; 14, 16 (" to gather together unto the war" &c.), and in C. 19;
17, 19 ("I saw the beast &c. gathered together to make war").
886-7. If any one will kill, &c. So in Mt. 26; 32; "All they who
take the sword, shall perish by the sword."
a
885-7. Stuart supposes these sentences to have a retrospective
aspect to the preceding context. He says, that there is in them
palpable allusion to Nero." I cannot agree in limiting their reference
to Nero's case, but must think, that they have also in part a prospec-
tive regard to Vespasian. Yet I deny not, that they relate primarily
to Nero. For he sought to carry the Jews into captivity, and to kill
xiii; 9–10. 884–88.]
77
The two beasts.
them with the sword: and there is doubtless in the clauses, into cap-
tivity he goeth, and, by the sword he must be killed, an allusion to the
different opinions entertained, as to whether Nero was held in capti-
vity by the Parthians, or had died by the sword. (Such an allusion,
we may observe by the way, implies, that the Apocalypse was written
after Nero's time.) But Vespasian not only sought to carry the Jews
into captivity, but he actually did so; and he also slew vast numbers
of them in the war. I therefore think, that so far he may be included
in the allusions of this verse. What, however, most inclines me to
suppose, that the events of his reign are in part had in view is a very
similar passage in our Lord's prophecy in Lu. 21, viz., ve. 24; “ They
shall fall by the edge of the sword, and shall be carried captive into
all nations, and Jerusalem shall be trodden down by the Gentiles.”
As this relates to the conclusion of the Jewish war, it affords a strong
presumption, I think, that the passage under consideration does so
likewise. These sentences may, however, be regarded as general
declarations. Modelled after the Old Testament rule of 'an eye for
an eye, and a tooth for a tooth,' they lay down the principle of retri-
bution in kind being consistent with the procedure of 'Him, to whom
vengeance belongeth;' and thus hold out a warning to all oppressors,
while they tend to sustain the oppressed by vindicating His justice
in their eyes. A double reference, backward to the past and forward
to the future, will be very appropriate to the place, which I suppose
this interlude to hold, as a break marking the present.
888. Here is the endurance, &c. This sentence, as I have said, con-
nects with 884, and forms the conclusion of the break.-The term
endurance occurs repeatedly in the epistles, and manifestly with refer-
ence to trials for 'the faith.' See, in particular, C. 1: 9; "I, John,
your fellow-partaker in the tribulation, and endurance of Jesus
&c." See also Heb. 10; 32 ss.: 12; 1 ss. "Ye have need of endur-
ance:" "Let us run with endurance &c: . . . looking to Jesus who
endured the cross. For consider him who endured &c." This
term specially connects this formula with the parallel one in C. 14; 12,
which serves the same purpose at the same epoch.-I understand the
sentence to mean, that the events just alluded to by implication
furnish occasion for, and will call forth in the highest degree, the
enduring longsuffering of God's servants, and their confidence in Him.
-This, as being the fourth of these technically formed sentences, at-
taches the idea of universality, and so of completeness and conclusion
to the whole. It thus becomes equivalent to, 'Here ends the history
of the first beast.'
On the whole, the following may be received as the purport of this
interlude. 'In view of what has been said as to the profane and
tyrannical character of this head of the beast, let special attention be
78
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 5.
paid to what is now to be added; for it will serve to encourage and
console those, who have been or are suffering at the hands of him or
his vicegerent. He who seeketh to carry the Lord's people into cap-
tivity, or to put them to the sword, he himself goeth into captivity, or
perisheth by the sword :-in plain terms, the case of Nero will furnish
an example, showing how the enemies of the saints will meet with
righteous retribution at the hands of the Lord, and how the faith and
patience of the saints, which are at present sorely tried, will receive
their avenging.'
DIV. 5. THE SECOND BEAST: DESCRIPTION OF. Vespasian and the
Flavian dynasty. A.D. 67–79.
XIII; 11-12. 889–896. And I beheld another wild-beast coming up
out of the earth. And he had two horns, like to a lamb, and he spake as
a dragon. And he exerciseth all the authority of the first wild-beast before
him. And he maketh the earth, and those that dwell in it, that they
should worship the first wild-beast, the stroke of whose death was healed.
889. Another wild beast. Stuart takes this symbol to represent
"the heathen idolatrous priesthood, and their coadjutors:"-Bp. Newton
and Elliott the papal clergy, distinctively from the papacy itself:-
Faber and Cuninghame the papacy and the papal clergy. So that
some of the most esteemed expositors of modern days, even of the
most opposite schools, have agreed in the general principle of regard-
ing this symbol, as representative of an ecclesiastical power, wholly
distinct from and independent of the first beast. If it be asked; On
what grounds? the answers given are, that this beast is identical with
the harlot, or with the false prophet, or with both. But if we require
proof of these assertions, we can obtain none but what either arises
out of the expositor's own system, or goes no further than to estab-
lish that generic reference to the same dominant power, which all
admit. Stuart, indeed, says (p. 644), that the Apocalyptist gives
the name of the false prophet to the second beast' in C. 16; 13: 19; 20:
and 20; 10. And Elliott says the same, pp. 822, 903. But the truth
is, that the places referred to are merely those, in which the false
prophet is spoken of; and it is the expositor, not the apostle, who
makes the two symbols to be identical. The apostle gives the name
of the false prophet' to the same thing, viewed under one aspect, of
which the second beast is a symbol, viewed under another. But the
two symbols are not therefore identical. Indeed, they cannot be; for
'false prophet' is an appellation of a man, and cannot designate a
beast.
،
The question is this, Admitting that all the first six out of the
seven symbols (see Vol. I: p. 15) relate generically to the same power,
and that some of them (to wit, the three beasts) are specifically iden-
xiii; 11-12. 889.1
79
The two beasts: the second.
tical with one another, are any two or more of them absolutely synory-
mous, that is, do they represent the same power under precisely the
same aspects? If this had been the case, would different symbols or
designations have been adopted? Why should the author have re-
presented things in a diverse manner, when no difference whatever
existed between the things represented? Surely those who maintain,
that the same thing is symbolized under the same aspect are bound
to account for the diversity in the thing symbolizing. And if they
cannot do so (as I believe to be the case), their view has no just claim
to be received. The principle of homogeneity is generally admitted
to be a sound one; and does it not involve that of heterogeneity? If
like symbols require like things, so also must diverse symbols require
diverse things. And on this ground alone we are warranted to con-
clude, that the beast from the earth, the harlot, and the false prophet
cannot all symbolize the same ecclesiastical power, viewed in the same
light; but, on the contrary, they must all differ in their significations
in some respect or other. Hence I have come to the conclusion, that
these are identical one with another as much as, but no more than,
the dragon and the three beasts are, the true view being, that all the
six symbols represent the same power, regarded under different aspects,
or as to different portions of it.
The more immediate question however, at present, is; Does the
beast from the earth in particular symbolize an ecclesiastical power,
properly so called? The only one of the texts referred to by Stuart,
which has any apparent weight to prove that it does, is C. 19; 20, in
which this beast seems to be alluded to in what is said of the false
prophet. But, suppose the false prophet to represent the heathen
ecclesiastical power, regarded as personified in Vespasian, and illus-
trated in his inculcating the worship of the beast (as symbolized here
in vv. 12–17); and no argument will be deducible from this text.
True, the beast from the earth and the false prophet symbolize the
same power and dynasty; but the former no more represents the
ecclesiastical element, than the latter does the civil.
(
But how does the supposition, that this beast represents a strictly
ecclesiastical power agree with the details of the symbolization?
Not at all. Two horns' must mean two kings: 'a draconic voice' a
warlike utterance. No ecclesiastical body was ever intrusted with
all the power of the civil ruler, to exercise it as the representative
of, and as accountable to the latter; nor did such a body ever cause
those who dwell on the earth to worship any power, civil or ecclesi-
astical, sole or corporate, which had received a deadly wound and
recovered from it. Again, on what grounds can it be asserted, that
either the pagan or the papal priesthood did, at the particular periods
to which the respective expositors refer this symbol, and in so un-
80
[II. XVIII. D. 5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
usual a degree as properly to be noted as a characteristic of them in
particular, do great signs, so as to make in any sense fire to come
down from heaven, at the same time telling men, that they ought to
worship the individual or the corporate body (whichever the beast be
supposed to represent), which had come to life again after having
received a wound, which had caused his or its death? In particular,
what authority is there for supposing, that the heathen priesthood
promoted the worship of the hated tyrant Nero, and were so zealous
in the cause as to work false miracles, and to make speaking images
give oracular responses, in order to promote it? Or, what ecclesi-
astical power ever caused all classes to receive a mark in any sense,
and suffered none to buy or sell, who had it not? After careful
examination of the principal expositions, both on the pagan and on
the papal hypothesis, I have come to the conclusion, that there is none,
which fully mects any one of these details of the beast's history. And
hence I have sought for some other solution, which may at least satisfy
the greater part of them. To expect morc,-to require to have every
difficulty removed, and every statement fully explained, were un-
reasonable in reference to my view; because the single history which
remains to us of the transactions is obviously one-sided, and little
likely to contain such particulars, as would clash with the author's
prepossessions.
Having now refuted the views, which, if valid, would stand in the
way of my exposition, I will proceed with my interpretation of the
details. This was a wild beast; and therefore it signified a thing of
the same general nature or kind, as the last symbol. But it was
another; and therefore signified a different individual of the species.
If, then, we have satisfactorily ascertained, that the kind of thing
represented by the first beast was a kingdom under one dynasty or
series of rulers, this beast, in the relation in which it stands to the
first, must represent the same kingdom under another dynasty or
series, it being fairly assumed, that identity of signification is in-
tended in so far as diversity is not indicated by the introduction of
different symbols. Now, diversity is indicated only in respect of the
origin, the voice, and the horns of the beast. The last of these three
proves regal distinctiveness. For the two horns show us, that the
kingdom is now brought to view as being under two kings instead of
But how are we to determine, who are the two kings intended?
Unquestionably the natural supposition will be, that they are kings,
who immediately follow the ten. The general chronological conse-
cutiveness of the Mystery is in favour of this hypothesis. So also is
the symbolization of the two beasts alike, as being seen in the act of
ascending, and not as having ascended,-a mode of symbolizing clearly
designed to show (as compared with the general use of the past tense),
ten.
xiii; 11. 889-90.]
81
The two beasts: the second.
that both had reference to things then taking place, and to dynasties
then in course of reigning. And again, the circumstance of the beast
in C. 17 (which beast is generically identical with the first of C. 13)
being represented as having seven heads, but spoken of in a way which
implies, that he virtually possessed an eighth, seems to place the
truth of the hypothesis beyond doubt; since the two-horned head of
the beast from the earth will then form an eighth in relation to the
seven of the beast from the sea. So that, on this view, there will be two
chronologically consecutive beasts, having between them eight heads
and twelve horns. And who can doubt, after what has been shown,
that these twelve horns symbolize 'the twelve Cæsars' of Suetonius?
-This dynasty of Caesars, it will be well to recall to mind here, is
separable into two divisions, the six Cæsars-proper of the Julian
dynasty, and the six who were not of that dynasty. The latter
division, again, is divisible into two threes, 'the three rebels' of
Suetonius, and the three emperors of the Flavian dynasty. The first
beast is representative generically of the whole of the ten emperors,
who come within this trumpet-period, the remaining two having been
introduced into the symbolization merely in order to make the number
twelve complete. But he is specially representative of the Julian
dynasty. And hence we have had brought under notice, in the details
relating to him, only the six emperors from Julius Cæsar to Nero.
'The three rebels,' by an artifice of the mystical system to be here-
after explained, are omitted or included, as may suit the object
immediately in view. In the details of this chapter they are alto-
gether passed over, and a transition is made direct from the Julian to
the Flavian dynasty. Vespasian will be the last of the ten. How it
is, that he, being one of the ten, is yet specially symbolized under
the second beast, I will show more fully in the exposition of C. 17; 10.
Suffice it here to state, that, in order to make up the dynastic number
ten for the first beast, it was necessary, that Vespasian should be
reckoned in the number of his horns; while yet he belonged dynasti-
cally to the second beast. The mystical method has required, that
Vespasian should be reckoned numerically to the first beast, though
he belonged historically to the second. And the circumstance of the
greater part of his operating against the saints having been carried
on during the time of the first beast may have been thought to justify
the former computation.
890. Coming up. The beast's being seen coming up after the pre-
ceding symbolization, that is, after Nero's time, shows, that the epoch
of the thing signified becoming the beast is not earlier than A.D. 68.
But, as the details relating to the Neronic head progress anticipa-
tively so as to include that, which was only fully accomplished in
Vespasian's time (namely, the conquest of the saints and the complete
VOL. II.
F
82
And
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [HI. XVIII. D. 5.
establishment of the beast's power), so those relating to the Vespa-
sianic head regress, in respect of the second beast's exercising all
the
power of the first beast before him, and making the inhabitants
of the earth worship him. By this means Nero's history, as the per-
secuting beast, is first made complete, including not only what he
did, but what he purposed to do in the destruction of God's people;
and then, next, Vespasian's history, as the inculcator of idolatrous
homage, is in like manner made complete. And thus the two over-
lapping lines of history (so to speak) are kept distinct.-Out of.
Observe, that this beast comes not merely año, from, but eê, out of the
earth, just as much as the first does out of the sea. He comes out of
the ground, in order the more emphatically to connect him with the
land, in contradistinction from the sea, whence the first emerges.
Thus, he is shown to have for the place of his origin the earth-proper
of the symbolical world, and not the earth in its widest sense.
so Judea is indicated, as being the place whence he proceeds to take
the supreme authority.-Out of the earth. If (on 850) I have rightly
determined the meanings of the correlative mystical terms sea and
earth, the former denotes the Roman world,—the habitat of heathen-
ism, and the latter the once holy land,-the seat of Judaism. But
this is a point of so much importance to my scheme, that I think it
advisable to supplement the general argument, which arises from the
consistency and appositeness of the interpretations that follow from
the adoption of this view, and the special arguments advanced on the
passage just referred to, by exhibiting formally that which the clause
before us affords. The argument may be stated thus. Earth must
be in this place a symbolic term; because (as appears from ve. 1) it
stands here in opposition to sea, which is universally allowed to be
used symbolically; and because it is a place, whence a symbol pro-
ceeds. And, by the emergence of this beast from the earth, the
intention must have been (as I have just shown) to represent the
beast, as coming from that portion of the world, which was not
included in what was symbolized by the sea (cp. 12; 12: 16; 2, 3).
And since the sea is allowed to denote the territory of the Gentiles or
heathen, and “Jews" is the correlative of “Gentiles," the earth must
denote the territory of the Jews.-To put my argument in a different
form. With respect to the symbols, my theory is, that the sea and
the earth symbolize respectively the territories of the Gentiles and the
Jews. Now, in this chapter two beasts are described, as coming up
from the sea and the earth. If, then, my theory be well-founded, these
beasts will represent respectively two powers rising out of heathendom
and Judea. And in accordance herewith the two dynasties of Cæsars,
whom I take these beasts to represent, came from those territories.
The theory and facts, therefore, agree in a way, that leaves no doubt,
xiii; 11. 890–1.]
83
The two beasts: the second.
I think, of the correctness of the interpretation.-I may add, that my
interpretation is specially confirmed by the appositeness of meaning,
which the terms, when so construed, will give in C. 10; 2. By the
mighty angel's putting "his right foot upon the sea and his left upon
the earth," will then be symbolized Christ's ruling both Gentiles and
Jews "with a rod of iron," or the triumph of Christianity over
heathenism and Judaism. In using the term y, its secondary mean-
ing, land, and its common use in this sense to denote Judea, were
doubtless had in view. So that the phrase åvaẞaivov Èk Tηs yns might
be read either symbolically, 'coming up out of the (symbolical) earth'
(that is Judea), or literally coming up out of the land' (sc. of Judea).
-It can scarcely be necessary to show, that the Flavian dynasty came
up out of Palestine. Indeed, it may even in some sort be said, that
Vespasian was indebted to the Jews for the throne of the world. For
it was their rebellion, which occasioned him to be placed in a situation
to obtain it. It was his being in command of the army of Palestine,
that gave him the throne; and from Judea he and his son went to
take possession of it.
it "
891. He had two horns. In every other place horns are symbols of
kings. It is, therefore, quite unwarrantable to interpret them here
(as Stuart does) as being merely emblems of power. Besides, when
the intention is only to denote power, a single horn is used. Why,
then, 'two horns' to denote power?-The horns only of this beast
being spoken of, we are left to conclude, that he was in bodily shape
identical with the first beast.-" Like to a lamb." It is singular, how
commentators have misapplied this phrase. Elliott, for example,
designates this beast "the two horned lamb-like beast." He speaks
of it, as having "the semblance of a lamb," and says (p. 902), that
seems to have been on a smaller scale than the former; having a
covering skin and horns, apparently, like a lamb." In fact, he rests
all the show of argument he makes for his interpretation on the lamb-
like character of the beast. He says; "Our Lord's well known de-
scription of false teachers (Mt. 7; 15) almost precludes the possibility
of error in interpreting it to signify a body of antichristian clergy
in other words, as the Papal clergy, regular and secular.
Now, what is the fact? The beast is not described as "lamb-like."
The Greek is clear and explicit, and such as no scholar ought to have
misinterpreted. It does not run, a beast like a lamb,' but "horns
like a lamb." The only question that can be raised is, whether we
are to construe the phrase so strictly, as to understand the author to
mean, that the beast's horns were actually like a lamb. For the fol-
lowing reasons I think, that such is not his meaning. 1. Such a
symbolization appears to be monstrous, and quite inexplicable. 2. In
the two instances (9; 10, 19) in which similar phrases are used to
C
>>
84
[H. XVIII. D. 5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
express (as I think) that sense, the substantives are put in the plural.
Hence it is reasonable to expect, that the plural would also have been
used here, if the intention had been to express the same sense; and
we should have read 'horns like lambs.' If, then, the most literal
construction be inadmissible, we must have recourse to that, which
comes nearest to it. This will be; 'horns like to a lamb's horns.'
Stuart adopts this construction, and accounts for the peculiarity of the
Greek phrase as breviloquence. If, then, such be the right view of the
phrase, we must proceed to inquire, what is the real purport of the
simile. Some may think, that weak and inoffensive horns are meant.
But such a signification will by no means suit this beast. The only
other solution, I think, that can be offered is, that the point of com-
parison lies in the horns being those of a young animal; and conse-
quently undeveloped,-only just becoming visible. This solution will
exactly suit my interpretation; not only because Titus and Domitian
(whom I suppose to be symbolized by these horns) were, at the epoch
to which this symbolization relates, only emperors in embryo (so to
speak), but more especially because their reigns did not come within
the proper period of this trumpet, and are not included in its sym-
bolizations, horns for them being introduced merely to show the
number of the Caesars complete. It will be pertinent, however, to
notice here, that Titus, from the time that his father obtained the
empire, is repeatedly styled 'king,' 'emperor,' and 'Cæsar' by Jo-
sephus, and is reported to have said himself in addressing the Jews;
"You were not ashamed to raise disturbances against us, when we
were made emperors:" also, that Vespasian, Titus, and Domitian,
are all particularly mentioned by Josephus, as partaking in the
triumph decreed in consequence of the successes in Judea. So that,
the two last might appropriately, on this account only, be glanced at
in a symbolization relating mainly to the Jewish war.-Another
flagrant error connected with this phrase is the making the lamb here
to mean "the Lamb of God," the Lord Jesus Christ. Wordsworth
argues from this unsound basis, that "this beast cannot be a heathen
or infidel power, but represents some form of Christianity." And
this construction is also involved in Elliott's view; for he represents
the Pope and the papal clergy, as assuming the power of 'the Lamb
that was slain.' Hengstenberg, in like manner, while taking the
right view of the horns as being "small and imperceptible, errs in
bringing forward the lamb of C. 5; 6 to guide his interpretation.
But, if any reference had been intended to the slain lamb before
spoken of, the definite article would have been used, as in the true
text of C. 14; 1. So, also, I doubt not, that it would have been, if
the Lord Jesus had been directly had in view, though in that case
the apostle would in all probability have used the expression, which
"}
xiii; 12. 892-3.]
85
The two beasts: the second.
he uses in his Gospel, namely, "the Lamb of God." But, indeed, it
is quite clear, that our Lord cannot have been referred to, either
symbolically or literally. Not symbolically; because, according to
the showing of these expositors, like to a lamb is introduced emble-
matically to denote a quality, and therefore cannot denote a person.
Not literally; because it could not be said, 'horns like to the
Lamb of God.'-Yet another error is that of Bengel, who under-
stands the horns being like a lamb's horns, of gentleness, good-
ness, meekness.
In reference to this error, Hengstenberg rightly
remarks; "According to what follows, such qualities had no place.
here.'
""
892. He spake as it were a dragon [speaking]. Stuart interprets this
simile as denoting "subtilely, craftily:" Elliott, 'deceitfully and
murderously.' Both suppose Satan to be meant by the 'dragon.'
But the want of the article shows, that the dragon before spoken of
is not had in view here. The meaning, then, must be, that this beast
spoke in accordance with the nature of a dragon or crocodile, or as
such a creature might be expected to speak, if speech were given to
him, that is to say, cruelly and ferociously. And this would denote,
that the thing signified issued cruel mandates in an imperious manner,
or such commands and in such a way as military commanders are
wont to issue. The result would be the same, even if the dragon of
C. 12 were referred to.
XIII; 12. 893. And all the [authority or] power of the first beast he
exerciseth [lit. maketh] before him, "that is" (to adopt Elliott's ex-
planation)" as overseen by and responsible to the former," or (as Heng-
stenberg explains), as acting as his servant, and working in his
interest.' Almost invariably, when one person is spoken of as acting
or standing before another, the former is regarded as being in a posi-
tion of inferiority to the latter, and commonly as acting in the capa-
city of his ministering servant or agent: see C. 1; 4: 3; 9: 4; 10:
7; 9, 15: 8; 2: 20; 12. The acts, which the second beast is sub-
sequently represented as doing in reference to the first, clearly show,
that such is the relative position of the two in this instance during
their co-existence.-Strange indeed is it, that a clerical expositor
(Keith) should have interpreted before him as meaning before in point
of time. The veriest tyro in Greek would know, that the phrase
could not have such a meaning. It signifies before in place, that is,
in his presence. The power is that spoken of in 857 and 877,-the
power of the dragon or the military power.-This is an item which
shows clearly, that the history of this beast is intended to be specially
descriptive of the subversion of the Jewish polity; since it apparently
goes back to the time of Vespasian's receiving from Nero the command
of the army in Palestine. The two beasts are here individualized or
86
[H. XVIII. D. 5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
represented by the prominent member of each. Vespasian, the
founder of the Flavian dynasty, and himself subsequently the second
beast (the evoeẞewv oλerηp of the Sibylline Oracles), exercised all the
power of the Julian dynasty, as overseen by and responsible to"
Nero, who intrusted that power to him.
(6
894. And he maketh the earth, and those that dwell in it. Those who
dwell on the earth are the parties of whom it was said in 880, that they
should worship the first beast. But observe, that the statement is not
identical with that in 880; for here the earth is superadded. This
addition must import, that, not only should those hostile to Christ's
people,—the rulers and chief priests, the Pharisees and Sadducees,
but also the Jewish nation as a whole be reduced to subjection by the
second beast. We should read; And by means of the power so dele-
gated to him he maketh, &c.
895. To worship. I have before observed, that, this term need be
taken only in its most common sense in Scripture, namely, to do
homage, to yield obedience. But, even in this restricted sense, those
Jews, who suffered themselves to be constrained to worship the beast,
would probably at that time be regarded as not true to their allegiance
to God. As, however, the emperors required Divine honours to be
paid to them, the word may well be taken in its theological sense. And
this would seem even to accord best with the tenor of Vespasian's
commission; for he was sent into Judea to enforce, not only civil
obedience to the emperor, but a degree of honour which the Jews
considered to be idolatrous. Consequently he might well be regarded,
as being in the position of a "Pontifex maximus" or 'High Priest' to
a new God. And no doubt it was on account of Vespasianʼs incul-
cating and enforcing the worship of this new deity, that his dynasty
formally, but himself really, is represented subsequently by another
symbol,—that of the false prophet.-The worshipping of the beast
will be illustrated under 903.-The first beast, the wound [or stroke] of
whose death was healed. This must refer to the beast generically, and
not individually. Every statement relating to a particular head must
necessarily be applicable to the beast, but not vice versa. The last clause
may have been added to recall to mind the most remarkable feature
in the beast's previous history. Hengstenberg says; 'It cannot
possibly have been given as a mere note of distinction. The simple
epithet of "the first beast" would have been quite sufficient for that.
It points to what the second beast urged as the ground of his solicita-
tion, that men should worship the first.' But that ground mani-
festly was, not the beast's revivification, but the hopelessness of resist-
ance. The wonder and exclamations of all the earth' on the occa-
sion of the healing (see vv. 3-4) show this. And that such actually
was the argument, mainly relied on to induce the Jews to submit to
(
xiii; 13. 894-8.]
87
The two beasts: the second.
the Romans, may be seen abundantly in Josephus, e.g., in Agrippa's
speech, Wars II. xvi.
We have now seen, that in this division is symbolized another
dynasty of the same general character, as the one that preceded it.
But this is characterized by the circumstance of its having gone up
from Judea to take the throne of the Roman world. The symboliza-
tion of it is added as supplementary to that of the former, the
principal king symbolized under it having, for a technical purpose,
been numerically reckoned to the former, and his two sons and suc-
cessors being only alluded to now for the purpose of elucidation and
completeness. The party here symbolized is described, as issuing
harsh and cruel mandates in the imperious manner of a military
commander, and as having been sent by, and armed with the authority
of the emperor Nero, to compel the Jews of every class to pay a
degree of homage to the Roman emperor, which they deemed deroga-
tory to Jehovah.
DIV. 6. THE SECOND BEAST: THE SUCCESS OF HIS SIGNS.
exploits and prodigies : a.d. 67–70.
Vespasian's
XIII; 13-14. 897–904. And he doeth great signs; and maketh fire
to come down from the heaven unto the earth before the men. And he
deceiveth those that dwell on the earth by the signs, which it was given
him to do before the wild-beast, commanding those that dwell on the earth
to make an image to the wild-beast, who hath the wound by the sword and
did live.
897. And he doeth great signs. It is evident, that the word sign is
used here and in ve. 14, more nearly in the sense in which it occurs
in C. 16; 14, than in that in which it is used in C. 12; 1, 3: 15; 1.
In the three latter places (in which the word is in the singular) it
means a symbol: in the former (in which it is in the plural) a pro-
digy. Hence, 'prodigies of valour' (as we are wont to say) might
satisfy the signification in this passage; and it would be a sense quite
in congruity with the symbolization of a martial power. But, besides
prodigies of this description, I am inclined to think, that the term is
intended to include other prodigies. And perhaps 2 Th. 2; 3-12
may be thought to confirm this. At any rate, the reader will do well
carefully to compare that passage, and especially ve. 9; "The appear-
ing of that lawless one shall be in the strength of Satan's working,
with all the might, and signs, and wonders of falsehood, and all the delu-
sions of unrighteousness. . . . God will send upon them an inward
working of delusion, making them give their faith to lies."
898. And [maketh] fire. Scholz omits this maketh, and transposes
the words so as to alter the sense, as shown in the translation; but
the difference is not material.-We are unquestionably to take the
88
[H. XVIII. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
term fire literally in respect of the symbolical scene. But, on this
very account, it is not to be taken literally as to the real meaning.
Real fire is no more to be understood here, than in the fire of the first,
second, and sixth trumpets, or in that which proceeded out of the
witnesses' mouths. It must not be forgotten, that it is the beast,
that makes this fire to come down from the symbolical heaven to the
symbolical earth. Now fire symbolically seems to be a term of very
wide signification, denoting any means of destruction, provided it be
of a very efficacious and disastrous nature. As widely different as
the thing symbolized by the beast is from the beast, so widely diverse
may the thing signified by the fire be from the fire. Stuart, by taking
the terms in this passage literally, has entangled himself in needless
difficulties.-Cp. 1 Pe. 4; 12 ("the fiery trial"): Lu. 9; 51 (Wilt
thou, that we command fire to come down from heaven and consume
them, even as Elias did): and see on 545: also see C. 20; 9, where
in like manner fire comes down from heaven to destroy Gog and
Magog.
899. To come down from the heaven to the earth. Heaven and earth
appear to serve here, as in C. 12; 4, 7, 13, merely for the machinery
of representation, that is, they have no second sense, denoting reali-
ties. Yet, from what follows, we ought to limit earth to the land of
the symbolic world.-Before the men. As before, supposing a parti-
cular class of men, and not men in general, to be meant, I have
inserted the article. The class intended is that of those technically
designated (as in the next clause) 'those who dwell on the earth.'
Many such prodigies, as are spoken of in this verse, are related or
alluded to in Josephus's account of the Jewish wars; and though
they are not all directly connected with Vespasian and the Roman
army, they would be regarded by the Jews as being due either to the
agency of that evil spirit, whom they considered to be the author of
the evils, which the Romans brought upon them, or as being signs
given by God to foreshow that impending destruction, which He had
appointed, and whose instrument for effecting it being Vespasian, the
latter might be said in some sort to be the worker of the signs, that
is, the signs accompanied and attested his mission, or his mission was
the occasion and cause of the signs. The following is an abstract of
one section in the Wars VI. v.
'A false prophet'-we cannot but be struck with the coincidence
of this being the designation of a symbol specially representative of
Vespasian,—'a false prophet occasioned the destruction of these
people by making proclamation, that God commanded them to get
upon the temple, and they should there receive miraculous signs of
their deliverance. And there were then a great number of false pro-
phets (cp. Mt. 24; 11, 24) suborned by the tyrants to impose upon.
xiii; 13. 899.]
89
The two beasts: the second.
the people by giving out, that they should wait for deliverance from
God. The miserable people were persuaded by these deceivers, while
they did not attend to the signs, which plainly foretold their ap-
proaching desolation. Thus, there was a star resembling a sword,
which stood over the city; and a comet, that continued a whole year.
And before the commotions which preceded the war, when the people
were assembled for the Passover, a light shone round the altar and
the temple in the night, so great that the darkness was turned into
brilliant daylight. This light was thought to be a good sign by the
unskilful, but was interpreted by the scribes as portending the events.
which followed. At the same festival, a heifer, which was being led
by the High Priest to be sacrificed, brought forth a lamb in the holy
precincts. And the eastern gate of the inner court, which was so
heavy, that twenty men had scarcely been able to close it, and which
was fastened by massive bolts let into the stone floor, opened at mid-
night of its own accord. This also appeared to the common people
to be a very happy omen. But the learned understood by it, that the
security of their holy house was dissolved of its own accord, and that
the gate was opened for the advantage of their enemies. So these
publicly declared, that the signal foreshowed the desolation that was
coming upon them. Moreover, a few days after that festival, a phe-
nomenon occurred so prodigious and incredible, that the account of
it might be regarded as being a fable, if it were not related by those
who saw it, and if the events which followed were not of so remark-
able a character as to deserve such signs. Before sunset, war-chariots
and bodies of soldiers in battle array were seen marching in the
clouds, and besieging cities. Again, at the feast of Pentecost, as the
priests were performing their nocturnal duties in the temple, they
felt a quaking, and heard a noise as of a great multitude saying;
'Let us remove hence.' But, what was still more terrible, there was
one Jesus, who, at the feast of Tabernacles four years before the war
began, and when the city was in great peace and prosperity, began to
go about the city day and night, crying; 'A voice from the four
winds, a voice against Jerusalem and the holy house, and a voice
against this whole people.' And the cry of Woe, woe to Jerusalem'
(although he was flogged by the Roman Procurator till his bones were
laid bare, and daily maltreated by the people, in order to make him
desist), he continued unceasingly for seven years and five months,
until he saw it realized in our siege; and then, as he was going his
round on the wall, and had just finished his cry with his utmost force,
and added to it, 'Woe to myself,' he was struck by a stone from a
Roman engine, and killed on the spot.'-' What most encouraged the
Jews to undertake this war was an ambiguous oracle in their sacred
writings, to the effect that, about this time, one from their country
90
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XVIII. D. 6.
should become ruler of the habitable world. They took this predic-
tion to belong to themselves in particular; and many of the wise men
were thereby deceived. Now this oracle certainly denoted the govern-
ment of Vespasian, who was appointed emperor in Judea. But these
men interpreted some of these signs according to their own pleasure;
and some of them they utterly despised, until their madness was
demonstrated both by the taking of their city, and by their own
destruction.'—' And now the Romans, upon the flight of the seditious
into the city and the burning of the holy house, brought their ensigns
to the temple, and set them over against its eastern gate; and there
they offered sacrifices to them, and there they made Titus Imperator
with the greatest manifestations of joy.'-The last sentence I have
added from the next chapter; because it records the accomplishment
of the object, for which the Romans undertook the war, namely, the
virtual 'making the earth and all that dwelt therein to worship the
beast, and his image' on the ensigns.
(
With the foregoing extract from Josephus, it will be interesting to
compare the allusion, which Tacitus makes to the same occurrences.
-But first let me quote two other extracts from Josephus, in which
mention is made of other 'signs,' said to have occurred during the
war.-In the pictorial representations of the war, which were carried
in Vespasian's triumphal procession, were depicted fire sent upon.
temples, houses falling on their owners, and rivers, after rising out of
a vast desert, running through a land on fire on every side; for the
Jews affirmed that such a thing had happened to them during this
war.'-Eleazar, in addressing his comrades, is reported to have said;
"We are manifestly deprived by God Himself of all hope of deliver-
ance; for that fire, which was driven upon our enemies, did not of its
own accord turn back upon the wall, which we had built this was
the effect of God's anger against us for our manifold sins."
:
The following is the passage in Tacitus, which I alluded to.—
"Prodigies had happened, which the [Jewish] nation, prone to super-
stition, and averse to religious ceremonies, thinks it not right to pro-
pitiate with vow or victim. There were seen armies engaged in battle
in the sky, and arms of fiery red; and the temple was lighted up by
sudden flashes from the clouds. All at once the doors of the temple
were thrown open and a voice was heard, saying in tones louder
than human, that the gods were departing; and along with it was
heard a rush, as of the departing deities. Some few viewed these
omens with alarm: the greater part had a strong conviction, that it
was written in the old sacerdotal books, that at this very time 'the
East was to prevail, and some who came from Judea to attain empire,'-
an equivocal prediction of Vespasian and Titus. But the populace, in-
fluenced as men usually are by their desires, interpreting to their own
xiii; 13. 899.]
91
The two beasts: the second.
advantage the rich promises of destiny, suffered not adversity even to
lead them to the truth." (Hist. v. 13).
In the foregoing passages the 'signs' spoken of are said to have
been occasioned by Vespasian's invasion of Judea. In the extracts
from Tacitus which I proceed to cite, the power of working miracles
will be seen to be attributed to Vespasian himself, and prophecies
(miracula scientiae) are said to have been given in Vespasian's early
life of his successful career. "In his earliest youth the highest
eminence was promised to Vespasian. At first, however, triumphal
honours, and the consulate, and the glory of the Jewish conquest was
deemed an adequate accomplishment of the omen. This gained, he
began to believe, that what was portended was his accession to the
empire."—" Between Judea and Syria is Carmel, as they name both a
mountain and a deity. A deity with no image or temple (so our
ancestors said); but an altar only, and worship. There, while Vespa-
sian was sacrificing, and pondering over his secret hopes, the priest
Basilides after repeated examination of the entrails, said; "Whatever
thou art taking in hand, Vespasian, whether it be to build a house,
to extend thy estate, or to increase the number of thy slaves, thy
house will be large, thy limits wide, thy household numerous." This
enigmatical reply fame had at once caught up, and at this time began
to explain. Nor was anything more commonly talked about; and no-
where so much as in his presence; since men speak more plainly,
when they speak what one hopes for." (Hist. ii. 78).—Once more:
"During the months, when Vespasian was waiting at Alexandria
for the periodical summer breezes and settled weather, MANY PRODIGIES
TOOK PLACE, indicative of the favour of heaven, and of some peculiar
predisposition of Providence in Vespasian's favour. One of the Alex-
andrian populace, well-known for a disease in his eyes, at the instance
of the god Serapis (to whom, among all its many superstitions, the
nation pays peculiar homage), clasped the emperor by the knees,
begging with groans a remedy for his blindness, and imploring the
emperor to condescend to wet his cheeks and eyes with his spittle.
Another, who had a bad hand, by the advice of the same god, prayed
Cæsar to walk over him, and trample him under foot. Vespasian at
first derided and despised them; then, when they urged him, he at
one moment feared getting the reputation of being presumptuous, and
at another, what with the entreaties of the suppliants, and the words
of his flatterers, he began even to form hopes of success. Finally, he
ordered the physicians to give their opinion, whether such blindness
and ailment could be cured by any skill of man. The physicians
spoke indecisively. The eyesight of the one,' they said, 'was not so
entirely gone but that it might return, if the impediments were
removed: the limbs of the other were disordered, but by the applica-
92
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
H. XVIII. D. 6.
[H.
tion of a healing influence might be restored. It was, perhaps, the
pleasure of the gods, and the emperor might have been chosen to per-
form their will. At all events, if the cure was achieved, the glory
would be Cæsar's: if it failed, the laugh would be against the sufferers.'
Thus Vespasian, deeming that everything was within the reach of
his good fortune, and that nothing now could be impossible to him,
with a cheerful countenance, amid the anxious gaze of the crowd
around, did as he was desired. At once, the hand recovered its use,
and the blind man saw again the light of day. Both stories are even
now told by eye-witnesses, when nothing is to be gained by falsehood."
(Hist. iv. 81).
To the same effect as the foregoing are the following extracts from
Josephus (Wars IV: x; 7).—" So Vespasian's good fortune succeeded
to his wishes everywhere; and the public affairs were, for the most
part, already in his hands. Whereupon he considered, that he had
not arrived at the government without divine Providence; but that a
kind of righteous destiny had brought the empire under his power.
For, as he called to mind the other signs, wHICH HAD BEEN A GREAT
MANY EVERYWHERE, that foretold he should obtain the government, so
did he remember what Josephus had said to him, when he ventured
to foretell (while Nero was yet alive) his coming to the empire."
"The
XIII; 14. 900. And he deceiveth those that dwell on the earth.
Those, namely, 'whose names are not written in the book of life,'-
all, except 'the elect' (17; 14), of whom it was said (Mt. 24; 24),
that they could not possibly be deceived: see on 880. The parallel
place in C. 19; 20 (cp. 16; 2) will best show, who are meant :—
false prophet, who did the signs, by which he deceived those that had
received the mark of the beast, and those that worshipped his image.".
By his deceiving them we may understand to be meant, that he deludes
them into believing, that he possesses an irresistible power and super-
human aid. Then, by acting on their belief, he induces them to
join, more or less, in making an image to the beast.
901. By means of the signs. The nature of the case would alone
justify us in concluding, that the Roman commanders would endea-
vour to prevail on the Jews to yield submission to their authority, by
setting before them the inutility and folly of resisting those, whose
military prowess was so renowned, and on whose side the Deity was
manifestly shown to be by the signs, which He had given in their
favour. But, indeed, in the speech which Josephus made to his
fellow-countrymen, when he was sent by Titus to endeavour to pre-
vail on them to submit (see Wars V: ix; 3), we have positive evidence,
that such was the case. He dwelt at some length on these topics,
telling them, that "they must know, that the Roman power was
invincible," and that "their forefathers, who were far superior to
xiii; 14. 900-1].
93
The two beasts: the second.
them, both in their souls and their bodies, and in other advantages,
did yet submit to the Romans, which they would not have done, if
they had not known, that God was with them." He reviewed the
past history of their nation, for the purpose of showing, that "there
was no instance, wherein their fathers got any success by war, or
failed of success, when without war they committed themselves to
God." But they had now estranged God from them. "Indeed,
what can it be that hath stirred up an army of Romans against our
nation? Is it not the impiety of the people? Whence did our
servitude commence? Was it not derived from the seditions, that
were among our forefathers, when the madness of Aristobulus and
Hyrcanus, and our mutual quarrels, brought Pompey upon this city,
and when God reduced those under subjection to the Romans,
who were unworthy of the liberty they had enjoyed (see Vol. I:
pp. 351 ss.) But how much more impious are you, than those who
were so quickly conquered! . . . And, after all this, do you expect
Him, whom you have so impiously abused, to be your supporter?...
Had He judged, that our nation was worthy of freedom, or the Romans
of punishment, he would (as in the case of the Assyrians) have
inflicted punishment on the Romans, when first Pompey began to
meddle with our nation, or when Vespasian commenced the invasion
of Galilee, or when Titus first came near this city: whereas Pompey,
not only suffered nothing, but took the city by force; Vespasian went
from the war he made against you, to receive the empire; and as for
Titus, those springs that were formerly almost dried up, when they
were under your power, since he is come, run more plentifully than
they did before; accordingly, you know that Siloam, as well as all
the other springs that were without the city, did so far fail, that
water was sold by distinct measures; whereas they now give such a
quantity of water for your enemies, as is sufficient not only for drink
both for themselves and their cattle, but for watering their gardens
also. The same wonderful SIGN you had also experience of formerly,
when the forementioned king of Babylon made war against us, and
when he took the city and burnt the temple; while yet I believe the Jews
of that age were not so impious as you are. Wherefore I cannot but
suppose, that God is fled out of his sanctuary, and stands on the side
of those against whom you fight."-To the same effect, Titus, in
encouraging his soldiers, is represented as saying; "As to the famine
they (the Jews) are under, and the siege they now endure, and the
fall of their walls without our engines, what can they all be but demon-
strations of God's anger against them, and of His assistance afforded
to us?"-Josephus again, in a second attempt which he made by com-
mand of Titus to induce the besieged to surrender, used this argument
among many others. "Who is there, that does not know what the
94
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 6.
writings of the ancient prophets contain in them, and particularly
that oracle, which is just now going to be fulfilled upon this miserable
city! For they foretold, that this city should be taken, when some-
body shall begin the slaughter of his own countrymen. And are not
both the city, and the entire temple, now full of the dead bodies of
your countrymen? It is God, therefore, it is God himself, who is
bringing on this fire, to purge that city and temple by means of the
Romans, and who is going to pluck up this city, which is full of your
pollutions."- Which, &c. Why is this virtual repetition made?
Hengstenberg answers; "The greatness of the danger has occasioned
the copious, repetitionary description of our section. Since the history
of the deluge, Scripture has employed the method in describing great
catastrophes, dangers, critical moments, and the like, of using frequent
repetitions, which tend to bring the scene more vividly before the eye
of the reader.”—Before the wild beast means, of course (as in 893), as
overlooked by and responsible to the reigning emperor.
902. Telling those that dwell on the earth. See on 900.
(( These,"
says Hengstenberg, "are mentioned so frequently, in order to bring
distinctly into view the critical position of 'the little flock,' who have
against them a whole deceived world, the huge mass of worldly-
minded persons on the earth."
903. To make an image to the wild beast. This is an instance, in
which I again deem it advisable to remind the reader, that nothing
of the nature of making an image need be looked for in the reality.
This must be the idea literally formed in respect of the symbolical
picture; but in reference to what is symbolized anything, that might
fitly be represented by the making of an image, would suffice.-Heng-
stenberg has "an image of :" Stuart, for. For seems to mean 'for
his use,' which is certainly not the meaning. Of is differently ex-
pressed in the next sentence. To implies of, and means still more.
A statue of Nero representing his person would be an image of him,
as soon as it was made; but it would be an image to him, only when
it was set up to be worshipped. An image to the beast, therefore, ne-
cessarily implies the rendering worship to the beast through his image.
—Observe, that the term used is not 'idol,' as in C. 9; 20 (see on 651).
It is an image,' a likeness of or counterpart to the beast, that is to
be made. The term is that, which we shall presently see to be con-
stantly used in statements, relating to the worship offered to the
statues of the emperors, or to their likenesses on the Roman stand-
ards. Consequently, it will apply to such likenesses, equally as to
such statues. Cp. Mt. 22; 20: "Whose is this image?" namely, on
the coin. The 'image' becomes an 'idol,' only when it is used in wor-
ship. Two views may be taken in reference to the thing signified, ac-
cording as the image is supposed to be an image of the beast in his
6
xiii; 14. 902-3.]
95
The two beasts: the second.
individualization.
entirety, or as personified in a particular head. The most obvious
construction would incline us to adopt the former hypothesis, while
the contrast so manifestly made in vv. 11-17, which have reference
almost exclusively to Vespasian, with vv. 5-10, which relate to Nero,
lead us to the latter. The details, in like manner, conduct to a double
interpretation. For some of them will be seen to be adapted to a
generic reference, and unsuited to a personal application; while others
will suit an individual, but not a generic reference. Hence, it seems
to be most probable, that the author has here, as in other instances,
availed himself of the capability of twofold signification, which sym-
bolical representation possesses; and has gone on the principle of
If so, it will necessarily follow, that some of the
details will not be equally applicable to the beast as a whole, and others
not to the particular head. And it will result, inasmuch as the essen-
tial feature in the symbolization by a beast is, that the thing signified
must be a series or dynasty of kings,-that the abstract signification
of the image will be such a dynasty in which case there can be
no doubt, that it must be the Flavian dynasty, that is the image of
the Julian; and the inculcation of making an image to the beast
must denote the setting up of the former dynasty to receive the same
homage as lords of the world, that was claimed by the latter. As to
the individualization, according to which one emperor in particular is
had in view, it would seem, that the commanding to make an image
to him can only denote the enforcing of homage to some representa-
tion of him personally,—such a representation, for example, as was
depicted on the Roman ensigns, which Vespasian bore into Judea,
when he marched thither with the view to compel the Jews to do
homage to Nero.-In reference to this setting up of the image of the
beast, Hengstenberg makes the following remarks.
"The setting up
of the likeness of the emperor was one of the most effectual means,
which heathen despotism could employ, to place itself in the centre.
of the world. By means of this image the beast was rendered in a
manner omnipresent. Its living representative, the Roman emperor,
was confined to no particular place. In this way the choice was set
before Christians between martyrdom for the true confession and
apostasy."
In the introduction of an image in this place, 'the image which
Nebuchadnezzar set up,' and required all peoples, nations, and lan-
guages to worship,' has perhaps been had in view as a precedent.
Hengstenberg has remarked, that "in Nebuchadnezzar's personal
history the fate of his kingdom was imaged." He might have gone
further and said, that Nebuchadnezzar was himself a type of the
quadripartite kingdom, of which he is exhibited as being the founder,
and his personal kingdom as 'the head." ("Thou art-meaning really
96
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XVIII. D. 6.
(see Vol. I: p. 306), Thy kingdom is 'the head of gold.") Hence
the composite image of which he dreamt had his own form, namely,
that of a man. And in setting up "the golden image," he doubtless
meant it to be a copy of “the great image," as he would have it to be,
that is, entirely of gold. Thus, the golden image was an image pri-
marily of Nebuchadnezzar himself, and secondarily of his kingdom.
(Hence, by the way, we may derive from this precedent a confirmation
of our doctrine of the individualization of a generic symbol.) And,
consequently, in requiring worship to be rendered to it, Nebuchadnezzar
demanded worship for a beast,-a tyrannical heathenish power-both
in its individual and in its corporate signification. Indeed, the paral-
lelism between the two cases extends to many of the details. The
two images represent respectively the two kingdoms-the quadripartite
Babylonian, and the mystical Babylonian: the former, too, as indivi-
dualized in Nebuchadnezzar, and the latter in Vespasian, both of
whom were 'destroyers of the pious.' The latter of these kingdoms
is exhibited in C. 13; 1, as being equivalent to the four kingdoms of
the former; and hence the two images of them are on a par. The
"certain Jews," who refused to worship the golden image which
Nebuchadnezzar set up,' have their counterpart in the saints, who
worshipped not the beast, nor his image.' To the "burning fiery fur-
nace" corresponds the killing by 'the image of the beast of as many
as would not worship the image of the beast.' And with the " "great
signs" of the second beast are contrasted "the signs and wonders,
that the high God wrought. How great are His signs! And how
mighty His wonders!" As Nebuchadnezzar 'made his decrees' (Da.
2; 13: 3; 10, 29: 4; 6), so the second beast 'spake as a dragon' and
issued his decrees (13; 11, 14). And finally, so early as the time of
Irenæus, a connexion was supposed to exist (in conjunction with the
600th year of Noah) between the height and breadth (60 cubits by 6)
of Nebuchadnezzar's image and the number of the beast: 600 + 60
+ 6 = 666.
Having now demonstrated, that the clause before us implies a re-
quisition by the Roman emperors of a degree of homage, which can
rightly be rendered to God alone, it will be proper to show, that such
a requisition was actually made. This will fully appear from the
following extracts and references.-'Statues were voted to Nero of
equal size with those of Mars Ultor, and in the same temple' (Tacitus:
Ann. xiii. 8. 'The statue of Tiberius (as being that of a god) was
allowed to afford an asylum to miscreants' (Ann. iii. 36). The
Senate decreed, that a temple (which implies a statue or image)
should be erected to Nero at the public expense' (Ann. xv. 74). So,
also, temples and divine honours were decreed to Cæsar and to
Augustus. Caligula ordered a temple to be built for himself at
(
xiii; 14. 903.]
97
The two beasts: the second.
Rome, and sacred rites to be performed to him as to a god: and we
have seen how he insisted on his statue being placed in the temple
at Jerusalem, to be worshipped on an equal footing with Jehovah.
Suetonius says, speaking of Domitian; 'Neque in reducenda, &c.
Dominus et Deus noster hoc fieri jubet, &c. Statuas sibi in Cap. non
nisi aureas et argenteas poni permisit; ac ponderis certi.' On a gem
of agate is; 'Gemma divinos honores, Dom. &c.'-On the leading
standards of the Roman army, the likeness or image of the reigning
emperor was painted; and the Roman soldiery were taught to regard
this as the symbol of their tutelary god, who was present with them,
and would aid and protect them. Tertullian says, that 'the whole
religion of the Roman camp almost consisted in worshipping the
ensigns, in swearing by the ensigns, and in preferring the ensigns to
all [other] gods.' And Suetonius (Tib. 48) speaks of Tiberius as
rewarding some Syrian legions, because they had not displayed the
image of his rival, Sejanus, on their standards, and had not worshipped
it (non coluissent). Artabanus, king of the Parthians, adored (adoravit)
the Roman standards, bearing the image of the Cæsars (Suet. Calig. 14).
Pliny's letter to Trajan shows, that in that emperor's reign the test to
discover Christians was to require persons suspected to worship the
images of the emperor and of the gods.
How such a requisition to worship the image of the emperor was
received by Jews and Christians alike has already been copiously
shown on pp. 28 ss. and elsewhere, and will further appear from
the following extracts.-"No image," says Tacitus, "do they (the
Jews) admit into their cities, much less into their temples. They
render not this adulation to kings, this homage to the Cæsars."
(C 'When Vitellius was leading his army through Judea, the principal
men met him, and desired that he would not thus march through
their land; since the laws of their country would not permit them to
look upon those images, which were brought into it, of which there
were a great many on their ensigns" (Ant. XVIII: v; 3).—The
erection of an image of any kind, though intended only to be an
ornament to a public building, was enough to excite a popular tumult
among the Jews. Josephus tells us, that, when Herod had erected
over the great gate of the temple a large golden eagle of great value,
and had dedicated it to the temple, two of the most esteemed inter-
preters of the Jewish laws taught their disciples, that it was contrary
to the law of their fathers to erect images or representations of any
living creature whatever, and that it was better to die than to tolerate
them. In consequence a number of young men in the open day
pulled down, and destroyed the eagle at the risk of their lives; and,
when apprehended, they gloried in the act.-Again, "Apion," says
Josephus, "uttered many blasphemies against the Jews, and among
VOL. II.
Ꮐ
98
[H. XVIII. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
other things he charged them with refusing to pay to Cæsar the
honours, that were due to him; for that, while all others, who were
subject to the Roman empire, built altars and temples to Caius, and
in other respects universally received him as they received the gods,
these Jews alone thought it a dishonourable thing for them to erect
statues in honour of him, or to swear by his name.
""
When such were the requisitions on the one side, and such the
sentiments (based on the most powerful of motives) on the other,
there could be no doubt what must be the result, when those requi-
sitions were enforced by the sword. The Jews were at first civilly
and religiously in the right: and, so long as their resistance was
made against intolerable oppression, and their testimony given for the
upholding of the truth,-'There is one God, and Him only shalt
thou serve,' the Christians could not but make common cause with
them, and recognize them quoad hoc as brethren and 'saints.' But
soon the Jewish people allowed themselves to be goaded by designing
men into a state of frenzy and mad fanaticism, which led them to
place themselves wholly in the wrong. They gratuitously insulted
the emperor by refusing to receive his offerings to the temple, or to
allow sacrifices to be offered for him, though such offerings and
sacrifices had always been customary, and were fully sanctioned by
those priests, that were most learned in the laws and customs of their
country. The Roman generals, on their submission, would have re-
dressed their grievances, and removed every just cause of complaint.
To the very last Titus used every means in his power to save Jeru-
salem and the temple; but all in vain. During the last three months
of the siege, the fanatical Jews perpetrated every imaginable impiety
and crime within the precincts of their own temple: "yea," says the
historian, "they proceeded to such enormous offences, that the very
same indignation, which Jews would naturally have against Romans,
if they had been guilty of such abuses against them, the Romans had
now against Jews, for their impiety in regard to their own religious
customs. Nay, there were none of the Roman soldiers, who did not
look with a sacred awe upon the holy house; and adored it; and
wished, that the insurgents would repent before their miseries became
beyond remedy. Titus was deeply affected with this state of things,
and reproached them, saying; 'Why do you pollute this holy house
with the blood of both foreigners and Jews themselves? I appeal to
every god, that ever had any regard to this place, that I do not force
you to defile this sanctuary. Nay, I will endeavour to preserve your
holy house to you, whether you will or not.' He declared, that he
had offered peace and liberty to them, as well as an oblivion of all
their former insolent practices; but that they, instead of concord, had
chosen sedition; instead of peace, war; and instead of abundance,
xiii; 14. 904.]
99
The two beasts: the second.
famine that his father had come into the country, not with a design
to punish them for what they had done under Cestius, but to ad-
monish them: that he himself had shown them every possible for-
bearance and clemency, and after every victory had persuaded them
to peace, as though he had been himself conquered." Remonstrances
and offers of terms, however, were alike made in vain to the in-
fatuated Jews. They would listen to no terms, but such as they
themselves dictated. And the result was, that those wicked men
were miserably destroyed through their own folly: their country
desolated and exposed for sale: their holy city razed to the ground:
their temple burnt: and the people that remained either slain or
suffered to die of hunger, or else sold into slavery, thrown to wild
beasts in the amphitheatre, or sent to work in the Egyptian mines.
And thus were the times of the Gentiles accomplished,' when 'the
holy city had been trodden down by them forty-two months.'
904. Who hath the wound by the sword, and did live. Tregelles
calls attention to the change (as found in the ancient authorities) in
the gender of the relative.' The ancient reading indicates by a con-
nectio ad sensum, that the beast revived in one of his members, who
was a man. If this be the true reading, we have here another in-
stance and proof of the principle of individualization, and an indica-
tion of a special reference to a particular king. Persecutors alone
being explicitly brought into the symbolizations, and the revival
being the salient point, the purport of this clause may be taken to be,
that he who had received his death-stroke in Caligula still practically
lived, that is, in respect of being a persecutor, in Nero.-Hath is the
genuine reading, though some copies have had. It may be, that up
to this time, that is, to the time when the image has life infused into
it, the beast that was slain and revived (the Julian dynasty) is to be
conceived of as present on the stage in the person of Nero, the beast
from the earth (Vespasian) acting at the same time as his lieutenant,
and the inculcator of worship to him. But henceforward the image
is made to be and do everything; because Vespasian has attained to
the place of the beast, having now obtained the throne.-This clause
is substantially identical with that in 896. The only difference
worthy of notice is the substitution of did live for was healed. And
in reference to this it will be well to note, with a view to the bearing
which the remark has on C. 20; 5, that, inasmuch as the beast was
said in ve. 3 to have been slain, the term lived must be equivalent to
entered on a new life.-But why, it is natural to ask, should the clause
have been thus repeated, when, if it was not called for in the former
place, still less was it here? Hengstenberg says; "In the beast's
return to life again lies the reason, for which an image behoved to be
made for him." But, when it is observed, that the fifth and sixth
Wor M
100
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
divisions are terminated by these parallel clauses, it may be thought,
that to mark the terminations of the two divisions was the object
in making the parallelism: at any rate, this sufficiently accounts for
the repetition. Another conjecture that may be made is, that, to
mark the existence up to this time of the first beast, by using the
present tense in the clause, was the object in view.
In this division, the Roman general for the time being is repre-
sented as appealing to the prodigies which attended his mission, as
affording a proof, that the Deity was on his side; and that, conse-
quently, it behoved the Jews to render to the emperor the homage,
which he demanded.
DIV. 7. THE SECOND BEAST: HIS SUBJUGATING ALL TO THE BEAST.
Ves-
pasian's success in setting up his own dynasty, and reducing his
opponents to servile submission: A.D. 69–70.
XIII; 15-18. 905-16. And it was given him to give a spirit to the
image of the wild-beast, that the image of the wild-beast might both speak
and cause that as many as would not worship the image of the wild-beast
should be killed. And he maketh all, the small and the great, and the
rich and the poor, and the free men and the servants, to give to themselves
a mark on their right hand or on their forehead, in order that no one
should buy or sell, but he who hath the mark, the name of the wild-beast,
or the number of his name.
Here is wisdom. Let him who hath mind count the wild-beast's
number; for it is a man's number; and the number of him is 666.
905. To give breath (i.e., life) may alone be meant; but, inasmuch
as the spirit, in which the life inhered, was conceived of as a separate
existence from the body, I think a portion of the idea is lost by
rendering to give life.-See on 742, and cp. Vol. I: p. 275.
906-8. Hengstenberg renders "that the image should even speak;
and that he should make, that whoso, &c.:" and he remarks; "We
must not explain: and made; so that the image is the subject; but
rather and that it made; so that the beast is the subject." To this
remark I reply, that the point is not one of explanation, but of right
rendering; and the rendering ought to be made without reference to
the explanation to be given. Hengstenberg, on the contrary, has
done great violence to the plain grammatical construction of the
Greek, in order to make the text say, what he has thought, that it
ought to say. And there can be little doubt, from his evident wish.
to make this appear to be a matter of explanation, that the reason
why he has done this violence to the text was, that he was unable on
his scheme to give even a plausible interpretation on the grammatical
rendering. It is true, indeed, that the threefold repetition of the
image of the beast is peculiar; but we must be careful, how we draw
xiii; 15-16. 905-11.] The two beasts: the second.
101
an inference from a peculiarity of so peculiar a work. It may also
seem strange at first sight, that 'the image should cause, that whoever
would not worship itself should be killed:' but on consideration it will
be seen, that this representation will accord well with the reality,
which is the prototype. For when heathen (or alas! it may be said,
when so-called Christian) priests have wished to bring a particular
image into especial repute and favour with the ignorant multitude, it
has been a common trick to make the image itself appear to utter
some words, or to give some sign equivalent thereto, which would
promote their object. And so here, the conception may easily be,
and I doubt not is, that of the image itself issuing a command, that
those who refused to worship it should be slain. Such considerations
as the above, however, even if there were more force in them than
there really is, ought not to be allowed to contravene the relation
established by the natural grammatical construction. As to this there
can be no doubt, that, just as Hengstenberg himself is constrained to
put in a that before he should make in order to give his sense, so there
must have been its equivalent in the Greek, if his had been the sense
intended by the author. The rendering which I have given is that
of our A. V., and Stuart also adopts the same.-The character of the
speaking of the image here, together with the mandate of the beast in
ve. 14, indicates what is meant by the beast's 'speaking like a dragon.'
-While we conceive of the literal representation as being, that a
beast caused an image or statue to be made to another beast (which
image was a counterpart of that beast), and was moreover able to
infuse vitality into that image, so as to give it power to speak and
even to cause as many as would not fall down before it to be slain, we
may regard the true meaning as being, that the Flavian dynasty,
agente Vespasiano, set up a new Cæsarian object of civil allegiance
and religious worship,-that that object was itself, the counterpart of
the Julian dynasty, and that it succeeded in giving to the Flavian
image imperial vitality, by placing it in a position to issue royal
decrees, and to put to death all who refused to yield the submission
which it demanded. In reference to the particular application, it
may have been intended, that we should conceive of the second beast,
as causing an image or likeness of the persecuting head of the first to
be made, and then enforcing the worship of it on pain of death.
Hereby it would be signified, that Vespasian caused the Roman
ensigns on which the likeness of Nero was depicted, and Titus those
on which Vespasian's image was portrayed, to be set up all over
Judea, and compelled the Jews to do homage to them. Of course, to
enforce the worship of a particular head would be to enforce the wor-
ship of the beast.
XIII; 16. 909-11. And he maketh all, the small &c. This is the
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MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
oft-repeated formula of universal comprehensiveness in respect of
different classes: see on 772. Here the terms are manifestly arranged
in three pairs. To these another term, making seven in all, may be
added by reckoning (as Hengstenberg does) the all at the beginning
as constituting a term. And the similar heptad in C. 6; 15 confirms
this view. Possibly the six of the three pairs may have designed for
appropriateness with the three sixes of the beast's number, 666.-We
might render and it (the image) maketh all: but I do not think, that
this would give the true meaning.
912. To give to themselves a mark. This is a more correct version
than the to receive of our A. V., or the should be given of Hengsten-
berg's.-Idolaters consecrated themselves to a particular god by
taking various marks, such as his name, or his emblem (e.g., the bolt
of Jupiter or the ivy of Bacchus), or his number, that is, the numeral
letters which were equivalent to the sum of the letters in his name.
And Procopius states, that many Christians marked themselves with
a cross or with the name of Christ: cp. 14; 1: 22; 4. In like
manner, this beast, not content with having reduced his adversaries
to a state of abject servitude, compels them to wear openly a badge of
their servitude; and, to add to the degradation, he makes them stamp
this mark on their persons with their own hands. The giving them-
selves a mark, and not being marked shows, that in the thing signified
the act performed was performed by the parties themselves, as would
be the case in doing homage and worship to the Roman emperor. See
further on 915 infra.
913. On their right hand or on their forehead. See on C. 3; 12:
7; 3: 9; 4: 13; 1, and cp. Ex. 13; 9, 16: De. 6; 6-8. Martial,
Seneca, and Plutarch state, that servants were branded in the forehead
with their master's mark. In Le. 19; 28 the Israelites are forbidden
to'put any mark upon themselves.' Hengstenberg understands the
parts here specified to be intended to denote, that the recipient of the
mark was “in all his actions to show himself," and "before all the
world to declare himself, a true servant of the beast." It may be
doubted, whether or not, in respect of the thing signified, the meaning
would extend so far as this; but there can be no doubt, that, in respect
of the symbolization, the intention in the specification was to heighten
the idea of the indignity, put upon the beast's humiliated opponents.
XIII; 17. 914. In order that no one should buy or sell. And that
is a reading of about equal value. "He that cannot buy or sell is as
one excluded from human society, and deprived of the necessary means
of existence." Possibly there is an allusion here to some acts of
Vespasian in particular, as he was of an avaricious disposition, and
was accused of having recourse to the most dishonest and base means
of obtaining money.
xiii; 17-18. 912-18.]
103
The two beasts: the second.
915–6. But he who hath the mark, the name of the beast, or the number
of his name. The R. T. has erroneously or the name.-As the meaning
of the three things here specified can be determined only from the
beast's number, it will be the most convenient method to postpone the
consideration of them, till we come to that number.
XIII; 18. 917. Here is wisdom. This sentence may be thus
paraphrased. 'In what follows there will be found room and great
occasion for that technical skill, which consists in solving mystical
enigmas with readiness. Sagacity will be requisite to unravel the
clew, about to be given to the secret of the beast.'-A sentence of
similar form to this is introduced in three of the interludial passages,
which mark the time present, namely in C. 13; 11: 14; 12: 17; 9;
and that in the last-named text is nearly identical with the one
before us.
All the four are manifestly used to separate what follows
them from what precedes; and, by making as it were a pause or break
in the subject, to call especial attention to what comes next.
918. Let him who hath mind. In C. 17; 9 ; "Here is the mind
which hath wisdom;" the two principal terms in 917 and 918 are
brought together: from which it would appear, that the latter is an
effect, fruit, or endowment of the former. We may read; Let him
who hath an intelligent discerning mind. It is implied, that such a
mind is absolutely necessary. Only he who hath vous, "understand-
ing," can compute the beast's number. And just so we read in Da.
12; 10, in reference to a similar case-that of Ant. Epiphanes ;
"None of the wicked shall understand, but the [men of] understand-
ing shall understand."-The R. T. inserts the article, which in this
case would have the effect of making' the mind' par excellence, that
is, a mind of the highest endowments in this respect, to be meant.-
Count. Cp. C. 2; 17; "I will give him a white counter."-To count
the beast's number cannot mean to ascertain what the number is by
counting; because the number itself is stated. The only alternative
meaning would seem to be, to ascertain by help of the number
given, what the thing signified by the beast is. On this view of the
meaning, to take the names of the most likely things, and to count
up the sum of the numeral letters composing them, until one was
found which gave the number 666, would be to count the number
of the beast. And, in like manner, by help of the beast's number
must the marks, whereby the beast's servants are known, be ascer-
tained. But, in order to be in a position thus to count the number of
the beast, it may seem necessary, that we should be quite sure, which
beast is meant, and what its generic signification is. With regard to
the former point it may, indeed, be thought, that there is no room for
a question to be raised. And in truth, so clear is the case, that if
some had not been found to maintain, that the second beast is had in
104
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
view, I should not have thought of starting the question. The advo-
cates of this opinion are, however, so few, that it may suffice to direct
attention to the fact, that 'the beast' in the preceding context (vv.
14, 15, 17) can mean only the first beast (if one of the two mentioned
in this passage must be understood in contradistinction from the
other), it being the second that makes an image to 'the beast,' mean-
ing necessarily on this view the first. Consequently the first is gram-
matically implied here. But, if I am not mistaken, it is intended,
that the phrase 'the beast' should be taken in these verses in the
abstract, or apart from the distinctions made in it, in one place as pro-
ceeding from the sea, in another from the earth, and in another from
the abyss. Hence it is used here in its widest or most generic sense,
that is, as applicable to and inclusive of the entire dynasty of the
Cæsars. I judge so from the remarkable change in the mode of ex-
pression at ve. 15. Previously a descriptive clause, or an epithet, or
both, had been inserted, limiting emphatically the designation to the
first beast; but subsequently these are dropped, and 'the beast' only
is used. Now I think, that it may have been one object, in the in-
sertion of the limiting clauses in the first instance, to obtain a basis
for intimating a change in the signification of the phrase; so that,
when the restricting terms were discontinued, an extension in the
signification of 'the beast,' so as to take in 'the twelve Cæsars,'
should be understood. In taking this view, I am nearly in accord
with Hengstenberg, who says; "The beast, being named uncondi-
tionally, is the first beast-not, however, in contrast to the second,
which is rather to be regarded as its inseparable attendant:" I would
rather say; 'its essential complement.' When, as in the beginning
of this passage, the two beasts are mentioned together, they are un-
deniably spoken of in contradistinction from one another; but after-
wards the contrast is dropped, though, inasmuch as the second beast
is introduced as the agent of the first, it is natural to suppose, that,
when 'the beast' is mentioned, the first is specially, though not exclu-
sively, had in view. It should be borne in mind from first to last, that
the circumstance of Vespasian's having passed from being the agent
who enforced the worship of the beast, to being the beast whose worship
was enforced, has necessarily rendered this a very complicated symbo-
lization. It was probably this circumstance, that led to the introduc-
tion of the image, Vespasian's twofold capacity requiring two symbols.
919. For it is a man's number. That is: since in the esoteric sense it
is a man's, and not a beast's number (being the numerical equivalent
for a man's name, when the letters composing the true name are added
together as numeral letters), it will, when regarded and computed by
as such, show who the man intended is.-Stuart explains, "The num-
ber is to be computed more humano, not more angelico," (Cp. C. 21; 17).
xiii; 18. 919.]
105
The two beasts: the second.
But this is not, I think, quite a correct view; for the implied contrast.
is with a beast's number.-Hengstenberg, again, argues against "the
wide-spread supposition, that the number 666 is made up of the aggre-
gate numerical value of the letters of a name." But his arguments
are either so palpably weak and sophistical, or else equally valid
against his own view, or wholly derived from his own scheme, that
they are scarcely deserving of notice. The acknowledged "wide-
spread," and, it might have been said, 'almost universal' adoption of
the view he rejects, is alone sufficient to outweigh all his arguments.
And the facts, that the representation of proper names by numbers
was the common practice under the mystical system,* and that the
only method of solving such numbers, that was thought of in the early
ages, was by finding a name, which would furnish a sum-total coin-
ciding with the number given,-these facts leave no room for doubt, as
it seems to me, respecting the true mode of procedure in the investi-
gation. Hengstenberg maintains, that "that alone can be the right
explanation of the number which, first, supplies a name; and, secondly,
indicates a direct relation between the number and the nature of the
beast:" and he arrives at the strange result, that Ezra 2; 13; "the
sons of Adonikam 666," furnishes the name and the number of the
beast. He argues thus against the view, which I maintain, "Against
the explanation, 'for it is the number of the name of a man,' a
number which is made up of the numerical value of the letters of a
name, we oppose, 1. The fact, that the beast is not a man, not an
individual; 2. The fundamental and parallel passages (Is. 8; 1: Rev.
21; 17). To say nothing of other reasons-for example that the for
in that case would be unsuitable. Rightly understood, these words
overthrow the hypothesis, which would construct a number out of the
numerical value of the letters of a name." My answer to these alle-
gations is as follows. 1. I have shown, that the beast may and does
represent an individual: but, even if this were not the case, the argu-
ment would not hold good against my view, as will presently appear.
* The practice was not limited to proper names. Seneca states, that Apion
argued, that Homer was the author of the division of each of his works into 24
books, distinguished by the 24 letters of the alphabet, from the circumstance
that the two first letters in the Iliad give numerically 48. "Leonidas, who
flourished in the reigns of Nero, Vespasian, &c., carried the practice of comput-
ing the numbers in words so far as to construct equinumeral distichs, i.e., epi-
grams of four lines, whose first hexameter and pentameter contain the same
number with the other two." Examples may be seen in A. Clarke's Com. on
C. 13; 18: as also of distichs in which the hexameter is made equinumeral with
its pentameter. About the Apostolic age, also, some Greeks employed them-
selves in counting the numbers in Homer's verses, to find out what two conse-
cutive lines were equinumeral; and the examples are said to be marked in Cod.
2216 in the Biblio. Royale.
106
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
2. The passages referred to do not make against the interpretation.
3. The for is not unsuitable. It is not equivalent to because. The
sense is not, 'Count the number of the beast, because it is a man's num-
ber, and because the number is 666:' but, 'Count it; for, in order to
give clews to the thing signified, I will add, that it is a man's num-
ber, and it is 666.' What is there unsuitable in the for here?—Let
me add, that 'the number of the name of a man' was not the expres-
sion made use of; because, in the mystical science, 'the number of a
thing,' and 'the number of the name' of that thing have different
significations, as I shall show presently.-Hengstenberg goes on to
say; "Were the number not an ordinary, a common one, the call to
compute it, or to reflect on it, would be to no purpose." No doubt
in one sense the number is a common one; but, what Hengstenberg
means is shown by what he had said just before, namely, that "in the
solution of the riddle we must seek for no mystery in the number
itself." Now, one glance at the number may well suffice to make us
hesitate to receive this assertion, and to satisfy us, that the number
is a peculiar, an extra-ordinary one. Its homogeneous composition
shows palpably at first sight, that it is a mystically formed number
(see Vol. I: p. 40). Six, as being the number of the labour-days of
creation, is the numerical representative of unrest, toil, affliction (see
Vol. I. p. 33). And the threefold repetition of a figure magnifies the
idea, which it represents when standing alone, to the superlative de-
gree.
Even Hengstenberg himself dwells on this view of the number
at some length. He says: "The 666 is, as it were, the swollen,
blown up six [In illustration of this I may notice, that 666 = 6 × 6 × 6
× § + (6 × §).], the six in its highest potency. . . . As the five
only occurs as the half of the ten, the number of perfection broken,
so the six appears either as the half of the twelve or as the pre-
liminary step to the seven therefore in a subordinate relation to the
two numbers, which are formed by a similar combination of three and
four, and which generally in the Scriptures, but especially in the
Apocalypse, are consecrated to the church. By the six being carried
through units, tens, and hundreds, the number marks the soaring
pretensions and might of the beast; while, on the other side, the
relation of the six to the seven and twelve implies, that in respect to
the church he still after all came short. To the number 666 thus
explained, corresponds the number three-and-a-half, which in the
Apocalypse is the signature of the apparent victory of the world over
the church,-merely on account of its relation to the number seven.
Even Irenæus, in his early age, seeking in the number 666 an im-
port by itself, brings it into connection with the nature of the beast.
He supposes a connection between it and the image of sixty cubits
high and six cubits broad, which Nebuchadnezzar caused to be set
xiii; 18. 919-20.]
107
The two beasts: the second.
up in the plain of Dura. And, indeed, if we look upon this image,
not with our own, but with Israelitish eyes, if we consider the great
attention which was paid to numbers in Old Testament times, as
recent investigations have shown, nothing is more natural than to
suppose, that the book notices the dimensions of that symbol of the
ungodly power of the world (for such the image was), because it saw
in these a shadowy representation of the nature of that power. So
colossal, and yet indissolubly bound to the fatal six, the broken twelve,
and the incomplete seven! The name of the valley, too, is ominous.
It properly signifies the valley of the funeral pile. This is what we
can maintain with certainty respecting the 666, as the number at
once of the name of the beast, and of the beast himself. Perhaps,
however, there is also an import in the mode of writing the number.
It is expressed by the three letters Xέ. That this writing by letters
was the original form, is certified by Irenæus. The first and the
last of these three letters are the common abbreviation of the name
of Christ. That which stands in the middle is like the serpent,
under the name of which Satan appears in C. 12; 9: 20; 2. Through
the whole, therefore, the Antichrist, that is raised up by Satan, is
placed before our eyes." On Hengstenberg's own showing, then, the
number is not ‘a common,' but a mystical one; whatever may be its
mystical signification. And hence the more probable supposition is,
that the solution is not to be found (as Hengstenberg maintains that
it is) in a merely literal use of the number. If the number were used
in an ordinary way, there would be no occasion or room for comput-
ing, or for skill in the mystical art. So that, with much more reason
we might say; were the number a common one, the call to compute
or to reflect on it would be idle.'-We may proceed, then, with our
inquiry, how may such a number as the text presents to us furnish a
reason for working out the computation? Now this it might do, as
being a mystical number, and by reason of the mystical bearings,
which it has been, and will hereafter be, shown to have. As a
mystical number, it would call for technical skill in the Gematria of
the mystical science, and would afford scope for the exhibition of
superior tact and discernment. By means of its mystical connexions,
it would throw light on the person and character of the particular
beast, and on his relations to the saints and to the lamb.
(
920. And the number of him is 666. We ought not to read his
number in the sense of the number belonging to him,' but in the
sense of 'the number assigned to, in order to be distinctive of, him.'
In the hope of causing this to be kept more distinctly in mind, I have
deviated from the usual rendering, and followed the Greek more closely
in reading the number of him.'—And here I may ask; In what other
sense, than as being distinctive of the beast, can 666 be said to be his
108
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
number? And, if it has been assigned for the express purpose of
distinguishing the beast, so as to leave no room for doubting who the
party signified is, must it not follow, that, by the right use and appli-
cation of this number, that party may with certainty be known?
666. Inasmuch as there is a rival reading, namely 616, the first
question in reference to this number will be; Is 666 the genuine read-
ing? The only answer that can be given with truth to this question
is, that 666 has the balance of extant authorities in its favour. And
Irenæus (circa A.D. 280) affirms, that it was found "in all the correct
and old copies," and was vouched for by those who had known the
Apostle,—" qui facie ad faciem Joannem viderunt." His testimony
to a matter of fact may be allowed to be of great value, whatever we
may think of his judgment, when we find him appearing to rely mainly
on the following coincidence. "It was in the 600th year of Noah,
that the flood destroyed the earth, on account of the peculiar wicked-
ness of its inhabitants. Afterwards, in aid of idolatry, Nebuchad-
nezzar set up a golden image on the plain of Dura, which was 60
cubits high, and 6 cubits broad. Put these three numbers together,
and we have 666: a representation or symbol of the extreme, and as
it were, aggravated wickedness of Antichrist, whose name is concealed
in the mysterious 666; for in him is all the wickedness of the ante-
diluvians (destroyed in the 600th year of Noah) conjoined with all
the wickedness of idolatry under Nebuchadnezzar, the most potent
and impious of all idolaters." To the MSS. and oral authority as
testified by Irenæus, it may be added, that the form and signification.
of xέs, tend to give it probability. In respect of the form, however, it
must be observed, that recently Lachmann and Tregelles have, on the
authority of the most ancient Codices, exchanged the numeral letters
for words at full length. In reference to the signification Vitringa
has remarked, that "the three sixes placed together have something of
an enigmatical appearance, which does not exist to the same degree
in 616." If, now, we turn to the rival reading, we learn from the
testimony of the same Irenæus, that it too had very ancient authorities
in its favour, reaching back probably to not more, and perhaps much
less, than 100 years after the apostle's death. And such was the
weight of those authorities, that it was a controverted question, even
in that early age, which was the genuine reading. "Irenæus, cer-
tainly, is of opinion, that the reading 616 was originally a slip of the
pen; but, at the same time, he says expressly, that on the number 616
were raised calculations of names, and he himself offers in consequence
grounds for an easier explanation. Then, as it is evident from Irenæus
alone, that the number even in the earliest times had awakened much
attention, it is scarcely to be imagined, that a deviation from the
correct reading should have arisen from mere carelessness." To
xiii; 18. 920.]
109
The two beasts: the second.
these arguments of Hengstenberg I would add, that the letter supposed
to have been substituted is so unlike to that, which is assumed to be
the genuine one, that it is incredible, that a substitution could have
arisen from a copyist's mistaking one for the other. Of MSS. now
extant, 616 is found in C, which is supposed to be as old as the early
part of the fifth century. A reading so authenticated is not lightly
to be rejected. And for myself I am inclined to think, that both 666
and 616 may be genuine, not only on account of the evidence which
supports both these numbers, but because I think strong reasons for
the adoption of different numerical readings may be found in the
mystical system, and because much evidence has been adduced in
Palmoni in favour of the hypothesis of original Various readings.
In respect of the case before us, I shall presently bring forward
coincidences, tending to support both readings.
I now proceed to advert to the mystical character of the number 666.
I have, indeed, already traced its origin and signification as such, but
I would here further exemplify its use in this character by some
miscellaneous examples. 1. In this very book there appears to be
an esoteric use of this number, by which the generic identity of the
whore with the beast is indicated. The first word,-the key-word as
it were, of the inscription on the whore's forehead (17; 5) is мMYSTERY.
Now the letters composing the Hebrew equivalent for this word give
as their sum-total 666. 2. The seven letters MDCLXVI form the
only numerals in the Roman notation. But, as the whole seven would
denote perfection, while, if one letter were taken away, there would
remain six-the number which forms the basis of the beast's number,
there existed manifestly two reasons for such a subtraction. And
the first letter being withdrawn, the six which remain give the number
666. In this coincidence we may discover an origin of the beast's
number, and also a reason for its adoption in a case, in which Rome
was the object contemplated. 3. Many ancient chronological com-
putations coincide with the number of the beast, as may be seen in
Palmoni. Of these I will cite here only a few examples. Clemens
made out 666 years between the Exode and the building of Solomon's
Temple. From Jehoiachin's captivity previous to the first destruc-
tion until the second destruction of Jerusalem was reckoned to be 666
years. Also, from the Return to the war which ended in the final
desolation of Judea, A.D. 132, 666 years. In Ptolemy's Canon (which
has been shown in Palmoni, p. 659, to have been framed on a mystical
basis) the duration of its Roman division, that is, of the empire
symbolized in the Apocalypse, is 333 years=666. Some similar
coincidences will be brought forward presently. 4. Various stichoi-
cal coincidences with the number of the beast have been pointed out
in the Guide: see especially 'The dichotomized number of the beast,'
110
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
p. 175; 'The signature of Jesus crucified obscures that of the beast,'
p. 179; 'The number of the beast,' p. 191.
It must now, I think, have been made sufficiently evident, that the
number 666 has a mystical character, independently of its use in the
Apocalypse. But if so, it can scarcely have been derived simply from
a name; though we cannot affirm with positive certainty, that it
could not have been so derived, especially in the face of such examples
as Inσovs=888, στavρos, the cross =777. Nevertheless, it is so highly
improbable, that a name not selected at pleasure, but independently
determined, should give a number so peculiar in itself, and of so
highly mystical a character as 666, that such an hypothesis is scarcely
credible. If, then, we do not adopt it, we are driven to the alterna-
tive of supposing, that the name has been arbitrarily selected, and
adapted to the number, and not the number derived from the name.
When I say this, I mean only, that out of the various designations,
which the person or thing intended may have had, or by which he or
it might be recognized, such one or more has been chosen, as would
coincide with or come nearest to the predetermined number; and
that, in the latter case, the spelling has been varied, so far as may
have been requisite to produce coincidence, without wholly losing
sight of the name. That it was the practice to vary the spelling of
words, Elliott and Stuart have shown; and the necessity of the case
would alone suffice to make evident. These considerations are sug-
gested, with the view to show the reasonableness of anticipating such
adaptations.
I now proceed to the application of the principles, that have been
laid down for ascertaining, who and what are meant by the number
of the beast. At the same time I shall apply those principles, in like
manner, to the elucidation of the marks, which form the stigmata of
the beast's slaves. These are four; and thus, with the beast and his
image, seven means of identifying the thing signified are afforded.
In the first place, however, it will be proper, that I should show,
that all the seven have different significations. In order to this, I
must refer the reader to the following passages, in which they are
mentioned distinctively: 13; 1 ss., 14-18: 14; 9, 11: 15; 2: 16; 2:
19; 20. In these texts there are ten variations, of which five are
varied combinations. Now, if we allow some of these to denote
different things, consistency requires, that we should allow all to do
So,
But no one will contend, that the beast, and his image, and his
number, are identical in signification. Neither, then, should his
name, his mark, the number of his name, and the mark of his name
be assumed to be so. Even if we should be unable to show what was
the distinction made between them, this would be no proof, that none
was made. And granting (what is in itself very probable), that the
xiii; 18. 920.]
111
The two beasts: the second.
combining of terms together in different ways was the mystical
method of emphasizing in such degrees as the occasions required, still
each term might have nevertheless its own proper and distinct mean-
ing. And the subjoined extract from Elliott's Horæ Apoc., p. 939,
will show, that such was actually the case.*
1. The number of the beast. There is no occasion for inquiry in
respect of this; since it is furnished as the datum, by the help of
which the rest may be ascertained. The sentence which introduces
the verse before us apprizes us, that a clew is about to be given, by
the use of which, if we have the gift of penetrating into hidden
mysteries, we may succeed in unravelling the whole enigma. The
object of the explanation contained in this verse is, professedly, to
show the number of the beast; yet this is, in reality, but a small part
of that object. Let the intelligent mind compute the number.'
How? Is it from enigmatical data given to find out the number?
No; for the number is explicitly stated. The sentence, therefore,
must be taken to be a mystical mode of saying, that, from the num-
ber given he must ascertain, by the help of a significant hint, the
true and literal meanings or applications of the terms made use of.
2. The name of the beast, when he is regarded as individualized,
ought then to be readily ascertainable from these data. A great
difficulty, however, meets us at the outset, namely, that we know not
in what language the name is to be composed. Elliott argues (P. IV.
C. vi.) in favour of the Greek. Stuart thinks it more probable, that
*"It appears, that it was common at the time of St John, and indeed both
long before and long after, for three classes of persons to have certain stigmata or
marks of appropriation imprinted on them, viz. slaves, soldiers, and the devotees of
one and another god:-that the impression was generally on the forehead or the
hand; and that the mark was sometimes the simple name or the characteristic
emblem of the master or the god, sometimes (in the devotee's case) the god's par-
ticular hieroglyphic number. Thus,-as examples of the mark or name,—it was
with the Sicilian emblem of a horse, that the enslaved Athenians were branded
on the forehead in Sicily. It was with the master's name or mark, that Roman
slaves were stigmatized on their foreheads; and the emperor's name or mark, that
the Roman soldiers bore imprinted on their hands. Further, among devotees,
those of the god Bacchus are specified as branding themselves at times with the
ivy-leaf, sacred to him; to which I may add the example of the Hindoos,
marked even to the present day on the forehead with the hieroglyphic of the
god they are consecrated to. As to inscription with a particular number, as
sacred, this was either some simple number, consecrated to the devotee's god,
according to the Pythagorean and Platonic mysteries of numbers;—or perhaps
the number of the letters in his name ;-or, it might be, the number made up of
the numeral values of the constituent letters of the name." (See also Kitto's Cyclop.
Forehead, and Ezek. 9; 4).-Such being the case, it will not be idle to proceed
to inquire, what the meaning of the several designations which occur in the
Apocalypse is.
112
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
John referred to "Hebrew words or letters, as indicative of his mean-
ing here; because the partial concealment, obviously designed by
him, would thus become more effectual." But, that a concealment,
arising from such a motive as Stuart assigns, namely, from the wish
to prevent the pagan persecutors from discovering, that the reigning
emperor was intended,-that a concealment from such a motive was
thus aimed at, I cannot think to be at all probable. For, what
rational person, if he published such a book in the time of the sixth
emperor, a book, in which 'the sixth king' is said to be then reign-
ing, and in which, particularly in the 17th and 18th chapters, Rome
is so unmistakably described (e.g., by its seven hills, and as "that
great city, which is reigning over the kings of the earth")-what
rational person, I say, could expect, that the place and person
intended would not immediately be discerned by any intelligent
heathen contemporary; or how could he think for a moment, that,
after he had so plainly described the doings of the first persecutor of
the Christians, as we find them depicted in C. 13; 5-10, the mere
omission of the emperor's name, and still less the propounding it after
the mystical manner in the form of an enigma, would suffice to secure
concealment? For, let it not be supposed, that the mystical system
was peculiar to the Jews. The heathens, as I have shown in Palmoni,
were at least as much initiated into it as the Jews. And hence no
writer could expect to conceal his meaning by having recourse to so
transparent an artifice, as that supposed by Stuart. But, while
rejecting this method of making it appear probable, that Hebrew
letters rather than Greek would be made use of, I have not the least
doubt, that such may have been the case. The author's Greek
abounds in Hebraisms; and, in particular, he manifests a partiality
for Hebrew designations or proper names, of which in some instances
he gives the Greek equivalent: see, e.g., Abaddon and Apollyon
(9; 11), "the Devil and Satan" (12; 9), Harmagedon (16; 16). Hence
it is as probable, that a Hebraized word would be adopted as a Greek,
or a Greek as a Hebrew, or perhaps both, if they could be made to
serve the purpose (See Jenour's Rat. Apoc. V. 2, p. 121). A Hebrew
word would seem to have more affinity in the present place with the
mystical system. But no opinion can be formed à priori, as to which
would be used. The deciding consideration with the author would
doubtless be capability of adaptation to afford that clew, which he
desired to give in an enigmatical way; and consequently that lan-
guage would be preferred, in which the name might be most readily
made to give out the greatest number of mystically-numerical coinci-
dences. Now, independently altogether of the context, and of any
particular interpretation, I cannot imagine, that any name can be
found, which will have better claims on this account to be received as
xiii; 18. 920.]
113
The two beasts: the second.
the true one, than that which the solution of Prof. Benary of Berlin
proposes. His view is thus briefly stated by Stuart (Exc. iv).
"Benary remarks, that in the Talmud and other Rabbinical writings
the name of Nero, in the form of p. 1, often occurs. This amounts
numerically to the number of the beast; q. d. 50+ 200+6+50, and
100+60 +200, added together equal 666. Nor is this all. There
was another method of writing and pronouncing the name of Nero
approaching nearer to the Roman method. This was op. Nero
Caesar, which amounts numerically to just 616, and thus gives us
a good ground of the diverse reading, which Irenæus found in some
Codices. This is surely a remarkable coincidence. The same name,
pronounced after the Greek and Hebrew analogy, equals numerically
the sum of 666; but spoken in the Latin way (which is also con-
sonant with the Hebrew apocopate form of viz. —), it amounts
to 616, which is the rival reading." Ewald has remarked, that the
Hebrew for Cæsar of Rome also gives 616.
Stuart goes on to express an opinion, that the diverse readings of
the Codices may be accounted for by supposing, that "the discrepant
modes of sounding Nero's name, whether fully in Hebrew or in an
abridged way, gave rise to the different designations of the corre-
sponding numbers." This is very questionable. I am more inclined
to think, that variations in the numbers, and corresponding variations
in writing the name, may have been adopted in order to give greater
scope for mystical coincidences. Two such shall shortly be adduced.
At present, I must observe, that the double coincidence shown by
Benary appears to me to be alone sufficient to justify the assumption,
that Nero's is the name intended. And when, in addition to this
coincidence, the place in history and the circumstances, together with
the additional and resulting coincidences which I am about to notice,
are taken into account, I think no reasonable doubt can exist on the
subject,—at any rate, none other, out of the many scores of solutions
which have been offered, can show a tithe of the probabilities, which
this has in its favour.
One of the three earliest solutions, and that which Irenæus (who
has recorded them) considered had the best claims to be received was
TEITAN. It has been supposed by Browne (Ordo. Secl. p. 682), that
this name 'originated in an attempt to make it appear, that Titus, in
particular, the destroyer of Jerusalem and the eighth Caesar,' was
pointed at as the beast. But we think it not improbable, that he (the
ἀφανης βασιλευς και ἀναγνος of the Sibylline Oracles) may have been
had in view as well as Nero (the dewos opis, the very child of “the
old serpent"), and that his name as well as Nero's was adapted by
varying the spelling to make the number 666. There is a remarkable
parallelism too, which strongly favours this opinion. It was con-
VOL. II.
H
114
[II. XVIII. D. 7.
MYSTERY OF GOD IN´A SEVEN-SEAL ROLL.
tended by Wetstein, that 616 is the true reading, and that Titus was
the person intended, his name being written as above, excepting the
omission of the final letter. And hence it seems very probable, that
the same double adaptation may have been had in view in reference
to Titus as to Nero. Another circumstance, which gives probability
to the supposition, that Titus also may have been contemplated is,
that, 'the three rebels' being omitted in accordance with a custom in
mystical computations, he might be accounted the eighth king, who
"goeth into perdition." Indeed, he does actually appear as the
eighth Cæsar in Ptolemy's Canon.-W. H. Scott by a very com-
plicated process finds the number 666 to be mystically hidden under
the ordinary way of writing Titus in Greek.
Further, it is possible, that Caligula also may have been compre-
hended in the mystical allusion; for Kaurap Talos=616. If he was
included, then the three great enemies of God's people, he who first
ordered his "image" to be placed in God's temple, he who was "the
first persecutor" of Christians, and he who was "the destroyer" of
God's temple and city (or Vespasian, as acting through him),—all
three were included. And thus the beast in his entirety may be con-
sidered to have been also had in view; for, as I have before remarked,
only the persecutors of God's people are explicitly brought into the
symbolizations, the rest of the Cæsars being introduced merely for
the purpose of indicating the dynasty symbolized.
I will now adduce some numerical coincidences with the number
666, which tend to show, that the number of the beast is rightly
referred to the times of the Cæsars, and to the three heads just men-
tioned, and Nero in particular.
In order to do so, I must first quote a passage from the Ascensio
Esaic. The writer says; "Berial will descend in the form of an
atheistical king, the murderer of his mother, the ruler of the world;
and he will persecute and oppress all the disciples of the Beloved
[cp. Rev. 13; 7], claim divine honours [13; 6], fill the world with his
signs and wonders [13; 13], be worshipped and served as God [13; 8, 12],
ERECT HIS IMAGE EVERYWHERE [13; 14], and have power 3 y. 7 m. 27 d.
[13; 5]. "Only a few believers will be left, waiting for the coming
of their Lord; which shall take place after 332 days. Berial and his
powers shall be dragged into Gehenna [19; 20], and the saints shall
enjoy the rest provided for them in their present bodily state [20; 1–3].
All the saints from heaven in their heavenly clothing shall descend
with the Lord [14; 1-3: 19; 14], and dwell in this world; while the
saints who had not died shall also be clothed in like manner with
those who come from heaven [19; 8, cp. 1 Th. 4; 16, 17], and after a
time leave their bodies here, in order to assume their heavenly
station [20; 4]. The universal wreck of the material world will
xiii; 18. 920.]
115
The two beasts: the second.
follow; and this will be the forerunner of the general resurrection
and the judgment [20; 11 ss]. The ungodly shall be devoured by
fire, which issues from the Beloved [19; 15: 20; 9]."
The reader will see from the references I have inserted, that this
passage has important bearings on several places in the Apocalypse.
On this account I have quoted more than relates to the matter im-
mediately in hand, with a view to call attention in the first instance
to the following points in particular.-Assuming this passage to have
been written within the year preceding Nero's death, the writer must
have regarded the following as having been facts, which had occurred:
that Nero had blasphemously laid claim to honours proper to the
Deity; that he had made war on the saints, persecuted and oppressed
them for the greater part of 42 months; that he had done great
'signs' (and what he had done by his agent may have been attributed
to him); that he constrained the dwellers on the earth to worship
and serve him as God; and that, by himself or his agents, he insisted
on images to him being erected everywhere. Thus, this passage of
contemporaneous date does in effect affirm, that all the occurrences,
which I suppose to be symbolized in C. 13 in connexion with Nero's
reign, were facts which did then actually occur. And as to the
future it indicates, that the expectations of Christians of the writer's
time were such, as the writings of the New Testament lead us to sup-
pose that they must have been, that is to say, in accordance generally
with the teaching of the apostles, but with an admixture of error on
some points, arising from a misapprehension of that teaching: cp. 2.
Thess. 2.
I now proceed to the numerical coincidences, with a view to which
I was led to quote the foregoing passage in this place.-The 3 y. 7m.
27d. of this passage at 365 days to a year, and 30 days to each of the
odd months, would give 1332 days; or, allowing 31 days to three of
the months, 1335 days; or again, reckoning 365 days to a year, and
31 days to 5 of the months, 1337 days. And with each of these num-
bers a coincidence may be found. 1st. 1332 = 666 × 2, that is, twice
"the number of the beast," would show in days the duration of Nero's
persecution. 2dly. 1335 is the number found in Dan. 12; 12, and which
I have shown, Vol. I: pp. 331 ss., to be composed of 21 +3 +21+1290.
Of these items the 3 may be an intercalary quantity, that is, one
which would be reckoned or left out in a mystical computation, as
suited the computator's immediate purpose; and the circumstance that
1335 is one of the mystical numbers of Daniel, and 1332 twice the
number of the beast' renders this probable. 3dly. In order to exhibit
the coincidence connected with the number 1337, I must first advert to
the 332 days mentioned in the above-cited passage. With regard to this
period there is a difference of opinion among critics. Some (e.g. Browne,
# 2
116
[H. XVIII. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Ordo Sccl. p. 686) have dogmatically asserted, that the same period of
3 y. 7 m. 27 d. (=1332 d.) is intended, but that by some accident
'1000' has been left out of the text. Others have adopted the opinion
of Abp. Laurence, the editor of the work, viz., that a period of 332
days reckoned from the death of Nero is meant. Now it must be
observed, in the first place, that the author uses the future tense,
not because he speaks with reference to the expected revival or
return of Nero after his death or supposed death, but because he
speaks in the character of Isaiah. Next, there can be no doubt,
I think, that his meaning is, that Berial's (i.e., Nero's) 'power,'
'reign,' or 'practising,' would be terminated by his being 'dragged
into Gehenna.' And it is clear that he means, that Berial would be
dragged into Gehenna by the Lord at his coming. Consequently,
the end of Berial's power for 3 y. 7 m. 27 d. synchronizes with the
Lord's coming. But so, also, does the termination of the 332 days.
And hence these two periods are conterminous. And, their end being
placed at Nero's destruction, we may conclude, that the beginning of
the former period has been dated from the commencement of Nero's
persecution. The two periods, too, being conterminous, the 332
days cannot have been reckoned from Nero's death.-Again, seeing
that the two periods are conterminous, and that the one is 332 days,
and the other may consist of 1332 days, it were a much more prob-
able supposition, that the author has separated from the latter the
round number of 1000 days, than that this number has been acci-
dentally omitted. Recourse ought never to be had to the hypothesis
of error, when any other probable solution can be offered, as there
may be in this case. But what shows most clearly, that there has
not been an omission, is, that if the longer period first mentioned
had been referred to afterwards, an article would have been found in
the original Greek before '332 days.' So that, at any rate, the im-
probable hypothesis of an omission of two or three words must be
made. Much more easy will it be to suppose, that the author, writing
nearly three years after the commencement of Nero's persecution,
took a round millenary of days as the period which had elapsed up to
the time of writing, and then, having in view to make up the mystical
number 1332, fixed the coming of the Lord, and the consequent
destruction of Berial, at 332 days from the expiration of the 1000
days. But, instead of expressing the whole period in days, he stated
it in years, months, and days, in order to allow of its adaptation to
slightly differing mystical numbers, and perhaps in particular to
cover the coincidence which I now proceed to lay before the reader.
The numerical sum of the letters composing the word Kawap, Cæsar,
is exactly 332. Consequently, it would represent the number of days
in the shorter period. This coincidence may have suggested the
xiii; 18. 920.]
117
The two beasts: the second.
(
adaptation (if practicable) of the name Nero to represent the longer
period. Now, if written thus, Nepov, it would stand for 1005. The
two words together would then represent 1337,-a number to which
I have shown, that the days in 3 y. 7 m. 27 d. might be made to cor-
respond. It is possible indeed (to wit, by the omission of the second
letter), that Nero's name may have been so abbreviated, as to give
out exactly 1000; and this without ceasing to indicate (when con-
joined with Caesar), who was meant.-The longer period then, when
reduced to days, while being itself the double of the number of the
beast,' would indicate, both who was intended, and what was the
duration of his 'persecution and oppression of the disciples of the
Beloved.'—I may notice here, that Vespasian's name, when written
in the ordinary way, gives 1287; which number stands in the same
relation to 1332, as the 1290 in ve. 11 of Dan. 12 does to the 1335 of
ve. 12 (the former of which numbers I have shown, Vol. I: p. 331, to
be a component item in the mystical period represented by the latter),
that is to say, the difference between the two numbers is in each case
45. This coincidence may lead us to suppose, that by some artifice,
Vespasian's name might be similarly made up to 1332. And it is a
fact, that, by the omission of one letter and the insertion of another,
this would be effected without making any material difference in the
pronunciation of the name.-[N.B. The conclusion come to above, as
to the date of the Ascensio Esaia, has been arrived at since the remarks
in Vol. I: p. 212 were printed; and will require, that what was there
said in reference to the time of writing be deleted.]
I may be permitted to notice here, that, under the mystic number
666, there may possibly be couched an allusion to the years lying
between the Babylonian and the Roman destructions of Jerusalem,
and desolations of the holy land. This is rendered the more probable
by the circumstance, that these two destructions were unquestionably
the grand events, between which it was a primary design to exhibit a
parallelism. And hence, if they could be connected together by a
mystical number, such a connexion would doubtless be made. Now,
it has been shown in Palmoni, 407, No. 11, that Josephus has
made the interval between the two destructions to be 660 years; and
previous to the first, and subsequent to the second, there was reckoned
in each case to have been a mystical half-week of desolation. Thus,
from the beginning of the literal-Babylonian to the end of the
mystical-Babylonian desolation, there might be computed to be 666
years.
3. The number of his name. It might reasonably be assumed
beforehand, that this must be closely connected with, or arise out of
the name of the beast. And this anticipation will, I think, not only
be proved to be well-founded, but the number intended be clearly
118
[H. XVIII. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(6
((
indicated by the following extracts from the Sibylline Oracles as given
by Stuart (with some remarks on them) in his Com. pp. 80, 772.—“ In
Bk. V. v. 11 sqq., the succession of Roman emperors down to Adrian is
marked, by referring to the numerical value of the first letter in one
of their leading names; e.g., "he whose name signifies twice ten stands
at the head of the series," meaning Kaîoap, or Julius Cæsar, where
K=20. "Next follows he whose name is the first of the alphabet,"
i.e. Augustus; "then he whose name marks 300," ie. Tiberius;
then he whose name marks 3," i.e. Taîos, Caius Caligula; then
K=20, i.e. Kλaúdios, Claudius; next N=50, i.e. Nýpwv, Nero; then
Galba, Otho, and Vitellius are not specifically named, but adverted to
as destroying each other; next comes Oveσπaσíavos, o=70; then
TíTOS, T=300; then Aoueriavos, 8=4; Nerva, v=50; Trajan, 7=300;
then “Adrian, who has the name of a sea" (the Adriatic). In his
reign the writer in all probability lived; so that it could have been
but a little while after the Apocalypse was written, when this mode of
designation was employed." Now, as none of these reckonings
(Stuart means the above and others, some of which I have quoted
elsewhere) as none appear to be grounded at all 'on the Apocalypse,
they serve as independent testimony, to show what the taste of the
early ages of Christianity was, when matters of this nature were to be
designated in a prophetic way, and names were not intended to be
plainly and directly spoken."-Again, in the same book of the Oracles
we read
"He who shall obtain the mark of fifty [i.e., whose name
begins with N=50, viz., Nero], will be lord; a horrid serpent breath-
ing out grievous war; who will destroy the outstretched arms of her
who bore him. He shall be secretly destroyed. Then shall he
return, making himself equal to a God. But He [God] will demon-
strate that he is not one."-These extracts show, that one mystical
method of indicating persons was by the first letter of their name, or
the number which it represented. What, then, is more probable,
than that this numeral letter would be designated "the number of
the name," that is, the number which represented the name? In
fact, 'the number (or numeral letter) of his name is г=3' would seem
to be an expression equivalent to "he whose name marks T or 3."
If, then, this conjecture be well founded, and if, in supposing Nero to
be the beast (that is, the particular head which is had specially in
view), the right name has been fixed upon, the number of the name
in the present instance will be N=50.-This conclusion seems to be
confirmed, the names adopted verified, and the view taken in
Palmoni of the various readings borne out by the circumstance, that
50 is the difference between the two readings of "the number of the
beast.' So that, in the case of Nero, the method of writing the name,
which gives the reading 666, is numerically equal to that, which gives
xiii; 18. 920.]
119
The two beasts: the second.
The case
the reading 616, increased by "the number of the name."
of Titus will not be less striking, if it be supposed, that sometimes
"the number of the name" was a letter added in order to make a
mystical number. Then, TEITA=616: TEITAN=666. That the
same letter, and that the one which represents the number constitut-
ing the difference between the two readings, should be found to enter
into both names, and in a position in which it may be taken for "the
number of the name," must at any rate be allowed to be singular
coincidences.
4. The mark of the beast. The term is not σyµa, a brand-mark
(which was generally a stigmatizing hieroglyphic burnt in), but
xapayμa, which, in the connexion in which it stands in the Apoca-
lypse, may probably be used in a sense nearly equivalent to ovoμa,
—only, as the latter word was required to denote the proper name of
one beast in particular, or more strictly of one head of the beast, this
was probably introduced, for distinction's sake, to express the charac-
terizing designation of the beast in his corporate capacity. If this
was the case, we shall be at no loss to determine, what that designa-
tion must be. For if the number 666 has enabled us rightly to fix
upon Nero Cæsar as the name and title of the individual specially
pointed at, we immediately perceive, that the body corporate, of
which he was one head, was the kingdom of the Caesars, the Roman
empire, or (in Greek) ǹ Aativη Baoiλeia. And this conclusion we find
to be verified by the circumstance, that the sum of the letters com-
posing the designation, considered as numerals, is 666. Moreover,
it is remarkable and very confirmatory of this view, that the Hebrew
equivalent for this phrase (i.e., Ha-malcuth ha-Latinain, the kingdom
of the Latins) gives, as Jenour has pointed out, the same number.
We may call to mind here, too, that roles Рwμaa=1332, or twice the
number 666.
5. The mark of his name. It is evident, that an abbreviated form
of the above characterizing mark would be more convenient for general
use. Supposing such to have been adopted, how could it have been
mystically described? The terms name and mark taken separately
were, as we have seen, appropriated. And hence no better mode
of expression could be framed than out of a combination of these
terms. "The mark of his name" may, then, be a mystical expres-
sion equivalent to 'the designation of his name,' meaning some
abbreviated representative of it. Such would be the word Aarewos,
which, according to the substantive supplied, would mean either the
Roman people or the Roman emperor; and consequently might be
applied as a designation of the beast, either in his corporate or his
individual capacity. Now this word also contains 'the number of the.
beast,' and thus answers to the key or test that has been furnished.
120
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XVIII. D. 7.
For it, too, a Hebrew equivalent, containing the number 666, may be
found in the word, Romiith, adopted by some commentators.
And it should be observed, that this was one of the three earliest
solutions; and respecting it Irenæus says, that he thinks it a
probable one, inasmuch as the word represents the name of the
latest empire, i.e., the Roman. Early origin, indeed, is obviously
not sufficient of itself to authenticate a solution; but it tends to give
probability to one; since it is likely that a traditional remembrance
of some of the true solutions of the various particulars might be pre-
served, even when others began to be introduced. Both Aatewos and
Terav have such an ancient origin in their favour. But, on the other
hand, objections are taken to the spelling of both these words. Such
objections, however, I have already obviated. And therefore I will
only remark here, that the orthography of the former word has been
fully vindicated by Stuart (p. 787) who does not adopt it, and by
Elliott (p. 946) who does; and that Irenæus, who must have been
well acquainted with the manner of spelling Greek words, and with
the license which mystical computators may have been in the
habit of taking, has not seen occasion, in discussing the relative
claims of the three words he adduces, to object to either on this
ground.
From what has now been shown in reference to all the various
methods, by which it appears to be intimated that the followers of
the beast might be marked in order to their identification, may it not
be inferred, that the statement respecting the number of the beast
was intended to convey some such idea, and to conduct to such
results, as the following summary will exhibit?" The number of the
beast" is 666 or 616; and, a man's name having been found, the
letters of which regarded as numerals will make this number, these
(i.e., the name and the number) together will form a clew to the
several marks, and afford a means of verifying them in the following
manner.-Nero Caesar, according to the different ways in which it
may be written in Hebrew letters, will give both 666 and 616.
Hence this is "the name of the beast" in his most hateful develop-
ment under his persecuting head.-Titus may be written in Greek
letters with a sufficient approximation to accuracy to indicate the
individual intended, and at the same time so as to make either 666
or 616.
Caius Cæsar, also, will give 616. Hence these, too, will
bear the tests, and may be names of heads had specially in view, the
one as having been the first Cæsar that sought to force an idolatrous
worship upon God's people, and the other as being the agent of the
Destroyer of the pious,' by whom the once 'holy city' was reduced to
ruins.-The initial letter (N) of the beast's principal name, viz., Nero,
gives as the number of the name 50, which is the difference between
'
Synoptical interpretation.
121
·
the two readings, 666 and 616. The final and moveable letter in
Teita-n is the same. From the names of the beast's heads, it follows
that Rome under the Cæsars must be the beast, when he is regarded in
his entirety; and consequently its title, hee-Latinee basileia in Greek,
or the Hebrew equivalent thereof, ought to be the designative mark
of the beast. Accordingly, both phrases are found to give the number
666.—The mark of the name of the beast would seem to intend (like
the number of his name) some abbreviation, that might be used to re-
present either his generic or his specific designation. Lateinos in
Greek letters, and Romiith in Hebrew would answer for either. And
each will satisfy the test by giving out 666.-On a review of these
coincidences can we rightly conclude, that they may be all and alto-
gether fortuitous? Granting, that they are founded on conjecture,
and may be to some extent erroneous; can they be wholly fallacious,
and not worthy to be deemed proof of anything? If so, then a
fortiori all the popular expositions of the Apocalypse must be thrown
aside as nothing worth; for there is not one which does not depend
for its existence on a number of separate coincidences, not worthy to
be compared in an evidential point of view with those which have
now been exhibited, a fact, which the different expositions mutually
establish against one another. But if, all things considered, the main
points, namely, that Rome under the Cæsars, and in particular Nero
acting by Vespasian, and Vespasian by Titus, are symbolized in
C. 13,-if these points are allowed to be established, everything that
is essential will be admitted, and a great step made towards the re-
ception of the whole scheme of interpretation.
Synoptical interpretation of the second heptadal tableau of the seventh
trumpet. XIII; I. By the numerical identity of their heads and
horns, the beast of this tableau is shown to be generically one with
the dragon of the first, that is, both symbolize substantially the same
thing, namely, the Roman world-power in the hands of the Cæsars.
The specific difference is, that the dragon represents the military
power, and this beast (with its companion and complement, the second
beast) the civil power of Rome, as erected into an imperial despotism
by the Cæsars. For completeness and identification, this first beast
exhibits that power from its rise under Julius Cæsar; though, as the
intention is to limit the reference to the times of the persecuting
kings, the history is actually taken up only from a few years before
the epoch, to which it had been brought down in the former series,
that is, from Caligula's time. Rome under the Cæsars is first repre-
sented generically, as being a ravaging and desolating power,—in-
satiable in its lust of conquest, even as a wild beast is for prey, and
as setting up a tyrannical despotism, and blasphemously arrogating
122
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
The re-
to itself titles which are proper to God alone, such as Roma dea,
Dominus, Deus, and the like. 2. More particularly, the character-
istics of this dynasty are represented to be stealthiness, cunning, and
cruelty combined with irresistible might; vast power to crush those
who should resist it; and strength and disposition to tear and grind
them with unrelenting fury: and these qualities may be taken to be
severally characteristic of the first three emperors, Julius, Augustus,
and Tiberius. This dynasty acquired its great power, its regal
dignity, and imperial authority by means of the army. 3. The
first three kings not coming individually into the symbolization of
this trumpet, because they were not persecutors on religious grounds,
they are passed over with no further notice, than is given in the
attributing of their characteristics to the beast as a whole. The first
head, then, brought prominently and personally on the scene, and
which may be taken to be identical here with the fourth horn, re-
presents Caligula. In him, on his assassination, the imperial regime
was for a time considered to have received its death-blow.
publican form of government was restored by those, who had con-
spired to put him to death; and great were the rejoicings, which
took place on the occasion. But soon the hopes of the patriots were
blasted; for the army again set up the Cæsarian dynasty in the person.
of Claudius. And then great were the apprehensions and the amaze-
ment felt thereat, especially in Judea. 4. Submission was yielded,
however, to the military power, and even thankfulness feigned for its
having restored the empire. Loud, too, were the professions of admi-
ration, and abject the laudations of the irresistible might of the Cæsars.
5. Under Nero this dynasty became more boastful, and more hostile
to God's people in words and deeds, than it had ever been before:
and it was permitted to manifest its hostility to the true servants of
the Lamb for 3 years, viz., from November 64 to June 68. 6. It
even went to such a height of wickedness, as to utter blasphemy
against God Himself, to blaspheme His name by arrogating to itself
His title and attributes (that emperor styling himself God and Lord,
and exhibiting himself in a temple of God as a god); and it uttered
malicious calumnies against Christians and the Christian Church.
7. Nero also made war (A.D. 66) upon God's ancient people, and
speedily overran their country, and reduced to subjection every part
of it, with the exception of Jerusalem. 8. If we except the faithful
few, who had been enrolled in the Lamb's list of the saved in con-
sequence of their faith in him, whom God from the foundation of the
world had appointed to become a sacrifice for the sins of men, and
who, having been forewarned, had fled to Pella, all the inhabitants of
the land were slain, or compelled to yield the most abject submission
to the beast. 9. But mark well the retributive justice to be exe-
Synoptical interpretation.
123
cuted on this savage beast (not only in his individual, but also in his
corporate capacity), as an example to all powers, that wage war on
the Lamb and his followers. 10. As surely as any one causeth
captives to be carried away into slavery, so surely shall he go into
slavery. As surely as any one slayeth with the sword, so surely shall
he be slain by the sword. Of a truth, in order to pass unscathed
through the fiery trial that is coming on the land, the people of God
will 'have need of patience' and of faith in their highest exercise.
11. Hitherto we have traced the history of the beast, which rises
out of the troubled territory of the heathen nations, and which, though
adapted to represent the whole series of kings that come within this
trumpet-period, is specially representative of the Julian dynasty.
We now turn to one, which, while shown to represent substantially
the same thing by its being an animal of the same description, is yet
declared to be ‘another,' and is also proved to be specifically diverse
by certain variations in respect of it. One of these is, that, in con-
trast to the first beast's origin from the heathen 'sea,' it (that is, its
reality) rises to the throne from the 'earth,' or 'land' of Judea. This
beast symbolizes the Flavian dynasty of Caesars. Its two horns in
an incipient stage of development (and hence "like a lamb's") denote
Vespasian's two sons, Titus and Domitian, who do not enter into the
fymbolic history, but whom it was necessary thus far to indicate in
the symbolization, in order to make the number of the Cæsars com-
plete. This dynasty, so far as it comes under notice here, is charac-
terized by issuing its mandates under pain of military compulsion
and martial law. 12. Nero having conferred on Vespasian full
powers and sufficient means to reduce the refractory Jews to sub-
mission, and sent him to re-establish the imperial authority in Judea,
Vespasian executed his instructions with so much skill and despatch,
that he speedily reduced the Jews to subjection.
13. He ex-
hibited, indeed, many signal acts of military prowess, and with such
success did he prosecute the war, that it was superstitiously believed,
that he was a special favourite of heaven, and had been enabled by
the gods to work miracles. 14. Such an ascendency did he gain
over his soldiery, and especially his principal officers, by the prodigies
of military skill and valour he achieved during Nero's reign, and
while he was fighting to re-establish that emperor's authority, that
he was able, when a state of anarchy ensued on Nero's death, to in-
duce them to proclaim him emperor, and so to constitute his dynasty
a second beast, the very image, counterpart, and facsimile of the first.
15. So completely did his enterprize succeed, that he attained the
full object of his ambition; and his dynasty proved to be, not a pre-
mature abortion which perished as soon as it appeared in the world,
like those of Galba, Otho, and Vitellius, but a living and abiding
•
124
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
reality. He ruled with vigour, issued his edicts as emperor, over-
came his rivals, and put to death all who would not yield obedience
to him. 16. He also compelled his enemies of every class to
assume some token or badge of subjection to him; and those who
refused he deprived of the ordinary rights and privileges of citizens.
17. The stigmata, that were thus impressed on the slaves of the beast,
serve to indicate what the beast is, and in what emperors' reigns his
savage nature was specially manifested. 18. Of these, ‘the num-
ber' of him is the clew to the rest, and to the whole mystery; and it
is therefore given in plain terms. There will, however, be scope and
occasion for skill in the mystical art, to make it serve as a key to
unlock the secret. Therefore, let him who desires to know the truth
put forth his ingenuity. The number is 666: this being the sum of
the letters in the Hebrew and in the Greek words for the Latin
kingdom' and for 'Latin' or 'Roman:' also of those in the 'Hebrew,
Greek, and Latin' for 'Nero' or 'Nero Cæsar,' and in the Greek for
'Titus.' Vespasian, also, is marked with the double of the number
of the beast.—In respect of the making an image, and the enforcing
the worship of it, the following may be given as the interpretation of
the personal application. There was thereby symbolized the planting
of the Roman ensigns (which bore the likeness of the reigning
emperor) in every part of Judea, and the enforcing homage to them
on pain of death or deprivation of civil rights and privileges,—the
very presence of such in their land being regarded by the Jews as a
profanation, and the rendering of any respect to such representations
of a creature as an impious insult to the Creator.
(
Miscellaneous interpretations. [For interpretations of the heads and
horns see end of Hep. 21].-1st. Of the first beast. Antichrist, meaning
generally a person, and commonly Nero redivivus [Tertullian, Andreas,
Albert, Aquinas, Berengaud, Marlorat, Ribeira]. The body of the
wicked [Bede]. Jews, Pagans, Arians, and Saracens [Joachim]. The
son of Chosroes [N. de Lyra]. Pagan Roman emperors [Hippolytus,
Victorinus, Brute, Bullinger, Foxe, Chytræus]. The revived secular
empire of Rome [Luther, Mede]. Universal Antichrist, from Christ's
birth [Bale]. The papal power from Constantine [Brightman]. Papal
antichrist [Pareus, Vitringa, Daubuz, Bp. Newton, Croly, and others].
Diocletian [Bossuet]. The Latin Church [Sir I. Newton]. Persecut-
ing Roman emperors from Domitian to Diocletian [Lee]. The God-
opposing power of the world [Hengstenberg]. Temporal power of the
Popes [Wordsworth]. Romish ecclesiastical establishments [Ramsay].
Roman empire from Romulus [Faber]. Titus [W. H. Scott]. Empire
of the Franks [Jenour]. A principle of evil, coextensive with the
world [I. Williams].-The 42 months (see also end of H. XVI. N.B.
Tyso has given 41 varieties). A time definitely fixed by God [Vitringa].
Miscellaneous interpretations.
125
3 literal years [Irenæus, Victorinus, Jerome, Lactantius, and the
Fathers generally]. 3 centuries [Tichonius]. 1260 years, as fol-
lows:-B.c. 44 to A.D. 1216 [Brute]. A.D. 312 to 1572 [Osiander,
Aretius]. 606 to 1866 [Pareus, Elliott, and most Præsentist exposi-
tors]. 450 to 1710 [Jurieu]. 606 to 1848 [Fleming]. 476 to 1736
[Daubuz]. To end in 1836 [Bengel]. Whiston in 1706 placed its
end in 1715, after 1715 he made out 1766. 533 to 1792 [Cuninghame].
1240 years, B.C. 748 to A.D. 493, the 1260 years of the witnesses after-
wards [Keith]. Also two successive periods, B.c. 753 to A.d. 1815
[Faber].-2dly. Of the second beast. Antichrist [Hippolytus, Pyle].
An heretical Church [Tichonius]. Antichrist's minister [Irenæus,
Andreas, Aquinas, Berengaud]. Hypocritical spiritual rulers [Pri-
masius]. Pseudo-christian false prophets [Bede]. A pseudo-prophetic
sect, governed by a universal Pontiff, who might be Antichrist
[Joachim]. Heraclius and Mahomet [Aureolus]. Ecclesiastical em-
pire of the Popes [Luther]. False Christs [Brute]. False teachers.
from the creation [Bale]. Papal Rome [Bullinger]. Papal antichrist.
[Mede, Foxe, Chytræus, Pareus, Faber, and others]. Franciscans
and Dominicans [Vitringa]. Priests and monks [Marlorat]. Papal
power as increased by Charlemagne [Brightman]. Popes and Patri
archs of Constantinople [Daubuz]. The Greek Church [Sir I. New-
ton]. The papal clergy [Bp. Newton, Lacunza, T. Scott, Elliott].
Mahomet and the Pope [Woodhouse]. The Inquisition [Croly].
Protestant ecclesiastical establishments [Ramsay]. Pagan priest-
hood [Bossuet, Stuart, Lee]. Julian [W. H. Scott]. The world of
all time, ministered to by a lukewarm worldly priesthood [I. Williams].
The Austro-Papacy [The Coming Struggle]. The spiritual power of
the Papacy [Wordsworth]. Earthly and demoniacal or antichristian
heathen wisdom [Hengstenberg].-3dly. Of the image. Images of
pagan gods [Bossuet]. Tribunals of the Inquisition [Vitringa]. The
Western empire [Bullinger, Chytræus]. Images of saints [Pareus,
Faber]. The Pope [Daubuz, Bp. Newton]. Images of the Cæsars
[Lee]. Papal General Councils [Elliott]. The visible Church [Cun-
inghame]. Imperial power usurped by the Pope [Huntingford].
Church of Rome [Gell].—4thly. The number of the beast. (Probably
200 solutions are extant. The following are a few specimens addi-
tional to those already given). O VIÊη™ηs. ПaжEкоs, the Pope [Cod.
Claromontanus of Irenæus]. Tevonpukos [Victorinus]. Avreμos [Vic-
torinus]. Euwas, a serpent-finder [Jerome]. BevedIKTOS [Hippolytus].
Ovλπios, a name of Trajan [Grotius]. Catoolikee Lateen, in Arabic
[Money]. ATоOOTаTηs [Wrangham and Faber]. Pontifical device on
coins, XEXT [Wordsworth]. Воνveraρтη. Kawap Taλlos [Whytt].
Aаμterns [Hippolytus]. κακος οδηγος (id.) αληθης βλαβερος (id.)
παλαι βασκανος (id.) αγνός αδικος (id.) Ιταλικα εκκλησια [Pareus].
126
[II. XIX.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Λούθερανα. Σαξονειος, in allusion to Luther's birth. Μαομετις [Mas-
suet, Bp. Walmsley]. Ludovicus [a solution reproduced in 1860, and
applied to Louis Napoleon]. Silvester secundus. Dux Cleri [Brute].
Linus secundus. Vicarius filii Dei [Ed. of Fleming, 1848, p. 48 n.]
D. F. Julianus Cæsar Atheus. Diocles Augustus [Bossuet]. Vicarius
generalis Dei in terris, the title given to the Pope in the Council of Trent
[Faber]. The Hebrew of Simon Stellæ filius rex meus, or of Rex Israel
[Ordo Sæcl. p. 393 n.] Adonikam and his 666 [Vitringa, Hengsten-
berg]. 666 talents was the revenue of Solomon, who was a type of
the world [I. Williams]. Queen Victoria [Father Newman]. Lee
supposes, that the number of the stich in the margin was introduced
to supply an ellipsis. A.D. 627 to 1293 [Aureolus]. 606 to 1272
[Luther]. 666 years to be the duration of Mahometanism [Pope
Innocent III.]. 666 may be typical of the time from the Creation to
the Judgment [Joachim]. In A.D. 666 Pope Vitalian ordered prayers
to be in Latin [Magdeburgh Centuriators]. The time of the beast's
supremacy, 1170 to 1836 [Bengel]. From the rise of Popery in 533
to the rise of the Inquisition in 1198, 666 years [Croly].
THE PRO-
HEPTAD XIX: THIRD BLAST OF THE SEVENTH TRUMPET.
CLAMATION OF JUDGMENT ANGELS: The epoch of the last Jewish war;
A.D. 67-70. Ch. xiv.
Introductory remarks. This and the next heptad may be con-
sidered to be in some measure supplemental to the two which precede
them, inasmuch as they relate to the period of crisis, namely, the
Jewish war. While the two preceding heptads exhibited the heathen
power as being on the whole in the ascendant, these show the judg-
ments, which will sooner or later overtake all those, who side with
the world against the Lamb and his elect. Of the two, the heptad
before us seems to connect more closely with that in C. xiii, and the
one in Cs. xv-xvi with that of C. xii. This and the next are distin-
guished by having preludes prefixed to them. See Guide, pp. 155–6.
Stuart considers, that, with the view to animate the courage of
the noble little band of Christians, the author here arrests the action
of the great drama in order to hold out the symbols of ultimate and
certain victory,' and that 'the chapter before us is entirely occupied
with these.' I can by no means concur in this view. It will clearly
appear as we proceed, that, after a preludial scene exhibiting the
redemption of the elect, the main features in the chapter are, first,
the denunciation of judgments on the enemies of the lamb, heathen
and Jewish; and, subsequently, their execution on the latter, together
with the previous redemption of God's people from among them. No
conflict is represented, nor even alluded to; and therefore no symbols
xiv; 1. 921.]
127
The angels of judgments.
of victory can be brought to view, nor is there anything that re-
sembles such. No doubt there is implied "an anticipatory adminis-
tration of comfort," as Hengstenberg says, and there may have been
also a design "to place in a flood of light the parenthesis in our
Lord's word, that (if it were possible) they would deceive the very
elect; for it was the very object for which the book was written to
comfort and animate 'the Lord's called, and elect, and faithful ones,'
under the persecution they were then enduring. The Lord is here
symbolized, in accordance with the announcement in the prelude to
the trumpet (see 11; 18), as coming to execute 'judgment,' and 'to
give the reward to his servants.'
HEPTADAL PRELUDE. The lamb, his 144 chiliads, and the song of the
redeemed.
This preludial scene is designed to indicate the principal feature in
the heptad which it introduces, by exhibiting anticipatively the beati-
fication of those, who are subsequently symbolized as being 'reaped
from the earth:' and this fact shows the passage to be a prelude,—a
heading as it were to the heptad. At the same time the character-
istics of those, who will be found among the number of the redeemed,
are indicated.
(1). The lamb and his 144 chiliads. XIV; 1. 921-926. And I
beheld, and lo! the lamb standing on the Mount Zion; and with him a
hundred [and] forty-four chiliads, having the name of him, and the name
of his father, written on their foreheads.
921. I beheld. Where we are to conceive of the seer as now stand-
ing to 'behold' does not very clearly appear. The general rule of
assuming no change to be made in his Visional position, when none
is mentioned, would lead us to assume, that he is to be regarded as
still standing on the symbolical seashore (13; 1). But perhaps it is
not intended, that we should form any definite idea on the point,
there being now no significance in his locus standi.-The lo! calls
attention to a spectacle more than ordinarily interesting.-The lamb.
The R. T. most unhappily and erroneously has omitted the article.
The A. V., however, has gone to an extreme in the opposite direc-
tion, by leading the reader to think directly of the Lord Jesus,
through printing thus, the Lamb. The article clearly refers to, and
ought to bring before our minds the animal of C. 5; 6, which is the
symbol of the Lord Jesus in his mediatorial character. In connexion
here with the 144 chiliads, it is essential, and indeed the very point
of the symbolization, that Jesus should be brought to mind in this
character. He comes to view here emphatically as the Saviour with
his saved ones. Cp. 7; 14; "in the blood of the lamb:" and 12; 11;
"by the blood of the lamb." The tender lamb, too, stands con-
128
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [I. XIX. PREL.
trasted with the savage beast, to whom our thoughts have just been
so forcibly directed, and will again be called in this heptad. Though
the former is apparently no match for the latter; yet there is an
efficacy in his blood, which can make his followers 'more than con-
querors' over the beast, his terrors and his allurements, 'through him
who hath loved them, and given himself for them.'
922. Standing on the Mount Zion. Is the earthly or the heavenly
Zion meant; the mount, where stood the earthly temple and city of
God, and where the covenant made on 'the mount that might be
touched' attained its fullest development and glory; or 'the mount
Zion' that is above, where are 'the city of the living God, the
heavenly,''the new Jerusalem,' 'the church of the first-born, and
Jesus the mediator of the new covenant, and the blood of sprinkling'
(He. 12; 18 ss.)? The mount that might be touched' was 'the mount
Sinai in Arabia, where the covenant was made which gendereth to
bondage, and which mount answered to the Jerusalem that then was,
and was in bondage with her children:' but 'the Zion of the city of
the living God' answered to 'the Jerusalem above, which is the
mother of us Christians' (Gal. 4; 22 ss.). Ewald and Hengstenberg
consider, that 'the heavenly Zion' is meant: Stuart contends for the
earthly. The arguments which the latter advances in support of his
view are invalid, inasmuch as they either depend on the erroneous
substitution of a literal for a figurative sense, or are reflexions from
and wholly dependent on his own scheme of interpretation. On the
other hand, I offer the following reasons for thinking, that the
heavenly Zion is intended. 1. The article shows that it is. Its
insertion must indicate (ct. Ga. 4; 24–25: He. 12; 18, 20, 22), either
a reference to a previous mention made of the mount, or a mount of
the name which may be so called in the highest sense. As there had
been no previous mention, the latter alternative must be accepted;
and then, of the two significations proposed, there can be no doubt,
which ought to be adopted. 2. The voices, which are said to proceed
'from the heaven' (ve. 2), are also said by necessary implication
(ve. 3) to be those of the 144 chiliads. Consequently, the 144
chiliads, who were standing on the mount, must have been in the
heaven. 3. Also, the throne of God is on this mount (ve. 3); but it
could not be represented as being on an earthly one. 4. The 144
chiliads of C. 7 were admitted into the temple in heaven (ve. 15);
and assuredly this 144 chiliads, whether identical with that or not,
cannot be in a less exalted position. 5. The parallel allegorical
figurations in S. Paul's epistles, exhibiting (as I have just shown, that
they do) a contrast between an earthly Legal mount and a heavenly
Evangelical mount, present these two for our choice: and there can,
I think, be no doubt, that the symbolization before us accords with
xiv; 1. 922.]
129
The angels of judgments.
the latter, and not with the former. 6. If the object be (as it is
universally admitted that it is) to animate those engaged in conflict
with the beast by a prospect of the bliss of those who prove victors,
the earthly Zion would be a locality quite incongruous as the scene
of the prospect: 'the joys that are above' would be the very point of
the manifestation. 7. An earthly scene would involve an incon-
gruous anachronism, which a heavenly does not. We can easily see
the propriety of their own future bliss being symbolically set before
living persons as a stimulus to zeal and devotedness; but not of that
of an earthly state. On these grounds I hesitate not to conclude,
that it is the heavenly Zion on which the 144 chiliads stand. And I
agree with Hengstenberg, that "the heavenly Zion appears as the
local position of the heavenly temple, which stands related to the
ancient tabernacle, 'the tent of meeting,' as the substance to the
shadow.”—And here let us notice an inference that may be drawn (if
this conclusion is well founded) from the contrast, which is made in
He. 12; 18 ss. between the mount Sinai and the mount Zion. 'If so
much as a beast might not touch the former mount without being
stoned or thrust through with a dart,' how much more shall sure and
swift destruction overtake the beast that is now in question, when he
shall gather together his armies (19; 19) to assault the mount Zion,
and make war on the lamb and his followers!-If it be asked; Why
does the lamb appear here on the mount Zion? it may be answered;
To denote, that 'the Lord God will give unto him,' who is 'the son
of the Highest,' 'the throne of his father David,' and he shall 'reign
on the mount Zion, and before his ancients gloriously.'-Some who
recognize, that the scene before us is laid in the heaven, still con-
tend, that it is the true church as militant here on earth, that is
symbolized. No doubt, 'first fruits' from the Christian church on
earth are brought to view here, even as those from the Jewish church.
are in C. 7. But no less certainly are they represented here (cp. ve. 5),
as being in a triumphant state. And the description of the same
parties in the parallel prelude in C. 15 as 'conquerors' leaves no
doubt on the point.-In the book of Enoch, C. xxiv, there is a passage,
which bears some resemblance to that before us. The prophet says;
'And I saw a mountain of fire, flashing both by day and night. I
proceeded towards it; and perceived seven splendid mountains..
And the seventh was in the midst of them. In length they all
resembled the seat of a throne. . . . Then Michael, one of the holy
angels who were with me, and who presided over them' (cp. Rev.
12; 7), ' answered me, saying; That mountain which thou beholdest,
the extent of whose head resembles the seat of the Lord, will be the
seat on which shall sit the holy and great Lord of glory, the everlast-
ing King, when he shall descend to visit the earth with goodness.'
VOL. II.
I
130
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XIX. PREL
923. And with him a hundred and forty-four chiliads. I have shown
on 468, that the word chiliad has been used with the view to indicate,
that the elect are to be regarded as being divided into 12 times 12
companies of 1000 each, and that by the square of the perfect dynastic
number 12 absolute perfection and completeness is symbolized in the
strongest manner possible. But, if the design be simply to represent
the completeness of the predestined number, we must of course not
form any idea of the actual number in the reality from the figures in
the text. The reality may be to any extent greater or less than the
symbolical number.-An important question is raised here, namely,
whether this 144 chiliads symbolizes the same parties as that in C. 7;
3? Before proceeding to consider it, I may be allowed to lay claim
to not being biassed by my own scheme; since a decision either way
would be capable of reconciliation with that scheme. At the same
time, I cannot concede this position for impartiality to those, whose
scheme (like Stuart's and Hengstenberg's) appears to have constrained
them to adopt the view they take. Indeed, it is only on this ground.
of imperative compulsion, that the adoption of one alternative, when
the text appears clearly to indicate the other, can be accounted for.
The ground on which I say, that the text plainly indicates one view,
is the absence of the article. Unquestionably the Greek article would
have been inserted for reference here, just as it is in ve. 3, if the same
symbol that was brought to view in C. 7; 3 had been contemplated
in this passage. So natural, not to say necessary is this, that Stuart
has introduced the article into his translation, though he has not even
a vestige of a Various reading to authorize him in doing so. He has
discreetly passed sub silentio the question of the article. Not so
Hengstenberg, who, having evidently felt strongly the force of the
argument, has endeavoured to lessen it (to obviate it entirely was out
of the question) by saying; "It might have stood: the hundred and
forty and four thousand. Yet this was not necessary, as it is more
customary for the groups formally to preserve their independence,
than that they should definitely refer back to the earlier portions.
Cp. C. 17; 3, where a beast is the subject, although the same beast is
meant, which was already spoken of in C. 13." Observe, that he
cannot deny, that this would have been the more natural and regular
wording. The most, that even he can venture to say, is, that it was
not necessary. But this assertion I must deny; unless he can prove
an exception here to what is the general rule. This he cannot do.
For he can produce no warranty for his next assertion as to the
groups preserving their independence: unless, indeed, it be such
as derives all its force from his own scheme. His so-called 'groups'
are formed, as I have shown in the Guide, P. II. C. III. on a
wholly erroneous view of the structure of the Apocalypse. And as
xiv; 1. 923.]
131
The angels of judgments.
to the beast of C. 17, I hold, that the article is not inserted for the
very purpose of not identifying it with the beast of C. 13. The
things signified by the two, though substantially, are yet not precisely
the same.
And even if they were identical, it would not necessarily
follow, that the symbols must be so too. Indeed, the differences in
the descriptions of the two beasts show, that they are not. And there
would be no reference from one symbol to another, that was not
wholly identical with it. Since, then, an exception cannot be proved,
the general rule must be allowed to hold good in this instance, and
the absence of the article be deemed sufficient to prove the diversity.
To the contrary nothing can be advanced, beyond the correspondence
between the numbers. But such a coincidence, in such a book, and
in such a case, cannot rightly be allowed to have any weight what-
ever. A salient feature of the book, and of the mystical system, is to
exhibit such correspondencies. But these are merely parallelisms,
which are far indeed from implying identity in the things signified;
though there has not been a more fruitful source of error in the in-
terpretation of the Apocalypse, than has arisen from mistaking paral-
lelisms for identities.-All the concomitant circumstances tend to
confirm the view, that the 144 chiliads here do not symbolize the
same parties as the 144 chiliads of C. 7. 1. The localities are
different and contrasted. The 144 chiliads of C. 7 are apparently
placed on the earthly Zion (see on 454): while those of C. 14 stand
on the heavenly Zion. And if the former belong to the Legal Dis-
pensation, but the latter to the Evangelical, the contrast will be most
appropriate, and exactly in accordance with those drawn in Galatians
and Hebrews. 2. The former were simply sealed, while the latter
had the names of the Father and the Son written on their foreheads,-
a more special mark of distinction. 3. The former were taken 'out
of all the tribes of Israel,' but the latter were brought from among
men.' 4. Those had come out of the tribulation' of the fifth
seal, but these were they 'who had not worshipped the beast nor his
image.' 5. Those were 'servants of God,' but these 'followers of
the lamb' (14; 4). 6. Finally, the description of the former in
C. 7; 14-17 differs generally from that of the latter in C. 14; 4–5
(see Vol. I: pp. 282, 291). I do not overlook the fact, that some of
these differences might be accounted for by supposing, that two ap-
pearances of the same company at different epochs, and under different
circumstances, are represented. But I apprehend, that the scheme of
those, who take the opposite view, precludes their adopting this hypo-
thesis.-If, now, the two symbols represent two different companies,
it is natural to inquire next; Of whom did these companies consist?
The earlier has been shown (on 469, 482) to consist of those Jews,
who were sufferers in or prior to the Babylonian invasion. If, then,
(
1 2
132
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XIX. PREL.
the later is made up of those Christians, who suffered 'on account of
their testifying for Jesus,' prior to and during the last invasion of
Judea, another parallelism between the Babylonian and the Roman
destructions will be added to the many already exhibited; and, in
particular, that drawn by S. Paul in his allegory of the two Mounts
will be perfected. To say more here, in proof that this is the true
view, would be to anticipate what follows. Suffice it, therefore, to
observe, that everything will be found to accord with and to corrobo-
rate this view; as we have, indeed, been prepared to expect by that
more intimate connexion of the later company with the lamb, which
has already been made manifest.
924. Having the name of him. The R. T. wrongly omits this clause.
-One of the promises made to Christian conquerors in the epistles
was, "I (the Lamb) will give him a white counter with a new name
written thereon, which none knoweth, but he who receiveth it;" and
another was, "I will write on him the name of my God, and the
name of the city of my God, New Jerusalem, and my new name."
This new name of the lamb was doubtless the one described in C. 19;
12 as (6
a name written which none knew but he himself;" for the
parties and the epoch are the same, though the former are there
exhibited under the symbol of the great Conqueror coming with his
heavenly hosts. The name spoken of in this clause appears to have
been the new name of the lamb, in correspondence with "the new
song" which follows, and has an important connexion with it. And
if so, this clause alone suffices to show, that the 144 chiliads are
Christian conquerors.-Observe, that the Greek participle is not put.
in the masculine to agree with men or persons, but in the feminine
to agree with chiliads. It is thus indicated, that the 144 chiliads
are not to be regarded as individuals, but in their entirety as forming
one symbol, the units composing which are the companies of 1000
each.
925. And the name of his father. The names of God and the
lamb' (cp. ve. 4) are placed in contrast with the name and other
marks of the beast, which have just been brought before us. Those
were enforced on the slaves of the beast, but these must be earned by
the followers of the lamb.-Observe, however, that the lamb's name
comes first, and then that of 'his father,' intimating that it is only
through him, and in consequence of his relationship as "the son of
God," that the unspeakable honour of having the name of God in
the inscription is obtained.-Hengstenberg says; "The name is not
written on their foreheads as a reward, but it glitters there as the sacred
insignia, which they had triumphantly maintained amid all the assaults
of the world, that plied every effort to rob them of it." Though I think,
that this mode of putting the matter somewhat confounds the sign
xiv; 2. 924-28.]
133
The angels of judgments.
with the thing signified, I should not much object to the representa-
tion, if it be qualified so far as to allow, that the names are a reward
inasmuch as, by indicating 'who the 144 chiliads are and whence
they came' (cp. 7; 13), and consequently why they received the
names, they serve as a distinguished mark of honour, exalting them,
and serving as an incentive to others to imitate them. Such an
incentive would manifestly have far greater power, if the symbol
included in its signification those, to whom it was primarily pre-
sented. And hence arises a further ground for thinking, that the
then testifying people of God were included in the symbolization.
926. Written on their foreheads. So the servants of the beast: 13;
16. And on the same part were the former 144 chiliads "sealed:
see on 466.-Codex A has an article, which throws emphasis on the
word written.
(2). The voice of the harp-singers. XIV; 2. 927-31. (And I
heard a voice out of the heaven as it were a voice of many waters, and as
it were a voice of loud thunder. And the voice which I heard [was] as
it were [a voice] of harp-singers, harping with their harps.)
927. I heard a voice. Since none could learn the
proceeded from this voice, save the 144 chiliads (see ve. 3), it is clear
that this voice was theirs. Concord, even to oneness, is the soul of
perfect harmony; and hence, though they were so many thousands,
their voices sounded and became as one," a voice."
adapt and apply to this symbol the lines:
Since none could learn the song which
"Ten thousand thousand are their tongues,
But all their notes are one."
We may
9) 'the great multitude cried
Stuart observes; "This shows,
earth, where also he sees the
Similarly, on the parallel occasion (7;
with a loud voice.'-Out of the heaven.
that the station of John was now on
Lamb on mount Zion." He evidently means the latter clause to be
an inference from the former, though he has not worded it as such.
But it is a non sequitur. John may have been stationed on the earth,
and yet have seen the lamb on the Zion in heaven (cp. 14; 13).
Indeed, assuming that the seer was on earth, this expression only
becomes more emphatic in disproof of Stuart's view; since it would
seem to have been added to guard against the supposition, that those
from whom the voice proceeded were likewise on earth. It is doubt-
less intended, that we should conceive of the seer, as first seeing the
heaven open and disclose the 144 chiliads standing on Zion, and as
then hearing the voice burst forth, and come pealing down from
heaven's vaulted roof.
928. As it were a voice of many waters. The same clause occurs in
the corresponding prelude to Hep. XXIII. (19; 6), and is one of the
indications of identity of reference in the two. So, also, it is said of
134
[H. XIX. PREL.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the great Head of the Church in C. 1; 15; “His voice was as it were
a voice,” i.e., a sound "of many waters." And in many passages of
the Old Testament the voice of the Lord is compared to the sound of
many waters. We must, however, be careful not to mistake the use
of the terms here. (
Waters' symbolically mean peoples; but, as the
word occurs here in a simile, it is obviously used in the literal sense.
It is the grandeur and loudness of the sound of many waters, that
forms the point of the simile. And, inasmuch as the sea is con-
stantly used to represent the heathen nations, and, when regarded as
lashed into fury by tempestuous winds, to denote the nations as being
in a state of commotion and warfare, we doubtless ought not to con-
ceive of the waters of the ocean as being those contemplated, but
rather those of some mighty cataract, such as a Zambesi or a Niagara.
Than the sound of such a waterfall there is nothing more grand and
awe-inspiring in nature.
929. And as it were a voice of loud thunder. This clause also is
found in the prelude in C. 19. It has the same general purport as
the preceding one, being added to heighten the idea of depth and
grandeur in the sound.—Thunder invariably occurs in the formula of
political catastrophe (Guide, 199); and hence has a political bearing.
Wherever it is found, it has a threatening aspect. Here it looks for-
ward to the final catastrophe of this trumpet, which, in the symboli-
zation parallel to that at the close of this heptad, is ushered in with
'lightnings, and voices, and thunders' (16; 18).
930. And the voice which I heard [was] as it were [a voice] of harp-
singers. That is, of persons accompanying themselves on the harp;
for such according to Ammonius is the meaning of the term, it being
used in contradistinction from κilapiorηs, a harper, one who only plays.
-The difference made by the adoption of the true reading may be
sufficiently seen by comparison of the A. V. The correction places
beyond doubt the fact, that the same voice is spoken of here as
in 927.
931. Harping with their harps. So, too, the representatives of the
redeemed in C. 5; 8 have harps, with which they accompany their
'new song:' see on 359. So, also, the conquerors in the parallel
prelude in C. 15. The song must be substantially the same in all
three instances. And it is invariably, and indeed from its purport
necessarily, sung by those to whom it relates: cp. 5; 9, 10: 14; 3:
15; 3, 4.—' A harp is constantly in the Scriptures an instrument of
joy and praise.' For example. Is. 24; 8; "The joyful sound of
the harp ceaseth:" Ps. 33; 2; "Praise Jehovah with the harp:"
also 63; 4: 57; 8; &c. And to hang up the harp is emblematic of
deep affliction Ps. 137; 2. From the constant use of them at
marriage feasts, harps would be specially appropriate to a nuptial
xiv; 3. 929-32.]
135
The angels of judgments.
festivity; and to such this scene was virtually a prelude: cp. 19;
6, 7. Thus, the harps imply, that this 'new song' was a song of
praise, suitable to the approaching marriage of the lamb. And further,
inasmuch as the harp was esteemed the softest and sweetest of all
instruments of music, these harps supply all sweet and soft notes.
And thus the perfection of the song as such is made complete. It
has solemn, grand, awe-inspiring notes, combined with the sweetest
and most touching strains; and all so modulated, and keeping time
in such perfect harmony, that they form as it were but one voice. To
indicate this distinction between the deep and the soft notes may
have been a reason, in respect of the song itself, for the striking
difference, that is made in the wording of the preceding clause,—a
difference, which has even given rise to the belief, that two distinct
voices are intended. But this view is insufficient, I think, to account
for so wide a difference being made. A deeper meaning must have
been contemplated. And I doubt not, that the design was further to
indicate the bearings of the coming judgments, in reference to the
two parties concerned. The awful sounds of the rushing cataracts of
waters, and of the pealing thunders, are emblematic of the fearful
judgments, impending over the enemies of the Lord's people; and
the sweet tones of the joyous harps signify the pleasures at God's
right hand, which await the conquerors of the beast.
(3). Their new song. XIV; 3. 932-936. And they sing as it were
a new song before the throne, and before the four living-creatures and
the elders. And none could learn the song, but the hundred [and] forty-
four chiliads, who have been bought from the earth.
C
932. The preceding division should be read as being spoken paren-
thetically, in order that the they of this verse may connect with the
144 chiliads; for that it refers to them is evident from the state-
ment that follows, that none but they could learn the song. When
this verse is thus closely connected with ve. 1, the special purport of
the song will be better brought out by its more close connexion with
the virtual description of its subject-matter in the inscription on the
foreheads of the 144 chiliads. The names, in conjunction with the
harps, give as its title; Praise to the lamb and to his father for our
victory over the beast.'-Some Codices, but not the most ancient, omit
as it were, probably owing to some copyist's want of insight into the
meaning. For, strictly speaking, the song is not a new one; since it
is the song of praise for redemption, and has consequently been sung
for substance from the beginning, even as often as new companies of
the redeemed have been admitted into their incipient state of rest.
Thus, it is 'the song of Moses' as well as 'of the Lamb' (15; 3): it
was sung of old under the former Dispensation as well as now under
the new.
It is the song which the 'great multitude' of Jews sang
136
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. PREL.
'before the throne and before the lamb' (7; 9) after the Babylonian
destruction, as now the great multitude of Christians after the Roman.
Only, it is '
as it were a new song;' inasmuch as it bursts forth anew
at the entrance of every fresh company into bliss, with new notes and
variations, with new life and vigour, and in particular with adaptation
to new circumstances and deliverances, furnishing new themes of
thanksgiving and praise to God and to the lamb. The specialty on
the former occasion was "the deliverance" from "the great tribula-
tion" caused by the Babylonian beast (7; 10, 14): on this it is "the
deliverance" (19; 1) from the Roman beast (15; 2).—Before the
throne “before the sacred Majesty of heaven."
933. And before the four living-creatures and the elders. That there
is here only one before, in parallelism to the before which precedes the
throne, indicates that, while the two members of the clause stand on
an equal footing inter se, and have a certain unity in respect of sig-
nification existing between them, the clause as a whole does not stand
on an equal footing with that which precedes it. The 144 chiliads
sing before the throne, as before their omniscient judge; but before the
creatures and elders as before their fellows, the representatives of
that body, which includes the redeemed creation and the church, and
of which they are themselves a 'first-fruit.'-On the parallel occasion,
'the multitude stood before the throne and before the lamb,' while
the angels stood around the throne and the elders and the creatures :'
before whom the 144 chiliads stand here. In this instance before the
lamb is necessarily omitted; because the lamb stands at the head of
the 144 chiliads (a special indication, by the bye, that these are
Christians): and before the creatures and elders has been added prob-
ably to give pre-eminence to this occasion over that.
934–5. And none could learn the song, but the 144 chiliads. As this
was a song of praise for redemption, necessarily none could learn to
sing it but those who had been redeemed. This is a parallelism with
the name, which 'none knoweth but he who receiveth it.'-The learn
is from De. 31; 19.
936. Who have been bought from the earth. I noticed on 924, that
the participle was put there in the feminine to agree with chiliads.
Here, though chiliads is the antecedent, it is in the masculine, agreeing
with men understood. This is, because redemption is a work, which
has reference to men in an individual, and not in a corporate capacity.
-As to the precise meaning of the Greek word which is here ren-
dered in the A. V. redeemed, but everywhere else in the N. T. except
in C. 5; 9, bought, see C. 3; 18: 13; 17: 18; 11. When the word
is elsewhere rendered redeemed, as in Ga. 3; 13: 4; 5: Ep. 5; 16:
Co. 4; 5, it has a preposition in composition with it, making it equi-
valent to bought off. But commonly another word is used to express
xiv; 4. 933-7].
137
The angels of judgments.
redemption. I am inclined to think, that, while redemption is neces-
sarily implied, the terrestrial deliverance is more immediately con-
templated; and on this account a less emphatic word is used.-From
the earth shows plainly, if my view of the symbolical meaning of the
earth be well-founded, that this symbol represents Christians of Judea.
Cp. Acts 6; 7: 12; 24.
(4). Their purity. XIV; 4. 937. These are they, who have not
been defiled with women; for they are virgins.
Probably there is not a passage, even in the Apocalypse, which has
been more commonly misinterpreted, or from which more false and
dangerous deductions have been drawn than this. The question is
commonly put thus (e.g., by Stuart); Is the statement "to be under-
stood literally or figuratively?" But this is not the right way of
stating it; and it is in part owing to the question not being put in a
right light, that doubt and misconception have arisen. We should
rather ask; Are we to rest here in the literal sense? Looking at the
matter in this point of view, the right answer must, as it seems to me,
be given at once without any occasion for argument. Nevertheless,
let the following considerations be well weighed. 1. The character
2. In
and genius of the whole book, and the principle necessarily adopted
in interpreting it, permit us not to rest in the literal sense.
particular, the passage of which this sentence forms part, and the
symbolical character of the 144 chiliads to whom it relates, forbid our
doing so. 3. The sentence is manifestly designed to exhibit the
perfection of character. But, if it be taken exclusively in its literal
sense, it will make that perfection to consist in the single virtue of
chastity, to the exclusion of all other virtues,-nay, I should rather
say, in that which is no virtue at all, namely, celibacy. 4. If the
literal sense be rested in, all relevancy to the context and circum-
stances will be lost. Surely these are reasons sufficient to leave no
room for doubt, that we are not to rest in the literal sense. But in
saying this I necessarily imply, that the statement is to be taken
primarily, that is, in reference to the symbol, in its literal significa-
tion. And here we must take care, that we really do take it in the
sense, which the terms import. For the common error with those,
who contend for the literal sense, is to take the sentence in reference
(not to the symbol, but to the thing symbolized) in what is not really
its literal purport. They attach to it the idea of freedom from illicit
sexual intercourse; whereas to this it has no reference. Its real
reference is to one of the kinds of Legal impurity, which disqualified
from the service of God and the communion of his people, I mean,
sexual intercourse of any kind. They are VIRGINS shows this; for it
goes far beyond illicit intercourse, and comprehends that of the
married as well as that of the unmarried state. The declaration
"
138
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. PREL.
(
before us has for its basis such passages as the following. Le. 15;
16-18; Both 'the woman, with whom' and the man shall be
unclean' (cp. Ju. 23). Ex. 19; 15; "Come not at your wives," that
ye be not disqualified for appearing in the Lord's presence. 1 Sa.
21; 4; "There is hallowed bread, if at least the young men have
kept themselves from women." Cp. 1 Co. 7; 1. Thus, under the
Law the idea of defilement attached to all sexual intercourse, whether
lawful or unlawful. And in saying, that the 144 chiliads were free
from all defilement, since they were virgins, the perfection of char-
acter would be represented to the mind of a Jew. Substantially the
same mode of representation is found elsewhere in such texts as,
'keeping the garments unspotted from the flesh,' 'hating the garments
spotted with the flesh,' 'not defiling their garments,' and in parti-
cular, in the parallel heptad: 16; 15; 'watching and keeping his
garments, lest he walk naked and they see his shame.'-Having now,
as I trust, conveyed a clear and satisfactory notion of the literal
meaning in reference to the symbol, the reader will be prepared to
receive without hesitation the secondary and true sense in reference
to the thing symbolized. These 144 chiliads of perfect Jews must
needs represent persons without fault before the throne of God (as,
indeed, they are described as being in ve. 5). These are believers in
the lamb, who have cleansed themselves from all filthiness of the
flesh and spirit, and perfected holiness in the fear of God,' yea, who
have 'kept themselves unspotted from the world,' and been 'presented
as chaste virgins to Christ.' In particular, these are they who have
'fought the good fight of faith,' and come off 'more than conquerors
through him who loved them.' And here comes in all that is generally
We
misplaced in reference to fornication in its figurative sense.
have seen under Nos. 102, 141, and 169, that the unlawful commerce
of the sexes is made representative of idolatrous compliances and
connexions with heathenism and heathens. Virginity then, on the
other hand, will denote perfect freedom from all approaches to any
transgressions of the like kind. And consequently, these 144 chiliads,
as being virgins, have for the salient point of their symbolization to
represent, that those whom they symbolize are removed in the remotest
degree from having had criminal conversation with the whore Babylon.
They have not 'drunk of the inflaming wine of her fornication,' nor
'waxed rich by the power of her luxury.' Neither the blandishments
and seductions of the harlot have been able to entice them, nor the
tremendous roarings of the savage beast on which she sits to terrify
them, into illicit commerce with the former, nor into worshipping the
latter. They have not 'gone whoring after other gods,' but have
remained faithful to their allegiance to the Lord and to his Christ,'
even 'unto death;' and hence they have bad 'given to them a crown
xiv; 4. 938-9.]
139
The angels of judgments.
of life.' All the power, and riches, and lust-exciting pleasures of the
world have been set before them by Rome, but in vain. They have
not swerved from the narrow path of faith and duty; but have come
off conquerors: and in consequence they have received Christ's 'new
name,' and been taught to sing the 'new song.'-Here let us observe,
that, when the true meaning is thus made self-evident, not an inch of
ground is afforded by this text, on which to build up the doctrine of
celibacy being the highest degree of human perfection. Any apparent
countenance, that the text may seem to give to this doctrine, is
derived from the Legal Dispensation, and proper to the primary
meaning. To the Evangelical scheme the doctrine stands opposed
(1 Co. 7: 1 Ti. 4: He. 13; 4); and with the real sense virginity, or
anything of the kind, has nothing whatever to do.
(5). Their high honour. XIV; 4. 938. These are they who follow
the lamb, whithersoever he goeth.
Cp. John 10; 4; "When he putteth forth his own sheep, he goeth
before them; and the sheep follow him, for they know his voice."-
Stuart has sadly perverted the meaning of this statement by render-
ing who have followed, and by interpreting 'they have rushed into
danger, when duty called, &c.' To make this text refer to duty and
to a past state, when the present tense shows plainly, that it relates
to a privilege and a special honour, conferred on the 144 chiliads in
their present heavenly state, is but an adaptation to the expositor's
scheme. The 144 chiliads are allowed the high distinction of being
followers of the lamb,-his body-guard or train so to speak; because
they have not been defiled with women.' The sentiment is, that
those who have 'suffered persecution for his name's sake,' and have
' resisted unto blood,' have a special reward and honour bestowed on
them of his free grace. This accords well with the frequent con-
nexion between the endurance of suffering and the following of
Christ, which is found in the Gospels. For example, Mt. 10; 38;
"Whosoever doth not take up his cross, and follow me, is not worthy
of me." Mk. 8; 38; "Whosoever will come after me, let him deny
himself." Lu. 14; 33; "He who forsaketh not all that he hath
cannot be my disciple." Lu. 9; 57; "Lord, I will follow thee,
whithersoever thou goest," &c. Observe, that the taking up the
cross, the self-denial, the forsaking all, must precede the following.
The following on earth is a duty, the following in heaven a reward.-
On the parallel occasion, the lamb is represented as leading his
followers to 'fountains of waters of life' (7; 17).
(6). Their redemption. XIV; 4. 939. These have been bought from
the men, a firstfruit to God and to the lamb.
As to bought see on 936.-The preposition is the same as in the
parallel clause, No. 936,-'bought from the earth,' and not that
140
[H. XIX. PREL
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
which is commonly translated from among or out of: cp. 5; 5: 6; 1:
7; 13: Ph. 3; 11.—The men. As so often elsewhere, so here also, I
have not ignored the Greek article; because I think that it indicates
a reference to a particular class of men, and that men in general are
not meant. If we take the meaning to be, that the 144 chiliads were
bought from among or out of the number of these men, the class
intended will be Jewish Christians,—the Christians of Judea, as the
parallel clause shows. The great body of these may have fled to
Pella, as the tradition goes; but the more devoted may from a sense
of duty (like the apostles, when the rest were scattered abroad, Acts
8; 1) have voluntarily chosen to 'suffer the loss of all things,' even
of life itself, rather than appear to desert the cause of the truth, or
cease to 'hold the word of their testifying.' If this be the right view
of this clause, it will be evident that, while redemption in the Chris-
tian sense will be necessarily involved in the statement before us,
this is not primarily contemplated, but a particular redemption or
'deliverance' (19; 1) out of the great tribulation,' in which they had
suffered as confessors. And this result will also be arrived at, if we
should understand bought from the men to mean, that the 144 chiliads
had been delivered out of the hands of the men who were 'destroying
the land' (11; 18). Only, in this case the symbol may denote all
Jewish confessors of Christ. On this account, and also because it is
based on a more exact construction of the terms, this view is in my
opinion to be preferred.—A firstfruit. Hengstenberg foists in to be,
making it appear, as though the object of their redemption was to be
a firstfruit. It is scarcely necessary to say, that there is no ground
for this construction. Firstfruit stands in apposition with these; and
that the 144 chiliads are such is the result, and not the object, of their
having been redeemed.—It has been supposed, that the salient point
in this representation is to exhibit the 144 chiliads, as being the best
of their kind; because the firstfruits of the harvest were set apart on
this ground. Separation from the whole mass of the increase by
consecration to God's service,-" this," again (Hengstenberg says),
"is the point of comparison between the firstfruits and Christians,—
the reason why Christians are here described as spiritual firstfruits.”
As both of these will hold good on my view of the case, I do not
think it worth while to discuss, whether or not they were meant
to be included in the representation; though I consider, that neither
view exhibits the prominent feature. That, I conceive, is indicated
in the term itself—“ åπ-apɣn, the beginning of a sacrifice, the first
part of offerings, first-fruits" [Liddell]. Priority of time is the salient
point; as clearly appears from the original institution, in which the
first of everything prescribed was required. So say Grotius and
Stuart.
"They are called firstfruits, with reference to those who
xiv; 4. 939.]
141
The angels of judgments.
shall come after them." "The writer refers to the 144,000 as being
among the earliest Christians, inasmuch as they belonged to Palestine,
where the Gospel was first spread." And that such a view as this
was taken generally by the sacred writers appears from the following
among other passages. Ro. 8; 23; "We who have the firstfruit of
the Spirit." Ro. 16; 5; "Epenetus, who is a firstfruit of Asia unto
Christ." 1 Co. 16; 15; "The house of Stephanas is a firstfruit of
Achaia." 1 Co. 15; 20, 23; "Now is Christ .. a firstfruit of them
So in Christ shall all be made alive.
•
that we
that slept.
But each in his
own order. Christ a firstfruit: then they who are Christ's at his
appearing then the end" (cp. Rev. 14; 1: 19; 14: 20; 4, 5 with
20; 12). Ja. 1; 18; "Of his own will begat he us
might be a firstfruit of his creatures." While it is evident from these
texts, that priority in point of time was the salient idea contemplated
in the firstfruits, it also appears that the body, of which the firstfruits
were as a sample or specimen, might be indefinitely varied; and
hence of whom that body consisted can only be determined by the
context and circumstances. In the case under consideration it is
manifest, that the company in question must be limited to the
redeemed. Yet this is but a remote approximation to the exact
truth; since in a certain sense the redeemed will include 'the whole
creation' (Ro. 8; 21, 22: Re. 5; 8, 9), or it may include the universal
Church from the beginning to the end of time, or only a particular
division of the Church. For the precise limitation, then, we must
still depend on the passage itself. Now the context furnishes us
with the five following limitations. 1. They have been 'bought,' or
rescued from a state of great adversity: see on 932, 936.
2. They
have been bought from 'the earth,' i.e., Judea.
bought from the men,'-a particular class, their fellows.
have not been contaminated by idolatrous compliances.
have been admitted into heaven as the followers of the lamb.'
apprehend, that the following is the only solution, that will accord
with these limitations. The 144 chiliads are said to be a firstfruit
to God and to the lamb;' because they represent in the main those
converted Jews, who, during the last commotions in Judea, having
confessed God and Christ, would be delivered out of the troubles of
earth, and be the first whom the lamb would present spotless before
the throne, as the firstfruits of that great harvest, which he would
ultimately gather into the heavenly garner.-The mention of a har-
vest suggests, that the same result may be arrived at in another way.
Towards the end of the chapter, vv. 14-16,' the gathering' of 'the
harvest of the earth' is exhibited. If, then, it be hereafter made
clear, that in those verses the ingathering of the saved during
the contemporaneous testifying of the two Churches is represented,
3. They have been
4. They
5. They
t
I
142
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. PREL.
then these 144 chiliads, as the firstfruits thereof, must be the most
distinguished members of the churches in Judea,—the confessors, as
is signified in their being 'virgins,' and as appears from the parallel
and other passages (see 15; 2: 19; 2: 17; 6: 20; 4). But how, it
may be asked, can these be exhibited as firstfruits under the old Dis-
pensation, when a company of redeemed persons has been exhibited
(C. 7), as having entered into rest at an earlier period? What follows
will furnish the answer.-To God and to the lamb. The former com-
pany were firstfruits to God, but these are 'firstfruits to God and to
the lamb.' Not, of course, but that all alike were 'made white in the
blood of the lamb;' but those never knew him, while these were
believers in him, and were also the first who suffered for his name's
sake.
The commencement of the three last consecutive sentences with
the same word,-these, seems to have been designed to indicate
so many divisions.
(7.) Their blamelessness. XIV; 5. 940. And in their mouth was
found no lie: they are blameless.
The better-authorized text substitutes lie for the guile of the R. T.,
and omits both for and before the throne of God.-No lie. Cp. C. 21;
8, 27: 22; 15. A special characteristic of all John's writings is the
manner in which he dwells on 'the truth,' and in contrast with it 'a
lie,' meaning that which is opposed to the truth in his sense. "There
is," says Hengstenberg, "a peculiar depth in John's idea of the truth,
and so its sweep is with him very wide, and to be destitute of it is
something very great. A liar, in his account, according to 1 John
2; 4, is one who does not confess Christ, nor exhibit his faith in his
works. He notes it as the crowning point of lying, in 1 John 2; 22,
to deny Christ, with which idolatry and the deification of men (de-
scribed as a work of lies in Rom. 1; 25) goes hand in hand. What
is here ascribed to the honour of Christians, they owe, according to
1 John 2; 27, to the anointing, to the Holy Spirit; it is a privilege
of the Christian, of the anointed, as generally not to sin (1 John
3; 9), so in particular not to lie. All men are by nature liars, and
freedom from lying, especially from that worst form of it, which
withholds divine honour from him to whom alone it is due, and
ascribes it to one to whom it does not belong, can be derived only
from above; the rather so, as man's natural inclination to lying has
so powerful a coadjutor in Satan, the father of lies (John 8; 44).
Allusion is made to 1 Pet. 2; 22; "Who did no sin, neither was
guile found in his mouth." The allusion is especially seen in the
expression "was found," which does not occur in the original passage,
Isa. 53; 9, and leaves little room to doubt, that John had the passage
of Peter in his eye." As the Gospel is styled by John "the truth,"
xiv; 5. 940.]
143
The angels of judgments.
so heathenism, as being in the strongest opposition to it, is preemi-
nently 'a lie' (cp. 1 Jo. 2; 18, 21, 22). On this view, the text will
import, that the 144 chiliads represent those, who have been wholly
free from heathenish compliances.-They are blameless, in part follows
from, and in part is exegetical of, the preceding statement. This
clause crowns the fourth (and therefore all-comprehensive) commenda-
tion of the 144 chiliads; for, when the apostle Peter (1: 1; 19) would
apply the strongest epithet to him, the symbol of whom stands here
at the head of the 144 chiliads, he styles him "a lamb without
blemish," or "a blameless lamb" (the epithet is the same in both
passages). The clause sets forth, that they who are symbolized are
'unblameable before God,' or (as Stuart says) 'have lived without
any just cause of reproach; but particularly as to the matter of
defection from the Christian cause, just as those kings of the Jews,
who never inclined to idolatry, were said to be perfect or blameless in
regard to their highest allegiance.'
In 4 Ezra 2 there is a passage, which bears a strong resemblance
to that which we have been considering; and to the summary of
which in Vol. I: p. 226, I would beg to refer the reader. The
extract from the Asc. Esaice in Vol. I: p. 289, should also be com-
pared and another from 4 Ezra on p. 233.
:
THE HEPTAD OF THE PROCLAMATION-ANGELS.
Introductory remarks. This heptad may be designated as that of
the proclamation-angels, in consequence of the office of the first three
angels being to make proclamations; or as that of the angels of judg-
ments, on account of the business of the angels in general being either
to announce or to execute judgments.-Perhaps it is intended, that
the lamb and his 144 chiliads should be conceived of, as standing in
the character of spectators of the events depicted in this heptad, with
the view to bring home to those contending with the beast the exhor-
tation; "Seeing ye are compassed about with so great a cloud of
witnesses [lit. martyrs], . . run with patience the race that is set
before you, looking unto Jesus, . . who, for the joy that was set
before him, endured the cross, &c. ;" and in particular to suggest to
them, that they should look upon their trials now in the same light,
in which they would contemplate them, when they should have been
admitted into the number of the 144 chiliads.-Every scene that
follows furnishes either an encouragement to 'contend earnestly for
the faith delivered to the saints,' or a warning of the sad consequences,
that will ensue to those who desert from the Lord's side.'
•
DIV. 1. THE FIRST ANGEL: brings good news.
XIV; 6-7. 941-6. And I beheld another angel flying in midheaven,
144
[H. XIX. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
having an aonic gospel, to publish good news over those seated on the
earth, and over every nation and tribe and tongue and people, saying
with a loud voice; 'Fear God, and give Him glory, because the hour of
his judging hath come; and worship Him who made the heaven, and the
earth, and sea, and fountains of waters.'
941. Another angel. Some copies omit another. But, that it is a
genuine reading appears not only from the most ancient authorities,
but also from the manifest reference to the eagle-shaped angel, who
(like this one) is seen flying in midheaven (8; 13), and with whom it
is designed by the use of the word another to connect this angel.—
The connexion indicated between the two is probably meant to
intimate, that Rome is had in view in this angel's proclamation (see
on 569): and further, inasmuch as the former angel was the herald of
the three woes on the dwellers on the earth (that is, on Judea),—the
first two of which woes were accomplished in the fifth and sixth
trumpets, the appearance of this angel in midheaven seems to indi-
cate, that the third woe,—the woe of the seventh trumpet, is about
to be exhibited in this heptad; and with this the sequel will be seen
fully to accord.-Many Protestant expositors have, most inconsist-
ently, interpreted this and the two angels that follow as representing
individuals: this, for example, Luther. I of course consider the
angel to be here as elsewhere (I might perhaps say, in one point of
view, merely a part of the machinery of the symbolization, since it
does not represent any material being, but is only) a symbol of the
Mediator in his Providential acting or appointment.-Having an aonic
gospel. Several of the older expositors have thought, that we should
conceive of the angel as carrying in his hand a roll, the symbolic
import of which is indicated by the descriptive designation of it.
The introduction of such a symbol would undeniably be very appro-
priate, to indicate the nature of this angel's mission.-No doubt
alwvios carries it with the signification of eternal. But it has this
meaning only secondarily. Its primary sense is of or belonging to an
œon or age; and to sink this sense is in the present instance to lose
altogether the purport of the passage. The æon alluded to is the
seventh or sabbatical æon, the millennium of C. 20; 4. Cp. Mk. 10;
30; "He shall receive an hundredfold now in this present time,
and in the æon which is coming an æonic (and therefore an eternal)
life:" also He. 6; 2; "an æonic judgment," that is, a judgment which
is to precede, and lead to admission into this æon: and see further in
my Guide, p. 73 ss., and on No. 25 supra.-The Gospel is not meant,
but a gospel; not the gospel in the ordinary sense of the phrase, that
is, "the doctrine of the true ground of righteousness for sinful men
before God," but the good news (for Christ's people), that the judg-
ment, which is to introduce the millennial æon (and which is there-
xiv; 6. 941-42.]
145
The angels of judgments.
fore virtually 'the gospel of the kingdom'), is at hand. Both the
construction of the sentence, and the purport of the proclamation that
the angel makes show, that this is the meaning. He has a gospel to
publish, but he does not publish or preach the Gospel of Christ, nor
its "eternal truths" (as Stuart says), nor anything relating thereto.
The gospel he proclaims is, that 'the hour of God's judging is
come;' and in consequence he calls upon those, to whom his proc-
lamation is addressed, to fall down before the Creator and the Judge.
The real New Testament sense of 'preaching the Gospel' is proclaim-
ing the good news, that "the kingdom of heaven is at hand" (cp.
Mk. 1; 14: Lu. 8; 22; 29, 30: 23; 51): and it is this, that the
angel does indirectly. A gospel, a piece of good news, cannot with
any propriety, any more than a 'judging' or 'judgment' can, be said
to be 'eternal:' nor is the Gospel ever spoken of as being so.
942. To publish. This verb may be taken as depending on flying,
especially if we understand the intermediate clause as meaning carry-
ing an æonic gospel. The connexion will then be, flying in midheaven
to publish good news.-Those seated on the earth I have shown on 571
to be a technical phrase denoting, in contradistinction to those who
dwell on the earth' (that is, persons in Judea hostile to Christianity),
and to those who tabernacle in the heaven' (that is, converts to
Christianity), persons in Judea, who might be disposed to welcome
the god's-spel or good news of the coming kingdom.-Some copies
read to those that dwell, to which others add and are seated. If the
former reading were adopted, the meaning would be that, which is
first indicated above. But it is not easy to see how the news of a
coming judgment can be 'good tidings' to the enemies of Christ,
though Hengstenberg endeavours to make it appear that it may be.
Both readings may, however, be unhesitatingly rejected.—According
to Lachmann, Tischendorf, and Tregelles, the same Greek preposition
should be inserted before those seated, that is found before the earth,
and before every nation; and the meaning of which has been fully
shown on 699. Stuart renders it here by among. I have followed
Fairbairn's translation of Hengstenberg in using over and on.-And
over every nation, &c. Some copies omit the preposition in this
clause; but it is a genuine reading.-The over in both places has
primarily in view the angel's position in midheaven, the idea being,
that he makes proclamation, while winging his flight over the heads
of the peoples. And to this effect writes Hengstenberg; "The Greek
preposition, which from the parallel place alone, C. 13; 7, must be
taken in the sense of over, is explained by the position of the angel
in the heaven." Hengstenberg further remarks; "The angel's pro-
clamation over every nation, &c.' forms the counterpoise to the
beast's power 'over every tribe and people and tongue and nation' in
VOL. II.
K
146
[u. XIX. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
13; 7. Perhaps there is a design in beginning here with the same.
word, with which there the enumeration is closed: as also in 5; 13
the same word intentionally stands at the beginning of the whole
enumeration, which in ve. 12 was placed at the end. The over is not
to be taken altogether locally; but it denotes at the same time the
authority. The local relation of the angel to those, whom the mes-
sage respects, images at the same time the real relation."We should
mentally read, and also to publish good news over every nation, &c.—
The fourfold formula denotes universality: see Guide, p. 197. And
the meaning of the statement as a whole is this :—' I saw a symbolic
angel (who carried in his hand a symbol of the mission on which he
was sent) winging his flight to publish to Christ's disciples in Judea,
and also over the whole world (for the benefit of any, who might be
disposed to welcome the tidings) the good news, that the premillen-
nial judgment, which would introduce Christ's kingdom, was at hand.'
XIV; 7. 943. Saying with a loud voice. The best authorized reading
makes the participle agree with the nominative of the verb beheld,
namely, I, sc. John. But it is manifest, that John cannot be the speaker.
We ought not, however, to reject the reading on this account, but rather
to conclude, that this is one of the many grammatical solecisms of the
Apocalypse. The loud voice is, as usual, to give emphasis to the
words uttered.-Fear God. Some read Fear the Lord. The senti-
ment is antithetic. Reverence Jehovah, and let the fear of Him
exclude the fear of the beast and his image.' "Fear not, little flock,
it is your Father's good pleasure to give you the kingdom. I will fore-
warn you whom you shall fear; Fear Him, &c.”—And give Him
glory, sc. by taking up the cross, fighting the good fight of faith, and
'glorifying God in the fires' of persecution. So also, in the prelude
to the parallel heptad, 19; 7; "Give Him glory; because the mar-
riage of the lamb hath come.
:
944. Because the hour of his judging hath come. Comparison of this
clause with that just cited shows us, that the hour of God's judging,'
and the marriage of the lamb,' are synchronous. And so we find
them represented as being in Cs. 19 and 20. Therein the beast and
his armies are judged the saints also are judged, and given 'to sit
on thrones with God and Christ,' Christ thus espousing his Church to
himself, at least in one respect, or as to a part thereof.-Though hour
is used in the Apocalypse with a relative indefiniteness, and not with
horal exactness, yet its indefiniteness is limited within small bounds,
say, within a few years at the most. See on 749.-Judging. Two
Greek words are used in the Apocalypse to denote this idea; and, to
make a corresponding distinction, I have uniformly translated the one
judging, and the other judgment. Their precise significations will be
elucidated on No. 1380.-In the judging here spoken of both the
xiv; 7. 943-46.]
147
The angels of judgments.
(C
(
saints of Christ, and the slaves of the beast are included, as will ap-
pear on vv. 14-20, where the occurrence of one part of it is symbolized.
Its object is to do that, which was pre-intimated in the prelude to this
trumpet, to give the reward to the saints, and to destroy those who
destroy the earth' (11; 18).-"The expression hath come is used by
way of anticipation:" Hengstenberg. It must, however, denote close
sequence to the time present of the symbolization.-If we compare
thy wrath hath come" (11; 18), "thy judging hath come" (14; 7),
"thy righteous judgments are made manifest" (15; 4), "because
thou hast judged thus, . . . true and righteous are thy judgings'
(16; 5, 7), “I will show thee the judgment of the great whore"
(17; 1), “God hath judged your judgment on her" (18; 20), "true
and righteous are His judgings; because he hath judged the great
whore, which destroyed the earth" (19; 2), "in righteousness doth
He judge: . . and He seized the beast, &c." (19; 11, 20), can we
doubt, that there is an intimate connexion between the several pas-
sages?
945. And worship him who made, &c. This call stands contrasted
with the threat, that follows in ve. 9; "If any one worship the
beast, &c." It says in effect; 'Render religious homage to Christ,
not to the beast,-to the Creator, not to the creature.'
946. The heaven, &c. Scholz and other critics receive the article
before sea.
Elsewhere it is usually inserted before each term.-This
quadripartite formula seems to be used for correspondence with that,
which closes the preceding verse. Its four terms imply as usual the
idea of universality; and to convey this idea may have been the
object in the insertion of the fourth term: cp. 336, 378, 677–9.–
"Those," says Hengstenberg, "who understand by the beast the
Papacy, are thrown into great perplexity by these words. The con-
fession respecting God, as the maker of heaven and earth, has never
been abandoned in the Papacy; for it has always held by the apostles'
creed."-Possibly, besides its primary meaning in reference to the
symbolical universe, there may have been an application to Chris-
tians and Jews, the heathen world-power and its tributaries,' intended.
If so, the argument would run thus. Since Jehovah is the Creator
of all, all must be absolutely at His disposal: therefore let the
heathen "repent of the works of their hands, and worship not the
idols of gold, &c." (9; 20); and let all worship their Creator and
their coming Judge.' The answer, as practically given by the
heathen world-power, may be found in the parallel heptad, 16; 9, 10;
They repented not to give Him glory:" "they repented not of
their works.”—With this text compare the call actually made by the
apostles, and the similar fourfold formula in Acts 14; 15;
"We
preach unto you, that ye should turn from these vanities to the living
st
K 2
148
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. D. 2.
God, who made the heaven, and the earth, and the sea, and all things
that are in them." Must not the two calls be addressed to the same
parties in the main, that is, to heathens?
The text last quoted suggests, that I should cite here some of the
statements in the New Testament, which show, that there was an
actual fulfilment, at the time to which I refer this symbolization, of
that which the angel's mission symbolizes. And, first, we find our
Lord declaring in his prophecy of the destruction of Jerusalem,
Mt. 24; 14; "that the good news of the kingdom (i.e., of its being
at hand) shall be proclaimed in the whole world, for a testimony to
all the nations, and then the end will come." Next, in A.D. 60 St
Paul says (Ro. 15; 19); "From Jerusalem and round about unto
Illyricum I have fulfilled my task in bearing the glad tidings of
Christ" and again (16; 26); Now hath the evangelic mystery
been made known to all the Gentiles through inspired writings.'
And in a.d. 64 he wrote (Co. 1; 6); "The truthful word of the
glad tidings, which is come into all the world." So that the
good news, on which was based the call to 'repentance towards God
the Creator, and faith towards Jesus as the Mediator,' was at this
time, in the apostle's view, fully preached in accordance with the
symbolization before us.
DIV. 2.
(
THE SECOND ANGEL: announces Rome's fall.
XIV
; 8. 947-50. And another, a second angel followed, saying;
' Fallen, fallen, is Babylon the great, who hath made all the nations drink
from the wine of the wrath of her fornication.'
947. A second angel. Some copies omit second, but it is found in
the most ancient.-With a loud voice is said of the first and third
angels, but not of this. So great earnestness was not needed in the
announcement of an event decreed, as in calls to avoid the wrath
that was about to come.'
6
948. Fallen, fallen is the Babylon the great. The second fallen and
the city are not found in some authorities; but the former word is
well accredited, and its use twice in the repetition of this declaration
in the parallel heptad, C. 18; 2, tends to establish its genuineness.—
The declaration itself is taken verbatim from the prophecy in Is. C. 21,
entitled "The burden of the desert of the sea," in which the destruc-
tion of the literal Babylon by the Medes and Persians is predicted.
With this prophecy the reader may profitably compare Jer. Cs. 50-51,
which contain many points of resemblance with the Apocalypse, e. g.,
"Babylon is taken," "Babylon is suddenly fallen."-That is fallen
could not mean, that the event had actually taken place at the time
of writing, or (more properly) at the epoch at which the Vision has
arrived, though these in the present instance are virtually the same,
xiv; 8. 947-8.]
149
The angels of judgments.
is clear from what follows, and in particular from C. 17; 18, where
the whore Babylon is explained as symbolizing 'the city, which is
reigning over the kings of the earth.' Since, then, the expression
cannot be taken in its strict literality, it becomes a question of degree,
what latitude is to be given to it. And there can be no doubt, that
this is one of the many instances in the prophetical writings, in
which, when it is desired to express the absolute certainty with
which a thing has been decreed, and the near approach of the be-
ginning of the accomplishment, the present or even the past tense
is for emphasis used instead of the future. To this effect writes
Stuart; "Fallen, while it denotes absolute certainty, does not de-
note complete and instantaneous excision. The predictions respect-
ing ancient Babylon were fulfilled only in the lapse of several cen-
turies; but they were at last fully accomplished. And so of the
tropical Babylon." On this point I will speak more fully after C. 16;
21. At present, I would only remind the reader, that, as the destruction
of the symbolical Babylon, described in C. 18, may be conceived of
as holding a place chronologically prior to the epoch, at which the
symbolization before us is placed, the statement under consideration
will hold good, in the letter of it, in respect of the Vision.-Here, for
the first time, Babylon is mentioned. Hence this will be a proper
place to show what is, and what is not meant by the term.—And, first,
in respect of it as a symbol. As in C. 17; 9, 10, we meet with a
symbol, by which two things are signified, so here on the contrary
two symbols are used to represent one thing, but in different aspects
of it. For Babylon is a name given sometimes to a woman (17; 5),
and sometimes to a city, according as it is designed to bring to view
generally the lust of sensuality (symbolizing commerce with false
gods) and the lust of wealth and power, or specially the latter only.
It is with the latter, that we are immediately concerned here. And
when the name is used in reference to a city it may be doubted,
whether we should think primarily (that is, in respect of the
symbolical universe) of the ancient Babylon, or of the city, which is
allowed by all to be ultimately contemplated, viz., Rome. Perhaps
the circumstance, that Babylon would appear from 1 Pe. 5; 13 to
have been among the Jews a common and recognized name for Rome,
may be thought to favour the latter view. But symbolical congruity
decides for the former.-In respect, secondly, of the thing signified
by Babylon, there can be no doubt, that it is the city of Rome; yet
not as a city merely, but as the metropolis, the head-quarters of the
state, the seat of the power and glory of the state, that, in short, of
which it might be said, 'it reigneth over the kings of the earth.'
This can be nothing less than the body politic, civil and ecclesiastical,
as a whole. ["Ipsa Babylonia quasi prima Roma, Roma quasi secunda
150
[H. XIX. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
>>
Babylonia est" (Aug. De Civ. Dei, l. 18, c. 2). So Tert. adv. Mar.,
1. 3, c. 13: and adv. Jud. 1. 3. Also the Scholiast on 1 Pet. 5; 13.
And the ancients generally.] So far there is a general agreement;
but at this point the two chief schools of interpretation widely diverge.
And, having these in view, I will briefly show, that heathen Rome must
necessarily be meant, and that papal Rome cannot be. 1. The abrupt
manner, in which Babylon is here for the first time introduced, shows
this. It is manifestly assumed, that the readers of John's time would
have no difficulty in recognizing what power, what body politic was
meant. Now they could recognize the Rome of the Cæsars, the then
ruling power in heathendom; but not the Rome of the popes, the
long subsequent hierarchy in Christendom. If, then, we suppose the
latter to have been really meant, we must necessarily charge the
apostle with practising a gross imposition on his contemporaries; for
they would inevitably receive a very different impression. 2. The
conclusion of the sentence, "because she hath made all nations (of
the heathen) &c." is quite unsuitable to papal Rome: see further on
1107. 3. We are told in C. 18; 20, that God hath avenged his
apostles and prophets (i.e. inspired teachers) on Babylon. Now, it
was heathen Rome alone, that persecuted these. Heathen Rome,
therefore, must be the subject of the vengeance. 4. "Babylon,
says Hengstenberg, "is only a particular aspect, under which the
beast manifests itself; and the beast cannot possibly be the papacy."
"The designation great," says Hengstenberg, "is taken from
Dan. 4; 27, where Nebuchadnezzar speaks of 'Babylon the great.'
But the permanence of the designation, as if it formed a component
part of the proper name, cannot but appear somewhat strange. It is
to be explained from an allusion to the name Rome, strength, which
still plainly discovers itself in C. 18; 2. That it is not called the
strong, but the great, was on account of the fundamental passage of
Daniel.”—Another mystery connected with the name Rome may be
adduced here. To prepare the way, however, for its due apprecia-
tion, it will be expedient to cite first a few lines from Stuart's Com.
p. 76. Speaking of the Sibylline Oracles, Bk. VIII. he says; "Ve.
148 speaks of 948 years [i.e. A.U.C.A.D. 194] as the time of Rome's
duration. But this verse appears to me to be adscititious, being later
than the surrounding context." Stuart has evidently not perceived,
that the duration has been assigned, not from the near expiration of
948 years, but from the circumstance of the amount of the numeral
letters composing the name Rome in Greek (the language of the
Sibylline Oracles) being 948. Now this use of the word may well
dispose us to think, that a similar mystical coincidence has been had
in view in the clause before us. It cannot surely have been by acci-
dent, that Babylon (standing for Rome) has been introduced for the
xiv; 8. 948-50.]
151
The angels of judgments.
first time under the No. 948: and it certainly has not been by any
adjustment of mine, that the coincidence has been brought about;
for the stichöical distribution was made long before I had ascertained
the numerical value of the word Rome, or seen the passage in Stuart.
And if neither has been the case, must not the coincidence be allowed
to give strong confirmation, both to the accuracy on the whole of my
stichöical distribution, and to the interpretation, that Rome is meant
by Babylon?
949. Who hath made, &c. For who Scholz reads because, and some
omit both words. Some also omit of the wrath.
950. From the wine, &c. From or out of, i.e., some of.—" The wine
of the wrath" says Hengstenberg, "is the wine, which consists of
wrath. As wine makes the drinkers helpless, so does her wrath the
nations. The making the nations drunk with wine is a very common
image in the Old Testament. The point of comparison is always the
impotence, helplessness, misery, degradation, shamefulness of the con-
dition." See Ps. 60; 3: Is. 23; 15: Je. 51; 7: Zec. 12; 2: Ha. 2;
15, 16: Na. 3; 4, 11: Ob. 16.-Of her fornication shows, that Rome
is now regarded under the symbol of a woman.
"This female," says
Stuart, "is a heathen, practising idol rites, and therefore in the
language of the Hebrews committing fornication. Here she is repre-
sented as attracting lovers by the usual arts. She proffers to them
heating, i.e., inebriating wine for the purpose of exciting passion,
and leading to uncleanness. The general meaning is, that Rome
employed all her arts, devices, excitements, and allurements, to bring
all nations to the worship of the beast and his image." Hengstenberg
gives a different turn to the symbolization. Referring to Is. 23; 15 ss.:
Na. 3; 1, 4, he explains fornication to mean selfishness, disguising
itself under the appearance of love, in order to the gratification of its
own lust, the particular form of lust here being that of conquest and
acquisition of territory. And in reference to the interpretation, which
makes fornication to mean seduction to the service of idolatry, he
says; "This interpretation makes shipwreck on the circumstance,
that the subject is the wine of the wrath, or the wrath-wine of her
fornication. It is impossible to show, in regard to fornication of that
sort, how it proceeds from the principle of wrath. The different ways,
in which commentators have tried to meet this argument, only show
how invincible it is." If it were necessary to choose between these
two interpretations (which I do not consider that it is; for the figure
made use of is capable of including both) I should say, that Hengsten-
berg is nearer the truth than Stuart. And I think, that this will
be made sufficiently evident, if, in the first place, the specific act of
fornication be resolved into the general idea, which it serves to place
prominently before the mind, namely, lust. Now lust, viewed politi-
152
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. D. 3.
cally or in reference to a corporate body (in which point of view alone
can the Apocalypse be concerned with it), can have only three objects,
honour, power, wealth. Lust of honour is more immediately charge-
able on the beast and his image; for it is he alone that claims the
honour which is due to God only. Lust of power and lust of wealth
are the offences, which are more especially proper to, and which are
charged on (17; 2: 18; 3 ss.) the whore; and to gratify which she
is represented as having recourse to inflaming and poisonous philters.
in a gilded cup, to 'wrath' and feigned love, arms and bedizenments,
threats and promises, force and guile, armed legions and cunning
diplomacy. True, she might be charged with being a particeps
criminis with the beast, inasmuch as she joined in the persecuting
acts of the Cæsars; and on this account she actually has the 'blood ·
of the saints,' and 'of the testifiers of Jesus,' laid to her charge (17;
6: 18; 24). But it is not altogether the same thing to be a conniv-
ing accessary, and an acting principal in a crime. Rome indirectly
assisted in the persecution of God's saints; but she did not do it with.
the view to promote this particular form of idolatry,-the religious
worship of the beast as such. If any distinction can be drawn between
the two, promoting idolatry is the crime which would seem to be more
appropriately chargeable on the beast: unjust self-aggrandizement in
power and riches that on Babylon. But the two are so intimately con-
nected (as may be learned from the text, "Covetousness is idolatry"),
that the one will be found more or less running into the other; and
it may after all be practically useless to draw a distinction between
the whore and the beast in this respect. All that I can say is, that,
if Stuart's interpretation be preferred, Hengstenberg's objections may
be obviated by exhibiting the points of comparison as follows. As wine
excites to wrath and lust, so the influence of Rome has been exerted in
stirring up the nations to promote the cause of heathenish idolatry by
persecution. But, if Hengstenberg's view be adopted, the statement
may be expressed in plain terms thus: Rome hath given the nations
a taste of the bitter portion of her ambition and her covetousness.
On the whole, we shall not be far from the truth, if we understand
the purport of this angel's proclamation to be as follows. The mighty
Rome, whose lust after wealth and power has impelled her to lay all
nations prostrate at her feet, as it were in a state of helpless and
degrading intoxication, and which has by this means led them to
become partakers in her sins, shall be cast down from her present
high position.
div. 3. THE THIRD ANGEL: warns the worshippers of the beast.
XIV; 9–11. 951-64. And another, a third angel followed them,
saying with a loud voice; 'If any one worship the wild-beast and his
xiv; 9–10. 951–57.]
153
The angels of judgments.
image, and receive a mark upon his forehead or upon his hand, HE also
shall drink from the wine of the wrath of God, which hath been mixed
unmixed in the cup of his anger; and shall be tormented in fire and
brimstone before the holy angels and before the lamb. And the smoke of
their torment goeth up unto the cons of cons; and they have no rest day
and night, who worship the wild-beast and his image, and whoso receiveth
the mark of his name.'
951. And another, &c. Some copies omit another: some a third.
Followed them. See on 413.
952. Saying, &c. See on 943, 947.
953. If any one, &c.: that is, If any one comply with the require-
ment, which was made by the second beast, as stated in C. 13; 12,
15-17. Here comes in more immediately the lust for undue honour,
that is, for idolatrous homage, as the lust of wealth and power did in
the verse preceding.-The beast and his image. This wording of the
clause seems to show, that the two symbols were regarded as being on
a par, and representative of things diverse, though substantially
identical; for if the image had meant only a statue or likeness of the
beast, the conjunction used to connect them would have been or, just
as it is in Stuart's statement of his view of the passage:-"If any
one pay divine honours to the impious king directly or indirectly,
either to his person or to his representative or statue." The expres-
sion, then, would on my view stand either for the Julian and Flavian
dynasties, or for Nero and Vespasian. But I deny not, that the
other may be the right interpretation.-See on 903.
954-5. And receive, &c. See on 920, and cp. 15; 2: 20; 4.
XIV; 10. 956. HE. The pronoun is inserted in the Greek with
the view to throw emphasis on the subject of the verb: and thus a
contrast with some other parties is indicated. The also may be
accounted for in two ways; and, in stating them, the contrast implied
in the emphasis on the pronoun will be brought to light. We may
either read; 'If any one, in consequence of drinking of the wrath-
wine of Babylon, be led to worship the beast, he shall also drink of
the wrath-wine of God:' or; 'If any one worship the beast, he too,
like the nations whom Babylon hath made to drink, shall be made to
drink, but it shall be from the wrath-wine of God'-Cp. Ps. 60; 3;
"Thou hast made us to drink the wine of astonishment," or (as in the
P. B. V.), " of deadly wine."
957. Which hath been mixed unmixed in the cup of His anger. This
is founded on Ps. 75; 8; "In the hand of the Lord there is a cup,
and it foams with wine. It is full of mixture, and he poureth out of
the same; and yet its dregs all the wicked of the earth must sip,
[yea] drink." This precedent is not servilely copied, but varied so as
to give greater intensity. The intention is to represent the wrath-
154
[H. XIX. D. 3.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
wine of God, as being compounded of every bitter ingredient, un-
diluted by any that might tend to make it palatable. It thus stands.
contrasted with the wrath-wine of the whore just mentioned, which,
while bitter in the stomach, was made sweet to the mouth, her wrath
being accompanied with feigned love, her anger mixed with lust, her
terrors with blandishments. A similar contrast comes out strongly
in the parallel heptad relating to Babylon, 18; 6, "in the cup which
she hath mixed, mix to her double." And we may observe by the
way, that the use of the word mix in this text shows, that it cannot
be used in the passage before us (as is commonly said) in the sense
of pouring out.-That which answers in the reality to the mixed is
the fire and brimstone, which stand for all the torments of hell: that
which corresponds to the unmixed is the element of mercy. So that
this symbolical declaration is equivalent to he shall be consigned without
mercy to the unalleviated torments of hell, where not so much as 6 a drop
of water shall be allowed him to cool his tongue.' As the beast in
the day of his power persecuted without pity the followers of the
lamb, so will the lamb show no clemency towards any, who become
followers of the beast. A distinct heptad is allotted to the symboli-
zation of the actual giving to drink of the wrath-wine of God to the
beast's followers on earth. It is therein described as consisting of
'the seven last plagues,' and is represented as being poured out from
the seven bowls of the wrath of God.'-With this clause should be
compared Is. 51; 17, 22; 'Awake, O Jerusalem, which hast drunk at
the hand of the Lord the cup of his fury, &c.' Also Je. 49; 12 and
25; 15-29; 'Thus saith the Lord unto me; Take the wine-cup of
this fury at my hand, and cause all the nations to drink it,' through
the instrumentality of the literal Babylon. And say; Drink ye,
and be drunken, and spue, and fall, and rise no more; because of the
sword, which I will send among you.' Observe (with reference to
what was said on 950), that it is 'the sword,' not 'idolatry,' that
comes to view as being meant by the wine-cup and note the virtual
explanation given of 'drinking.'
958. And shall be tormented, &c. Fire and brimstone is the final
torment, the ne plus ultra of misery, into which as such the beast
(19; 20), the devil (20; 10), and all his children (20; 15: 21; 8) are
finally cast. The imagery was probably derived originally from the
destruction of Sodom and Gomorrah; and it is frequently used in the
Scriptures and apocryphal works: see Is. 34; 9: 66; 24: Mk. 9;
44-48: Lu. 12; 4: Sir. 7; 17: Jud. 16; 17: En. 10; 9, 16.
959. Before the holy angels, &c. Some MSS. omit holy. It is an
epithet similar to those, which are frequently applied to God, and
given specially to the angels of God in contradistinction to that,
which characterizes the angels of Satan. Cp. 2 Th. 1; 6–9.—This
xiv; 11. 958-64.]
155
The angels of judgments.
嗅
​addition appears to be made simply as an aggravation of the punish-
ment. Still, Hengstenberg's assertion, that the angels "are to be
regarded as the executors of the judgment," may be well-founded,
seeing that it is said; "At the consummation of the æon, the angels
shall come forth, and sever the wicked from among the just, and
shall cast them into the furnace of fire :" Mt. 13; 49: cp. Re. 19; 20.
Similarly it is said in Enoch 48; 9; "Thus shall they (the perse-
cuting kings of the earth) burn in the presence of the righteous, and
sink [into the abyss] in the presence of the holy ones.
XIV; 11. 960. And the smoke, &c. This is another item of aggra-
vation. It may have had its origin in 'the smoke of Sodom going up
as the smoke of a furnace.' Of Babylon in like manner it is said in
C. 19; 3; "her smoke goeth up, &c." Thus, throughout, the whore
and the beast go together.
961. Goeth up, &c.-Unto the cons, &c.=for ever, &c. See on 25.
Possibly the terms of the phrase may have been meant here to
heighten the idea by suggesting in contrast the conic bliss, which
the lamb's followers are enjoying during these ages without end.
As, however, the articles are omitted in this instance only, it may
perhaps be thought, that the difference has been made in order to
indicate, that the same strictly eternal duration is not here intended.
962. And they have no rest, &c. So the four creatures 'have no
rest day and night' from praise; but theirs is a non-intermission
from that, which constitutes their highest honour and happiness;
while the state of the beast's worshippers will be one of unrest from
continual torment. Thus it stands contrasted with the state of the
redeemed, whose condition is emphatically described as one of 'rest'
in ve. 13, as also before in 6; 11.
963. Who worship, &c. See on 920.
964. And whoso, &c. The change to the singular is peculiar,
especially as the sentence is left unfinished, and must be completed
from the words (in ve. 10) at the commencement of the proclamation.
Thus, the end of the message returns by a sort of refrain to its
beginning.'
(
In this division the unspeakable and endless torments of those,
who are led through fear of the Roman beast to apostatize from the
faith, are set forth in strong terms.
TECHNICAL BREAK AND INTERLUDE, marking the time present.
XIV; 12-13. 965-70. Here is the endurance of the saints,—they
who keep the commandments of God, and the faith of Jesus. (And I
heard a voice from the heaven, saying; 'Write: Blessed the dead, who
die henceforth in the Lord: yea, saith the Spirit, that they may rest from
their labours ; for their works accompany them.')
156
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. INT.
There is a manifest correspondence between this break, and that
which divides the preceding heptad. The sentence, with which this
commences, is nearly identical with that, with which the other con-
cludes. The interlude in the one sets forth the retribution on the
beast; that in the other the preferential reward of those who become.
his victims, and yet his victors. Both indicate that persecution existed
or might be apprehended at the time to which this interlude refers.-
The break here parts this heptad into three and four divisions: the
former was parted into four and three.
965. Here is the endurance, &c. The Greek article is wrongly
omitted in some editions.-From the form of this clause it might be
supposed, that this sentence was connected in the closest manner with
the preceding context: yet there is no obvious connexion between the
saints' enemies suffering torments, and the saints themselves entering
a state of blessedness; and such can be made out only in a round-
about and uncertain way. Thus, for example, Stuart is driven to have
recourse to an alternative of meanings. "The meaning is either
thus, Here then, in the dreadful punishment of the wicked, every
Christian may see of what avail his patience and obedient spirit and
faith in Christ are; or, Here is a disclosure respecting the wicked,
which is adapted to encourage a patient endurance of the evils of per-
secution, and a constancy in obedience to the divine commands and
to the Christian faith. Ewald adopts the first method; I prefer the
latter." For myself I feel persuaded, that there is no reference to
the preceding context. The third angel's proclamation ended with
ve. 11; and each proclamation is complete in itself, and independent.
of any other. This sentence I take to contain a remark thrown in by
the seer himself, without any reference to what the angel had said,
but having for its object to mark the time present by an allusion to
the then existing circumstances,-an allusion similar and parallel to
that in the preceding heptad, and from which its reference is to be
learnt. Thus, he says in effect; "Here," at the epoch at which my
Vision has now arrived,-in the afflictive circumstances under which
the saints are at present placed, is pre-eminently an occasion and a
call for longsuffering endurance on their part, in order to maintain
their allegiance to their God, and their faith in the lamb.-See on 888.
966. They who keep. The R. T. wrongly repeats, Here are. This
has been done to avoid the grammatical solecism, in the participle not
agreeing in case with its antecedent. But there can be no doubt,
that what follows saints is epexegetical of it, that is, it shows
wherein being saints consists, namely, in keeping, &c. -Instead of
keep the usual term in this connexion is hold, as in C. 6; 9. But the
appropriate use of the terms is shown in C. 12; 17; "keep the com-
mandments . . . hold the testifying.”—The commandments of God,
xiv; 12-13. 965-8.] The angels of judgments.
157
""
&c. Cp. Jo. 15; 10, &c.; "If ye keep my commandments, ye shall
abide in my love." "Ye are my friends, if ye do whatsoever I com-
mand you.'
"If they have persecuted me, they will also persecute
you." The commandments more especially had in view are such as
these. "Thou shalt have none other gods but me." "Thou shalt
worship the Lord thy God, and him only shalt thou serve."
"This is
his commandment, that we believe in the name of His son Jesus
Christ."
XIV; 13. 967. And I heard a voice, &c. This voice is doubtless
nothing more than a part of the symbolical machinery. And hence
it is idle to speculate, as it is common for expositors to do, as to the
person from whom the voice proceeded, whether God, or Christ, or one
of the redeemed.-Saying. The R. T. adds to me; but the best
Codices do not authorize it.
968. Write. Berleb. Bible: "This command to write is repeated
twelve times in the Revelation, to indicate, that all the things it refers
to are matters of importance, which must not be forgotten by the
church of Christ.”—Blessed the dead. Hengstenberg affirms, that the
blessedness spoken of is that of a future state, and "does not refer to
the great distress of the world, which the persons in question have
escaped." But, though those who have died must necessarily be in
another state, I apprehend, that "the sphere of their blessedness" is
not a point, which comes directly into consideration; and the reason
assigned for their being blessed has an aspect towards both earth and
heaven, to deliverance 'from their labours' in the former, and to
their 'rest' in the latter.-Another question here is; Are we to con-
nect the henceforth with blessed or with who die? For the sense which
Eichhorn gives to the word rendered henceforth, viz., up to this time,
and Vitringa's mode of connecting it with the following sentence, so
as to make it read, that they may henceforth rest, may both be put out
of the question, as not deserving a moment's consideration; since the
Greek will not tolerate either. Every consideration seems to me to
favour the latter alternative. It is not said; 'They who have died;'
but "the dead," "they who do die," that is, who are about to die.
And those, who had not yet died, could not be said to be blessed
henceforth in the state of the dead. The most that could be said
would be, that they should be blessed from the time of their deaths.
The arrangement of the words is opposed, too, to the former mode of
connecting them. It is true, that the construction which Hengsten-
berg puts on the passage gives a sense quite admissible, and one in
perfect accordance with my general scheme. He says; "This from
henceforth does not form a contrast with an earlier time, during which
the dead who die in the Lord were not blessed. But the expression
forms a contrast in respect to a distant future, in respect to the com-
158
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. INT.
6
pletion of the kingdom of God." I might say, therefore, that this
blessedness is the bliss of confessors in heaven, which is described as
being now about to commence, and to continue for 1000 years previous
to the admission, at the final judgment, of the general body of the
faithful to a participation in it (20; 4, 5, 12). And I might allege
Hengstenberg's authority in support of the basis of this view. For he
goes on to say; "In this book a distinction is drawn in C. 6; 11 be-
tween a glorious inheritance, which is obtained immediately after
departure, and another which is to accrue at some period in the
remote future; and the former, the heavenly blessedness which begins
immediately when life here has ceased, is portrayed at considerable
length in C. 7; 9-17: cp. also C. 14; 1-5." But, though I hold
what I have just stated to be a doctrine of the Apocalypse, and indeed
to be virtually contained in the next sentence, yet I do not think,
that it is what is primarily referred to here. The meaning of the
term is not exactly (as Hengstenberg asserts) "even now." It is
from now, expressing not only commencement now, but also a con-
tinuance to an undefined extent. The same word is translated in Jo.
1; 52, hereafter. On the whole, I would give the following as the
view I take of this passage.
Happy may those Israelites indeed be
accounted, who, being in Christ, shall die before they see the judg-
ments which are coming upon their native land, and which are now
about to be symbolized :-happy, inasmuch as their earthly troubles
cease: and, in consequence of the speedy coming of their Lord, they
will at once enter upon the full glory and bliss of heaven, without
having, as others (6; 11), to remain for a time in a state of rest.'
Stuart takes substantially the view I advocate. He says;
"That
there is a reference in the henceforth to the then existing state of
things under the reign of the beast, seems to be plain. Violence and
cruelty and slaughter were seen on every side. In circumstances
such as these, the voice from heaven proclaims, that år' apri, i.e. from
this time forth, until the beast shall cease to persecute or be destroyed,
blessed, i.e. peculiarly blessed or happy are they who, dying in the
Lord and for his cause, escape the troubles and miseries of life, and
obtain eternal rest from all their toils."-Here I cannot but express
my astonishment, that any expositor of note, such as Bengel, should
have attributed a spiritual meaning to the dead here; for, as Heng-
stenberg says, "the faithful, who alone are spoken of in the context,
are never described in Scripture as dead."-In the Lord. The dead
in the Lord' must be equivalent to "the dead in Christ" (1 Th. 4; 16:
1 Co. 15; 18). And, despite Hengstenberg's argument to the con-
trary, I cannot but conclude from the context and circumstances,
that this phrase is used here to denote martyrs. He allows, that the
144 chiliads are had in view; and this is, on my interpretation, to
xiv; 13. 969-70.
159
The angels of judgments.
grant the point in dispute; since I have shown, that these constitute
a symbol of the martyrs.
،
969. Yea, saith the Spirit. Bengel says; "The Spirit catches up
the words, that were uttered by the voice from heaven." I think not.
I consider, that the voice is to be regarded, as reporting the affirma-
tion of the Spirit. Otherwise this affirmation will not be included
under the Write, which it is clearly intended, that it should be. The
spirit is doubtless that, which in C. 1; 4 is symbolized by the seven
spirits,' and in C. 4; 5 by the seven burning lamps,' namely, the
Holy Spirit, by whom also John was inspired. He is doubtless intro-
duced here, as being He who 'worketh all their works in them.'—
We should mentally supply, Happy they who die thus, that they may
obtain rest. The rest here is contrasted with the no rest of the beast's
worshippers in ve. 11.-From their labours. Three kindred terms
occur in the Apocalypse, which are severally translated labour, work,
pain (lit. toil, taskwork). The word before us means literally a
beating, trouble; and its cognate verb is translated in C. 2; 3, wearied
out. The term has manifest reference here to being worn out by per-
secution; and labours is doubtless only a mystical word for sufferings
even unto death. Parallel passages, such as C. 2; 2: 1 Co. 15; 58:
1 Th. 1; 3, tend to confirm this. And Hengstenberg writes to the
same effect; "We must the rather think here only of labours in the
Lord (in particular of such as were undergone in the conflict with the
beast) as the following works are manifestly to be regarded as the
product of the labours.'
>>
an
970. For their works. For, and not but or and is the reading of
the most ancient authorities.-Works commonly occurs in the Apoca-
lypse in a bad sense, as in 'they repented not from their works."
But here the works are not such, as will ever need to be repented of;
but each will receive his own reward according to his own labour.'
Accompany them. It is said, not will follow after them, but do follow
with them they go along with, and keep them company as it were to
another world: see on 413. And for what purpose, if not to have ar
effect there, and to prove to them a crown of rejoicing by procuring
for them a special reward? How they may do so, without giving a
claim to a reward as of debt, may be gathered from the description of
the judgment in Mt. 25. It is, because they were done in and for
Christ's name's sake, that they are acceptable in his sight.-So that
we may understand this clause thus; For the sacrifices they have
made, and the sufferings they have endured will not have been
thrown away; but the odour of their "former works" for his name's
sake will accompany them, and be crowned with a glorious reward,
even a millennium of preferential bliss.-The Rabbins have many
passages to the same effect: e. g., "If a man perform a righteous
160
[H. XIX. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
"If any man
action, it goes before him into the world to come:"
observe a precept, that work ascends to God, and says; Such an one
performed me:" "In the hour, in which a man passes from this life,
all his works precede him, and say to him; This and that thou hast
done in such a place on such a day." See further in Clarke's Com.
in loco.
There is a
General remarks in reference to the four last angels.
manifest difference observable between these, and the three which
precede them. The first three are but introductory to the last four,
and serve chiefly to announce the judgment, the actual occurrence of
which is symbolized under the latter. The three are independent
one of another, and each is to be conceived of as passing from the
scene before the next appears. But not so the four. They make
their appearance in pairs; and, as the first pair remains after the
second has appeared, the conjoint appearance of the four carries with
it the idea of universality. Without perceiving this, Hengstenberg
has remarked; "Both representations (sc. of the harvest and of the
vintage) possess a comprehensive character. What in history is real-
ized in a whole series of judicial acts, which at last run out into the
final judgment, is here brought together in one great harvest, one
great vintage and pressing of the grapes." How far this is a correct
representation of its comprehensiveness, the reader will be in a better
position to judge, when we have examined the symbolizations. Suffice
it here to say, that the idea of universality will be satisfied, if all the
objects within the sphere contemplated are comprehended.
DIV. 4. THE FOURTH ANGEL: the Son of man come to judgment.
XIV; 14. 971-4. And I beheld, and lo! a white cloud, and upon
the cloud-one sitting like to a son of man, having upon his head a
golden crown, and in his hand a sharp sickle.
971. The lo! as usual calls attention to something of more than
ordinary interest.-White signifies that which is bright, splendid,
dazzling; and symbolizes what is pure, righteous.-The coming of
the Judge on a white cloud indicates, that the judging is either one
of grace exclusively, or one which specially requires the quality of
righteousness or justice, that is, one in which both the righteous and
the wicked are to be tried; for on such occasions he always comes on
a white cloud or is seated on a white throne (cp. 20; 11), whereas,
when he comes merely to execute judgment on his enemies, it is on
a cloud' or 'clouds,' which are to be conceived of as perfectly appal-
ling through their portentous blackness (see Vol. I: p. 17, and on
26, 658).
(
972-3. One sitting having. The best authorized readings are
xiv; 14. 971-74.]
161
The angels of judgments.
attended with two grammatical solecisms. Probably the others have
arisen from emendations.—Like to a (not the) son of man, that is,
having a human form. The angel is represented as having the
human form, because "the Father hath given authority to the Son
to execute judgment on account of his being a son of man" (Jo. 5; 22,
27): and he is described here as a son of man (as another symbol of
the same personage was in C. 1; 13), in order to show clearly who is
symbolized, Christ having constantly spoken of himself under this
appellation. The title was taken originally from Da. 7; 13; "Behold
upon the clouds of heaven came one, like a son of man, a text after
which that before us has evidently been modelled. Cp. Mt. 24; 30:
Lu. 21; 27: 1 Th. 4; 17: and see on 55.-The symbolic person, who
comes to view here, is unquestionably intended to be regarded as an
angel, equally with the rest, as appears from the epithet another
applied to the next angel. We must not, then, be led by the
apparent designation, Son of man, to suppose, that Christ appeared
in propria persona.—But why, it may reasonably be asked, is this
angel in particular exhibited so emphatically, as being specially a
representative of Christ? This question may be satisfactorily
answered, if the object of this angel's mission be to rescue and bless
Christ's elect; but only, I apprehend, on this hypothesis.
973. A golden crown. "The crown," says Hengstenberg, “is every-
where in the Revelation the sign of royal dignity." This is true of
the diadem, but not of the crown; for the latter is an emblem, not of
royalty, but of victory. The crown was given to the Mediator at the
beginning (6; 2), in token that 'he was going forth conquering, and
in order that he might conquer' completely in the end; and he now
wears it, as having spiritually conquered in his death, and being about
to reap the fruits of his conquest, in seeing the felicity of his chosen,
and the annihilation of his enemies. His is not the sham tinsel
crown of the locusts, but the golden crown, even such an one as he
has bestowed on his church (4; 4),—a “crown of life," like to that
which he promises to those, who are 'faithful unto death' (2; 10: 3;
10). See Guide, p. 184. His wearing the golden crown on this
occasion may be regarded as an indication, that his mission is one of
beneficence, and has for its object to bestow 'the crown of life.'
974. In his hand a sharp sickle. "To bear in the hand a sharp
sickle," says Hengstenberg, "means to be prepared for the execution
of a frightful judgment against the enemies of the Church." Stuart
writes to the same effect. But this is a great mistake, arising as
usual by reflection from the writer's scheme. A sickle is simply an
implement for gathering in the fruits of the earth. It is not, like the
sword, an instrument of slaughter: still less, like the axe, one proper
for inflicting punishment. And hence this sickle represents nothing
VOL. II.
Τ
162
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XIX. D. 5.
more than an ingathering. It is a necessary part of the symbolical
machinery; but there is nothing, either in the customary use of the
implement, or in the place in which this one occurs, to justify the
assigning to it a signification, which would prejudge and settle with-
out investigation the purport of the following symbolizations. Christ
no doubt bears the sickle, as "the Lord of the harvest" (Mt. 9; 38:
Mk. 4; 29); and we may reasonably expect, that the harvest here
represented is identical with that spoken of in Mt. 13; 39 Gk.—This
sickle is sharp merely to denote, that it is one adapted and made ready
for the use, to which it is to be applied.
DIV. 5. THE FIFTH ANGEL: from the temple.
(
XIV; 15, 16. 975-83. And another angel came forth from the
temple, crying in a loud voice to him who sat upon the cloud; Thrust
in thy sickle, and harvest; because the hour to harvest hath come; be-
cause the harvest of the earth is dead-ripe.' And he who sat upon the
cloud cast his sickle upon the earth, and the earth was harvested.
975. Is this angel another in reference to the fourth, or to one who
had previously come from the temple? Undoubtedly the former;
because no angel had previously come from the temple.-The ordinal
numbers were introduced in respect of the second and third angels,
doubtless to indicate a more immediate connexion between the three
first, and thus to form them into a distinct triad. But the numbers
are not continued subsequently; because, if they had been, that object
would have been defeated, and the independent position of the four
last, as a distinct quartad, would not have been made so manifest.—
From the temple. This clause is omitted in some copies, but it is a
genuine reading.-The first question in reference to it is, Which of
the symbolical temples is meant, the earthly or the heavenly? Stuart
and Hengstenberg say the heavenly. And this opinion may be
thought to receive some little support from the 144 chiliads appearing
on the heavenly Zion. Yet, if what is said in introducing the next
angel be compared, little doubt will exist, I think, that it is the
earthly temple, that is meant. That angel is expressly said to come.
out of the temple in the heaven; and the omission of the three last
words in this instance would seem to have arisen from the earthly
temple having been had in view. The temple' would be that, which
was most familiarly known; and the contrast within so small a space
between the descriptive phrases clearly indicates a diversity in the
things spoken of. See on 418, 702.-The next question is; Why
does the angel come out of this temple? The temple of the Jews
would most suitably represent the Jewish polity and religious system.
If, then, the final and complete abrogation of the Jewish Dispensa-
tion be indirectly symbolized by the action of these four angels, the
(
xiv; 15. 975-80.]
163
The angels of judgments.
coming forth of this angel from the temple, to call for the ingathering
in the first instance of those placed specially under his care,—' the
wheat' of the harvest, will be very appropriate, and quite in accord-
ance with the representation in the parable of the wheat and the tares.
The angel is doubtless to be regarded as the guardian-angel of the
temple. Then, his egress from his temple may denote, that the Dis-
pensation is at an end. And the call, as proceeding from him who is
the guardian-angel of the Jews, will import the final act of his pro-
tectorship.
976. Crying in a loud voice: for emphasis and urgency.
977. To him who sat, &c. Stuart, Hengstenberg, and others, through.
not taking a consistent and uniform view of the symbolic angels, have
found themselves entangled here in a difficulty, and have laboured,
not with complete success, to account for an angel's addressing a
command to Christ. If they had recognized, that all the dramatis
persona in this heptad are alike angels, and that all are alike symbols.
of Christ in his Providential actings, no difficulty would have seemed
to need removal.
978. Thrust in thy sickle, and harvest. In using the word harvest I
have sought to preserve the same uniformity in the terms, that exists
in the original.
"The
979. Because the hour, i.e., the very moment (Lu. 10; 21). The
hour of harvesting is the same with the hour of judging in ve. 7. Cp.
Mt. 13; 39; "The harvest is the end of the æon." See on 749,
944.—For thee is wrongly inserted in the R. T.-Hath come.
hour hath come occurs in no part of Scripture so often as in John's
Gospel," in which it occurs seven times or more. Cp. Je. 51; 33;
In a little while the time of Babylon's harvest shall come."
980. Because, &c. Are we to consider, with Hengstenberg, that
this reason is subordinate to the former one; or, with Bengel, that
the two are distinct and independent reasons for putting in the sickle?
The parallel or repetitive manner in which the two are introduced
leads me to think, that, while there can be no doubt, that the hour
for harvesting can be come only because the harvest is ripe, still it is
the writer's intention to assign the two as independent reasons for
reaping Reap, because the time appointed in the divine counsels
is come; and reap, because the number of the confessors is made
complete.'—The harvest of the earth. The term earth fixes the sphere
of the harvest. Not only the general rule, which requires, that in
such a work as this a symbolical meaning be adopted, if the context
will admit of it; but, in particular, the undeniably symbolical use of
all the accompanying terms,-both of these considerations require,
that the earth be taken in its mystical sense. Judea, then, is the
reality contemplated. And by the phrase before us the saints' in
(
C
L2
164
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XIX. D. 6-7.
Judea must be denoted, as will more fully be shown presently.-Is
dead-ripe. The Greek verb means withered, “dried up" as in C. 16;
12. Cp. Joel 3; 13: Mk. 4; 29; "Put ye in the sickle; for the
harvest is ripe."
978-80. These words of the angel have a remarkable similarity to
the words of Christ in Mk. 4; 29; "When the fruit is brought forth,
immediately he putteth in the sickle, because the harvest hath come.”
-The final judgment is similarly spoken of under the figure of a har-
vest in 4 Ezra 4: see Vol. I: pp. 228, 265.
XIV;
16. 981-83. And he who sat, &c. The instantaneousness
of the work appears to be signified. He needed to do no more than
to cast his sickle on the earth; and, as with one stroke, the work was
accomplished. This is equivalent to, 'He spake the word, and it was
done.'-The earth was harvested may symbolize the preservation of the
converted Jews amid the general destruction, which befell their fellow-
countrymen. But more than this is, I think, intended, as I will show
presently.
DIV. 6. THE SIXTH ANGEL: from the temple in the heaven.
XIV; 17. 984-86. And another angel came forth from the temple
which is in the heaven, he also having a sharp sickle.
984. Another, it may be, in reference to the one who immediately
preceded him; but rather, as I am inclined to think from the cir-
cumstance of both the fourth and sixth angels coming from the heaven,
while the intermediate one came from the earth,—in reference to him
who was 'like to a son of man.' Thus a very appropriate parallelism
will be made between the two, that discharge similar functions.—
Cp. 19; 15. Also Is. 63; 1-6; "Who is this that cometh from Edom,
with dyed garments from Bozrah? this, that is glorious in his apparel,
travelling in the greatness of his strength? I that speak in righteous-
ness, mighty to save. Wherefore art thou red in thine apparel, and
thy garments like him that treadeth in the winefat? I have trodden
the wine-press alone; and of the people there was none with me: for
I will tread them in my anger, and trample them in my fury; and
their blood shall be sprinkled upon my garments, and I will stain all
my raiment.
For the day of vengeance is in mine heart, and the
""
year of my redeemed is come.
985. From the temple in the heaven. He may be represented as
coming thence to denote, either that the vengeance he is about to
execute is in consequence of the special fiat of the Almighty, or (this
temple being representative of Christianity) that the judgment is
made special for the avenging of the persecuted saints. "That the
angel proceeds out of the temple shows," says Hengstenberg, "that
Christ appears for the good of his persecuted church with the sickle."
xiv; 16-18. 978-87.] The angels of judgments.
165
986. He also. The he is made emphatic by the insertion of the
pronoun. The object appears to have been to connect this angel in
a special manner with the fourth. The circumstance of both bearing
precisely the same implement is another indication to the same effect.
And thus by both indications what was said on 984 is confirmed.-
Stuart, indeed, would make it appear, that a different implement is
meant, rendering the same Greek word in the former place sickle and
in this pruning-knife, for adaptation to the harvest and the vintage
respectively. But Hengstenberg has (in principle rightly) remarked;
"The small agricultural interest is overbalanced by the higher design
of indicating, through the oneness of the instrument, the internal
connexion that subsists between the harvest and the vintage." If
he had said 'between the bearers of the instruments,' I should have
had no exception to take to any detail.
DIV. 7. THE SEVENTH ANGEL: from the altar.
XIV; 18-20. 987-1000. And another angel came forth from the
altar, having power over the fire; and he shouted with a loud cry to him
who had the sharp sickle, saying; 'Thrust in thy sharp sickle, and gather
in the clusters of the vine of the earth; because her grapes are fully ripe.'
And the angel cast his sickle into the earth, and gathered in the vine of
the earth, and cast [it] into the great vat of the wrath of God. And
the vat was trodden without the city. And blood came out from the
vat, even unto the bridles of the horses, as far as a thousand six hundred
stadia.
987. Another doubtless in reference to the one who discharged a
similar office in the preceding pair.-From, lit. out of, which is to be
understood, according to Hengstenberg, of his ascending from the
base of the altar; because the souls of the martyred saints lay there:
see 6; 9.—The altar. We are led to suppose, from the office of this
angel being parallel to that of the fifth, and the fifth having come
forth from the earthly temple, that the altar of the earthly temple is
intended; and 'the altar,' without the epithet 'golden,' must mean
the altar of burnt-offerings.-The angel's coming from the earthly
temple will denote, that he appears as an avenger in connexion with
the Jewish Dispensation; and his coming out of the altar of atone-
ment, that his mission is to exact satisfaction for offences committed
against God and his true people under that Dispensation.-This is
supported by Amos 9; 1; 'I saw the Lord standing upon the altar,
and he said; . . Cut them (the children of Israel ') on the head all
of them; and the remnant of them I will slay with the sword, &c.'—
See also Eze. ix., where six ministers of the Lord (Himself being
accounted a seventh), who have charge over Jerusalem to destroy it,
are beheld standing beside the brazen altar. After a mark has been
166
[H. XIX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
set on the foreheads of the righteous (as here on the 144 chiliads),
the Lord directs his servants to 'go through the city and smite: let
not your eye spare, neither have pity: slay utterly old and young; . .
but come not near any man upon whom is the mark; and begin at
my sanctuary. . . . And he said unto them; Defile the house, and
fill the courts with the slain. . . . And as for me also, mine eye shall
not spare, neither will I have pity.' This symbolization had reference
to the destruction by the literal Babylon; and the one before us is
perfectly parallel to it in reference to that by the mystical Babylon.-
Hengstenberg, referring to Am. 9; 1, says; "So, now, we might sup-
pose here also, that the angel comes from the altar on account of the
foul gifts, which had been presented on it,-on account of the brim-
stone-fire of the hellish wickedness, which had been burning there
instead of the holy fire of God's sacrifice." And doubtless this is a
part of the truth, though he has unfortunately,—through taking the
altar to represent the church, and assuming the subjects of the judg-
ment to be the heathen,―been led away from the truth.-The sym-
bolization in this book of the parallel events, in the case of the literal
Babylon, further tends to confirm the view I have propounded. In
C. 6; 9 the souls of those, who had been slain for the testimony which
they held, are represented as crying to the Lord, from beneath the
altar, for vengeance on their persecutors, and as receiving an implied
promise of it, when the number of their fellow-servants and their
brethren, who were to be slain as they had been, should have been
made complete (see on 418). And in accordance herewith, we have
in C. 8; 3 an angel standing on the altar, who takes the chief part
in a symbolization of the destruction, which under the seven trumpets.
should come upon "the earth," a phrase, that must at any rate in-
clude Judea see on 527, 538. What was there, in the prelude to
the trumpets, symbolized summarily, and as from a distance, is here
symbolized as going out into immediate realization. There, the
seven presence-angels who have the seven trumpets, after their com-
mission has been given to them as it were by the angel of the altar,
go forth to execute the vengeance. Here, again, the angel of the
altar gives (it may be said) to the seventh angel under the seventh
trumpet his commission to accomplish the consummation of the
vengeance.Once more, in the next heptad (16; 7), the angel of the
altar according to the R. T., but according to the preferable reading
the altar itself, as the place where the blood of saints and prophets
had been shed, is represented as testifying to the righteousness of the
Lord's judgings. Surely all these concurring indications must suffice
to recommend the view I have propounded.
:
988. Having power over the fire. Not over fire in general, as the
A. V., Hengstenberg, and others represent; but over the fire, sc. that
xiv; 18. 988-90.]
167
The angels of judgments.
of the altar,——the means by which the symbolic souls in C. 6; 9 are
supposed to have been reduced to ashes, and which perhaps is here to
be conceived of, as being converted into an instrument of destruction
of the martyrs' enemies. This angel is thus represented as being the
guardian-angel of the sacrificial fire, by which, not only was atone-
ment made, but the intercessory incense consumed, so as to send up
fragrant clouds of perfume to the heaven. His invoking in this
character the vengeance of the Lord must import, that the time for
'putting on incense, and making an atonement for the people,' has
for ever passed away, and that 'there remaineth no more sacrifice for
sin, but a certain fearful looking for of judgment and fiery indigna-
tion, which will devour the adversaries' of the Lord.—And this, too,
is exactly in accordance with the symbolization in the prelude to the
trumpets. Therein (8; 3-5) the angel applies incenses to the prayers
of the saints, in order to make them enter with acceptance into the
ears of the Lord of Sabaoth; and then, filling his censer from the fire
of the altar, symbolizes the issuing of the decree of excision and
extermination, which is here carried into execution.-Again, the blast
of the sixth trumpet ushers in a voice from the four horns of the
golden altar; and this voice commands the loosing of that great
power, which had been expressly prepared from of old to accomplish
that work of destruction, which is in part what I suppose to be here
symbolized: see on 627-630.-Doubtless these symbolizations are
connected with the altar of incense for the same reason, that the
clause before us has been introduced, namely, to signify the arrival
of a time, when there shall be no more place for intercession.
989. And he shouted with a loud cry. It will be most important,
that we should carefully note the points of agreement and of diversity
between the symbolizations of this pair of angels and the former, in
order that we may be able to form an opinion on the much contro-
verted question, whether both the harvest and the vintage-gathering
symbolize a judgment of the wicked, or only the vintage, the harvest
being representative of a redemption of the righteous. In the clause
before us, as compared with the parallel one in 976, we may notice
two indications. Instead of cried, the expression here is shouted.
verb is used, which is not found elsewhere in the Apocalypse, and
which signifies to call loudly, clearly, vociferously. By this great
urgency is denoted. Again, cry is here substituted for voice, giving
to the call a more harsh, vehement, threatening aspect.
A
990. To him who had the sharp sickle. In the parallel clause in
977, the call is said to be addressed to him who sat upon the cloud,
although he too had a sharp sickle. Surely this substitution of the
instrument of excision, in place of the emblem of justice and grace,
furnishes a strong indication of a difference in the objects of the two
168
[H. XIX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
angels' missions.-It should further be observed, that emphasis is
thrown on the word sharp by the use of two articles.
991. Thrust in thy sharp sickle. The remark just made applies with
greatly augmented force here. In the corresponding clause the word
sharp is not used, while here it is inserted with two articles. It seems
to me impossible to doubt, that this difference has been made, with
the design to intimate a severity in the judgment in this instance,
which has no place in the former. A sharp and severe excision is
indicated here, which is not in the parallel case.
992. And gather in the clusters of the vine of the earth. The Greek
verb means to gather in ripe or dried fruit. The corresponding termi
in ve. 15 is harvest.—It may be observed, that the harvest of grain is
gathered in for preservation for a time, but that of grapes for
immediate destruction. Hence there would be an appropriate-
ness, as far as circumstances admitted, in assigning the former
to represent the preservation of the righteous, and the latter the
destruction of the wicked.—The term earth shows, as compared with
980, that the same locality, namely Judea, is contemplated in both
instances.
993. Because her grapes are fully ripe. The corresponding clause is
because the harvest of the earth is dead-ripe; the other reason, because
the hour to harvest hath come, being omitted here. As certainly as the
entry of the saints' names in the lamb's book of life was made before
the foundation of the world, so certainly the hour to give them their
reward is an appointed hour, which only awaits the completion of
their number. The judgment of the wicked is but a consequence of,
and therefore dependent on, that appointment.-Two Various read-
ings give the grape of the earth instead of her grapes.-Fully ripe.
The Greek word is not the same, that was used before. It means
literally to have attained full growth or maturity.
XIV; 19. 994. And the angel cast his sickle into the earth. Upon
the earth in the corresponding clause, 982. This difference, though a
slight one, is not, I am persuaded, without a meaning; and I con-
ceive that it can have no other object than to mark a difference
between the two cases. And this opinion seems to receive support
from the similar mode of expression in the prelude to the trumpets.
In C. 8; 5, in order to symbolize anticipatively the judgment, of
which the realization is here represented, the angel in like manner
casts his censer containing coals of fire into the earth;' and a catas-
trophe immediately ensues. Upon and into or unto, probably indicate
different modes of ingathering. Upon implies a superficial excision :
into a cutting up root and branch by striking beneath the surface. In
the former case the reaping would be to be effected with care, and out
of kindness in the latter with an unsparing hand. If so, the former
xiv; 19. 991–95.
169
The angels of judgments.
(
will be suitable to the children of the kingdom' the latter to 'the
children of the wicked one.'
995. And gathered in the vine of the earth. Stuart says; "AunελOV
Αμπελον
here of course designates the fruits of the vineyard; for they only are
cut off, and cast into the winepress." But the word does not mean
the fruit, but the vine itself; and if the former had been meant, why
should not the word clusters, which had just been used, have been
repeated? I cannot, then, but believe, that the writer means to say
what the words he uses literally import, namely, that the vine itself
was cut up. And this view is placed beyond doubt by the remarks I
have just made on the use of into. Stuart has been led to put a non-
natural construction on the term in question from want of a clearer
insight into the meaning; and he has sacrificed the very point of the
symbolization to the small agricultural interest.' The salient point.
is, that, not merely the grapes, but the vine itself was in this instance
gathered, having attained its full growth, and fallen into a state of
hopeless decay.-A vine or vineyard is frequently used in Scripture,
as an emblem of the house of Israel. For example. Ps. 80 contains
a beautiful allegory under this figure. Thou hast brought a vine
out of Egypt. . . . Why hast thou, then, broken down her hedges?
It is burned with fire: it is cut down.' Another is in Is. 5.
My well-beloved hath a vineyard in a very fruitful hill. . . . And
he looked, that it should bring forth grapes, and it brought forth wild
grapes. I will take away the hedge thereof, and it shall be eaten
up; and break down the wall thereof, and it shall be trodden down;
and I will lay it waste. . . . For the vineyard of the Lord is the
house of Israel, &c.' Again, in Is. 27; 2, 6; A vineyard of red
wine. I the Lord do keep it. . . . Jacob shall take root. Israel
shall blossom.' Je. 2; 21; 'I had planted thee a noble vine. How
then art thou turned into the degenerate plant of a strange vine?'
Eze. 19; 10 ss.; 'Thy mother (Jerusalem) is like a vine. . . . But
she was plucked up in fury, &c.' Eze. 17; 6 ss.; 'It grew and
became a spreading vine. . . . Shall it prosper? Shall it not utterly
wither?' Ho. 10; 1; 'Israel is a fruit-casting vine.' In Mt. 20 the
parable of the labourers in the vineyard represents the call of the
apostles at the last hour of the Jewish series of ages, the twelve hours
being the six terrestrial ages divided into halves: see Guide, p. 106.
In Mt. 21 are two parables, representing under the figure of a vine-
yard the call of the Gentiles, and the rejection of the Jews. In Lu.
13 is another, exhibiting the casting off of the Jewish Church: "Cut
it down; why cumbereth it the ground?" In view of these pre-
cedents, of which almost all of those from the Old Testament have
reference to the desolation of Judea and Jerusalem under the literal
Babylon, and those from the New Testament are connected with the
•
6
170
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. D. 7.
final rejection of the Jews, there can be no hesitation in supposing,
that the cutting down of the vine here symbolizes the same rejection,
and that not merely the clusters are represented as being cut off, but
the entire vine rooted out, in order to signify, that this is not only a
judgment on the wicked Jews, but a final abrogation of the Legal
Covenant, and termination of the whole Mosaic polity.-To the
clause before us corresponds in the parallel case and the earth was
reaped. With these words that symbolization terminates, while the
one under our consideration is protracted; and every additional clause
goes to augment the idea of the completeness and fearfulness of the
judgment.
996. And cast [it], i.e. the vine: see on 530.-Into the great vat.
Probably neither a vat nor a press is meant, but a treading-floor
sunk in the ground, with pits on the sides deeper still, in which
the juice might be caught in vessels or skins: cp. Is. 5 ; 2: 63;
3: La. 1; 15: Mk. 12; 1; "He digged a place for the wine-vat."
Wemyss says; "The winepress among the Israelites was like a
threshing floor; and therefore we read, that Gideon was thresh-
ing in one of them, Ju. 6; 11, where the LXX. have, paßdičov σitov
εν ληνω.” "To tread a wine-floor the Indian Oneirocritic explains
of much slaughter."-In this instance, the valley of Jehoshaphat
is probably the symbol had in view in 'the great vat:' cp. Jo. 3; 12.—
Two articles are used, throwing strong emphasis on the adjective;
but it is remarkable, that one is put in the masculine and the other
in the feminine. It is true, that the R. T. has both the article and
the adjective in the feminine to agree with the substantive; but this
reading is generally rejected.—Of the wrath of God. This treading-
floor is thus designated; because it is the instrument by which, and
the place where the wrath of God is manifested. Cp. ve. 10.
XIV; 20. 997. And the vat was trodden. If it be asked; By
whom? we may refer to C. 19; 13-15, where he who 'in righteous-
ness doth judge and war' appears on a white horse, attended by
the armies of heaven on white horses; and it is said of him,
"He
was clothed in a garment dipt in blood," and "He treadeth the vat of
the wine of the wrath of the anger of God the almighty:" and with
this passage should be compared that cited in 984 from Is. 63: also
Ps. 68; 23; "That thy foot may be dipped [or red] in the blood of
thine enemies:" and La. 1; 15; "The Lord hath trodden under
foot all my mighty ones in the midst of me (Jerusalem is personified
as representative of the Jewish nation, and speaks in reference to the
desolation caused by the literal Babylon): he hath called a host
against me to crush my young men the Lord hath trodden the
virgin, the daughter of Judah, as in a winepress :" cp. Ne. 13; 15.
A comparison of C. 19; 11-21 with the symbolization before us can
xiv; 20. 996-7.]
171
The angels of judgments.
leave no doubt, I think, that the two passages are parts of parallel
heptads, and relate substantially, more or less, to the same or inti-
mately connected events. The 'treading' in the valley of Jehosha-
phat here, the 'battle of Harmagedon' referred to in the next heptad
(16; 16), and the same symbolized as 'the great supper of God' in
C. 19; 17 ss. may all be put in one category; for Judea, now cast off
by God, is to be regarded in this matter as a part of Babylon.—
Without [or outside] the city. What city? 1. If I am right in
taking the earth symbolically as meaning Judea (and this phrase may
of itself alone suffice to verify the symbolical construction; for what
writer would abruptly introduce a city as "the city," with no other
clue to his meaning than would be afforded by the earth taken
literally?), then "the city" must unquestionably refer to Jerusalem.
2. A comparison of C. 11; 2 will tend to confirm this. There it was
said, that 'the holy city should be trodden by the Gentiles for 42
months' while here we read, that 'the vine of the earth was trodden'
in a suitable place contiguous to 'the city.' Must not the places and
the events referred to in the two texts be in the main identical?
3. Another confirmation may be derived from the passage, on which
these symbolizations of a harvest and a vintage are founded, namely,
Joel 3; 9 ss.; 'Proclaim ye this among the Gentiles; Let the
heathen come to the valley of Jehoshaphat; for there will I
judge the heathen. Put ye in the sickle, for the harvest is ripe;
•
•
•
•
•
•
·
for the press is full, the vats overflow; for their wickedness is
great.' The valley of Jehoshaphat was without the city' of Jeru-
salem; and hence it is made the more probable, that this harvest and
'treading of the wine-vat without the city' were connected with the
same city Jerusalem. 4. Two cities only can come in question
here, Babylon or Rome, and Sodom or Jerusalem (see Vol. I: p. 16).
Many contend, that the epithet great is invariably applied to the
former as its distinctive appellation. If there be any truth in this
(which, however, in my opinion there is not; cp. on 731), the absence
of that epithet here shows, that Jerusalem is had in view. [This is,
of course, only an argumentum ad hominem.] 5. That the name of
the city is not mentioned may be accounted for by the circumstance,
that the city intended (assuming it to be Jerusalem) would not have
been more clearly pointed out by the insertion of the symbolic name;
and of course the use of the literal one would be out of the question
in this book. 6. The want of the epithet holy, which is used in
C. 11; 2, is explained by the fact, that Jerusalem at this epoch had
forfeited that distinguishing title (see on 731). Hengstenberg says;
"The city, without any accompanying epithet, can only be the city,
which was the city by way of eminence in the strictly biblical terri-
tory, the holy city, Jerusalem." In this opinion, for the reasons
172
66
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
and the
the vineyard. So that
This is all very well in
but it does not answer
As to this, an answer
[H. XIX. D. 7.
above given, I unhesitatingly concur; and reject Stuart's, that "the
city of the beast" is meant.-But why outside the city? Stuart ob-
serves; Grapes were usually trodden by the feet of men
press, for convenience' sake, was set up in
outside the city means in the country or field."
respect of the symbol and the primary sense;
the question in respect of the thing signified.
may be thus deduced. To cast out a thing in mystical language
would be to reject or destroy it, in relation to that from which it was
cast out. See C. 11; 2
See C. 11; 2; “The court outside cast out, &c.": and 3;
12;
"He shall no more go out." Again, in He. 13; 11–13 it is
written; "The bodies of those creatures, whose blood is brought into
the Holy place by the high priest for sin, are burnt outside the camp
[or city]: wherefore Jesus also, that he might sanctify the people
through his own blood, suffered outside the gate." From this last
text in particular we may infer, that 'to be trodden outside the city'
would be a technical phrase, denoting the being destroyed with the
greatest ignominy. And in this connexion the treading of the vine.
and its fruit would represent the utter and final rejection of the
chosen people and their polity, and in particular, the ignominious
perdition of 'the wicked' among them, the fundamentals on which
their polity had been framed being alone preserved. Moreover, much
the same result might be obtained from a somewhat different way of
viewing the matter, as thus. A symbol is necessarily per se generical
in its meaning, and can only derive its particular application in each
instance from the relation, in which it stands in the context. Thus,
for example, the city in C. 11; 2 stands contrasted with the sanctuary,
the altar, and the inner court of the temple: but here with that which
is without the city, which may be taken to represent the country at
large. Hence, what is there signified by the sanctuary, &c., namely,
the fundamentals of the Jewish religion, is here denoted by the city.
And consequently this symbolization would import, that everything
in the Jewish polity, save the essential and eternal truths of the
religion, would be involved in the treading down of the nation in
general, and the destruction of 'the reprobates' in particular.-Heng-
stenberg says; "The city is a designation of the church" of Christ.
And he adds; "that the winepress was trodden out of the city indi-
cates, that the members of the church are not the object of the judi-
cial agency of God,—that this has respect to the execution of judg-
ment on the world as opposed to the church." But the vine, and not
'the winepress' is, in point of fact, the subject of the treading; and
a vine is always a symbol of the Jewish Church and nation, as the
precedents above-cited have fully shown. It must at any rate mean
the Church as opposed to the world. Hence this interpretation breaks
xiv; 20. 998-1000.]
173
The angels of judgments.
down in toto. Stuart's, too, in reference to Rome, is wrecked in a
similar way.
998. And blood came out from the vat. Wine might have been
expected to proceed from the grapes, but instead thereof came out
blood. It is true, that the designating the juice of grapes blood may
be justified by Ge. 49; 11 and De. 32; 14, where it is called 'the
blood of grapes;' but I incline to agree with Stuart, that 'the natural
congruity of the imagery is here dropped, and the thing signified is
substituted for the thing signifying' (blood for wine), in order to con-
vey a more enlarged idea of the vast effusion of blood. This blood,
then, is equivalent to or the visible manifestation of, 'the wine of the
wrath of God, of which it was declared in ve. 10, that those who should
worship the beast should be made to drink; and of which it is said in
the next heptad, 16; 6; "Thou hast given them blood to drink."
What is announced generally, as commencing at the epoch of the
third proclamation and the third bowl, goes out into fulfilment in
respect of the Jews under the symbolization of this seventh angel.
999. Even unto or as far as; cp. 12; 11: 18; 5: lit. until or as long
as; see 2; 10, 25, 26, &c.—The horses' bridles. Hengstenberg seems
to think, that the horses alluded to may be the 200,000,000 of C. 9;
16. But how can a symbol of the sixth trumpet be alluded to as
coming under the seventh. If any horses in particular are meant, and
this be not (as is very likely) a mere simile or façon de parler, they
are unquestionably those of the armies, which accompany the Captain
of the host of the Lord in C. 19; 14, 15, in 'his treading of the wine-
press:' and, if they are so, then the vintage of this heptad must be
virtually synchronous with the battle of that. By this clause the
depth of the stream of blood is indicated, as the distance is by the
next. It is probable, that this figure was in common use among the
Jews to express an immense slaughter; for the Jerusalem Talmud,
in speaking of the siege of Bithoor by Adrian, says, that "he slew so
many, that the horses waded in blood up to their bridles."
C
1000. As far as: lit. from, i.e., the distance from the city was, &c.
There is nothing whatever to justify Hengstenberg's saying, that the
blood "begins from the gates of the city, and completes a circle of
1600 stadia" around it, thus making a sea' and not ' a stream' to be
meant. If such had been the meaning, ev KUKλ or some similar
phrase would have been used.-1600 stadia. Stuart in his transla-
tion, and also twice in his commentary, has 1200 furlongs,"
which, he states, is equivalent to "150 miles." I presume,
that he arrives at the number 1200 by converting the stadia into
furlongs; for there is no Various reading. Yet I have not met
with any rate of commutation, that would give this number: and if
he does so commute it, he is not consistent with himself; since he
174
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XIX. D. 7.
calls the 12,000 stadia in C. 21; 16 "12,000 furlongs." One table
gives 700 English feet or 233 yards to a Jewish stadium; and at
this rate, seeing that the Jewish mile contained 7000 feet, 1600
stadia would give 160 Jewish miles, and 212 English. Another table
attributes about 244 yards to a Jewish stadium. Stuart's number would
give only 165 yards. But there is no occasion to determine with accu-
racy what distance is spoken of; since no conversion into English
measure ought to be made. The number is clearly a symbolical one,
and symbolically derived. And if so, to convert it into a foreign
measure must be to destroy all chance of seeing the true meaning;
for this will be in the number itself, rather than in the distance it
may represent. To deduce the true signification, we must resolve
the 1600 into its component parts in the same way, that we did the
144 chiliads in 468. These are 16 and 100,-the square of 4 and
the square of 10 multiplied together. The former number as the
square of 4, will denote universality in the highest degree in respect
of that, over which the stream of blood extends (see Vol. I: p. 31).
The conversion into hundreds may be interpreted on the same princi-
ple, in the way indicated in Vol. I: p. 37: or it may be explained by
the suitableness of the resulting number to convey a general idea of
the extent of the thing signified. Thus, the 16 converted into
hundreds will represent the extent, to which the stream of blood
flowed. Now, the 1600 stadia must be allowed on all hands to be as
near an approximation to the length of Palestine, as can reasonably be
expected in the case of a number so formed. Ewald and many other
commentators have held, that the length of Palestine is had in view.
The result of our examination of this symbolization is, that it re-
presents immense armies as encompassing Jerusalem, and causing a
slaughter of the inhabitants of the land so vast, that it might be com-
pared to a stream of blood, as high as a man's head, reaching from
one extremity of the land to the other. How forcible a figure is this
to represent an immense slaughter! Yet, that it is not too strong in
respect of the last Jewish war, if in any case, may be judged from
such statements as the following, derived from Josephus. There
perished in the siege of Jerusalem 1,100,000, in 7 years preceding
the destruction of that city 1,337,490 souls, besides 97,000 carried
captive to be sold as slaves. But even this does not go to the full
extent of the symbolization. Besides the grapes, from the treading
of which all this blood flowed, the vine itself was cut up, crushed,
pounded, and annihilated, that is, the whole Jewish polity, civil and
ecclesiastical, was abolished, the Covenant abrogated, and the last
vestige of Jewish preference or precedence in God's sight taken away.
Perhaps, too, the punishment of the wicked Jews in a future state
may be included in the symbolization; though it would appear from
xiv; 20. 1000.]
175
The angels of judgments.
C. 20; 4-5 cpd. with vv. 12-14, that the judging of all, save con-
fessors, is reserved for the post-millennial judgment.
<
So important a point is it to establish beyond all doubt, that the
harvest' does not, like 'the vintage-gathering,' symbolize a judg-
ment on the wicked, that it will be expedient, before proceeding to
take a summary view of the whole, to recapitulate the arguments and
indications in support of this view, and to notice what has been ad-
vanced to the contrary. And first we may observe, that there is a
strong antecedent probability against such a repetition as the con-
trary hypothesis supposes. No other instance can, I believe, be
found in which a second and similar scene is introduced, merely re-
peating what had just been symbolized. Next, parallelism with
the case of the literal Babylon in C. 7, leads us to anticipate an in-
gathering of the righteous in connexion with the mystical Babylon.
Then, in the harvest scene there is nothing that at all favours the
supposition, that it represents a judgment of punishment; while
every particular that would admit of indication being given, as the
white cloud and the golden crown, goes in the opposite direction. On
the other hand, in the vintage scene there is no room for doubt, that
it represents such a judgment: while a number of indications appear,
which may be thought to have been expressly introduced to intimate
by the contrast they present, that this scene is of an opposite char-
acter to the former. The shouting with a loud cry as compared with
crying with a loud voice,-the address to him who had the sharp sickle
instead of to him who sat on the cloud, the repetition of the word
sharp, and the stress so strongly thrown on it, while it is not used in
the parallel place,—the angel's hurling his sickle into instead of upon
the earth, are all indications tending to show, that the sixth angel's
mission is of a beneficent character, in contrast to that of the seventh,
which is clearly of a punitive. Again, it may be observed, that,
while the treading of grapes ordinarily and almost necessarily repre-
sents the punishment of the wicked, a harvest may be appropriately
used to symbolize an ingathering of the righteous, more especially as
being a time of joyousness (Is. 9; 3: 23; 3). In the parable of the
wheat and tares the harvest is designed to be a gathering of the wheat
alone: the tares come in only incidentally; because an enemy has
been doing mischief.. And so in 4 Ezra 4 the harvest has respect to
'the souls of the just.' Once more, if I have rightly described C.
11; 15-19 as a prelude, which indicates the general purport of this
and the parallel heptads, the case will be clear. For in ve. 18 it is
said; 'The time of judging the dead,-giving the reward to thy ser-
vants, and destroying those who destroy the earth, hath come.' To
make the heptad under consideration correspond herewith it is neces-
sary, that we should see in the harvest the giving of the reward to
176
[H. XIX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(
the servants of the Lord. Further, we had brought before us in
vv. 1 to 5 'the firstfruits' of this harvest, and from the firstfruits
we may form an opinion of what the bulk is; for, if the firstfruits
be holy, the lump also will be holy.' Now, these firstfruits have
been shown to be Jewish martyrs for Christ's sake. And hence we
may safely conclude, that the general harvest represents the deliver-
ance of the confessors of Christ in Judea,-as to this earth (it may
be) by the escape of the Christians to Pella, and as to a future state
by their admission after death into a preferential state of bliss. As,
however, Hengstenberg contends, that this is "a harvest of wrath,"
it will be proper to examine what he advances in support of this view.
Referring to the fundamental passage, Jo. 3; 12 (cited on 997), he
says; "The ripeness of the harvest, the fulness of the vats, indicates
the fulness of the guilt. . . . In like manner in Is. 27; 11 the har-
vest is the harvest of punishment: it is said there of the world's
strong ones, 'when their harvest has become dry, they shall be broken
off. And in Je. 51; 33, it is said of Babylon, Yet a little while,
and the time of her harvest comes.' There can be no doubt, that
here also the figure denotes the harvest of punishment, and that we
are to reject the interpretation of Bengel, who remarks, 'The vintage
is expressive only of punishment, the harvest is entirely of a gracious.
character."" This is all (except what has been incidentally refuted
already), that Hengstenberg has to advance. And what does it
amount to? Merely to this, that in certain passages a harvest is
used figuratively to denote wrath or punishment. But does it thence
at all follow, that it must be so used in every place, or in this in
particular? Unquestionably not. Not even a presumption arises
thence. It is mere matter of conjecture, that the writer had either
of the passages in view. But, granting that he had, might he not
follow the precedent only in part? His general custom leaves no
room to doubt, that he would do so. In following the ancient pre-
cedents, he never copies them slavishly. Nor, indeed, would the
necessary difference of circumstances allow of his doing so (even if he
had been so disposed), without sacrificing all meaning and intelligi-
bility, and merging the thing signified in the sign. Let me add,
that it is not true, that 'the ripeness of the harvest, &c. indicates the
fulness of the guilt.' It simply indicates a fit state for gathering,
but whether this arises from the number of the righteous being made
complete, or from the wicked having filled up the measure of their
iniquities, can be determined only from the context and circum-
stances. Hengstenberg's arguments, then, being insufficient to serve
his purpose, I feel justified in concluding, that there are none of suffi-
cient weight to countervail what I have advanced in favour of re-
garding the harvest, as an ingathering of the righteous.
Synoptical interpretation.
177
6
Summary of the prelude to the judgment-angels. XIV; 1. The
144 chiliads represent the perfected company of those 'called, and
chosen, and faithful' followers of the lamb, who had been converted
from among his ancient people, and had suffered for his name's sake
during the preferential and conjoint existence of 'the old covenant'
with his new covenant,'-say in the first 70 years of the Christian
era, but chiefly about the epoch of the last war on the Jews. They
appear on the heavenly Zion with the lamb at their head to denote,
that through his precious bloodshedding they have entered into a
state of bliss, this scene being introduced anticipatively at the epoch
of the commencement of the Jewish war, with the view to animate
those, who were minded to suffer for conscience' sake, by exhibiting
to them the bliss and glory into which they would enter, if they
remained 'faithful unto death.' Thus they form a parallel to that
blessed company of their brethren, who, previous to the Babylonian,
as they before the Roman desolation of their city, received a special
reward through grace. But these are pre-eminent above those in some
respects. These have the lamb's name and his father's written at
full length on their foreheads, as a mark of honour, and in token that
they have proved conquerors of the beast: while those had been
simply made secure by having the seal of God put on their fore-
heads. 2-3. These are enabled to sing before God, and before all
creation and the church in particular, not only a song celebrating
their deliverance from a cruel persecutor, but the sweetest and most
solemn of all hymns,-the hymn of a known and accomplished
redemption, which none but the redeemed of God's people can as yet
sing: while those can only join a great multitude in ascribing their
deliverance from the great tribulation to God and to the lamb. And
these are also pre-eminently distinguished in the following respects.
4. They have 'watched and kept their garments,' so that none have
seen them shamelessly polluting themselves by unlawful commerce
with the unclean things of the heathen idolatries; for the entice-
ments of the great whore of Babylon, and the threats and persecutions
of the Roman beast have alike proved ineffectual to lead them into
any compromises of their faith, or any wavering in their allegiance to
the King of kings. They have the high privilege of being the con-
stant attendants on the Lamb, as a reward for their 'following Him
faithfully' even unto death, while on earth. They have been 'pur-
chased by Him to Himself' from among their unbelieving fellow-
countrymen, as 'a peculiar people,' that they may be a first-fruit' of
the rich and glorious harvest, which he is about to reap. 5. And
they are distinguished from others in being wholly free from those
equivocations and evasions, which are characteristic of the rest of
men, and from which even their brethren have not kept themselves
VOL. II.
(
M
178
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
wholly clear under the pressure of persecution. So that they have.
not in one iota denied "the truth;" but, even in God's sight, are free
from reproach on that account.
Synoptical interpretation of the third heptadal tableau of the seventh
trumpet. The chronological epoch to which this series relates is in
general that of the Jewish war, A.D. 67-70; but the seven parts do
not admit of being each separately assigned. There is, however, a
wide distinction observable (and which is further marked by an inter-
lude) between the first three and the last four parts. The former,
which are merely general annunciatory proclamations, may with some
probability be assigned to the commencement of the war, though the
accomplishment of them all is not necessarily to be looked for at that
epoch, or, if at all, only partially and as an earnest of what was to
come. The latter, which are evidently symbolizations of events.
occurring at the epoch at which the Vision has arrived, may with
more certainty be referred, so far as they relate to this world, to the
siege of Jerusalem in a.d. 70. XIV; 6. The first angel symbolizes
and proclaims far and wide, that now is 'the good news of the æonic
kingdom' published to all the world, primarily and specially to the
Jews and just so the apostle had said not long before, that 'the
gospel had come into all the world.' This gospel made known to all
who were disposed to receive it, that 'the kingdom of the heavens'
was at hand, that the preferential reign with Christ for 1000 years,
and thenceforward throughout the ages of ages, of those who should
have confessed him during the existence of the old Dispensation, was
about to commence. And the better to signify the wide reach of this
message, the angel is beheld aloft, proclaiming it midway between
heaven and earth. 7. In earnest accents he calls upon all to
reverence the God of Christians, and by becoming disciples of His
Son to render glory to Him, who created alike Christians and Jews,
Roman and other heathens; since the time of his judging, in order to
give rewards to His servants, is close at hand. This call was in effect
that, which was made by the first preachers of Christianity; and the
judgment alluded to is that, which we shall have brought before us
in vv. 14–20 and in C. 20; 4. 8. The second angel proclaims the
swift and sure coming of the downfall of mighty Rome,-the strong-
hold of heathenism, on account of her having debased and injured all
the nations through her covetous, ambitious, and idolatrous propen-
sities. The occurrence of the event here denounced is directly
symbolized in Cs. 16-19, where we shall have to inquire into the
time and manner of the accomplishment. 9-11. The third angel
proclaims, that the fiercest vengeance of God, even the bitterest
potion which His wrath can mix,-the fire and brimstone which is
reserved for the devil and his angels, and this aggravated by behold-
Synoptical interpretation.
179
ing in contrast the highest bliss of heaven, shall be the punishment
of every one, who, whether by seductions or threats or sufferings, is
induced to apostatize from the faith, so far as to render any token of
subjection or reverence to the dominant world-power: yea, whoso-
ever shall thus 'draw back unto perdition' shall suffer inconceiv-
able torments for an endless period; and, in contrast with 'the
faithful unto death' (who will have awarded to them a preferential
season of rest and peace), he shall not enjoy one moment's rest from
his torments by day or by night. 12. At this point the seer inter-
poses a declaration to the effect, that the persecution, under which
the saints were suffering at the epoch of his writing, would greatly
try the longsuffering of those faithful ones, who habitually keep
God's commandments, and stedfastly adhere to Christ's religion.
13. Here a special mandate from heaven requires the seer to record,
for the comfort and encouragement of such, the declaration of Jeho-
vah, that those who should thenceforth die in Christ would be pre-
eminently blessed, inasmuch as they would at once enter into a state
of rest, and would escape the sight of and participation in the final
miseries, which were coming upon their native land. To give stronger
assurance to this declaration the voice adds, that the Divine spirit, who
wrought all their good works in them, solemnly ratifies it, giving as
a special reason for their blessedness, that they will have rest from
the sufferings inflicted on them by their persecutors, and that, more-
over, their sufferings will not be without their reward, for their
services in the cause of the truth will be had in remembrance before
God. 14. After this interlude, a fourth angel appears, as a special
representative of the all-conquering Son of man come to rescue his
people in Judea, and to gather them into his heavenly garner.
15. A fifth angel comes out of the temple on the earth to denote, that
the first Dispensation is at an end; and, as the guardian of the Jewish
temple, he performs the last act of his office in calling on the Mediator
of the Covenant to gather his own people to himself; since the time
for gathering them is now fully come, their appointed number having
been made complete, and the series of ages of 'the Mystery of God'
having reached its terrestrial goal. 16. His requisition is instan-
taneously complied with, and the Lord's people from among the
Jews are rescued, in part by a temporal deliverance, as by the escape
of many Christians to Pella, and in part by an eternal redemption,
the confessors for the truth as it is in Jesus being at once admitted
into their preferential rest. 17. A sixth angel comes forth from
the temple in the heaven to denote, either that he is prepared to
execute a special decree of the Almighty, or that he is the guardian-
angel of Christianity coming to execute judgment on her enemies.
18. A seventh angel,-he who was the guardian of the sacrificial fire,
M 2
180
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
comes forth from that altar, under which the souls of the martyrs
who had been sacrificed on 'the altar of their faith' had lain as re-
duced to ashes (cp. 6; 9), to denote that he comes as the avenger of
such. With a stern voice, like to one invoking vengeance, he calls
on his companion, to whom the office had been assigned, to destroy
the enemies of Christ's people in Judea; because they have filled up
the measure of their iniquities. 19. No sooner is the call made
than the work is performed. But the symbolization does not stop.
here, as in the former instance. To exhibit the destruction of those,
who by their iniquities had brought destruction on their native land,
-of those, 'whose hearts had waxed gross, and who had closed their
eyes and their ears against the Gospel,' and persecuted those who re-
ceived it, was the principal object in view; and this point is therefore
dwelt upon, and depicted in the most vivid colours. The unfruitful
vine, on which all the labours of the husbandman had been bestowed
in vain, is now at length 'cut down' (Lu. 13; 8), and is cast into the
vat of God's wrath to be trodden, until all its vital spirit has been
expressed. 20. The ancient Jewish polity, civil and ecclesiastical,
being now utterly cast off by God, is annihilated by man. And the
blood of Jehovah's quondam servants do the heathen (as on the
parallel occasion, but to a much greater extent) shed like water, not
only on every side of Jerusalem,' even throughout the length and
breadth of the land; but within her walls, and in the sacred enclosure
of God's temple. The latter they reduce to a heap of smouldering
ruins, and ‘leave not one stone upon another of the city, which knew
not the time of her visitation.' This final rejection of the Jewish
Church and people, from being the Church and people of God, neces-
sarily implies the termination of the old Dispensation, and the substi-
tution of the Christian Church in the place previously held by the
Jewish,—the latter being the event which is designated, in the
parallel place of the seventh heptad (C. 19; 7, 9), "the marriage of
the lamb."
{
Interpretations of the heptad of the judgment-angels.-1. C. 14 relates
generally to the conquest of Rome by the Goths [Bossuet]. To the
Reformation [Brightman, Pareus, Jurieu, Faber]. The vintage was
in England in Cromwell and Cranmer [Brightman]. From A.D. 606
to the judgment [Fleming]. To the Church at the end of the world
[Croly]. To the Waldenses, the Lutheran, Calvinistic, and Reformed
professions, and the final temporal judgments on the enemies of the
Church [Vitringa]. To Protestantism [Fuller]. To the future
[Burgh]. A.D. 1789 to 1851 [Elliott]. A.D. 1173 to 1641: the
harvest is the slaughter of the Huguenots, A.D. 1571: the vintage the
massacre of Irish Protestants in 1641 (Ireland is 1600 stadia long,
[Gell]. The son of man' represents the converted Jews [Jenour].-
The angels of the last plagues.
181
Celibates
2. The 144 chiliads. Christian virgins [Methodius].
[Jerome]. Celibates slain by the Saracens [N. de Lyra]. The elect
or true Church [Augustine, Bede]. Jews converted before the de-
struction of Jerusalem [Arethas]. The elect in heaven [Berengaud].
The Jews, when converted [Croly]. The Constantinian Church at
Nice [Daubuz]. Sincere Christians of Cent. XV. ss. [Pyle]. The
depressed Church before the Reformation [Cuninghame]. Victory
over antichristian error at the Reformation [Fuller]. Identical with
the elders and the living creatures [W. H. Scott]. The Waldenses,
&c. [Vitringa]. Spiritually minded men between Vigilantius and the
Reformation [Jenour].
HEPTAD XX.: FOURTH BLAST OF THE SEVENTH TRUMPET.
THE VIAL
or PLAGUE ANGELS: The epoch of the last Jewish war; A.D. 67–70.
Chs. xv.-xvi.
Introductory remarks. This tableau is parallel to the last, both in
respect of its introduction and of its details; and, as that corresponded
in the way of a supplemental crisis to the first, so does this to the
second tableau of the seventh trumpet.
HEPTADAL PRELUDE.
The victors on the sea of glass, and the mission
of the seven plague-angels.
This prelude in its song of triumph indicates the result of the seven
plagues, which it is the business of the angels of this series to inflict.
It is essentially identical with the preceding one, the same parties
being brought to view in both under different aspects. And this,
like that, is to be regarded, as being placed at the epoch of the trum-
pet-consummation, the conquerors being supposed to stand as wit-
nesses of the proceedings of the angels from first to last. This, too,
admits of division into seven parts, which I will indicate as before.-
The general purport of this prelude is well stated by Stuart as fol-
lows. "Seven angels are commissioned to go and inflict upon the
beast and his coadjutors the seven last plagues, so called because the
wrath of God is accomplished by them. No sooner is this command
given than the glorious host of martyrs around the throne of God,
whose blood had been shed by the beast, sing the song of anticipative
triumph, and praise the justice of God as about to be displayed in the
overthrow of the beast. The temple in heaven is then opened; and
the seven angels, charged with the execution of divine justice, go
forth from it in splendid apparel. One of the four living creatures
which support the throne of God, gives each of them a vial or cruse
filled with material to execute the wrath of God. The temple is
immediately filled with smoke, arising from the fire which burns
182
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. PREL.
fiercely around the Almighty, as the emblem of his anger (comp. Ps.
18; 8), and also of his power to destroy. By reason of this, no one
is able to enter into the temple; and of course, no one is permitted
to intercede for those who are about to be punished. Punishment,
therefore, is certain and inevitable."
(1). The sign of the seven plague-angels. XV; 1. 1001-3. And I
beheld another sign in the heaven, great and wonderful,-seven angels
having the seven last plagues; because in them the wrath of God is
brought to an end.
(
1001. Another sign. This is the last of the three 'signs' of the
Apocalypse. The word another points to the two former in C. 12; 1, 3,
the first of which is described as 'a great sign,' and the second in
reference to it is called another.' See on 777.-This exceeds the
first two in being wonderful, as well as great. And it appears to be
designated as both great and wonderful; because it is a celebration of
the victory of the woman, and her son, and those that are with him'
(who constitute the first sign), over the dragon and his angels (who
form the second). The repetition of the words great and wonderful in
ve. 3 has probably been made, after the manner of a catchword, to
indicate this. Some think, however, that the third sign has been
described by these terms, "not in respect to the others, but considered
by itself" [Hengstenberg].—In the heaven. Why there? Various
reasons may be given. 1. For congruity with the two former
signs, and also with the vision of the 144 chiliads (14; 1-5), the
scene of all of which was laid in the heaven. 2. To indicate, that
the mission they came to execute was from the God of heaven.
To denote, that the judgments they should inflict would be in retribu-
tion for the persecution of God's people. 4. Because heaven was
now the abode of those, who had gained the victory over the dragon,
and had been exalted to the place, whence he had been cast down.
3.
1002. Seven angels. Not the seven, as in C. 8; 2; and therefore,
we may presume, not the trumpet or presence angels. Moreover, as
we are now under the seven blasts of the seventh trumpet-angel,
congruity would scarcely admit of his being introduced in a way, that
would assign to him two contemporaneous actings.-Having the seven,
&c., or, lit., having seven plagues which are the last. Emphasis is
thrown on last; and it is augmented, and the sense in which the
These are
term is used explained, by the clause which follows.
called the last; because in them the wrath of God being expended,
there will be no occasion for more. These are the last plagues, too, in
reference to those of the preceding six trumpets (see on 639, 648, 724).
-Strokes or inflictions might be a more accurate term in place of
plaques (see on 859); but the latter term is too firmly established to
be removed. This clause is added as a characterizing designation of
xv; 1. 1001–3.]
183
The angels of the last plagues.
these angels, and not because they had the plagues at this time; for at
the time of their first appearance they have not the vials, see ve. 7: and
the use of the clause afterwards (17; 1: 21; 9), when the vials have
been poured out, confirms this view. Observe, that these angels are here
designated (cp. ve. 6: 21; 9) as angels of the plagues, not of the vials.
Whence vial-angels is not so appropriate an appellation as plague-
angels.-Hengstenberg remarks here; "It is to what these were
destined to accomplish, that the song of praise refers, which was
raised by those who stood on the sea of glass mingled with fire.
Only in the presence of the seven angels could they sing as they did.
The song forms a commentary on the appearance of the angels." I
agree substantially, but not wholly in this view. I consider, that
these angels are mentioned in the first instance to indicate, that the
scene of the victors on the sea of glass, and that of the egress of the
angels from the temple, form essentially one scene, and are both in-
cluded in the prelude. From the manner in which the two scenes
follow one another, and are divided by the clause "after these things,
it would naturally have been supposed, if ve. 1 had not been inserted,
that they were distinct and consecutive scenes, the former constituting
the prelude, and the latter being part of the principal heptad. To
guard against this, the appearance of the angels is anticipatively an-
nounced in ve. 1; for it would appear from vv. 5-6 that they could
not actually have come into the seer's view, till the martyrs' song was
ended. Hence ve. 1 is to be regarded as an introductory heading to
the prelude, serving, when connected with vv. 6, 7, to bind it together,
so as to indicate its oneness.
1003. Because. The reader should mentally supply before this
word, 'which are called the last.'-The wrath of God: namely, that
spoken of in the prelude (11; 18), and in the preceding heptad
(14; 10).-Is brought to an end exhausted, drained to the last
dregs (see on 683). God's wrath had been fulfilled or accomplished
many times previously; but on those occasions more remained to be
accomplished. Now, there is to be, not only an accomplishment, but
a finality in respect of it and of the subjects of it; for this is the
last outpouring during this series of ages; and the wrath will be
poured out to an extent, that will leave no room for repetition in
respect of its present objects, since it will utterly consume them. It
will follow, that at least the last of these outpourings cannot precede
the burning of Babylon in C. 18, or the destruction of the beast in
C. 19; 11-21. When it is said in them is ended, the meaning must
necessarily be 'in the infliction of them will be ended.' This is one
of the many instances in which, when it is desired to express very
emphatically the absolute certainty and close sequence of an event,
the past or present tense is put for the future.
184
[H. XX. PREL.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(2). The victorious harpers on the sea of glass. XV; 2. 1004-8.
And I beheld as it were a glassen sea, mingled with fire, and those
who come off conquerors from the wild-beast, and from his image, and
from the number of his name, standing on the glassen sea, having harps
of God.
"}
1004. As it were a glassen sea, &c. Cp. on 304 and 545.—This sea
is not to be conceived of as being symbolically identical with that in
C. 4; 6. The absence of the article shows this. Moreover, this sea
is said to be mingled with fire, which that was not; while, on the
other hand, that was said to be like to crystal. At the same time, the
scene is generally the same here as there, both being laid in the
heaven. But there is here a specific adaptation of the crystal sea to
a particular purpose. The conception to be formed here is of a vast
pellucid floor or expanse, flashing with blood-red corruscations in
every direction. Thus regarded, this will be seen to be a symbol
introduced with reference to those who stand on this sea. The fiery
flashes are emblematic of their having been tried and purified in the
furnace of affliction and persecution, even unto the shedding of their
blood. Compare-" Purified seven times in the fire" "Think it
not strange concerning the fiery trial, that is to try you, &c.:" "The
fire shall try every one's work, &c.:' "Ye have not yet resisted unto
blood." The diaphanous brilliancy denotes the purity, with which
they have come out of the fire. Theirs is the virgin-purity of the
144 chiliads. They can endure the trial of 'the sea of glass,'—the
mirror of the Spirit; and be found "without fault before the throne
of God:" and this can be said only of those, who are symbolized by
the 144 chiliads. Moreover, this glittering pavement may be taken
to have a symbolic aspect for those, who are unable to stand on it,—
for the worshippers of the beast, whom its fire will consume as in a
moment. And here Hengstenberg's solution may come in. He says;
"The glass denotes their blamelessness and purity; and the sea
being mingled with fire, indicates, that it is chiefly about the mani-
festations of God's wrath,-his punitive righteousness, that the vision
is occupied. The meaning of the symbol is given by the song, which
those standing on it sing. Both the symbol and the song anticipate
what is to be accomplished by the seven angels with the seven last
plagues."
1005. Those who come off, &c. The present tense may be designed
to indicate, that mention is being made of persons then actually
'striving for the mastery' with the beast: cp. 7; 14.-Hengstenberg
says; "The words are literally: the conquering out of the beast.
This peculiar construction, quite unusual elsewhere, points to the
circumstance, that before the victory they were in the power of the
beast."-Perhaps 2 Co. 6; 17, 18 ('Come out from among them, and
xv; 2-3. 1004–9.]
185
The angels of the last plagues.
be ye separate, &c.') may be a guide to the true meaning. They
conquered by coming out of, and renouncing all connexion with the
adherents of the beast.
1006. And from his image. Here the R. T. inserts and from his
mark; but the clause is not well authorized.-As to the three terms
see on 920, and compare the formula in the parallel heptad: 14; 9.—
This description of those, who are privileged to stand on the sea of
glass, forms an equivalent to the writing on the foreheads of the 144
chiliads, and thus serves to identify these confessors with those re-
deemed ones.
(
1007. Standing, &c. See on 452.-" The expression, 'standing on
a sea of glass,' carries an allusion to Ex. 15; 1, where Moses beside
the Red Sea, with the children of Israel, sings a song to the Lord
(cp. they sing the song of Moses and the Lamb,' in ve. 3). The
Red Sea, in which the Egyptians were drowned, and which therefore
presents itself as an image of the righteous judgments of God, was a
type of this sea of glass" [Hengstenberg].
1008. Having harps of God. This expression may be a Hebraism,
signifying harps of the highest excellence. But, in any case, it must
be allowed to attach a remarkable significance to these harps; for
neither those of the representatives of the redeemed (5; 8), nor those
of the 144 chiliads (14; 2) are described as being harps of God. The
expression is doubtless intended to assign an especial excellence and
honour to these harps, in order to exalt in the highest degree our
conception of the song of praise, which they accompany. The cir-
cumstance of these conquerors, and of the 144 chiliads, having both
of them harps is another indication of generic identity in the things
signified by the two. Cp. on 931.
(3). The victor's song. XV; 3, 4. 1009-16. And they sing the
song of Moses, the servant of God, and the song of the lamb, saying;
'Great and wonderful [are] thy works, O Lord! the almighty God!
righteous and true [are] thy ways, O king of the nations! Who of a
truth would not fear, O Lord! and glorify thy name? because thou
alone [art] divine; because all the nations shall come and worship before
thee; because thy righteous judgments are made manifest.
"His
1009. The song of God's servant Moses. Cp. Ex. 14; 31;
servant Moses."-It is generally agreed, that the song referred to is
the triumphal song of Ex. 15, sung on the deliverance from the
Egyptians, and not the prophetical song of De. 32. The designation
of this song, the introduction of a 'sea,' and the similarity of the
earlier 'plagues' of this heptad to the Egyptian plagues, all tend to
show, that the Egyptian deliverance, and the passage of the Red Sea
under Moses, have been had in view as prototypes.-Such a song as
this the victors could only sing as having been Jews; and hence this
186
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. PREL.
is a clear indication, that they are such. By it they doubtless give
thanks for the blessings and privileges of the Mosaic Covenant, as
well as for a deliverance similar to that, for which their forefathers,
who had suffered under the literal Babylon, are similarly represented
as giving praise (7; 10).
1010. And the song of the lamb. This song, as contrasted with 'the
song of Moses,' the conquerors can sing only as being Christians; and
by it they celebrate the praises of redeeming love. As being quali-
fied to sing both, the parties symbolized are shown to be a peculiar
people,' 'the first-fruits to God and the lamb,' gathered (mainly at
any rate) from among his ancient people Israel; and as such, or in so
far as they are such, entitled to all the blessings, and to the prefer-
ential privileges of both covenants. Thus they stand alone, as a
chosen and distinct body. And this may lead us to see, why the
song of the 144 chiliads is described as 'a new song, which none but
themselves could learn.' For this description, which represents the
song of the conquerors as a song proper to Judeo-Christian confessors,
is doubtless an equivalent and explanatory description of the very
same song. And if so, the singers of the two, that is, the parties
signified, must be identical. The 144 chiliads 'having the lamb's
name and his Father's written on their foreheads,' which is a paral-
lelism to 'the song of Moses and of the lamb,' confirms this.—I have
spoken hitherto, as though two songs were had in view. And I have
done so ;
because the clauses which have been considered so far would
lead us to form this opinion. Indeed, even if they have not been in-
troduced with the express object of leading to this view, I doubt not,
that it has been designed by the two descriptive clauses to indicate
two aspects of the song (in the way that has been shown); and per-
haps also to intimate the difference of construction, which, it is mani-
fest, must be assigned to the two clauses. For, while in the first
Moses is unquestionably spoken of as the author, in the second the
lamb cannot be mentioned as being the author, but as the person ad-
dressed. All this is made clear and easy of explanation by its being
shown by what follows, that there is in truth but one song, and that
the song which the author proceeds to recite is the song he means.
The song he records is not, however, that which Moses composed and
sang; though there are points of similarity between the two. And
hence we must construe the two titles in such a way, as will accord
with the facts. If, then, we understand the meaning to be, that the
conquerors sang a song, based on and accordant in spirit with that of
Moses, but adapted to Christian circumstances and sentiments, and
addressed to the Lamb,-the Saviour 'specially of them that believe in
him,' we shall probably not be far from the truth. However, after
all, the intention may possibly have been, that the two clauses should
xv; 3-4. 1010-14.]
187
The angels of the last plagues.
be construed in the same way, which they may be, if we regard them
as being a mystical method of signifying, that the song is one of
praise for the righteous judgments of God under the Mosaic and
Christian Dispensations, sung by those who had lived under both.-
Hengstenberg has remarked; "It is common to this song of the
Lamb, and the song of Moses, that in both alike the power of the
heathen world is the object of the judicial energy of God."-Let me direct
attention to the circumstance, that my stichöical distribution of this
song presents three lines of exclamation ending with vocatives, fol-
lowed by a middle line, which forms the basis for three reasons in as
many lines, each beginning with because; and thus making in the
whole seven lines.
1011. Great and wonderful are thy works. Cp. Ps. 66; 3: 92; 6.
The sign of the seven angels of the plagues had just been charac-
terized as ((
great and wonderful." The use of the phrase again here
shows plainly what are the works had in view. This is a song of
praise, called forth by the avenging of God's servants by means of
the strokes, which are about to be inflicted on their persecutors.—O
Lord, &c. See on 31, where I have shown, that Christ is probably
the person addressed, when this designation is used.—The repetition
for substance of this and the next clause in C. 16; 5, 7, confirms the
remark just made, as to the works referred to.
(C
1012. Righteous and true, &c. Cp. 16; 5, 7, and the parallel pre-
lude, 19; 2; where the reason is given; "because thou hast judged
the great whore," &c.-Thy ways. "The justice or righteousness is
manifested in this, that he gives to each their own, to His church
salvation, to His enemies destruction." The truth is shown in fulfil-
ling what He had led each to expect.—O king of the nations. The
R. T. has of the saints; and there is a reading of the cons, in reference
to which I may notice, that in Test. XII. Patr. Christ is spoken of as
'Baσidevs aiwvwv, who shall reign over all people." The reading I
have adopted is the one best accredited by MSS., and by the con-
nexion. Cp. 1; 5; “The archon of the kings of the earth." This
title, importing that Christ is the ruler of the rulers of Judea' (see
on 20), would have been an appropriate one in the last heptad, which
is designed in part to exhibit the judgments coming on the rulers of
Judea. And certainly the true reading here is most apposite in the
heptad under our consideration, inasmuch as the chief object of this
heptad is to portray the approaching judgments on the Gentile 'nations.'
(
XV; 4. 1013. Who would not fear. Cp. 18; 15: 19; 5, and ct.
13; 4.-MSS. of some authority insert thee.-The precedent is in
Je. 10; 7; “Who would not fear thee, thou king of the heathen !”
1014. And glorify thy name. Ct. 18; 7. Three reasons follow,
showing why all must glorify that name of the Lord, which the 144
188
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. PREL.
chiliads have had written on their foreheads. These reasons flow out
of one another. Because the Lord is divine, He visits the heathen
with judgments to avenge His people: or, because of His judgments,
the heathen are brought to come and worship Him, and acknowledge
Him to be the only God.
1015. Because thou alone art divine, that is, sacred or godly. The
Greek word is used in the N. T. only here, and in 16; 5. There is a
various reading, which would be translated holy.—The term is applied
to God in strong contrast to those, whom the heathen call gods, as
may be seen by the precedent in Ps. 86; 8, 9; "Among the gods
there is none like to thee, O Lord, all heathen whom thou hast
made shall come and worship before thee, and give glory to thy
name.”—This first reason corresponds to the first exclamation; and
there is point in the term divine, when that exclamation is regarded
as being uttered in reference to Christ.
•
•
1016. All the nations (i.e. the heathen), in the second reason, indi-
cates a correspondence in it to the second exclamation, in which
occurs, Thou king of the nations. At the time of writing, the reigning
head of the beast had "power over every tribe and nation"
(13; 7). Some copies have all [sc. men].-Shall come and worship
thee. The change to the future in this instance, while the present or
the past is ordinarily used, is not without significance. It indicates,
that such will be the ultimate, though not the near result; for, that
it is not meant, that it would be the immediate result, appears from
what follows in C. 16; 19, 20, 21, where it is declared, that 'men
repented not to give God glory,' but 'blasphemed God' to the last.
We must therefore understand, that the general worshipping is pre-
dicated in reference to the more distant future. That the prospect of
the heathen being ultimately brought to worship their Lord was a
cogent reason for Christians glorifying Him is self-evident.
1017. Because thy righteous appointments have been made manifest.
Righteous appointments, judgments, or acts (cp. 19; 8) has appeared to
me to be the best rendering of the Greek word, which is not the
same, nor precisely identical in meaning, with that rendered right-
eousness in C. 19; 11.-The righteous actings being in this instance
of a fear-inspiring character, there is in this third reason a corre-
spondence to the, Who would not fear thee, of the third exclamation.
The manifestation of God's righteous judgments is well calculated to
induce the righteous to glorify Him.
(4). The egress of the seven angels. XV; 5-6. 1018-24. And after
these things I beheld, and the temple of the tabernacle of the testimony in
the heaven was opened. And the seven angels who have the seven plagues
came forth out of the temple, wearing a pure bright stone, and girt about
the breasts with golden girdles.
xv; 4-5. 1015-20.] The angels of the last plagues.
189
1018. After these things. I have shown (see on 285), that this is a
technical formula, used in four places to indicate a wider break than
ordinary. This, indeed, sufficiently appears from the mere circum-
stance, that, the principle on which the Vision proceeds being one of
general consecutiveness, there could be no occasion to notify sequence
only here and there; and consequently some other object must have
been had in view in the introduction of this expression. Hengsten-
berg says; "The expression indicates, that here the main scene
begins, and that what went before has only the character of an intro-
duction." But I apprehend, that the object in using the phrase here
has rather been to mark a wide distinction between the state of
felicity and glory, in which the victors on the sea of glass are placed,
and the state of misery consequent on the action of the angels of the
plagues.
1019-20. And. The R. T. inserts here lo.-The temple. Here as
elsewhere it is the sanctuary, the holy house, that is spoken of.—Of
the tabernacle of the testimony. Cp. Acts 7; 43-48; 'The tabernacle of
Moloch. . . . The tabernacle of the testimony was among our fathers
in the wilderness. . . . David sought to find a dwelling-place for the
God of Jacob; but Solomon built Him a house.'-The Greek word for
testimony occurs in the Apocalypse only in this place; and, as a nearly
related word, which occurs frequently, and which I have rendered by
testifying, is in the A. V. translated testimony without distinction, it
is the more necessary to call attention to the exact meaning of the
two words. The term used here denotes the thing testified or the
testimony given, but the other the act of testifying, and (in its
Apocalyptic use) a testifying to the truth under persecution. (See
on Nos. 6, 708.) The tabernacle of this testimony must be the place,
in which the record of the evidence given is deposited, just as the ark
was the depository of the tables of the covenant. And there is clearly
a correspondence between the tabernacle of the testimony here, and the
ark of the covenant in C. 11; 19. But why, we naturally ask, has the
phrase been varied? We may reasonably expect to find an answer to
the question in the differences between the significations of the con-
trasted terms; and certainly, if we cannot derive the true one from
these, we are likely to seek it in vain. These lead us to suppose,
that what is had in view here is, not a religious covenant, but a testi-
mony given to the truth under persecution; and that, as the place of
deposit is not one of permanency and concealment from view (such as
an ark or chest would be), but one of a temporary and easily accessible
character (such as a tabernacle or tent is), so the thing contemplated
is not one that involves secresy and duration. That the symboli-
zation of this tabernacle differs widely from that of the ark further
appears from the circumstance, that this is not, like that, said to be
190
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. PREL.
"hour
exposed to view.-The temple of the tabernacle of the testimony in the
heaven, then, will denote the heavenly temple, wherein is kept in a
safe place of deposit, ready to be produced at the approaching
of judging," the testimony which the saints of God have given to the
truth for His name's sake.-The opening of a temple, designated as
this is, in order to afford egress to avenging angels, will signify, that
these are sent forth on a mission on behalf of this testimony, that is,
to take vengeance on those, who have persecuted the testifiers of it.
XV; 6. 1021-2. And the seven angels, &c. The seven trumpet-
angels are distinguished as 'those, who are wont to stand in the pre-
sence of God:' these as 'those, who have the seven plagues.' The
former appear to have issued from the temple in the heaven, and
their mission was generally to inflict judgments from God: these
come forth out of the temple in the heaven, and their duty is specially
to accomplish God's wrath by inflicting the last plagues. The judg-
ments of the former include and culminate in those of the latter.
1023. Wearing. Being clothed with is the more common expression
in the Apocalypse: see on 56, 299. Possibly being clothed may signify
investiture by another party, and wearing self-investiture.-A pure
bright stone. Doubtless we are here to conceive of a brilliant diamond:
cp. Da. 10; 6. The extraordinary nature of the clothing makes
nothing against this being the true reading; for we have parallels to
it in 'the woman clothed with the sun,' and in 'the angel standing
in the sun.' It suffices, that this is the reading of the most ancient
MSS. (A and C), and of some of the versions. To which may be added
the consideration, that the apparent improbability of such a reading
may well account for the change of stone into linen, more especially
as the alteration would be made in the Greek by changing one letter
only. The reading makes however, so far as I can perceive, no differ-
ence in the real signification; inasmuch as under either an appear-
ance of dazzling brilliancy, denoting a glorious and heavenly right-
eousness, must be signified. Cp. C. 4; 3: 21; 11, 19. As in C. 19; 8,
so here 'the righteous deeds' (ve. 4) of the angels (in this instance,
in inflicting judgments), and thus of the Lord Jesus, the great Judge,
are denoted.
1024. And girt about the breasts, &c. In like manner the 'son of
man' in C. 1; 13 was girt, but apparently with a broader girdle
reaching up to "the paps:" see on 57. In both instances 'the girdle
of truth' is probably meant.-The result in respect of the vestment
and girdle of these angels is, that by them they are represented as
coming forth to vindicate and make manifest 'the righteousness of
the ways' of that God, "to whom vengeance belongeth;" and to
show forth His 'truth' in the fulfilment alike of His threats and of
His promises. The apparel of the angels is thus in keeping with the
xv; 6-7. 1021-26.]
191
The angels of the last plagues.
words of the song, which accompanied their appearance (“Righteous
and true are thy ways:" ve. 3), and with the utterances, which ac-
companied their acts ("Righteous art Thou." "True and righteous
are thy judgings: 16; 5, 7). Some commentators have supposed,
because the dress of these angels in some respects corresponds to that
of the Jewish priests, that they are represented as bearing a priestly
character. But, if their dress does so correspond in some respects, it
does not in others; and hence there is no sufficient ground for attrib-
uting to them such a character.
(5). The giving of the bowls. XV; 7. 1025–28. And one of the
four living-creatures gave to the seven angels seven golden libation-bowls,
filled with the wrath of that God, who liveth unto the cons of cons.
1025. One of the four creatures. I can see no propriety in Heng-
stenberg's explanation, namely, that "the cherubim act here, as the
representatives of the living creatures of the earth, on which the
judgments of God are to alight (16; 1);" for with what propriety
could they be represented, as giving a commission to inflict judg-
ments on themselves? True, the zöa as a whole symbolize the
creature in general. But then it is not the zöa, but one of the zöa,
that is brought to view as acting here. And most probably it is in-
tended, that we should conceive of the first of the zöa (the one “like
a lion," the lion of Judah), as coming forward in symbolization of the
act of him, who, while being "the first-born of every creature" and
"the Beginning of the creation of God," is also "the lion of the tribe
of Judah" (5; 5), and who was before symbolized (10; 3), as an-
nouncing the judgments to be inflicted by these angels in a voice
like to the roaring of a lion.' On this view, the Lord Jesus, having
exchanged the character of a lamb for that of a lion, and acting in
vindication of his people, will be represented as giving the angels
their commission.
1026. Seven golden libation-bowls. The shape of the vessel intended
was that of a shallow basin or bowl-like dish,—of a saucer rather than
of a vial. Such bowls were used in the temple-service to hold the
aromatic incense, which was offered on the golden altar by means of
coals, taken from the brazen altar. But the outpouring from them
in this instance requires, that we should look upon these rather in the
light of pateræ or bowls for libations, such as were used in making
offerings to appease the manes (Virg. Æn. 3; 67). These would
carry with them a symbolical signification, very appropriate to this
passage. For they would imply, that the judgments poured out of
them as it were came (as the judgments here symbolized are else-
where, e. g. in C. 16; 6, represented to have come) in retribution of
injuries inflicted on the saints of God, and in answer to their cries for
vengeance. Cp. 6; 10, where, as in this passage, the Lord is called
192
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II, XX. PREL.
upon on the ground of his being "holy and true."-The idea sug-
gested by libation-bowls calls to mind the words of the Lord;
"Hear
what the unjust judge saith. And shall not God avenge His own
elect, which cry day and night unto Him, though He bear long with
them? Yea, I say unto you, He shall avenge them speedily."-That
the bowls are of gold cannot of course have reference to those, on
whom their contents are poured; but must look back to those who pour
from them, or to him who gives them (which comes to the same thing;
for Jesus will be signified in either case). The purity, preciousness,
and splendour of the gold denote the unsullied character of his right-
eousness, even in the energetic manifestation of his wrath.—The
number seven has unquestionably been determined by that of the
angels; but we must not omit to notice, that the repetition of the
word carries with it the idea of completeness.
1027. Filled with, &c. Cp. 14; 10: 17; 4: 18; 3, 6: and with
the φιαλας χρυσας γέμουσας του θυμου του Θεου ct. the φιαλας χρυσας
yeμovoas Ovμiaμarov (which are the prayers of the saints) of C. 5; 8.
The last-mentioned bowls called forth the former.
1028. Who liveth, &c. This addition may have been inserted here
to imply, that God's wrath, like His favour, is endless in its effects.-
Perhaps the occurrence of the word cons in this place may have led
to the various reading, God of the cons, in 1012.-Hengstenberg
remarks; "That God liveth for ever (see on the expression at 1; 18:
4; 9, 10: 10; 6) was given even in De. 32; 40-43 as a pledge, that
he would' avenge the blood of His servants, and render vengeance to
His adversaries.' In Heb. 10; 31 it is represented as a fearful thing
to fall into the hands of the living God. With God's eternity his
omnipotence is inseparably bound up. To the wrath of the Eternal
here corresponds the wrath of the Almighty in C. 19; 15. How
dreadful the wrath of the eternal and almighty One in comparison of
the wrath of impotent mortals !"
(6). Access to the temple debarred. XV; 8. 1029–32. And the temple
was filled with smoke from the glory of God and from His might: and
none could enter into the temple, until the seven plagues of the seven angels
should be brought to an end.
1029. The temple was filled. We should probably understand, that
in strictness the outer apartment or Holy place is meant here by the
temple, the inner or Holy of Holies being the depository or "taber-
nacle of the testimony," which the saints had given, and in vindi-
cation of which the smoke of Divine wrath now fills the temple.—
With smoke. In old times the tabernacle had been filled with smoke,
when consecrated by Moses (Ex. 40; 34), and the temple, when dedi-
cated by Solomon (1 Kgs. 8; 10). In all three instances Jehovah's
taking possession is symbolized. But, in the two precedents the
XV193
xv;
7-8. 1027-30.] The angels of the last plagues.
; smoke is to be conceived of, as proceeding from or being occasioned
by "the incenses," which wafted to heaven the prayers of His saints
for grace and mercy to themselves: while in the present case it pro-
ceeds from those, which rendered acceptable their prayers for retribu-
tion on their persecutors. In the former instances the Lord took
possession with a view to the exercise of grace and mercy; but in this
of retributive vengeance.-The figurative use of smoke (when it is
conceived of as black, sulphureous, and stifling: see on 576) to signify
wrath, punishment, destruction, may be exemplified from various
sources. Ex. 19; 18; "M. Sinai was altogether on a smoke; because
the Lord descended upon it in fire" (cp. He. 12; 18 ss.). The whole
manifestation on the giving of the Law was an angry one. It called
aloud to Israel, that their God was a consuming fire, and that none
could escape, who should set at nought His commandments.' Is. 6; 4;
"and the house was full of smoke." The manifestation here also was
a wrathful one. Is. 14; 31;
"From the north cometh a smoke,"
meaning a destroying army. De. 29; 20; "The anger of the Lord
shall smoke against that man." 2 Sa. 22; 9; "A smoke went up out
of His nostrils." See also C. 9; 2, 17: 14; 11, and the remarks
thereon. Heathen writers would also furnish many examples; e.g.
Virgil: Geor. 1. 3; 86: En. 7; 76, 81: Theocr. Idyl. 1; 18: Persius,
Sat. 5; 91: Plaut. Amphitr. Act 4: Martial, 1. 6; cp. 64: Pindar,
Nem. Od. 1. In particular, the Oneirocritics interpret a house filled
with smoke to mean punishment from a supreme power.
1030. From (or out of) the glory of God, and from (or out of) His
might. These terms correspond to the fire which causes the smoke to
rise, as the wrath does to the smoke. Hence, it is virtually said, that
God's wrath was occasioned by His glory and His might, that is, it
was called forth by and manifested in vindication of these. And this
is the mode of representation constantly found in the precedents, as
the following examples will show. Nu. 14; 21 ss.; As truly as I
live, all the earth shall be filled with the glory of the Lord. Because
those men which have seen my glory. . . have tempted me,
they shall not see the land, &c.' Nu. 16; 19; 'Korah gathered all
the congregation against them unto the door of the tabernacle; and
the glory of the Lord appeared,' as the prelude to the destruction of
Korah and all his company. 'In Ha. 2; 14; "for the earth is full
of the knowledge of the glory of the Lord," the glory of the Lord is
an angry one, manifesting itself in judgments.' Here, for the justi-
fication of God's servants in saying; 'Who will not fear Thy power,
and yield the palm of glory to Thy name?' it was necessary, that the
Lord's surpassing power and glory should be manifested by the sub-
jugation and punishment of the heathen, who had placed themselves
in antagonism to Him and His people.
VOL. II.
N
194
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XX. PREL.
1031. And none could enter into the temple, that is, to approach the
golden altar to make intercession. This was; because, the temple
being filled with the wrath of God, there was no room for mercy, and
none could endure the atmosphere that prevailed in it. The same
representation is found in the fundamental passages. In Ex. 40;
34, 35; 'The cloud covered the tent, and the glory of the Lord filled
the tabernacle. And Moses was not able to enter into the tent;
because the cloud abode thereon, and the glory of the Lord filled
the tabernacle.' And in 1 Kgs. 8; 10, 11; 'When the priests were
come out of the holy place, the cloud filled the house of the Lord; so
that the priests could not stand to minister, because of the cloud.
For the glory of the Lord filled the house of the Lord.'-It should be
observed, that the expression in the Greek is not (as rendered in the
A. V.) "no man." It is unrestricted, and capable of application to
all created beings; though here it would most naturally be understood
to have in view the inhabitants of the heaven, since in it the temple
was situated. The intention appears to have been to convey, that
none of the heavenly hosts, no, not even He whose office it was
to make intercession, could so much as approach the temple for that
purpose. In the syllabus of the seventh seal, 8; 2-5 (the seventh
trumpet of which we are now considering), it was symbolized, that
there would come under that seal a time when, in answer to the
prayers of the saints invoking retribution on their persecutors, inter-
cession should cease. The realization of that, which was there
summarily and distantly announced, is here directly exhibited. It
is symbolized, that intercession has been rendered impossible; and
hence the door of mercy is closed, and all hope of escaping the dire
vengeance of the Lord is gone. The fiat has gone forth, that 'there
shall no longer be delay :' and the angelic messenger of the covenant
(cp. 10; 1, 6), who had hitherto been pleading for delay ("Let it alone.
this year also"), is now converted from an intercessor into an aveng-
ing judge. Pertinently has it been remarked; 'So long as Israel was
the people of the Lord, the pillar of the cloud exclaimed to all his
enemies; "Touch not mine anointed, and do my prophets no harm."
So here that the temple is full of smoke, and no one is able to go
into it, this is a "sign for believers, that the Lord in love to them was
now going to complete the destruction of their enemies:" Zullig.'
1032. Until the seven plagues of the seven angels. The insertion of
the seven twice has probably been intended to denote the fulness and
completeness of the destructive effects of the last plagues.-Should be
ended. See on 683 and 1003. Cp. also 1185, where there is a parallel
and synchronistic reference to the same occurrences: The ten horns
shall give their sovereign authority to the beast, until the words of God
shall have been brought to an end' by their accomplishment.
(
xvi; 1. 1031-36.]
195
The angels of the last plagues.
(7). Mandate to the angels. XVI; 1. 1033–6. And I heard a loud
voice out of the temple saying to the seven angels; 'Go and pour out the
seven bowls of the wrath of God into the earth.'
%
<
{
1033-4. Out of the temple. That is, from Him who had taken pos-
session of the temple as "a consuming fire," and who, in the fulness of
His wrath, now issues His mandate in vindication of the testimony,
laid up in the tabernacle' of the temple.-The procession of the voice
from the temple, and also the propriety of preserving a uniformity in
the introduction of the first bowl with those of the six which follow
it, show, that this verse was intended to form part of the prelude, and
not to belong (as the A. V. makes it appear) to the scene itself.—The
voice may be said to have come from the temple in the heaven,'
instead of directly from God,' in order to carry with it the idea, that
the voice speaks on behalf of Christianity. Note, that the same voice
which here gives the command to pour out from the bowls, in ve. 17,
when they have been poured out, announces the consummation, say-
ing; "It is done."-In Eze. 9; 1, cpd. with C. 7; 8, is a precedent,
in which the Lord cries." with a loud voice," saying; 'Cause them,
that have charge over the city (Jerusalem) to draw near, every one
with his destroying weapon in his hand;' and then He goes on to
declare, that He will 'shortly pour out His fury, and accomplish His
anger upon her.'
1035. Pour out, &c. Hengstenberg remarks; "The symbol of the
vials rests on the passages of the Old Testament, which speak of the
pouring out of the wrath of God. The pouring out has respect to the
copiousness of the manifestations of God's wrath. The vials serve
the same purpose. They are regarded as vessels, from which it may
be copiously poured out." The fundamental passages are the follow-
ing. Zeph. 3; 8; 'That I may pour out upon the heathen mine
indignation, all my fierce anger.' Ps. 69; 6; 'Pour out thy wrath
upon the heathen, that have not known thee, &c.' Je. 10; 25;
Pour out thy fury upon the heathen, that know thee not, &c."
"The connexion in the last passage shows, that by the heathen are
not meant heathen nations generally, but those which had acted
hostilely toward the Lord's people." The expression pour out in Ps.
69; 6 points back to ve. 3, "have shed their blood round about Jeru-
salem." We may notice here, that the Targum of Jonathan gives
the phrases in Is. 51; 17, 22, thus; "the vials of the cup of maledic-
tion” and “the vials of the cup of my indignation."
(
1036. On the earth. Inasmuch as we subsequently find, that the
bowls were poured out on the earth,' 'the sea,' the rivers,' &c., it is
manifest, that the term earth is used here in its most comprehensive
sense, as denoting the whole of the symbolical world: while in ve. 2,
seeing that it stands contrasted with 'the sea,' &c., it must be taken
N 2
196
[H. XX. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
in its more limited and proper sense, as meaning the land in contra-
distinction to the waters. Hengstenberg has recognized this in say-
ing; "There must be an earth upon the earth, which was set off as a
special region for the first vial."
THE HEPTAD OF THE PLAGUE-ANGELS.
Under 1002 I have shown the propriety of the designation, which
I have given to this heptad.
A decided parallelism may be traced between the seven trumpets
and the seven bowls. In the first four of each the same symbolical
objects are affected, and in the same order. In the fifth of each the
effects, as symbolized, are substantially identical. In the sixth of
each the Euphrates, and a great battle thence arising, are brought to
view. In the syllabus of the seventh trumpet (11; 18-19) and in the
seventh bowl the same great catastrophe is symbolized in the former
anticipatively and as it were from a distance; in the latter directly
and immediately. It is natural to ask; Why has this parallelism
been made, and what inference may be drawn from it? We might
infer with as much reason as in the case of similar parallelisms (but
in truth with no reason at all: see Vol. I: p. 52), that there is an
identity in the things signified: yet I am not aware, that the gener-
ality of those, who have commonly converted parallelisms into iden-
tities, have consistently carried out the principle in this instance.
But, be this as it may, I cannot doubt, that the parallelisms have
been made merely with a view to produce correspondencies between
the symbolical tableaux, and that they do not extend beyond the
Visional symbolism, or, at any rate, that identity in the things signi-
fied can no more be inferred merely from them, than it could be
between the plagues symbolized by the bowls and the Egyptian
plagues, because parallelisms are found to exist between these. And
this leads me to observe, that more stress has commonly been laid on
the last-named parallelisms, than ought to have been. In the first,
second, and fifth bowls the sixth, first, and ninth Egyptian plagues
respectively appear to have been had in view as precedents, but,
I believe, as nothing more: and strange is it, that interpreters (e.g.
Bengel) should be found, who take all these plagues literally, on the
ground that those of Egypt are to be taken 'in a literal way.' (We
may note by the way, that the Rabbins have a saying, that, 'whatever
plagues God inflicted on the Egyptians in former times, he will
inflict on the enemies of His people in all later times.')-I may here
suitably advert more particularly (see on 545) to the question of the
chronological relation of these plagues to one another; since the
parallelism, which has just been noticed, of the first four with the
first four trumpets will, in some measure, afford a guide to the solu-
xvi; 2. 1037-40.]
197
The angels of the last plagues.
tion of the question. It is quite incredible, that a series of four
disastrous occurrences, producing substantially the same effects, should
happen twice to the same four objects in the same order. Hence we
are driven to conclude, that the order of time has not been observed
either in one or in both instances. It will suffice to assume, that it
has not in one of the instances. And the most probable view will be,
that in the earlier the order of occurrence, or at least of the com-
mencement of the events, has governed that of the symbolical repre-
sentation, and that in the later (inasmuch as the time occupied by
the events was so limited as not to necessitate, or even to admit of
the observance of chronological order) the order of the preceding
series has for the sake of the parallelism been followed, at least in
respect of the first four plagues. The last three may stand on a
different footing. They probably represent events later than the
others, and partially in chronological order inter se. Thus, the first
four may relate in general to the period of the Jewish war, and the
last three more immediately to the later portion of that period and
the sequel thereof.
DIV. 1.
THE PLAGUE FROM THE FIRST ANGEL'S BOWL. On the earth
Judea. A.D. 67-70.
XVI; 2. 1037-42. And the first went forth, and poured out his bowl
into the earth. And there came a bad and painful boil upon the men,
who have the mark of the wild-beast, and who worship his image.
1037. The first. In the trumpets the word angel is repeated in each
instance. Not so in the bowls; for the various readings, which in-
troduce the word in some of them, are to be rejected. Bengel has
remarked on the omission; "The vials make short work."
1039. Into, and not upon, as the R. T. and Griesbach read. In the
first three bowls the word used is equivalent to into or unto: in the
last four to upon.—The earth must mean here, as in the parallel in-
stance in the trumpets, and as shown on 1036, Judea. The parallel
proclamation of the first angel in C. 14; 6 was addressed specially to
( those seated on the earth.'
1040. There came a bad and painful boil. Cp. Ex. 9; 10, where
the prototype of this symbol occurs in the sixth Egyptian plague; in
the LXX. of which text the Greek word is the same, that is used
here. The boil or 'botch of Egypt' has doubtless been adopted as a
symbol here, with the view to denote an affliction of the most grievous
character; for in this light the sore of Egypt' is represented in De.
Cs. 27-28. But whether any special calamity, or only grievous
affliction in general, is had in view here cannot be determined. The
character of the plague can be ascertained only by determining, who
were the parties on whom it was inflicted, and what were their cir-
198
[H. XX. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
cumstances.-Boils or sores are mentioned again under the fifth bowl,
ve. 11, which, and Luke 16; 21 (The dogs licked his sores'), are
the only other places, where the word occurs in the New Testament.
1041-2. Upon the men who have the mark . and who worship,
&c. For upon the R. T. and Griesbach have unto.-The twofold
description is intended to indicate, I conceive, that both those who
yielded servile submission to the Roman beast in the person of Nero,
and those who submitted to the demands of the new dynasty set up
by Vespasian, should alike be affected by this plague.
•
At the commencement of the Jewish troubles, there was a con-
siderable party among the Jews (at the head of whom was Herod
Agrippa), who counselled submission to the Roman power, and ex-
erted all their influence to induce the Jews to comply with the
commands of the emperor; and that, too, at a time, when the idola-
trous compliances demanded of them, and the tyrannies of the Pro-
curators fully justified resistance: see on 880, 894, 900. Indeed, even
as early as the time of Archelaus, there was a large party in favour of
the adoption of republican institutions, and the direct government of
the Romans. This appears from what the fifty Jewish ambassadors, who
waited on Augustus, accompanied by 8000 of the Jews who dwelt at
Rome, said.
"The main thing," they stated, "that they desired was
this: That they might be delivered from kingly and the like forms.
of government, and might be added to Syria, and be put under the
authority of such Presidents as should be sent to them; for that it
would thereby be made evident, whether they were really a seditious
people, or would live in an orderly manner, if they might have gover-
nors of any sort of moderation set over them" (Ant. XVII: xi; 3).
Agrippa's party, when the Romans had been temporarily driven out
of the country, naturally became objects of suspicion to the insurgents,
and were subjected to confiscations, indignities, and persecutions, and
in some instances to imprisonment and death.-The quotations which
have already been made from Josephus will serve to illustrate this
plague.
If we compare this bowl with the first trumpet, we shall find marks
of essential difference existing between them: in fact, the only point
of correspondence is in the same object, the earth, i. e., the dry land
of the symbolical world, being affected in both. Under the trumpet
the result of the blast was, that there came hail, fire, and blood,'
which burnt up a third of the earth and of the trees, and all grass :'
while the outpourings of the bowl occasioned a boil on the worshippers
of the beast. The same remark will be found applicable, in a greater
or less degree, on a comparison of all the trumpets and bowls.
6
xvi; 3. 1041-46.]
199
The angels of the last plagues.
DIV. 2. THE PLAGUE FROM The second angel's bowl. On the sea=the
Roman empire. A.D. 67-70.
XVI; 3. 1043–46. And the second poured out his bowl into the sea.
And it became blood, as a dead [man's blood]: and every living soul of
things in the sea died.
1043–4. The sea I of course take, here as elsewhere, to denote the
territory of the world-power, that is, in this instance, of Rome: see
on 850.-Observe, that the parallel proclamation of the second angel,
14; 8, had in like manner reference to the Roman commonwealth :
as also the blast of the second trumpet; cp. 8; 8-9.
1045. It became blood, as a corpse's. In like manner in the pre-
cedent of the first Egyptian plague, Ex. 7; 20; "All the water that
was in the Nile was changed into blood, and the fish that were in the
Nile died." But under the second trumpet only 'a third of the sea
became blood' (and that, not "as of one dead"), and ‘a third of the
living creatures &c. perished.' The symbolization here obviously
indicates calamity of the same kind, that was symbolized under the
second trumpet, though greater in degree. The becoming, not merely
blood, but black blood, evidently denotes a very disorganized state of
the body politic. It appropriately symbolizes the ill effects, which
Nero's maladministration and atrocious proceedings, and the civil
war which ensued on his death, produced, in disorganizing the national
and social institutions of the state.
1046. Every living soul, &c. Scholz rejects living.-Hengstenberg
remarks; "According to the fundamental passage, Ex. 7; 20; 'which
[were] in the Nile,' the well-supported reading тa ev Tη Dadaoon is to
be preferred, not all living creatures died in the sea, but all living
creatures in the sea died." So far, however, is this reading from being
'well-supported,' that I do not find it mentioned in critical editions,
as existing in any ancient MS. Still the sense contended for must
from the nature of the case be conceded. Cp. and see on the phrase
in C. 8; 9, which differs from this.
The events of the time, to which I refer this symbolization, will
accord well with it. In respect of Nero's reign, besides his having
been the murderer of the heir to the throne, of his own mother, and
of two wives in succession, he is said to have ordered Rome to be set
on fire; and thus to have occasioned the destruction of a great part
of the metropolis. In reference to that part of his reign, which I
suppose to be more immediately referred to in this symbolization, it
has been said, that "it was a catalogue of crimes. Virtue in any
form was the object of Nero's fear and hatred; and almost every
month was marked by the execution or banishment of some distin-
guished man." The atrocities perpetrated by Nero, however, and
the evils he brought on Rome are so well known, that it is unneces-
200
[H. XX. D. 3.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
sary for me to dilate on them.
Nor is there more occasion for me to
dwell on the miseries, which the civil wars that ensued on his death.
entailed on the Roman territory. The fact of four emperors having
been set up by the legions within two years speaks volumes. Inter-
nally and externally the body politic was in a corrupt and disorganized
state, and multitudes of lives were sacrificed in consequence.
DIV. 3. THE PLAGUE FROM THE THIRD ANGEL'S BOWL.
Roman dependencies. A.D. 67-70.
On the waters =
XVI;
4. 1047-50. And the third poured out his bowl into the rivers,
and into the fountains of the waters. And they became blood.
1047-49. The rivers, &c. As shown in Vol. I: p. 11 and on No. 558,
these symbolize the tributary and dependent states of the world-power;
in this instance, the outlying provinces of Rome: cp. 17; 15, and see
on 946. The parallel proclamation of the third angel, 14; 9-11, was
universal in comprehensiveness; and hence would include the Roman
territories in their widest extent.-Observe, that, under the third
trumpet, the star fell only on the third of the rivers, and on the
fountains of the waters.'
1050. They became 'blood. Cp. 11; 6; "They (the two witnesses)
have power over the waters to turn them into blood."-Under the
third trumpet, "the third of the waters became wormwood, and many
men died of the waters." The latter effect is not mentioned here,
probably in part because the becoming blood sufficiently implied it,
and in part because it is for substance indicated in the interlude which
follows.—It will be observed, that the plague of this bowl is the same
in kind as that of the second, but not so severe in degree, and its
actually realized effect is left undetermined. We may conclude, that
a calamity of the same description is symbolized under both bowls;
but that the plague which came upon the rivers and fountains was
less severe and comprehensive, than that which fell upon the sea.
The facts will be found to accord accurately herewith; for the out-
lying territories of Rome suffered less under Nero and 'the three
rebels' than Rome-proper.
(
interlude, having reference to the second and third bowls.
XVI; 5-7. 1051-60. (And I heard the angel of the waters saying ;
Righteous art thou, the 'who is and who was,' the divine [One]; because
thou hast judged thus; because they have poured out blood of saints and
of prophets, and thou hast given them blood to drink they are worthy.'
And I heard the altar saying; Yea, O Lord! the almighty God, true
and righteous are thy judgings.')
(
:
The introduction of the angel of the waters, and also the reference
to the giving of blood show, that this interlude relates to the second
xvi; 4-5. 1047–54.]
201
The angels of the last plagues.
equally as to the third bowl; for the term waters includes the sea as
well as the rivers, &c., and in both bowls the symbol of the plague is
blood. This interlude divides the heptad into the triad and quartad.
The preceding heptad was similarly divided; while those of the seals,
the trumpets, and the two first of these lines of crisis (Cs. 12-13)
were divided into the quartad and triad.—The striking similarities of
expression between this interlude, and the song of the victors on the
sea of glass (15; 3, 4), indicate an allusion in the one to the other;
and indeed it plainly appears, that the purport of this interlude is the
avenging of those martyred victors. This confirms the view, that
that song is part of a prelude to the series under consideration.
1051. The angel of the waters. The words of the waters were wanting
in the text followed by Luther; but there does not appear to be any
MS. authority for omitting them.-No doubt the angel, who according
to the spiritual cosmography of the ancients presided over the element
of water, is the symbolic angel here. Cp. John 5; 5: Re. 7; 1: 9; 14:
14; 18. He is probably introduced in this place for greater effect;
since, when the angel, who might have been expected to stand up
in
defence of his especial charge, is poetically represented as coming
forward to admit, that they ("the peoples, &c. :" 17; 15) were utterly
indefensible, and to proclaim the righteousness of the Lord's actings,
almost in the same terms that their victims had done, the atrocity
and unjustifiableness of their conduct is symbolized in the most
effective manner.
1052. Righteous art thou. O Lord is rejected in the critical edi-
tions. Cp. 1012, 1060.
1053. The WHO IS AND WHO WAS. Cp. and see on 32, 71, 316, and
766.-Some editions add AND WHO WILL BE. But MS. authority is
wanting for the addition; and probably it has been made by some
undiscerning editor, in order to produce uniformity with the similar
formulæ in the places above referred to.-The divine [One]. The text
followed by Luther improperly inserted and before this clause, thus
making it a part of the formula. The word, which I have rendered
by divine, occurs only here and in the prelude, thus affording a strong
mark of parallelism: see on 1015.
1054. Because thou hast thus judged, that is, because thou hast
visited them with these judgments. This is parallel to the clause
(1017) in the prelude, "because thy righteous judgments have been
manifested." The judicial rule laid down of old, according to which
God appears as righteous in these judgments, was; "Whoso sheddeth
man's blood, by man shall his blood be shed:" Ge. 9; 6.—Stuart
puts a full stop after judged, and connects holy or divine with the
clause that follows it.-It may be observed, that thou and they alter-
nate in Nos. 1054, 5, 6, and 7; and hence it may be suspected, that
202
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
(
[II. XX. INT.
a transposition of these clauses has been made by some accident, or
at any rate that they were designed to have an alternating connexion;
since they would read more naturally thus: 'Righteous art thou . . .
because thou hast judged thus, and hast given them blood to drink.
Because they have poured out the blood of saints, they are deserving'
of having blood given to them. Or, again, a transposition may be
made in the way paraphrastically exhibited thus. Thou art shown
to be righteous, and the glory is justly attributed to thee; because
thou hast thus inflicted judgments. Thou art proved to be the alone
divine One, and hast vindicated the supremacy of thy power; because
thou hast given blood to drink to those who thirsted for blood. On
the other hand, they are deserving of the plagues, with which they
have been visited.'-That Jesus is spoken of I cannot doubt: see
on 31.
XVI; 6. 1055. Because they have poured out saints' and prophets'
blood. The word and is marked by Griesbach as omitted by some,
but in his judgment to be retained. Its omission would convert the
clause into the holy prophets' blood.-Prophets is to be taken here in
the sense, which it invariably has in this book, viz., of inspired
teachers of Christianity; seen on 698. In this sense it will of course
include the apostles: Cp. 1 Co. 14; 3 ss.-Saints may have specially
in view Jewish converts.-Cp. 18; 20, 24; "In her (Babylon) was
found the blood of prophets, and saints," &c. This text tends to
confirm my remark, that the interlude before us has reference as
much to the second as to the third bowl; since in the former Rome-
proper is the subject.-See also in the syllabus of the trumpet, 11;
18; "to give the reward to the prophets and to the saints."
1056. And blood hast thou given them to drink. Cp. Is. 49; 26;
"I will feed them that oppress thee with their own flesh, and they
shall be drunken with their own blood."-Very pertinent is Bengel's
remark here; “People fill themselves with the blood of which they
are greedy, chiefly in civil wars, in which each seems to drink the
blood of his fellow-citizens."-See on 1050.
1057. They are worthy. The for which precedes this clause in the
R. T. is rejected in critical editions. We certainly might have ex-
pected a third because in this place; and probably the apparent want
of some such particle has led to the insertion of the word for. The
precedent in the analogous passage (15; 4) in the prelude, too, would
seem to strengthen the expectation; since, by the insertion of because
here, that word would be, as there, three times repeated. But a closer
inspection of the passage will show, that there is here a corresponding
twofold, and not a threefold parallelism. As there are here only two
bases, the arrangement can only be one of those exhibited under 1053.
XVI; 7. 1058. I heard the altar say. The R. T. has another (int.
xvi; 6. 1055-60.]
203
The angels of the last plagues.
})
angel) out of the altar. And even those commentators, who rightly
reject this reading as being destitute of all MSS. authority, yet
assume an ellipsis of some kind. Thus, Stuart says; "Angel or him
of the altar must of course be implied." And Bengel asserts; "As in
the fifth seal the souls under the altar cried with a loud voice, so
without doubt it is they, who here make themselves to be heard,
having found after the shedding of their blood a resting-place under
the altar; and hence it is, as if the altar itself spoke.' But if the
author had intended either of these meanings, he might easily have
expressed it. And as he has not done so, we are bound to take that
sense, which his words grammatically and plainly convey. I quite
agree with Hengstenberg, that the various reading and these glosses
"have had no better origin than exegetical incompetence." And even
if I did not entertain this opinion, and felt at liberty to suppose that
an angel was intended, I should not adopt the above solution, but
should rather think, that the angel, who was introduced in the pre-
lude of this seal (8; 5) as standing on the altar, was meant. As,
however, it is the altar that is said to speak, we must understand the
altar to be meant. And there is no more difficulty in this, than there
is in many other similar instances: see, e.g. 9; 13: 10; 3. On the
contrary, there is a remarkable force and propriety in the symboliza-
tion, which is wholly lost in the above interpretations. The altar"
must be the altar of atonement,-that from which the martyred souls
of the fifth seal had cried for vengeance, and from which in the
parallel series, 14; 18, the angel who presided over the fire came
forth to demand the execution of vengeance on the Lord's enemies
(see on 987-8). The speaking of this altar, then, in words of approval
must signify, that, not only is the only means of reconciliation with
the great Judge taken away, but that it is even converted into an
assessor in judgment approving the condemnation. This is a very
forcible mode of signifying the certainty and justice of the retribu-
tion. Gen. 4; 10; "Thy brother's blood crieth from the ground,"
may have been a suggestive precedent.
1059. Yea, O Lord, &c. That Jesus is addressed see on 31.-'The
yea,' as Hengstenberg says, 'does not contain "a perfectly cordial
response toward God in all that He wills, and does, and says;" but it
expresses agreement with the preceding speech of the angel of the
waters.'
1060. True, &c. This is an echo of the words in the prelude, 15; 3,
and there is a similar repetition in the prelude to the seventh series,
19; 2. See on 944, 1012.
204
[H. XX. D. 4-5.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
DIV. 4. THE PLAGUE FROM THE FOURTH ANGEL'S BOWL.
ruling power. A.D. 67-70.
On the sun-the
XVI; 8–9. 1061–67. And the fourth poured out his bowl upon the sun.
And it was given to it to scorch the men by fire. And the men were
scorched with a great scorching. And they blasphemed the name of God,
who hath power over these plagues: and they repented not to give him glory.
1061-2. On the sun, that is, the supreme power, the reigning
sovereign: see on 566. In this instance Nero must be meant, and
perhaps his immediate successors may also be included.-Under the
corresponding trumpet a third of the sun, moon, and stars was
obscured.
1063. And it was given. The occurrence of this phrase in certain
places only is somewhat peculiar: cp. 9; 3ss.: 13; 5, 7, 15.—To it,
the sun.
The Greek pronoun admits of being rendered either to him
or to it. Bengel, Hengstenberg, and Stuart adopt the former render-
ing. But the first two understand the angel to be meant; while
Stuart still refers the pronoun (as he rightly may) to the sun. I
cannot doubt, that this is the reference intended, not only because it
is the most natural construction, but also and chiefly because the
scorching plainly indicates the sun's action,-because there would be
no propriety in the sun's being introduced, if it were not referred to
here, and because in no other instance does the plague ensue by the
direct action of the angel, but only through the instrumentality of
the thing smitten. Hengstenberg after all by his interpretation
brings it round to this.-As some erroneous interpretations are sub-
verted by the fact, it is important to note, that the sun is not the
sufferer, but the instrument which causes the suffering. No change
whatever in the sun, nor any injurious effect upon it, similar to those
on the sea and on the rivers (or, more strictly speaking, on their con-
tents) is indicated. The territorial terms were manifestly used in the
first three bowls to indicate the scene of the plagues, as distributed
over the different localities, into which the symbolical world is divided.
But now the sun is used to show the source or cause of the plagues,
that is, the secondary cause, or instrument in the hand of the Lord.-
To scorch, wither, or burn up by fire. Cp. the terms used in C. 14; 15, 18.
-The sun, in respect of the beneficial heat and light which proceeds
from it, would be an emblem of blessings bestowed; but, in respect of
its power to wither, distress, and destroy all living things, it is a
symbol of the most dire inflictions. Cp. Is. 49; 10: Je. 17; 8: 1 Pe.
4; 12: Re. 7; 16.—The men. Not men in general (see on 563, 585,
593, 640, 939), but a particular class of men,-those, namely, who
'worshipped the beast, &c.,' as appears from what precedes (ve. 2),
and from what follows.-By fire. Symbolic fire denotes, as I have
shown on 545, a severe but undefined means of annoyance or destruc-
xvi; 8-10. 1061-69. The angels of the last plagues.
205
tion. It has clearly been introduced here for congruity with the
source of the plague.
XVI; 9. 1064. And the men were scorched with a great scorching.
"Scorching heat," says Wemyss, "signifies persecution or destruction."
The threefold repetition of the term is doubtless intended to give force.
The disastrous effects on both Jews and heathens of Nero's tyrannical
conduct must be chiefly had in view. Bengel, however, takes the
sun's scorching literally, as productive of "excessive heats, drought,
and at length famine :"-another instance, showing how false systems
of interpretation will not fail to expose their true character by their
inability to maintain a consistent principle, of interpretation.
1065. And they blasphemed. The preceding clause stands related
to this as cause to effect, that is, the two should be read as though
written; because they were scorched, they blasphemed. And it was
the object of the scorching to make them thus blaspheme. The sun,
as being a symbol of Nero, is an equivalent for the beast. And, as
the beast both bore "the names of blasphemy," and "blasphemed the
name of God" himself (13; 1, 6), so it was his object to make his
worshippers blaspheme it likewise.-Scholz adopts the reading, which
inserts the men a third time.-The name of God. We ought, perhaps,
rather to render of the god, who &c. That is, the heathen blasphemed
the god, whoever he might be, who inflicted the plagues.
1066. Who hath power. The best MSS. have the article before
the word rendered by power,' which indicates that absolute power is
had in view.—Over these plagues. We might have expected, that it
would have been said, this plague. The plural here indicates a unity
in these plagues, which will be satisfactorily explained on the hypo-
thesis, that they are virtually contemporaneous.
1067. And they repented not. Such was the case, too, with "the
rest of the men" under the sixth trumpet (9; 20); while "the rest”
in C. 11; 13 " were affrighted, and gave Him glory."-To give Him
glory. He would therefore obtain it from them by means of these plagues.
DIV. 5. THE PLAGUE FROM THE FIFTH ANGEL'S BOWL. On the throne of the
beast = the imperial dynasty or authority. A.D. 68.
XVI; 10-11. 1068-75. And the fifth poured out his bowl upon the
throne of the wild-beast. And his kingship became darkened. And they
gnawed their tongues from the pain, and blasphemed the God of the
heaven from their pains and from their boils; and they repented not from
their works.
1068-9. On the throne of the beast. If any doubt could exist as to
the reference of these symbolizations, the mention here of the beast,-
the symbol of the civil power of heathen Rome, must remove it.
His throne, which is in the head-quarters of persecution, Rome, is
206
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. D. 5.
that of the dragon and Satan (2; 13: 13; 2), and represents the
imperial authority :-" not the capital city, but the governing power,"
says Hengstenberg. The effusion thereon must denote some stroke
given to the dynasty, whereby the imperial authority received a
deadly blow. And I doubt not, that the reference is to the death of
Nero, the last of the descendants of Julia, sister of Julius Cæsar,-
with whom the Julian dynasty became extinct.
1070. And his kingship was made dark. So 'the third' of the
Roman polity had been under the fourth trumpet, when Julius Cæsar
subverted the Republican constitution; and so 'the sun and the air
were darkened' under the trumpet corresponding to this bowl.—The
Greek noun may be translated either kingdom (i.e., “in a passive
sense, of the subject-territory") or kingship, meaning sovereign au-
thority (i.e., "in an active sense, of the governing power"). Of the
latter, in which sense the word appears to be used here (as Hengsten-
berg also thinks), examples may be found in Jo. 18; 36: Re. 1; 6,9:
11; 15: 17; 12, 18.-The effect of making things dark is, that they
cease to be objects of sense, and so apparently cease to exist. And
just so by Nero's death the dynasty of Cæsars, and their imperial
authority, appeared for a time to come to an end; and the Julian
dynasty actually did so: see on 567, 577. The emblem of darkness
is manifestly taken from the ninth Egyptian plague: Ex. 10; 21 ss.:
cp. Ps. 105; 28: Wis. 17; 21.
1071. And they gnawed their tongues. "When one bites his tongue
from pain," says Hengstenberg, "this can only be an attempt to
produce a reaction against the insufferable pain that presses on one,
by means of another voluntarily inflicted,-to deaden the passive pain
by means of an active one." Artemidorus (3; 23) interprets the
eating of one's own flesh to denote the utter wasting of one's sub-
stance. Without specializing so much, we may safely say, that this
is a highly expressive figure to denote extreme anguish. Perhaps it
is even more forcible than that used (9; 5-6) to describe the torment,
which the scorpion-locusts occasioned. In both instances, the horrors
caused by a war, which partook of the character both of intestine
conflict and of foreign invasion, appear to be intended. In the one
before us, the miseries caused by the contests for the throne, which
ensued on Nero's downfall, must be had in view. But Hengstenberg
says; "The subject in they gnawed are the possessors of the throne,
and those whose fortune was bound up with theirs." Such a con-
struction, however, is a clear perversion to suit his own interpretation.
1st. It is not the natural construction. 2dly. There are not possessors,
but only one possessor of the throne, viz., the beast,-a symbol includ-
ing indeed a series of kings, but representing only one at a time.
3dly. The obvious reference is to the subjects of the kingdom, that
xvi; 11. 1070-75.]
207
The angels of the last plagues.
is, to the men, who had been spoken of under the preceding bowl.
And this reference shows, that the subjects of the several bowls are in
the main the same, that is, all are subjects of the one great world-power.
XVI; 11. 1072. And they blasphemed the God of the heaven. This
verse is clearly identical in meaning with ve. 9 in the preceding bowl,
—an indication of the substantial identity of reference in the two
bowls: see on 1065.—It should be remembered, that it is the sym-
bolical heaven that is had in view. Hence we may, perhaps, take the
equivalent literal expression to be 'the God of Christianity.'—Ct. C.
11; 13; "They gave glory to the God of the heaven."
1073. From their pains. The preposition here and in 1071 is com-
monly interpreted as meaning by reason of or on account of. Doubt-
less this would be a true sense, but perhaps the more literal meaning
would be out of the midst of. The same preposition is used here four
times, and in senses so far differing from one another, that we might
have expected, that different prepositions would have been used; and
hence we may be led to suspect, that some reason must have existed
for adhering to the same.-Pain occurs only in vv. 10, 11, and in
C. 21; 4.
1074. And from their boils. As boils are not said to have been an
infliction under this bowl, we are led to look back to the first, in
which alone they are mentioned. And we may see, in the manifest
reference thereto, another plain indication of the substantial identity
and contemporaneousness of the bowls.
1075. And they repented not from their works. This is a parallel
clause to the last in the preceding bowl. It occurs, too, under the
sixth trumpet (9; 20); where the non-repentance is explained to con-
sist in not turning from 'the worship of demons, and idols of wood
and stone, &c.' The preposition gives a constructio pregnans they
repented neither of nor from their works.
=
Three things are predicated in reference to 'the men' under this
bowl, in manifest parallelism to the three predicated under the fourth.
And this, again, may well incline us to believe, that the same events
for substance are contemplated under the two bowls; though they are
presented under different aspects, or (it may be) with slight differences
in respect of time and origin. The events symbolized must, at any
rate, be so intimately connected as to lead us to think, that the
making of a heptad of plagues may have led as much to their
separate symbolization, as the differences between them. At the
same time, there is observable an element of contrast too, inasmuch
as the former plague proceeded from an excess of solar heat, and
therefore (it may perhaps be supposed) of light; while the latter
arose from a darkening. But to lay any stress on this would prob-
ably be to push the symbolization further than was intended.
208
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
DIV. 6. THE PLAGUE FROM THE SIXTH ANGEL'S BOWL.
On the Euphrates
A.D. 68-69.
the sources of the strength of Rome.
XVI; 12-16. 1076–96. And the sixth poured out his bowl on the
river, the great Euphrates: and its water was dried up, that the way of
the kings from the sun's risings might be prepared.
EPISODE.
And I beheld out of the mouth of the dragon, and out of the mouth of
the wild-beast, and out of the mouth of the false-prophet, three unclean
spirits as it were frogs (for they are spirits of demons, doing signs), which
go forth upon the kings of the whole civilized-world, to gather them to-
gether unto the war of that, the great day of the almighty God.
เ
INTERLUDE.
Lo, I am coming as it were a thief! Blessed he who is watching, and
keeping his garments; lest he should walk naked, and they see his shame-
less nakedness.'
SUPPLEMENTAL CONCLUSION OF THE BOWL.
And he gathered them together unto the place, which is called in the
Hebrew Harmagedon.
XVI; 12. 1076–7. On the river. 'Rivers and fountains' represent,
as was shown on 558, the sources of a country's wealth and power,
whether internal from commerce or arms, or external from foreign
dependencies. The river of a country, as being its chief fertilizer
and mean of trade and intercourse, may represent the sources of a
nation's strength, or by a natural figure it may be put for the country
itself. Thus in Is. 8; 7 the brook Siloam is put for Jerusalem, and
Euphrates for Babylon. And in like manner Juvenal makes the
Orontes represent the provinces of Asia, and Tiber Rome: and on a
coin of Nero's reign, now in the British Museum, the Tiber appears
as a symbol of the Roman empire. Virgil also puts the Euphrates
for countries bordering on it.-The great Euphrates. Some copies
insert (before Euphrates) a third article. Even without it great stress
is thrown by the two articles, primarily on the size of the river, and
secondarily on the magnitude and resources of the country symbolized.
From what has just been said it will be evident, that Euphrates
may be used here poetically for Babylon or the sources of its wealth
and strength, meaning not the city merely, but the state of that
name. And hence, as Babylon is allowed to be the mystical designa-
tion for Rome (cp. 17; 18), Euphrates becomes a synonyme for the
power of Rome; as I have already (on 626) by a variety of arguments
shown it to be. This reference to C. 9; 14 leads me to notice, that,
as under the sixth trumpet the liberation of the four angels from the
Euphrates was the cause of the gathering together of mighty hosts to
battle, so under this sixth bowl the object and consequence of the
drying up of this river is the gathering together of the kings and
xvi; 12. 1076–78.]
209
The angels of the last plagues.
their armies to the great battle of Harmagedon. Taking into account
these facts, namely,-that the object affected is the same,-that the
places of occurrence in numerical order (the sixth in each instance)
are identical, that the immediate results are the same (in the one
case the liberation of four spiritual beings, in the other of three),-
and that the more remote consequences are similar (in both instances
great armies being gathered together), can we doubt, that there was
an object in the parallelism, and especially in its being brought under
the same number? Can we doubt, that Hengstenberg is right in
saying; "This cannot be accidental." If we cannot, what could the
object be, but to intimate some connexion of the bowl with the
trumpet? Now, such a connexion will strikingly appear, if we con-
sider, that the operation of drying up must occupy the period of this
bowl (since it constitutes its plague), and that that period on my
interpretation terminates at the accession of Vespasian in July 69.
For then this plague will have been consummated exactly at the
termination of the symbolical hour, day, month, and year' of C.
9; 15, and there will remain a literal 'hour, day, month, and year'
(corresponding to the precedent in Eze. 4; 5 in connexion with the
first destruction) previous to the second destruction of Jerusalem in
August 70: see on 627. Thus, the sixth trumpet and the sixth bowl
are seen to be connected together by a numerical link.
1078. And its water was dried up. This constitutes the plague of
this bowl; and hence it is incumbent on an expositor to show, how the
drying up would operate as such. This, I am inclined to think, most
expositors fail to do in consequence of their looking upon the drying
up, as being merely the means to bring about the infliction, and not
the infliction itself, as it really is, though doubtless it has an ulterior
object in view besides. Let me first, however, advert to some pre-
cedents. Doubtless, in this drying up of the Euphrates, in order to
afford an easy passage to the kings, an eye has been had to that divi-
sion of the Red Sea, in order to the passage of the Israelites and the
destruction of their enemies, which formed the consummation of the
plagues of Egypt. So also Jordan was parted for the entrance of the
chosen people into the promised land and similarly it was prophe-
sied by Isaiah (11; 15: cp. 19; 5: 44; 27) and by Zechariah (10;
11), that the Euphrates and the Nile (if indeed the latter is not
merely put figuratively for the former) should be dried up to allow of
the ready return of the Jews to their own land. In the instance
before us, though the proximate end is different, the same object of
benefiting the people of God is had ultimately in view. For the way
is prepared for the kings, who are the enemies of the Lord's people,
only in order to lead them on to their destruction, so that the saints
may be at once delivered and avenged.-And here it is expedient to
VOL. II.
210
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
give a caution or two. (1). We should not be led by the first two
precedents into the common error of conceiving of a drying up as
taking place in one part only of the river; so as to give space merely
for a passage. The original precedent, indeed, does not really sanc-
tion the error; for in it not a desiccation, but a dividing is spoken of.
In our text, on the contrary, not a dividing, but a desiccation, and
that "of the water" of the Euphrates, and not merely of a part
thereof is affirmed. This, indeed, must necessarily be the case in
respect of a river; since, the supply being cut off in one place, the
water must fail throughout its whole course below that place. (2). We
shall also do well to note, that the passage which the drying up implies
has reference only to the symbolization, and that an actual passage
of a river in the thing symbolized is not at all to be looked for. I
have thought it advisable to call attention to these points, not only
because much misapprehension has existed in reference to them, but
also because due attention to the former will lead to a better appre-
ciation of the force of the symbolization.-We will now proceed to
consider the figurative meaning of the statement before us. Abund-
ance of water "in a barren and dry land," where it was often scarce,
was one of the most highly prized blessings of life (cp. 7; 17: 22;
1). Hence, for a great river, which flowed through the length of a
country (as the Tiber, e. g., does through Italy), and on which, say in
respect of drainage only, the whole country might be said to be de-
pendent for its habitability,-for such a river to be dried up would
almost entail the extinction of the entire population. How forcible
a figure, then, would this be of that exhaustion of the resources of a
country, and of the energies of its people, which a civil war produces !
Wemyss, indeed, represents the matter somewhat differently. He
says; "If a river or sea be dried up, it is a symbol of ill to the land
adjoining. It signifies, that its enemies will easily make a conquest.
thereof, when they find no water to stop their passage." But in this
there is a confounding of the symbol with the thing symbolized.
The statement is true in reference to the former, but is not applicable
to the latter. The matter stands thus. The symbolic river stops the
passage of the symbolic invaders. Then, as the drying up of the
former removes the impediment in the way of the latter, so the thing
signified by the drying up, viz., the exhaustion of the country's re-
sources, facilitates the success of the parties symbolized. Now, such
a national exhaustion as is here symbolized was actually realized in
the case of Rome-proper in the interval between Nero's death and
Vespasian's accession. During that period, not only the forces of the
country itself, but of its most distant tributaries,—it may be said, of
the whole world, were collected together from four different quarters
to make Italy the battle-field for the empire of the world:-at any
xvi; 12. 1079-80].
211
The angels of the last plagues.
rate, the effect of their being gathered together was to exhaust the
resources of Rome. First, the Spanish legions in support of Galba;
next, the Prætorian to set up Otho; then, the German for Vitellius;
and lastly, those from Asia and Egypt for Vespasian, took up arms.
Such a series of civil wars might well be depicted as a drying up of
the wellsprings of the nation's prosperity, an exhaustion of the
wealth and strength of the land and how great a 'plague' and
calamity it must have been is self-evident. Suffice it to quote a single
sentence from Gibbon ; Nero involved the whole empire in his ruin.
In the space of eighteen months four princes perished by the sword,
and the Roman world was shaken by the fury of the contending
armies.”—Dried up. The term is the same that is used in C. 14; 15
in reference to the harvest.
:
1079–80. That the way of the kings from the sun's risings might be
prepared. This clause implies, that the plague of this bowl, great as
it was in itself, was only preparatory for a greater still. The sixth
bowl has in view, and is introductory to the grand consummation of
the seventh; though the special realization of the latter, in respect of
'the kings,' is reserved to form the grand climax of all under the
seventh and last blast of the seventh and last trumpet: see C. 19;
19. Our principal inquiry here will be; Who are these kings?—
Merely to recite the answers, that have been given would occupy no
small space, and would present one of the curiosities of Apocalyptic
interpretation. Without wasting time and space in refuting hypo-
theses so absurd, as are most of those contained in the list at the
end of this heptad, I will content myself with directing attention
to one or two points in the text, which ought to suffice for the ex-
clusion of most, if not all of the solutions that have been pro-
posed. First, the parties spoken of are "kings." Now, without in-
sisting on the reception of the term kings in its strictly literal
sense, it may safely be said, that, with no propriety, and in no use
of the word, literal or symbolical, can it be taken to signify a people,
a company, kingdoms, or an abstraction (see Vol. I: pp. 19, 310
ss.): and this fact will suffice to exclude most of the interpreta-
tions. Secondly, the kings are said to be, not kings of the east, as
(owing doubtless to the mistranslation in the A. V.), they are so
commonly called, but emphatically "kings from the east," TWV
Baσidewv twv åño åvatoλwv ýλiov: ct. ve. 14, and 19; 19. Whether
they are or are not 'kings of the east' is not stated; for this is
not the point in view. Nor yet is it their being kings. But the
salient point of the designation is, that they come "from the east."
Now I apprehend, that this point is commonly lost sight of, or
placed in a subordinate position, being sometimes introduced almost.
incidentally; and I believe it would be found, that several of
o 2
212
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
the interpretations above alluded to would be wrecked, if required to
steer by this rule. Thirdly, these are not spoken of indefinitely as
'kings from the east' (though Stuart has thought proper so to trans-
late), but (with two articles to give a strong emphasis) as 'the kings
from the east.' Now, no kings having been spoken of before, this
mode of introduction must be based on the assumption, that such a
descriptive designation as the one before us would sufficiently convey
to the parties for whom the author primarily wrote, who were the
kings intended. But, unquestionably, scarcely one of the solutions
just alluded to could by possibility satisfy this assumption, in respect
of the author's contemporaries; and none will be found to have done
so, if the general recognition of later ages be made the rule.-Having
now, as I suppose, sufficiently shown the untenableness of the con-
jectures hitherto made, I proceed to lay before the reader the answer,
which I would give to the question. I believe, that Vespasian and
his two sons, Titus and Domitian, are intended by the designation,
the kings from the east. All three subsequently became kings in the
mystical use of the term by becoming emperors; and they constituted
the Flavian dynasty. Vespasian at the epoch of this bowl held the
command in the east. There he was proclaimed emperor, and thence
he marched to take the empire, which he easily obtained in conse-
quence of the exhaustion of the rest of the Roman forces by the wars
of the three rebels. And thus, through the drying up of the resources
of the rest of the empire, and also owing to the maladministration,
extortions, and atrocious conduct of the three chiefs, 'the way was
prepared for these kings from the east.' That the emperors of the
Flavian dynasty would be readily recognized under this designation
by the author's contemporaries, there can be, I conceive, no doubt:
at any rate, if not they, none could be. Nothing appears to the
contrary; and there is evidence in support of the view, which may
be deemed conclusive. This evidence has been in part cited under
No. 899; and consequently I need only recall here the prominent
points. 1. Vespasian and Titus, the emperor and the Cæsar, made
their triumphal entry into Rome, coming from the east, and as
conquerors of Judea.
2. Josephus states, that 'the Jews were led
by an oracle in their sacred writings to believe, that one from their
country should become ruler of the habitable world; but this oracle
really referred to Vespasian, who was made emperor in Judea,' and
'who went thence to take the empire.' In another place, Josephus
speaks of Vespasian as being "emperor over the east."
3. Hujus
(Vitellii) tempore Vespasianus in oriente principatum arripuit. Aurel.
Victor. Epit. c. 8. Suet. in Vesp. c. 4. 4. Tacitus, speaking of Ves-
pasian's lieutenant, says (Hist. iii: 1); "Venturum cum copiis orientis
Mucianum." And, referring to the oracle of which Josephus speaks,
xvi; 12. 1080.]
213
The angels of the last plagues.
he states, that "The greater part of the Jews had a strong conviction,
that at this very time 'the east was to prevail, and some who came
from Judea to attain empire,'—AN EQUIVOCAL PREDICTION OF VESPASIAN
AND TITUS." Bp. Newton had the last passage in view, when he
wrote thus; "Vespasian and Titus, from commanding in the east, were
advanced to the empire; and Vespasian for this reason was regarded,
both by the Romans and foreigners, as that great prince who was to
come out of the east, and obtain dominion over the world." From
the foregoing passages it appears, that, to come from Judea would be,
in the view of our author's contemporaries, to come from the east; and
hence we may infer, that kings from the east is a descriptive expres-
sion used (in accordance with the common mode of speaking) in re-
ference to Rome, and not to Euphrates. On this view, the reference
would be, as is so often the case elsewhere in dependent or descriptive
phrases, to the thing symbolized rather than to the symbol. But we
are under no necessity to have recourse to the supposition of such a
constructio ad sensum. For, in respect of the symbolic scene, we
may conceive of the kings from the east as coming from the east of
the Euphrates; and to this would answer, in respect of the actual
world, Vespasian and his sons coming from the east of the Tiber, that
is, of the Roman territory-proper. This is the more consistent and
probable view, and the circumstance that the symbolic kings are
gathered to Harmagedon, the plain of Megiddo, in Palestine, appears
to place beyond doubt that it is the true one.--Here let me add, that,
Hengstenberg unintentionally confirms my view here, when, arguing
against Rome being the subject of this plague, he says; "If the expe-
dition was directed against Rome, then, kings from the east would be
mentioned as the instruments of punishment." On my view they were
instruments of punishment to Rome; though it is true, that they were
afterwards "overthrown blindfolded."—From the sun's risings. I have
followed Hengstenberg in rendering the Greek phrase verbatim. He
says; "From the rising of the sun, that is, from the regions whence
these risings proceed,—from the east. Wherever the plural risings is
used, it refers to the daily recurring act of going forth: cp. Mt. 24;
27: Lu. 13; 29: Re. 21; 13."-There is a reading, which gives the
word in the singular (as in 7; 2), but it is not well authenticated.-
Might be prepared: to what end? I answer, for their accession to the
throne in the first instance; and then for the speedy annihilation of
their dynasty, and in it that of the beast.
It will be proper here just to state, that I am of opinion, that
ve. 16 ought to be read in close connexion with the verse we have
been considering; since the intermediate portion is introduced paren-
thetically, while ve. 16 forms a supplement to the bowl-proper. So
that the text would run; The sixth poured out, &c. that the way of
(
214
MYSTERY OF GOD IN A SEVEN SEAL ROLL. [H. XX. D. 6.
the kings from the east might be prepared. And he gathered them,
&c. unto Harmagedon.' Ve. 16 will be expounded in due course.
Here it will be proper only to call attention to the evident connexion
existing between vv. 12 and 16,-to the supplemental character of
the latter, and the need of it to make the former complete,—and to
the circumstance, that it stops short at the gathering of the kings to
Harmagedon leaving the battle which ensued to be included (as in
respect of the thing signified it really is) in the comprehensive sym-
bolization of the seventh and consummating bowl.
EPISODE.
XVI; 13. 1081. And I beheld. I have shown (Guide, p. 200),
that this phrase forms one of the technical means of marking a divi-
sion of greater or less magnitude. Hence its insertion here I take
to be one of the indications of a distinction in what follows from
what precedes it.-Out of the mouth of the dragon,—the military
power of Rome actuated by Satan: see on 784. It is common to
represent the mouth, as being the source or cause of a means of
annoyance or destruction: cp. 1; 16: 3; 16: 9; 17: 11; 5: 12; 15:
13; 2.
1082. And out of the mouth of the wild-beast,-the imperio-civil
power of Rome, as shown on 850. The next clause leaves no doubt,
that it is “the first beast" of C. 13, that is meant here.
1083. And out of the mouth of the false-prophet. Who or what is
meant by the false-prophet? The fact, that this is the first introduc-
tion of the symbol may alone suffice to lead to a solution of the ques-
tion; since, as in the case of the kings from the east, such an abrupt
introduction must imply, that the thing intended will be readily
recognized. Now this it can be in the present instance, only if it or
the thing symbolized by it has for substance been already mentioned
under some other designation. And thus we are led to inquire, under
what designation the thing that is had in view can have been spoken
of. And we need not search far. For it would seem, that no other
symbol than the second beast of C. 13 can present itself as at all
likely and so many indications will be seen to support the view,
:
the second beast and the false prophet are symbols of substantially the
same thing under different aspects as to leave no room for doubt on
the point. Under 889 I have mainly aimed to establish the specific
diversity of the two: here I will offer some considerations tending to
show their substantial identity. 1. The association, in which the
false prophet is here and elsewhere brought to view, is a strong
indication to this effect. It is reasonable to suppose, that a very
intimate connexion must subsist between this symbol, and the dragon
and the beast, with whom it is allied and acts in concert. Now just
such a connexion is seen in C. 13 to exist between the dragon, the
that
xvi; 13. 1081–83.] The angels of the last plagues.
215
•
•
first beast, and the second beast. 2. The designation leads to the
same conclusion. A prophet in the Apocalyptic use of the term (see
on 698) means an authorized propagator of a religion or form of
worship. The epithet false might per se import, either that he was
not what he claimed to be, or that he was an inculcator of a false
worship; but the latter is the only admissible sense in this connexion.
Further, this was not merely a false prophet, but the false prophet:
he was a notable and distinguished one. All this accords with what
is said of the second beast. He is described as inculcating and
enforcing by persecution a kind of worship. That worship was pre-
eminently a false and depraved one; for it consisted in worshipping
an “image” and “ a beast." And the inculcator of it was a distin-
guished personage, and the the only inculcator of it. 3. The
other passages, in which the false prophet is mentioned, tend to
establish his substantial identity with the second beast. They are
two. In C. 19; 20 it is said; "The beast was taken, and with him
the false prophet (or, his ally the false prophet) who did the signs
before him, by which he deceived those, who received the mark of the
beast and worshipped his image." Compare with this what is said of
the second beast in C. 13; 12 ss.; "He exerciseth the power of the
first beast before him, and doeth great signs, . . . so that he
deceiveth those who dwell on the earth by means of the signs, which
it was given him to do before the beast: .. and he maketh all to
receive a mark, &c." Comparing these two passages, it is impossible
to doubt, that the signification of the two symbols is in the main
identical. The other place is in C. 20; 10; "The devil who deceived
them was cast into the lake of fire, where the beast and the false
prophet are." The finishing testimony is given to the closeness of
the alliance between the three, by the circumstance of their being
partners in the same final destiny, and also by the devil or dragon and
the false prophet having the same character of being deceivers at-
tributed to them (12; 9: 19; 20). And as it is scarcely possible to
doubt from the intimate connexion between the two beasts, that the
second was involved in the same condemnation as the first, we may
reasonably conclude, that he is here again for substance represented
by the false prophet.-But, it is natural to ask; If the beast from the
earth and the false prophet have substantially the same signification,
why have two so widely differing symbols been used? Why should
not one have sufficed? And wherein does the difference between
them consist? These questions have been fully answered in the
exposition of C. 13; 11 ss.; where it was shown, that the former
represents the Flavian dynasty as individualized in Vespasian under
its civil aspect, and the latter the same under an ecclesiastical aspect.
Hence when, as in the text before us, the dragon, the beast, and the
216
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [u. xx. D. 6.
false prophet are brought forward as acting in concert, they may be
taken to represent the military, civil, and ecclesiastical powers of
heathendom, as leagued in antagonism to Christ and Christianity.
The fitness alone of such a representation may well be allowed to go
far towards ensuring its reception. And the personification in the
same individual may suffice to obviate any difficulty, that may be
felt. The beast from the earth was, as I have shown, individualized
in Vespasian. And Vespasian was also made the personification of
the false prophet. If it be asked; why Vespasian in particular? the
answer may be twofold. If we regard him as the personification of
the power of heathenism in the abstract, it may be alleged, that he
would be personally a fitting representative thereof, inasmuch as in
the earlier part of his career he had had high sacerdotal honours con-
ferred upon him, and he subsequently became Pontifex maximus.
And if we regard him as the agent of the first beast, and as being
himself specially symbolized by the second, more than one reason
may be given. He was sent into Judea by Nero to inculcate, and to
enforce the worship of the beast, i.e., of Nero himself. This is the
reason plainly indicated in C. 13. And to it we may add, that by
Vespasian, that is, by his authority and in his reign, "the glorious
land" of God's people was devastated, Jerusalem made "heaps" and
"not one stone left upon another," the "holy and beautiful house of
God burnt with fire," and "the glorious holy mountain" laid bare,
the temple-service finally terminated, the Mosaic economy and "the
mystery of God" 'in fulfilment of the words of God' "finished,” and
God's ancient people 'scattered into all lands.' He was the Pontifex
maximus, under whom and through whom the old Dispensation was
brought to a close, and by whom the tribute, which had formerly been
collected for the support of the worship of Jehovah, was transferred
to that of Jupiter Capitolinus. He in short, it may be said, was 'the
Destroyer of Judaism' (see on 893), and the sacerdotal propagator of
heathenism at the point of the sword. So that, unquestionably, no
other person could be selected to personate the false prophet with a
tithe of the propriety, that Vespasian was. He, indeed, earned for
himself, by the uprooting of Judaism and the transference of its
funds to heathenism, pre-eminently the title of "the false prophet."
-But, it may still be asked; If the beast from the earth and the false
prophet symbolize heathenism under different aspects or distinct
elements of its antagonistic power, why should the description of the
latter have been mixed up with the history of the former, and no
direct and distinct introduction given to the latter? Besides the
reason which has just been given, and others which might be assigned
(as convenience of narration and suitability to numerical arrange-
ments), it may be observed, that this disposition was in exact accord-
xvi; 13. 1081-4.]
217
The angels of the last plagues.
ance with the unity and almost identity of the Church and the State
in heathen Rome. The doings, too, which were made characteristic
of the beast from the earth were those, which also stigmatized the
actors as the impersonations of the false prophet; and thus it became
scarcely possible, and certainly rendered it unnecessary, to introduce
a separate delineation of the latter symbol.
1081-3. I may be expected to show here, how the things signified
by the three spirits proceeded out of the mouths of the three primary
symbols. But this will be most conveniently done, when we have
seen what the three spirits symbolize.Another question, however,
arises, which must be considered first, namely; Is it intended, that
three spirits proceeded out of each of the mouths, or one out of each,
or that each spirit was the joint product of the three mouths? The
first hypothesis would not have occurred to me, if I had not seen it
seriously maintained in The Christian Annotator. It seems to me,
however, so clear, that the meaning is not, that there were nine spirits
in all, and there appears to be so universal a consent on this point (for
I do not recollect to have seen the notion broached in any other work),
that I do not hesitate to dismiss it without another word; more espe-
cially as, if such had been the meaning, some distributive word would
doubtless have been used here, as in C. 4; 8: 5; 8: 21; 21. On the
contrary, as the intention is to exalt in the highest degree the idea
formed of the odiousness of the three spirits, I am more inclined to
think, that the design is to represent each spirit, as being the product
of the combined and concentrated venom of the three great enemies
of Christ and his people. And on the whole, I would adopt the
second hypothesis in respect of the symbol, but the third in respect
of the thing symbolized. For, on the one hand, congruity of repre-
sentation would not allow of each spirit being described as proceeding
from the three mouths: and, on the other, it would seem to be impos-
sible on any view to trace the origin of each of the things signified
by the secondary symbols severally to one, and to one only of those
signified by the primary symbols.
1084. Three unclean spirits. These are obviously symbols; but if
symbols, then the things symbolized-those really meant, cannot be
spirits. Yet the symbolic sense would seem to require three indi-
vidual entities or substantive existences, answering to each symbol.
So also the spirits being said in ve. 14 to work miracles, and to go
forth to gather men together to war, indicates, that persons are meant.
The number, too, intimates the same; for I know not, that any other
satisfactory reason can be assigned for there being three in particular,
than that there were in fact so many in the reality symbolized. In
C. 18; 2 an unclean spirit" appears to be used in like manner, as
a symbol of 'a heathen man or a publican,' that is, of a detestable
((
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[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
person. And in C. 13; 15, even as here, the thing signified for sub-
stance by the false prophet is said to 'have power to give a spirit to
the beast's image,' that is, to constitute it a living, acting being, re-
presentative of something cognizable by the senses, and not of a mere
abstract idea. Hence I conclude, that these three spirits are symbols
of three persons; and I unhesitatingly reject all those interpretations,
which represent them as symbolizing abstractions, forms of evil or
error, wicked spirits, or corporate bodies.-The following passage
from Josephus (Wars VII: 6; 3) may serve to throw light on the
origin and significance of the symbolization. The historian, speaking.
of the herb Baaras says; "If it be brought to sick persons, it quickly
drives away those called Demons, which are no other than the spirits
of the wicked, that enter into men that are alive and kill them, unless
they can obtain some help against them." Hence we may suppose,
that the intention in making demoniacal spirits the symbol here has
been to stigmatize the parties signified as being persons possessed,
and led on by evil spirits to their destruction.—As to what three
persons are symbolized, this can necessarily be ascertained only from
the general signification and reference of the passage. But on my
view it will be determined readily, and, I think, satisfactorily; for
there can be no doubt, that Galba, Otho, and Vitellius must be the
persons had in view. They might well be symbolized by 'unclean
spirits,' and to them everything that follows will be found to be appli-
cable. In particular, they might with propriety be symbolically
represented, as being the progeny of the dragon, the beast, and the
false prophet. To the military power they successively owed their
accessions to the throne. The maladministration of the civil power
under the Julian dynasty, and especially by Nero, paved the way for
their usurpations. And the conduct of Vespasian in Judea, and in
particular his waiting the course of events, and delaying to become
himself a candidate for the empire, afforded the opportunity to the
others. Or, without being thus specific, it might be merely intended
generally, and as it were poetically speaking, that 'the three rebels'
were the evil offspring of the military, civil, and ecclesiastical elements.
of the state; and hence were endowed with qualities to effect the
greatest evils, that could be achieved by the three combined, when
placed in the worst hands. As it were frogs. The reading of the
R. T. gives like to frogs; but it wants the authority of the best MSS.
-It is common with expositors to subordinate the primary designa-
tion of this symbol to this secondary comparison. Elliott, for example,
constantly calls the symbol, not 'the three unclean spirits,' but 'the
three frogs:' and he does so with the view to gain a basis for referring
the bowl to the kingdom of France, of which he aims to show, that
the arms were three frogs. But the three unclean spirits' is clearly
xvi; 13. 1084.]
219
The angels of the last plagues.
the proper title of the symbol, inasmuch as it indicates the essential
nature, while 'the three frogs' is merely introduced as a simile, show-
ing at the most only the kind of external shape (as it were frogs),
which the spirits assumed; and this with the view to denote certain
qualities attaching to the things signified. But it may even be
questioned, whether this simile was designed to indicate the external
shape at all, since an examination of the places in which the Greek
particle occurs would show, that it does not necessarily denote any-
thing more than a participation in some quality or qualities, deemed
characteristic of the thing to which the comparison is made. What
the qualities were, in this instance, can only be learnt from the senti-
ments entertained in reference to the animals mentioned. Now the
frog is generally regarded with an aversion and disgust inferior only
to that felt for the serpent,-the symbol of the evil spirit: and indeed
the whole connexion goes to show, that these three unclean spirits
have the quasi frog-like shape assigned to them (if such be the case),
as being imps of Satan. The frog is loathsome to the eye in its shape
and appearance, and offensive to the ear by its continual croaking
noise. This croaking, together with its bloated shape, and its mode
of suddenly jumping up, and then being lost to sight again, have led
to its being made in the fable an emblem of puffed-up ambition.
Among the Jews this creature was classed among the unclean animals;
and hence its form was one specially appropriate for unclean spirits to
assume. And in accordance herewith we find an evil spirit spoken
of, as appearing to Rabbi Channina in the shape of a frog. Horace,
Ovid, and Martial apply to frogs the epithet 'nasty.' Aristophanes
and Juvenal represent them as the proper inhabitants of the Stygian
lake. And the Egyptians made them the symbol of impudent sharpers.
In the middle ages heralds are said to have used them as emblems of
degradation. On the whole, we cannot doubt, that this clause is intended
to attribute to the things signified the most hateful qualities. Such
qualities, from the writer's point of view, might well be attributed to
Galba, Otho, and Vitellius; and in particular, if his design was spe-
cially to exhibit the three spirits, as representative of ambitious men,
who suddenly rose to view, made a great noise in the world for a
short space, and then sank into total oblivion, nothing could be more
exact. At any rate, as to the general representation, history will
fully bear it out. Galba, who was by far the best of the three
usurpers, is described by Tacitus as being 'a person of moderate
abilities, and rather exempt from vices than adorned with virtues.'
He was accused of meanness and stinginess; and his rigour is said
in some instances to have been carried to the bounds of cruelty,
while in others avarice and favouritism procured impunity to the most
guilty.' Otho was the associate of Nero in his excesses and debauch-
220
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
C
eries. Having first seduced Poppaa, wife of Rufus Crispinus, and
then married her, he appears to have purposely thrown her in Nero's
way, that she might captivate him. Ruined by his extravagance,
Otho planned a conspiracy against the life of Galba, in order to obtain
the empire, as being the only means of retrieving his fortunes.
Vitellius was about the same time proclaimed emperor; and the two
rivals, in the midst of negotiations, each hired assassins to murder the
other. The sluggish and sensual disposition of the one, and the
luxurious habits of the other, rendered them little worthy to decide
so great a quarrel; and the Roman world might be pitied, which,
whoever were the victor, was to fall under the power of a worthless, or
at least a justly suspected master.' Vitellius was accused of prac-
tising fraud with respect to the offerings and ornaments of the
temple, by substituting base metal for silver and gold. He carried
indolence, vacillation, sensuality, and extravagance to an unheard of
extent, and was a monster of swinish gluttony and stupid insensibility.
'The indulgence of his insatiable appetite was the object, on which
he chiefly delighted to exercise his imperial power. The expenses of
his table during the eight months of his reign have been estimated
at five millions sterling. Prodigalities of every kind soon exhausted
the treasury, which could be replenished only by exactions; and
every evil, which Rome had suffered under the worst emperors, seemed
to be its destiny in the reign of Vitellius. But a tempest was gather-
ing, which was to sweep away this mass of corruption, and purify the
polluted atmosphere of Rome. The eastern armies and provinces of
the empire, disdaining a rule equally odious and contemptible, brought
Vespasian into the field of competition; and another and more for-
midable conflict was to determine the possession of the throne. An-
tonius Primus declared for Vespasian; and, entering Italy, defeated
the army of Vitellius with great slaughter. Meanwhile Vitellius was
plunged in thoughtless luxury; and like the lazy animals which,
when full-fed, lie torpid, he consigned the past, the present, and the
future, to equal oblivion. After negotiating for terms of surrender
with Sabinus, Vespasian's brother, who was then prefect of Rome, a
party of his adherents treacherously attacked Sabinus, who fled for
safety to the Capitol. The Vitellians stormed that sacred place, and
in the tumult the temple of Jupiter Capitolinus was consumed by
fire. Sabinus was seized, and massacred with every circumstance of
ignominy. On the arrival of Primus, Rome was filled with blood and
slaughter. Vitellius was found concealed in his porter's lodge; and,
although he stooped to the most abject entreaties that his life might
be spared, he was dragged to execution with his hands tied behind
him, and a cord round his neck, like a common criminal. After
being despatched in a barbarous manner, his head was carried round
xvi; 14. 1085.]
221
The angels of the last plagues.
the city on a spear; and his body thrown into the Tiber.'-A re-
markable confirmation of the exposition now given may be found in
an ancient tradition, which states, that on one occasion Nero vomited
a frog covered with blood, "ranam visu terribilem.” For what is
this but a kindred symbolization to that of the three frog-like spirits,
proceeding out of the mouths of the beast and his confederates? In
it the rise of the subsequently murdered Galba is similarly traced to
Nero, that is, to his maladministration, and premature death in con-
sequence thereof.
XVI; 14. 1085. For they are spirits of demons. The connexion of
this and the next clause, and of the remainder of the sentence, with
the preceding portion is by no means clear. Either the two clauses
may be thrown into parentheses, as I (and also Stuart and Hengsten-
berg) have placed them, or the principal stop may be put before for,
as in the A. V. If the latter construction be adopted, it will be
necessary, in order to make the sentence grammatically complete,
to supplement the first verb by another, and to make it read thus:-
'I saw going forth out of the mouth, &c. three unclean frog-like
spirits; for they are wonder-working demoniacal spirits, which go forth
on the kings, &c.' In this case the latter portion must be taken to be
intended, in part to explain why the spirits are so designated, and in
part to give more information respecting them. If the former be
preferred, two or three views of the construction of the passage may still
be taken. Supposing the reading of Stephen's text to be adopted, the
sentence would run thus: 'I saw three unclean spirits, . . . go forth
out of the mouth &c. upon the kings &c.' But, receiving the better
authorized reading, it will as before be necessary to supply a comple-
ment to the first verb; and then we shall read; 'I saw going forth
out of the mouth &c. three unclean spirits, as it were frogs (for they
are spirits of demons doing signs), which go forth on the kings. . .
to gather them, &c.' Still it will remain to determine in what rela-
tion the portion in parentheses stands to the context; for three
opinions may be entertained on this point. 1. The clause may be
supposed to be inserted to explain, why the spirits are likened to
frogs. 2. Or, why the spirits or the things signified by them are
described as unclean and frog-like. 3. Or, to account by an indepen-
dent statement for the symbol being spirits. The first must be re-
jected; because the clause does not in point of fact serve to show,
why the spirits are likened to frogs, or at any rate it is not limited to
showing this. The third is adopted by Hengstenberg, who translates
and explains thus; "The parenthetical remark, For there are (that
is, exist-the being in the sense of existing, as very commonly in John)
spirits of demons, which do signs, makes preparation for ve. 15, and is
like an impressive call, 'Watch and pray."" But this rendering is so
222
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
unnatural, and the sense in my opinion so improbable, that I do not
hesitate to reject this view. There remains, then, only the second
hypothesis; but this includes two views, according as the explanation
is supposed to have reference to the sign or to the thing signified.
Stuart supposes the former; but at the same time, by taking the sign
literally, he makes it identical with the thing signified. He inter-
prets the clause thus:-"The unclean spirits sent forth are in reality
of demoniacal disposition, being such as work false or pretended
miracles in order to deceive men." For myself I incline to adopt
the latter hypothesis, thus supposing that there is a constructio ad
sensum, and that the three kings are said to be symbolized (1.) by
unclean spirits, because they are actuated by devilish spirits, and (2.)
by frog-like spirits, because they do such signs as spirits symbolized
by frogs have power to perform. I have thus stated the different
views, which may be taken of this passage; but I have refrained from
entering into any lengthened discussion of them, because the differ-
ence made by any of them in the meaning is not of sufficient import-
ance to make prolonged discussion expedient. I have only to add,
that there are two readings, which may be rendered respectively
spirits of demons or spirits of false gods (see on 650); but no material
difference of meaning can be elicited from them.
1086. Doing signs. So the beast from the earth in C. 13; 13, and
the false prophet in C. 19; 20, are said to have 'done signs;' and we
may safely assume, more especially as these three spirits proceeded in
part from, and are so closely connected with the false prophet, that
their signs were of the same general character as his. If, then, we
have rightly concluded on 897, that 'feats of arms,' 'warlike exploits,'
or the like, formed at any rate a part of the signs there spoken of, we
may assume, that such are intended here. We must not forget the
symbolical character of the expression. The three spirits would do
literal signs or miracles, but what in congruity would best answer
thereto, in respect of the kings who are symbolized by the spirits,
would be military exploits. A different view might, indeed, be taken.
We might translate practising signs; and suppose, that what is meant
is either practising the heathen system of divination by omens and
incantations, according to the custom of the Romans before under-
taking a military expedition, or in general working pretended miracles.
But I prefer the former explanation.
The general purport of this statement relating to the three spirits
may be gathered to be, that they signify heathens of the like kind
with the false prophet, tools of the draconic spirit, the devil, set up
by him to do his work, and fully prepared to subserve the cause of
demons, meaning thereby the false gods of heathenism.
1087. Which [spirits] go forth upon. Not merely unto, as in the
xvi; 14. 1086-7.]
223
The angels of the last plagues.
A. V.; but, according to the nature of spirits, they fly upon or enter
into the kings. This intimates the strong influence, which the action
of the three rebels had in bringing about the result.-The kings of the
whole world. The word kings in the generic sense, which it com-
monly has in mystical use, may be taken to include not only the chief
rulers, such as emperors, but also provincial kings, prefects, governors,
generals, and the like. But its exact sense must, in each instance, be
determined by the context and circumstances.-The R. T. inserts of
the earth and after kings; but the reading is deficient in MSS. autho-
rity, and is rejected in all critical editions. Perhaps the insertion
may have been derived from the virtually parallel place in C. 19; 19.
-Of the whole oicoumene, that is, the Roman world: cp. Acts 17; 6:
24; 5: Jos. Ant. XII: 3; 1.-The question now arises; What kings
are meant? Are they the same with the kings from the east spoken
of in ve. 12? Are they also identical with "the kings of the earth'
of C. 19; 19, the confederates of the beast? According to Stuart, so
far from being the same with the kings from the east, they are
"the
tributary kings of the empire," who are gathered together "for the
purpose of giving battle to those from the east." Ewald, again,
represents them as united with the beast to attack Rome. While
Bengel makes these to be "the kings from the other three quarters of
the globe." And Hengstenberg, on the other hand, appears to con-
sider the three to be identical. I doubt not, that the last is nearest
to the true view. For when (ve. 12), in reference to the first-named
kings, we find an act done in order that their way may be prepared;
and when immediately afterwards (ve. 16), and it may almost be said
in the same sentence, we find certain kings gathered together unto a
war, to enable them to come to which we are led by the connexion to
suppose, that the way was prepared, how can we do otherwise than
conclude, that these (in ve. 14), are the same kings, for whom the
way was prepared? Or when, again, in ve. 14 we read that certain
kings were 'gathered together to the war of the great day of God,' and
shortly afterwards (19; 19) find kings again mentioned as 'gathered
together to carry on the war' with the Word of God, which war is
symbolically described as 'the great supper of God,' is not the conclu-
sion irresistible, that the same war is spoken of; and hence that 'the
kings' are, almost necessarily, the same? Any objection, that may
be supposed to arise from the different designations, may be easily
removed. It is quite the manner of this book (as I have had occasion
to show more than once) to assign different symbolic designations to
the same or substantially the same thing, suitably to the different
aspects in which it is regarded. And this is exemplified in no
instance, so fully as in that of the Flavian dynasty. When, in C.
13; 11, it is desired to indicate its imperio-civil character, and its
224
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
origin in contradistinction from that of the beast from the sea, it is
'the beast from the earth.' When, in C. 13; 14 ss., to intimate its
similarity to, and yet distinctiveness from the first beast, it is 'the
image of the beast.' When, in C. 16; 13, to put prominently forward
its quasi-ecclesiastical mission, in respect of its inculcating and
enforcing the worship of the beast, it is 'the false prophet.' When,
in C. 16; 12, the object is to indicate the quarter, whence the kings
composing it derived their power, and marched to seize the throne,
they are designated 'the kings from the east.' When speaking of
them (16; 14), with a design to intimate their obtaining possession.
of the imperial authority, they are 'the kings of the whole Roman
world.' When the purpose is at once to mark their origin, and to
identify them with the beast from the earth, the kings of the earth'
is used (17; 2), as being a phrase wide enough to include them and
other rulers. And lastly, in order strongly to stigmatize the Flavian
dynasty, on account of its being 'the destroyer of the earth' (11; 18)
and of 'the pious,' that is, of Judea and its inhabitants, it in particular
is designated (17; 8)' the beast from the abyss.' Thus it would seem,
that no less than seven designations are given to this dynasty, to in-
dicate different aspects or relations of it. In what I have now said,
I have incidentally given the answer to the question with which I
set out.
<
1088. To gather them together. As spirits may be conceived of as
seizing upon men, entering into them, and impelling them headlong
into perdition, so the conduct of the three chiefs' was powerfully
influential in leading the three kings into the contest with Christ,
which was to terminate in the annihilation of their dynasty.—The
expressions in the clause which begins with these words are so very
similar to those, which occur in the last heptadal blast of the seventh
trumpet (19; 11 ss.),-wherein, on the occasion of 'the great supper
of God,' 'the beast and the kings of the earth and their armies' are said
to be 'gathered together to carry on the war with him who sitteth on
the horse,' that it would seem to be impossible to doubt, that they
relate to the same events; and if so, the two heptads must be chrono-
logically parallel.-Unto the war. The article is omitted in the R. T.
here, and in C. 19; 19. This has probably arisen from the circum-
stance, that, as this war had not been mentioned before, and as in
every similar instance that preceded the article was not inserted (cp.
9; 7, 9: 11; 7: 12; 7, 17: 13; 7), some editor could not account for
its insertion here; and therefore left it out. But it was no doubt
used for emphatic distinction, that is, with the intention of indicating,
that this would be the great war, the final war.-In the A. V., in
Stuart's, and in other versions the Greek term is rendered battle. But,
though that is doubtless a meaning of the word, the rendering is
xvi; 14. 1088-9.]
225
The angels of the last plagues.
scarcely justifiable here for the following reasons. The English word
war may be used in every instance in the Apocalypse, and is used in
the majority of instances; while battle cannot be used in some: whence
it appears, that a single engagement is not necessarily meant in any
instance, while a contest of some duration must be intended in some,
as in C. 11; 7: 12; 17: 13; 7. Again, our term war may be
specialized by the context to denote a single conflict; whereas battle
cannot be extended to mean war in general: so that it is preferable
to adhere to the term, which may be used in every instance. But, if
a war may be meant, the duration of the contest will be left wholly
undetermined: it may be indefinitely prolonged to almost any ex-
And if so in respect of the symbols, much more in respect of
the things symbolized. So that the time of the consummation of the
war will not be confined within narrow limits. And even if a battle
be supposed to be meant, it must be remembered, that it will be a
symbolical battle; and this may denote in the world of realities a
contest of indefinite duration.
tent.
1089. Of that, the great day. A pronoun is introduced, as well as
two articles, to indicate the superlative degree of greatness in that
day. The word day may perhaps be thought to restrict the time, so
far as to show, that in the reality a single fight is meant. But this
opinion will be entertained only when it is forgotten, that the term
is used figuratively in respect of the reality symbolized. The word
day, when used figuratively in Scripture, has commonly such a degree
of latitude attributed to it, that it might stand for a thousand or even
thousands of years. But, without going to such an extent as this, it
will be correct to say, that it is used with a greater or less degree of
indefiniteness. An hour may be put figuratively for many days or
perhaps years; and so a day may stand for a proportionately longer
period (see on 749). It is only necessary, that the time should be
constituted one period by the acts or course of conduct predicated
being carried on continuously during the whole duration.-The great
day directs our thoughts to "the great and dreadful day of the Lord"
spoken of in Mal. 4; 5,-an expression, which may probably have
been had in view by the seer. But still more are we led to think of
"the great day of His wrath" of C. 6; 17. A comparison of this
phrase with that may well lead us to see in the two expressions
another of the many parallelisms, which are made in connexion with
the two destructions of Jerusalem. And I may safely say, that it is
quite inadmissible to interpret, after the manner of Præsentist ex-
positors, one of these days as meaning merely an epoch of political
catastrophe, and the other the final one of universal judgment, or of
the future advent of Christ.-Of the almighty God. If, after what
has been said on No. 31, any doubt can be entertained as to Christ
VOL. II.
P
226
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[II. XX. D. G.
being intended by this phrase, it may be removed by a comparison of
the parallel passage, C. 19; 17-19. This war of 'the great day of
the almighty God' is there called 'the supper of the great God;'
while He, who makes the feast by waging the war, 'smiting the na-
tions,' and 'treading the wine-floor of the fierce wrath of the almighty
God,' is 'the Faithful one,' 'the Word of God.'-Stuart has the fol-
lowing remarks on this clause. "The day of Jehovah is everywhere
in the Old Testament a name for a day of evil, and mostly one of sore
punishment. See the great day of the Lord in Zeph. 1; 14-18, and
cp. Ez. 13; 5: Joel 1; 15: 2; 11: Is. 13; 6, et al. The Apoca-
lyptist has added to God the attributive almighty, in order to increase
the intensity of his representation, and to show the absolute certainty
of victory over the enemies of the Church. When the author prefixes
the pronoun to day, he means of course to render the latter word
emphatic and distinctive. So the same phraseology is employed in
Mt. 7; 22: 26; 29: Acts 2; 18: 2 Th. 1; 10, where it refers to
the day of Christ's coming. So here, reference must be made to a
day, i. e., a time, well understood by Christians, when Christ would
appear in vindication of his disciples, and to the terror and confusion
of his enemies."-Hengstenberg says; "The great day of the Lord
is the collective result of all his judgments on the ungodly world.
In the historical realization it manifests itself in an entire series of
calamities."
A few remarks, in reference to the relation in which vv. 13, 14,
stand to the context, appear to be called for here. Hengstenberg
says; “Vv. 13, 14 are of a regressive character." By this I under-
stand him to mean, that they are synchronous with ve. 12, that is,
they are introduced episodically to explain more at large the opera-
tions under the sixth bowl, and the results to which they would lead.
This is the view maintained by me. I conceive, that in the first
instance the locality and the plague of the bowl, with the special
object which the latter had in view, are concisely stated, after the
manner observed in the former bowls. But this bowl, being somewhat
of an exceptional character, needed to be dwelt upon at more length.
Hence an episode is introduced, in which the cause and method of
drying up the water of the Euphrates, and preparing the way for the
kings from the east, together with the object in view in promoting
their advance, are stated. If this view be correct, it will follow that
the conclusions of vv. 12 and 14 terminate synchronously. And with
this result the purport of them well agrees; for that of the former
announces the preparation of the way of the kings, while that of the
latter intimates the putting forth of the influence requisite to bring
the same kings. Thus both end at what is the terminus of this bowl,
namely, the completion of the preparation for, and the advent and
xvi; 15. 1090.] The angels of the last plagues.
227
accession of the kings from the east.-The purport of the verse that
follows shows plainly enough, that it is introduced after the manner
of a parenthetical interlude, and neither enlarges nor advances the
main action of the drama.
INTERLUDE, marking the time present.
This interlude has probably been superadded to the episode, partly
in order to make a break, which might indicate, that the actual
gathering together of the kings is not to be too closely connected with
the action of the three unclean spirits, who originated that gathering;
and partly to intimate, by the parallelism with the interludes of the
two preceding heptads, the arrival again at the epoch of the time
present to the writer.-The mention of "the great day," when Christ
was to come, appears to have suggested the topic of this interlude,
which, if regarded only as a practical interjection, is strikingly appro-
priate. "The words, Lo, I come," says Hengstenberg, "stand im-
mediately connected with what precedes. The 'great day of God
the Almighty' is also as certainly the day of Christ, as it is certain
that the Father has committed all judgment to the Son. The allu-
sion to the judgment, which threatens destruction to the enemies
of the Church, calls forth an admonition from the Lord to his own
people."
XVI; 15. 1090. Lo, I come as it were a thief. Two readings of no
authority are found in some copies: namely; an insertion of For
thus saith the Lord; and a variation in the verb, which gives, Lo, he
cometh. They have doubtless originated in a design to relieve the
abruptness of the introduction of a new and unmentioned speaker;
but they mar rather than mend the aesthetic propriety.-The expres-
sion Lo, I come, occurs four times in the Introduction and Conclusion,
and again four times in the seven epistles (in 3; 3, "I will come as
it were a thief:" (cp. on 26). In all these places it is necessarily
spoken as at the time then present to the writer. Is it not, then,
a fair inference, that the phrase has been purposely introduced here
to indicate by the parallelism, that the Vision, in the course of
its regular evolution, has arrived at the same chronological epoch?
-The present tense must denote a coming sufficiently near to be
considered a present coming, and to interpret the clause as referring
to a coming yet future, that is, which was then at the least very many
centuries distant, is to make the text say just what the interpreter
pleases, and is a mode of interpretation, which would, if consistently
carried out, render language utterly useless. See on 3, 13, 26.-That
the real speaker is Jesus admits of no doubt; but perhaps we should
conceive of the angel of the plague, his representative, as being the
symbolical speaker.-As a thief we must, of course, understand to
mean only unexpectedly. The clause, which follows this simile in
P 2
228
[u. xx. d. 6
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
C. 3; 3, would remove all doubt on this point, if there were room to
entertain any.
1091. Blessed he who watcheth. The mention of a thief naturally
led to this commendation of watchfulness, especially after the injunc-
tions which the Lord had given. “Watch; for ye know not the
day nor the hour, when the master cometh; lest, coming suddenly, he
find you sleeping." "Blessed is that servant, whom his lord, when
he cometh, shall find watching."
1092. And keepeth his garments, to wit, from being stolen. Christ
is of course addressing his own followers, who, in consequence of their
faith in him, are assumed to have received the white garments, which
denote righteousness. It is not the washing' of the garments to
make them white, spoken of in C. 7; 14, that is had in view here;
but the keeping of the white garments, which they have previously
received. See on 212, 508; and cp. Eccl. 9; 8: Is. 30; 22: Ju. 23;
"hating the garment spotted by the flesh :" Ja. 1; 27; "keep him-
self unspotted from the world."
1093–4. That he may not walk naked, and they see his shame.
Hengstenberg says; "The nakedness here is not the guilt, but the
punishment." If, however, it be considered, that this is a Hebraic
construction, and that the clause should be taken thus: lest, walking
naked, his shameful nakedness be exposed to view, it will be seen, that
this is not the case. Strange, indeed, would it be, if what happened
by a man's own fault, were not his guilt (or, at any rate, the mani-
festation of his guilt) but his punishment. I say then, that, not
only the being, but the audaciously walking openly naked, constitutes
the guilt, and the being seen so,-the being caught in the act (that
is, being found destitute of the robe of Christ's righteousness) at the
Lord's coming, entails the punishment. From the earliest times the
Jews considered the indecent exposure of the person to be a disgust-
ing offence in the eyes of God and man, and worthy of condign pun-
ishment. Voluntary or self-entailed exposure was regarded as a
crime: exposure by others was sometimes inflicted as a punishment.
In accordance herewith, the whore is threatened in C. 17; 16, that
she shall be made naked, as preliminary to her destruction. And in
like manner, in various places of the Old Testament, as in Is. 3; 17:
47 ;
3: Ho. 2; 10: Na. 3; 5, exposure of nakedness is threatened
as a punishment.-There is a striking similarity in this clause to
some in C. 3; 17, 18 so much so, that Beza has been led, though on
no better ground than a perfectly gratuitous conjecture, to suppose a
transference from the one place to the other. It will be worth while
to adduce for comparison the clauses to which I refer.
"Thou
knowest not, that thou art . . . naked. I counsel thee to buy of me
white garments, that thou mayest be clothed, and the shame of
xvi; 15. 1091-94.] The angels of the last plagues.
229
.
thy nakedness not be made manifest." Figuratively, nakedness de-
notes the being destitute of the robe of Christ's righteousness, and
ready for compliance with the lascivious allurements of idolatry,-a
sense which may have had its origin in the result of the first act of
departure from God; "They knew, that they were naked" (Ge. 3; 7).
Thus, in several places of Scripture it is put for idolatry, or for con-
nexion therewith. For example, Ex. 32; 25; "When Moses saw,
that the people were naked (for Aaron had made them naked unto
their shame among their enemies)," &c. 2 Chr. 28; 19; "Ahaz
made Judah naked," i.e., by leading the people into idolatry. Eze.
16; 35 ss.; "O harlot! (Jerusalem); because thy filthiness was poured
out, and thy nakedness through thy whoredoms, . . . and with all
the idols of thy abominations; . . . therefore will I gather all thy
lovers against thee, and will discover thy nakedness unto them, that
they may see all thy nakedness: . . . they shall strip thee also, and
leave thee naked and bare; . . . and I will cause thee to cease from
playing the harlot." The frequently recurring tendencies of the
Jews to adopt the idolatries of the neighbouring nations are rebuked
in this passage, which seems to have been a precedent had in view
in the one before us. The association in it of the figure of fornica-
tion and playing the harlot, with that of nakedness, being similarly
found in the Apocalypse, tends to strengthen the view I have taken
of the signification. So also does the contrast, that the servants of
the Lord are emphatically represented, as having garments given to
them (3; 5, 18: 6; 11), being clothed (7; 9: 19; 8), and walking, not
(as here) naked, but with Christ in white (3; 4). But, at the same
time, it is proper to state, that a somewhat different aspect has been
attributed to this statement. Adam Clarke has remarked on it;
"Here is a plain allusion to the office of him, who was called the
prefect or overseer of the mountain of the temple. His duty was to go
his rounds during the watches of the night; and if he found any of
the Levites sleeping on his watch, he had authority to beat him with
a stick, and burn his vestments. See Middoth, fol 34, 1, and Tamid,
fol. 27, 2; 28, 1. Such a person being found on his return home naked,
it was at once known, that he had been found asleep at his post, had
been beaten, and his clothes burnt; thus his shame was seen—
-he was
reproached for his infidelity and irreligion." It must be allowed, that
this illustration strongly recommends the view, that this benediction
is designed to serve simply, as a warning to the Christian not to be
found sleeping, like the foolish virgins, when his Lord shall come.
But then we should remember, that to adopt this view will involve
taking the passage in a literal or quasi-literal sense, while on the
other a symbolical is assigned to it; and in the case of such a work
as this, contrary to the general rule, a symbolical sense is to be pre-
230
[H. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
ferred. Perhaps, as it is evident from Clarke's concluding remark,
that the generic idea is the same in both, it may be allowable to com-
bine the two views. Then, the declaration (combined with the pre-
lude: 11; 18) will import, that that Christian man will be blessed,
who at the great day' of the Lord's coming to judgment,-to give
the reward to His servants, and to destroy those who destroy the
earth,' shall be found to have been led, neither by 'the wrath' of 'the
kings of the world' or of 'the nations' on the one hand, nor by the
lascivious allurements of idolatry on the other, so far to relax his
watchful hold on the truth of the Gospel, as not to be recognized for
a servant of Christ through wanting the robe of His righteousness.
The following is Stuart's exposition of this sentence; "The writer
means to say, Let Christians be on the watch, and live continually in
a state of readiness to receive their Lord and Master at his coming in
a proper manner. He wills that no one, because He has promised
deliverance, should remit for a moment his entire vigilance. He who
is guilty of such remissness will be like to the man who, not expecting
the thief, lays his garments aside and gives himself to sleep. In the
meantime the thief comes and takes them away, and then he is obliged
to go forth naked, and thus to be exposed in that state to the gaze of
men. So will it be with the unfaithful and heedless disciple. When
his Lord shall come and summon him to service in the great contest,
he will have no armour for the day of battle, nor any costume which
will fit him to stand in the ranks of tried and faithful and vigilant
soldiers."
SUPPLEMENT TO THE SIXTH BOWL.
XVI; 16. 1095. And he gathered them (the kings) together. The
connexion of this verse with the preceding context is a point of some
difficulty and of considerable importance. 1. Most expositors, consider-
ing ve. 15 to be parenthetical, regard ve. 16 as connecting with ve. 14,
so as to form part of the same sentence, and to be a conclusion of the
episode. Thus, e.g., Stuart says; "The verb ovvnyayev in the singular
number corresponds to ẻкπopeveraɩ in ve. 14, and both agree (as is
usual) with the neut. plu. #vevμara. This is evidently the right con-
struction here; for it is first said of the evil spirits, that they went
forth to gather, &c.; and then, that they did gather, &c." I should
rather say, that 'this is evidently not the right construction here;'
for, if such a construction had been intended, the two verbs would
doubtless have been put in the same tense (just as Stuart himself in
the second sentence actually does render them): and we should have
read either 'which go forth to gather, . . . and which gather,' or 'which
went forth . . . and which gathered,' &c. The reason, which Stuart
adds, is nothing more than an assertion, begging the question. It is
not necessarily the case, that the gathering to the war, and the
xvi; 16. 1095.]
231
The angels of the last plagues.
gathering to the place called Harmagedon must be precisely the
same thing. 2. Others, rejecting the forced construction, whereby
the verb in the singular is rendered 'they gathered,' translate it
naturally 'he gathered.' But then the question arises; Who is re-
ferred to by the he? (1). Hengstenberg says; "The subject is
God the almighty. At the close of ve. 14 everything was already
connected with the Divine agency: "of that great day of God the
almighty." And he adds some arguments, which are of too little
cogency to be worth notice. It may suffice to refute this construction
to say, that it supposes a reference to a person mentioned only inci-
dentally, in a way that would involve a violation of all grammatical
propriety. Moreover, to suppose God as coming forward to act in
person, in a purely symbolical and visionary representation, is too
incongruous a view to be entertained for a moment. (2). Another
hypothesis is, that the speaker in ve. 15, namely, Christ, may be re-
ferred to. But this speaker has not been formally introduced him-
self, and it is allowed that the verse is parenthetical. In every way
this construction would be even more incongruous and inadmissible
than Hengstenberg's. (3). There only remains one other possible
solution, which, therefore, if the others have been conclusively dis-
proved, must be the true one. It is, that the angel of the plague is
the agent; as was maintained by Bengel.-The principal objection
made to this construction is, that the verb is so far removed from the
subject, that such a connexion between them is improbable. But
this objection will be entirely removed, if my view, that the inter-
mediate portion is episodical and parenthetical, be adopted. I may
add, that many examples of a longer severance of closely connected
passages by parenthetical matter may be found in S. Paul's epistles.-
Another objection raised by Hengstenberg is, that "the angels have
nothing more assigned them than the pouring out of the vials." He
had surely forgotten, when he wrote this, that he had said on ve. 9
(though, as it happened, erroneously there); "We must not render,
'It was given to it,' the sun, but to him,' the angel." There, where
the plague of the bowl is in question, and with reference to which it
might truly be said, that the plague is never attributed to the direct
action of the angel, he does so attribute it: while here, where it is not
in question, he makes a misplaced assertion, the small force of which
may be obviated on the ground of the exceptional character of this
bowl. It has been found expedient to introduce into this bowl an
episode for the purpose of more fully explaining it, and an interlude
suggestive of practical application; and this has rendered necessary
the addition of a supplemental clause to the bowl, which might help
to indicate the episodical and parenthetical character of the portion
included within it, and fix as it were the insertion in the middle of
232
[II. XX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the bowl. How little weight attaches to an argument, based on the
supposition of a rule of unvarying uniformity, will best be seen from
the following comparative table.

Number
of
Thing
stricken.
First effect.
Second effect. Parenthetical. Third effect.
bowl.
1
The earth.
0
Sore on men
0
0
having the
beast's
mark.
2
The sea.
Blood.
Every soul
0
0
died.
со
Rivers, &c.
Blood.
0
Two angels
0
introduced.
4
The sun.
Power to
Men
0
scorch.
scorched.
Blasphemed
and re-
LO
5
Beast's
throne.
0
His king-
dom dark-
0
ened.
pented
not.
Blasphemed
and re-
pented
not.
6
Euphrates. Its water
To prepare
3 spirits.
The kings
dried up.
for kings
Interlude.
gathered.
from east.
7
The air.
Thunders, Cities fell,
A voice.
Blasphem-
&c.
Hail.
&c.
from
heaven.
ed. (No
' repented
not.')
The construction I adopt will amount only to this, that the angel
gathered the kings through the agency of the three spirits: that is,
the primary effect of his outpouring was, that the three spirits
operated to dry up the Euphrates; the secondary, that thus a way
was prepared for the kings from the east; the tertiary, that in conse-
quence these kings were gathered together.-Other arguments in
support of this construction may be advanced. For instance: I have
shown, that the war, to which the kings are gathered here, is the
same with the war spoken of in C. 19; 19; and that 'the kings of
the earth,' who are there gathered to it, are the same with the kings
from the east' in ve. 12: and, if so, we cannot but connect ve. 16
with ve. 12. Moreover, the circumstance that in C. 19; 17 it is an
angel, that gathers together the birds of prey to the great supper of
God,' favours the supposition, that an angel is the primary agent
here. Again, the bowl-proper in ve. 12 is left incomplete without
(
xvi; 16. 1096.] The angels of the last plagues.
233
such a supplement, as ve. 16 furnishes. It is quite incredible, that
kings should be incidentally introduced as having a way prepared for
them, without any further statement in reference to them; and in
particular such an one as might indicate, whether they availed them-
selves of it or not. Further, the congruities and advantages, which
will result from adopting the construction I advocate, tend to recom-
mend it strongly. i. The bowl-proper, the episode, and the inter-
lude will then be seen to converge to the supplement as to a common
point, in which they find a terminus. The bowl-proper concludes
with the statement, that 'the way of the kings was prepared:' the
supplemental verse appropriately adds, and he gathered them, &c.'
The episode concludes with, 'The three spirits go forth to gather
together the kings, &c. :' and the supplement takes up the sentence,
and completes it with,' and he gathered them together, &c.' Finally,
the interlude throws in a word of warning appropriate to the eve of
the great event, on which it stands, and to which the bowl-proper and
the episode have brought down the narrative. ii. All this tends
to confirm the arrangement I have made of the whole. iii. The
opinion, that'the kings from the east' and 'the kings of the whole
world' symbolize the same persons, is confirmed by the congruity of
the results to which it leads. iv. The meanings given by all the
other constructions are involved in that for which I contend without
entailing a liability to the objections, to which the former are
obnoxious. Thus, the angel being a symbol of Christ, the speaker
in ve. 15 will in reality be the subject of the verb in ve. 16. And
the almighty God' of ve. 14 being Christ, as shown on 1089, Heng-
stenberg's view will also for substance hold good. So also will
Stuart's. For both 'the three spirits' and 'the angel,' each in his
proper sphere, are concerned in gathering the kings together: the
latter as the great first cause, acting with a Divine prescience of the
end and the result, the former as instruments in his hand, acting
undesignedly and in ignorance of the results to which their acts
would lead.—Unto the place: not 'a place,' as in the A. V. A notable
place is pointed at.
1096. Which is called in the Hebrew [language] Harmagedon. Some
copies have Magedon. The R. T. has Armageddon.-The reference
to the Hebrew for a designation may lead us to expect to find in the
meaning of the name some symbolical signification: see on 9; 11.
Now Harmagedon, the mountain of Megiddo, has been variously inter-
preted as denoting the mountain of excision' or 'of slaughter' (by
Andreas and Arethas), the mount of the assembly' or 'the destruc-
tion of their army,' 'the mount of robbers,' and 'the mount of the
gospel.' Inasmuch as the word stands connected in this place with
the gathering together of kings to a war, which, as we are subse-
234
[H. XIX. D. 6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
quently told, issued in their destruction, we may be led to give the
preference to the signification of the mount of slaughter' or 'de-
struction' (cp. 19; 21; "The rest," i. e., all but the beast and the
false prophet, "were slain with the sword.") And from such a sig-
nification we may reasonably infer, that the term has been framed
and adopted, with the view to intimate the result of the gathering,
rather than to indicate any actually existing mountain. And to this
effect Jenour writes; "Since there is not, and never has been any
place called by this name, it is evident, that it has respect rather to
the event itself than to its locality." Nevertheless, we shall probably
not obtain a full insight into the appropriateness and force of the
term without inquiring, whether any local derivation and associations
may throw light upon it. Now, in the neighbourhood of Mount
Tabor, at the foot of the hilly range which trends south-east from
Carmel, there was a village and fortress called Megiddo, which ob-
tained great celebrity in ancient times from the many bloody battles
fought in its vicinity. For, on the east of it, extending to M. Tabor,
lay the extensive plain of Esdraelon (called also, or a portion of it,
the valley of Megiddo), which, from the facility it afforded for moving
large bodies of men, and especially cavalry, became a common battle-
field of nations. There, Deborah and Barek engaged Sisera and his
host, as we read in Ju. 5; 19 (cp. ve. 15: 4; 14);
"Then fought
the kings of Canaan in Taanach by the waters of Megiddo" (cp.
Ju. 1; 27: 1 Kgs. 4; 12: 9; 15: 2 Kgs. 9; 27). There, 'Pharaoh-
Necho slew Josiah :" 2 Kgs. 23; 29: 2 Chr. 35; 20 ss.; Josiah
came to fight in the valley of Megiddo. And the archers shot at
king Josiah. . . . and his servants brought him to Jerusalem, and
he died. And all Judah and Jerusalem mourned for Josiah.
And Jeremiah lamented for Josiah and all the singing men and
women spake of Josiah in their lamentations to this day, and made
them an ordinance in Israel." I have quoted this passage at greater
length than may seem pertinent to the present purpose, on account
of its connexion with one in Zech. 12. There the prophet, after de-
claring that the Lord will make Jerusalem a cup of trembling unto
all the people round about, when they shall be in the siege both
against Judah and against Jerusalem, and will make Jerusalem a
burdensome stone for all people, though all the people of the earth
be gathered together against it, . . . and will smite every horse of
the people with blindness,' goes on to say, "in that day shall there
be a great mourning in Jerusalem, as the mourning of Hadadrimmon
(or of great wailings) in the valley of Megiddon" (alluding, doubtless,
to that for Josiah). With this passage we must compare another in
Joel 3; and we shall then be in possession of a basis, on which infer-
ences of some importance may be founded. 'I will gather all nations
•
(
"C
xvi; 16. 1096.]
235
The angels of the last plagues.
((
•
and will bring them down into the valley of Jehoshaphat, and will
plead with them there for my people. . . . Proclaim this among the
Gentiles; Prepare war: let all the men of war draw near. . . As-
semble yourselves, and come, all ye heathen, and gather yourselves
together round about, . . . and come to the valley of Jehoshaphat;
for there will I sit to judge all the heathen round about. Put ye in
the sickle; for the harvest is ripe; for the press is full, the vats over-
flow; for their wickedness is great. Multitudes, multitudes, in the
valley of decision (M. R. concision or threshing): for the day of the
Lord is near in the valley of threshing." (Cp. Eze. 38; 4, 16:
39; 3: where also the Lord leads the enemies of His Church into His
land to judge them there.) The last-cited passage Hengstenberg
regards as the fundamental one" of the text before us. And Vi-
tringa says in reference to it; "the place of conflict, which Joel calls"
[the valley of Jehoshaphat], "the valley of the judgment of God, the
Spirit calls here Armageddon," that is, the mount of Megiddo. It
does not, however, at first sight appear what connexion there can be
between the two. Megiddo was the name of a fortified town in Sa-
maria, near probably to a valley of the same name. The valley of
Jehoshaphat' was the name of a vale on the east side of Jerusalem,
and probably the same with 'the valley of Barachah' or 'blessing,'
where Jehoshaphat assembled the people to 'bless' the Lord with
great shouts and rejoicings,-" with psalteries and harps and trum-
pets," for the miraculous deliverance accorded in answer to the prayer
of Jehoshaphat (see 2 Chr. 20), and from which circumstance the
valley appears to have been called by his name. The passage in
Chronicles furnishes the link required to indicate the connexion.
From it, coupled with that from Zechariah, we learn, that the
mourning for the good king Josiah,—a mourning of such celebrity,
that it had been commemorated in the lamentations of Israel unto
this day, and made an ordinance,'-this mourning, begun at the
valley of Megiddo, was transferred to and reached its climax at
the valley of Jehoshaphat. Hence a sort of connexion was estab-
lished between the two valleys; and both, the one or the other
as the occasion suited, might be used as a place figurative of great
calamity or affliction. When a destruction having more imme-
diate reference to the Jews, was had in view, the valley of Je-
hoshaphat,' from its proximity to Jerusalem, would be the more
appropriate scene. When a gathering of the nations of the world,
and a slaughter on a vast scale were contemplated, then the great
plain of Megiddo or Esdraelon, or a mountain of the same name from
which a view of the extent of the slaughter might best be obtained,
would be more suitable to the occasion. But, from the connexion
established between the two localities, the one might easily be under-
C
{
236
[II. XX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
stood to imply the other. Hence, I conceive, that in C. 14; 14-20,
the rejection and destruction of the Jewish people and the preserva-
tion of the true Israelites (the elect Christianized people of God)
being symbolized, 'the valley of Jehoshaphat' is to be regarded,
as being the theatre of 'the judgment of God.' In C. 16; 16 and in
C. 19; 11-21, again, the gathering being one of the kings of the
world' and their armies, 'Megiddo' is, from its associations, the more
appropriate designation for the scene of conflict. Certainly, any one
who compares the two series of passages cannot doubt, that the more
ancient have been had in view as precedents, while writing the more
recent. Compare the designation Harmagedon, the gathering to-
gether of armies to war,—and the vast slaughter symbolized, of Rev.
16; 15, 16: 19; 19: and 14; 20, with the valley of Megiddo or
Esdraelon, and the associations which it would suggest,—with the de-
struction of life and consequent lamentations predicted in Zechariah,
(
and with the gathering together of the nations to war and to de-
struction in the valley of Jehoshaphat, as announced by Joel. Com-
pare the figure of the harvest of Rev. 14; 14-20, and 19; 15, with
the same figure in Joel: the armies of horse of Rev. 14; 20, and 19;
14, with the horse' in Ze. 12: and 'the great day of the almighty
God' of Re. 16; 14 with 'the day of the Lord' of Jo. 3; 14. Com-
pare, lastly, the ideas associated with the designations: the mount
of slaughter' or 'destruction' of Re. 16; 16, with the valley of
slaughter' of Ze. 12; 11,-with the valley of the judgment of God'
of Jo. 3; 12,-and with 'the valley of threshing' of Jo. 3; 14 (cp.
Jer. 51; 33; “Babylon is like a threshing floor; it is time to thresh
her: yet a little while, and the time of her harvest shall come").
And there can be no doubt, that the passages in Zechariah and Joel
have been followed as precedents.-There remains, however, one point.
of difference, yet to be accounted for. Why has this scene of slaughter
been designated a mountain; when, so far as we know (though our
want of knowledge is very far from proving, that such was the case),
there was no mountain of the name in existence; and when the pre-
cedent would have led us to expect a valley to be the place named?
One reason has already been suggested. But the principal one
probably was, to make a contrast with the Mount Sion of C. 14; 1.
As the martyrs, who had fought the good fight of faith for Christ's
name's sake, were exhibited as on an eminence raised above the world,
in order that their bliss and glory might be manifested to all; so must
those, who dare to wage war with him and his followers, be exposed
to view in such a way, that their ignominious discomfiture and com-
plete destruction may be seen and known by all men.-The difficulty,
which has just been noticed, leads me to advert to another view, which
may be taken of the symbolization implied in the name Harmagedon.
xvi; 16. 1096.]
237
The angels of the last plagues.
Vitringa, Bengel, and others have supposed, that Megiddo is alluded
to, not in reference to its historical associations, but in respect of its
etymology. 'Harmagedon' may be derived from a word, which means
manifestation. On this view, 'the Mount of manifestation' would
direct our thoughts to the manifestation of Christ at his advent, as
symbolized in C. 19; 11 ss.: and, instead of a contrast with the
Mount Sion of C. 14; 1 being intended, that Mount (as being the
scene of Christ's appearance), and not the destruction of his enemics,
is the salient feature in the symbolization before us.-Hengstenberg,
again, argues, that, "if the meaning turned on the signification of
the name, this would, as in C. 9; 11, have been rendered also into
Greek. Its being said, which is called in the Hebrew,' shows, that
not simply a proper name is brought forward,-that the word has an
element in it, which must be explained out of the Hebrew. That no
Greek explanation is appended shows, in connexion with the fact of
Megiddo presenting no obvious derivation, that this Hebrew element
can only stand in the syllable, Har, which required no explanation."
—As either view will suit my scheme of interpretation, I leave to each
reader to form his own opinion.
((
(
"The sixth vial," says Hengstenberg, "must of necessity break off
here [namely, at the gathering together to Harmagedon, as preparatory
to the war-must stand at what immediately prepares for the final
catastrophe; otherwise there would be no room for the seventh."
Here," says Bengel, "the delineation of the conflict is broken off,
which afterwards is carried out by the true and faithful one, who sits
upon the white horse." This last statement is true in respect of the
symbolization under the figure of a war. Nevertheless, the result of
the war of Harmagedon is for substance symbolized under the seventh
bowl.
DIV. 7. THE PLAGUE FROM THE SEVENTH ANGEL'S BOWL. On the air the
territory and power of the dragon. A.D. 70 ss.
(
XVI; 17-21. 1097-1116. And the seventh poured out his bowl
upon the air. And there came forth a loud voice out of the temple, from
the throne, saying ; IT IS DONE.' And there came lightnings, and voices,
and thunders: and there came a great earthquake, such an one came not
since man was on the earth, an earthquake so mighty, so great. And the
great city was severed into three parts; and the cities of the nations fell :
and the great Babylon came into remembrance before God to give her the
cup of the wine of the wrath of His anger; and every island fled, and the
mountains were not found. And a great hail [-storm], as it were stones
of a talent's weight, came down from the heaven upon the men; and the
men blasphemed God by reason of the plague of the hail; because the
plague of it is exceedingly great.
238
[II. XX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
'The old serpent,
XVI; 17. 1097-8. The seventh . . . on the air.
called the devil, which is the dragon,' is "the prince of the power of
the air," having that region assigned to him and his evil hosts, as
their special territory and sphere of action (see Vol. I. 17: Ep. 6; 12:
and Stuart's Exc. I.) Hence, to inflict a plague on the air will mean
to strike a blow at the root of Satan's power, and the metropolis of
his kingdom. Thus to render the sphere of the dragon's evil machina-
tions, and the source of the beast's power to work evil (13; 2), the
mean of destruction to its occupants and their allies, is a symbolization
of the greatest power for denoting the annihilation of the enemies of
the Lord and of His people.
1099. There came a loud voice. The same, that gave the mandate
to the angels to go forth, now announces the approaching accomplish-
ment of their mission. See on 1033.
1100. From the temple. Some critical editions insert of the heaven.
The omission or insertion makes little difference to the sense; since
the next clause, from the throne, necessarily implies, that the temple
in the heaven must be meant.-From the temple may be thought to
import, that the voice proceeds from the God and author of Chris-
tianity while from the throne denotes, that it comes forth in vindica-
tion of the Divine attributes; since the throne is "the throne of God
and of the lamb" (22; 3), "the throne of justice and judgment'
(Ps. 9; 4: 89; 14), "of holiness" (Ps. 47; 8), and of the Divine
glory and covenant (Je. 14; 21).
:
1101. It is done. The work is accomplished by the pouring out of
this vial. 'The wrath of God hath attained its end.' "The perfect
tense is used to denote the full certainty of the destruction threatened,
i.e., it is as though it had been already accomplished:" Stuart. We
might render; It hath been (= Babylon was), as in Virgil, "Fuimus
Troes! Ilium fuit!" The sense would be ultimately the same. The
solemn significance of the word shows it to be used here, as the ne
plus ultra of denunciation. And the precedents confirm and augment
its denunciatory significance. We are immediately led to think of
the last solemn word uttered on the cross, when the final act of re-
demption was on the point of being consummated, -Satan's head
bruised: IT IS FINISHED; and he bowed his head, and gave up the
ghost." And there are earlier precedents in the Old Testament. In
Eze. 39; 8, speaking of the destruction of Gog, and of making the
heathen know that "I am the Lord, the holy one in Israel," it is
said; "Behold, it is come, and IT IS DONE: this is the day, whereof
I have spoken." Again, in Eze. 9; 11, after the Lord had given a
commission to slay all those in Jerusalem, on whom His mark had
not been set, the immediate report is; "I have done, as thou hast
commanded." But, for substance even more pertinently, on account
xvi; 17–18. 1097-1104.] The angels of the last plagues.
239
of the parallelism with the literal Babylon, may the 50th and 51st
chs. of Jeremiah be referred to.-We shall meet with the same ex-
pression again, on the occasion of the creation of the new heaven and
earth, and the descent of the new Jerusalem: 21; 6.
XVI; 18. 1102–3. And there came lightnings, and voices, and thun-
ders, and a great earthquake. Here again, we have the formula of uni-
versal political catastrophe: see on 540.-The order of the first three
terms in the R. T. agrees with that in the prelude of the seal we are
now under (8; 5), where the terms run; "voices, and thunders, and
lightnings, and an earthquake." But, as the nearer prelude,—that
of the seventh trumpet (11; 19), runs thus; "lightnings, and voices,
and thunders, and an earthquake," the reading given above is on this
account alone the preferable, as it is also the best authorized one.
We may notice further, that the incomplete formula in the general
Introduction to the seven-seal book (4; 5) differs from both of those
just cited; for there the order of the terms is; "lightnings, and
thunders, and voices." I doubt not, that there has been a reason for
the arrangement in each case, though we may not be able to divine
it. But, be this as it may, I feel assured, that the same reality has
been had in view in all, with this difference only;—that the syllabus
of the seventh seal foreshadows it summarily, and as from a distance;
that of the seventh trumpet as nearer to, though not having yet
arrived at its realization; while in this seventh vial it is exhibited,
as going out into actual accomplishment: and hence, in conformity
with the greater apparent magnitude of objects close at hand, the
denouement is brought into the boldest relief, that symbolic painting
would admit of, by the additional touches which follow. I thus
agree with Hengstenberg, that "we have arrived precisely at the
same point, at which we found ourselves" in C. 11; 19; while I
reject and disprove his assertion, that this is "to the discomfiture of
those, who turn the whole book into a continuous representation,"
if, at least, by 'a continuous representation' be understood only the
interpretation in chronological order of those parts (to wit, the seals and
trumpets), which are shown by the plainest internal marks to follow
one another, in whole or in part, in consecutive order. The epithet
great prefixed to earthquake in this place, while it is not found in
either of the preludes, is one item in the deeper colouring, to which I
have alluded as being designed to indicate the actual arrival of the
catastrophe. It was in like manner applied in C. 6; 12 to the earth-
quake, by which the parallel destruction of the literal Babylon was
symbolized. (See also 11; 13). But the far surpassing magnitude
of this catastrophe, as compared with that, is signified by the clauses,
which are superadded here.
1104. Such an one came not, since man was on the earth. Several
240
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XX. D. 7.
precedents of such a mode of expression may be pointed out. Ex.
9; 18 ("a very grievous hail, such as has not been in the land of
Egypt since the foundation thereof, even until now") has a special
pertinency, on account of the repeated allusions in these bowls to the
Egyptian plagues. So, also, has Da. 12; 1 ("There shall be a time
of trouble, such as never was, since there was a nation even to that
same time”) on account of its referring to a similar political catas-
trophe, the Antiochian profanation. But the most pertinent of all,
on account of its relating to the destruction of Jerusalem (if at least
my view, that Jerusalem is included in the present symbolization be
well-founded) is Mt. 24; 21; "Then shall be great tribulation, such
as was not since the beginning of the world to this time." These
precedents help to show, that this is the strongest possible expression
for the superlative degree.
1105. An earthquake so mighty, so great. The use of two strong
expressions to describe the magnitude of this earthquake did not
suffice; but two more must be added, in order that by the number
four its universality might be indicated. Yet all this accumulation
of epithets, as compared with the single one applied to the fall of the
literal Babylon, is only proportionate to the superior greatness of the
mystical Babylon, as compared with that of the literal; and conse-
quently the terms used to describe the destruction of each are not out
of proportion. The separation of the earthquake from the other three
members of the formula, in order to be made the subject of so many
qualifying epithets, indicates a difference from the rest. And this no
doubt consists in the first three (those of which the heaven or air is
the locality) being used as general terms of disaster or catastrophe,
while the fourth (the earthly one) is made specially significant of
political or national overthrow.
XVI; 19. 1106. And the great city. It is a much controverted
question, what city is here meant. Most commentators have argued,
that Babylon, i.e., Rome, must be intended; because the epithet great
is applied only to Babylon. The use of such an epithet is, however,
a very weak ground to rest upon under any circumstances; and that
it is utterly unsound in the present instance may be seen by consider-
ing, that the metropolis of any country would in mystical language
be, in respect of that country, 'the great city' (cp. Ge. 10; 12: Jos.
10; 2). But it is not true, that Babylon only is called 'the great
city.' Jerusalem is so called in C. 11; 8 (see on 731); and in Neh.
7; 4, and Jer. 22; 8. Hengstenberg recognizes the first example,
while arguing that Babylon is meant here. He says; "Two cities
have in the Revelation the name of great, Jerusalem in C. 11; 8, and
Babylon in all the other passages. It is quite incomprehensible, how
some expositors should understand the great city here of Jerusalem.
xvi; 19. 1105-6.] The angels of the last plagues.
241
C
By so doing they show, that the whole import of the group of the
seven vials has remained hidden from them. The object of judgment
throughout that group is the heathen worldly power as opposed to
God. . . . Farther, the complete destruction that is announced here
does not suit Jerusalem. In the Apocalypse Jerusalem always denotes
the church. But this can never become wholly degenerate and fall
away; and as little can it be the subject of consuming judgments."
In this quotation two arguments are advanced; and they contain all
that is deserving of notice, in what Hengstenberg says. To the first
I reply, that, admitting that 'the worldly power is the object of judg-
ment in the vials,' I contend, that Jerusalem at this epoch has ceased
to be 'the holy city,' and is now simply 'the great city,' that is, it
has become 'part and parcel' of the antagonistic world-power. If so,
the argument is invalidated: but even if not, it will still be unques-
tionable, that Judea is included, as one of the objects of judgment,
from the fact of the symbolic earth being the subject of the first bowl.
On the second argument I remark, that what he ought to have said
is, that 'the destruction announced does not suit his interpretation of
Jerusalem' (and consequently it negatives it), not that "it does not
suit Jerusalem." I contend and will show, that it does suit that city,
and that Jerusalem never denotes the church' of Christ, but on the
contrary stands opposed to the new Jerusalem,' which is a symbol of
the Church. At present (referring the reader for further proof to the
Guide, p. 20), I will content myself with offering in support of the
opinion, that 'the great city' here means Jerusalem, two considera-
tions, which are wholly independent of any scheme of interpretation.
First, no consistent interpretation of vv. 19 and 20 can be made on
the other view. If the great city' is synonymous with the great
Babylon,' then all the terms ought to be synonymous; or, at any
rate, 'the islands, &c.' ought to correspond in sense to 'the cities' in
the same way, that 'the great Babylon' does to 'the great city' (that
is, some consistent principle of apposition must be adopted): but this
cannot be made out; for unquestionably 'cities' and 'islands' cannot
signify the same thing. On the other hand, a consistent sense and
an orderly arrangement becomes apparent, when 'the great city' is
taken to mean Jerusalem. For then we have Jerusalem, as the
representative of Judaism, put in contrast with Rome, as the repre-
sentative of heathenism; and the principal dependencies of the great
heathen power in contrast with her inferior and isolated tributaries.
And hence it further results, from the fourfold signification thus
assigned, that an idea of universality is attached to the thing sigui-
fied, which is in keeping generally with the symbolism of the book,
and in this place specially corresponds to the fourfold symbolical
formula, which immediately precedes. As in it,-in ve. 18, four
VOL. II.
Q
(
242
[II. XX. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
·
causes were set forth (the fourth of which was qualified by four
descriptive terms); so, on my view, in vv. 19, 20, are exhibited four
distinct results. This I take to be a mystical equivalent for saying;
'As the causes, so the effects were universal in their extent.'-Was
severed into three parts. Three, in correspondence, it may be, to the
number of the powers that occasioned the division of the great city,
namely, the dragon, the beast, and the false prophet. On my view,
these three primary symbols were the originating causes of the going
forth of three unclean spirits, who prepared the way for three kings
from the east, under whose rule the great city Jerusalem was severed
into three parts.—As it does not appear, that this severance was made
with any special object in view (such as, to represent the preservation
of a part or parts), we must conclude, that the intention was to
symbolize, in the most forcible manner, the complete dissolution of
the state represented. And, from the frequent division of things
into three parts, in connexion with internal schisms and conflicts (see
Cs. 8 and 9), we may well suppose, that the number three has been
specially made in the Apocalypse the numerical representative of dis-
ruption. Stuart says; "The meaning is, that the city was severed
and broken in pieces, so that the whole was reduced to a ruinous.
state." And Hengstenberg agrees herein, observing; "That, with
the threefold division, we are to suppose a complete prostration con-
curring, is plain from the cause that produces it, the earthquake.”
1107. And the cities of the nations fell. These are, of course, the
capital cities put as representatives of the nations, to which they
belong. For them to fall, through the concussion of the earthquake,
is for the states to be subverted, as forming parts of Babylon's empire,
and elements of her power: cp. 14; 8: 17; 10.-The nations are
those which are spoken of in the prelude (11; 18), as being moved to
wrath.-Hengstenberg translates the cities of the heathen; and, con-
tending that the heathen are meant, infers; 'whence the great city
Babylon can only be a heathen one, to the confutation of those who
understand it of Christian Rome.'
1108. And Babylon the great came into remembrance before God.
The city Babylon stands for the Roman state proper: see on 948.-
"In the designation of Babylon as the great," says Hengstenberg,
"there is a reference at the same time to her guilt; since she had
only become great through her disregard of what is just and right.".
Ordinarily, to be remembered by God is for good, but here (after Ps. 9;
12) for punishment. We may supplement the phrase from C. 18; 5;
"God hath remembered her iniquities."
(
1109. To give her the cup of the wine of the wrath of His anger.
There is here a superlative of the highest intensity. The wrath of
the anger' is as 'the cream of the cup;' and it is an inflaming and
xvi; 20-21. 1107-12.] The angels of the last plagues.
243
(
bitter potion: cp. C. 19; 15, and see on 950, 957.-The whore
Babylon has a cup of her own mixing in her hand, when she first
appears on the scene (17; 4), and of which she was wont to make
all nations drink' (14; 8); and now, at the last, she has the 'cup of
God's mixing' (14; 10) forced upon her, and "in the cup which she
hath filled, is filled to her double."-In the symbolization of the
parallel destruction of the literal Babylon (6; 17), the kings and
others call upon the mountains to hide them from the wrath of the
lamb; because the great day of his wrath is come.'-In the prelude
to the trumpet which we are considering (see 11; 18), 'the coming
of the wrath of God' is announced.
'
(
XVI; 20. 1110-11. And every island fled, and the mountains were
not found. Of the four effects of the earthquake this is the only one,
that is found in the parallel case. But what is predicated of them
here is stronger than in C. 6; 14. There, they were said only to be
moved out of their places:' while 'to flee away' is in symbolic use the
strongest expression, that could be adopted (as may be seen by com-
paring C. 20; 11); and 'not to be found' is an equivalent for it (cp.
12; 8). From the occurrence of mountains and islands together, in
C. 6; 14 as well as here, it may be assumed, that, when occurring
together in such a connexion, they are (as Hengstenberg also is of
opinion) substantially one and identical in meaning. And the circum-
stance, that departure from their places is what is predicated of both
alike, also shows this. Taking into account the relation in which
they stand here to the other terms, they may be supposed to denote
the smaller kingdoms and outlying states, partially dependent on
Rome; though the signification arrived at under 440 would be quite
admissible here.
XVI; 21. 1112. And a great hail [-storm] &c. Symbolic hail is in-
troduced only in two other places. In the first trumpet (S; where
it is simply "hail") it does not form part of a formula, but appears
to signify a deluging influx of marauding bands of enemies (see on
545). Hence we may infer, that hail is an independent symbol, and
does not form an essential part of the formula of catastrophe; but,
when superadded to it (as here), is appended as a supererogatory term
to denote the climax and ne plus ultra of devastation. In C. 11; 19,
also, "great hail" is attached as a fifth or supplemental term to the
formula of catastrophe: and thus the last item, in what I consider to
be a syllabus of the trumpet under consideration, is made to corre-
spond in every particular with the present symbolization of the crisis
of that trumpet, with the exception only of those intensifying addi-
tions, which are appropriate to the full and fully arrived exhibition
of the catastrophe. This I take to be a conclusive proof of the cor-
rectness of my analysis of this part of the author's plan. From what
Q 2
244
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XX. D. 7.
follows it will further appear, that this hail is distinguished from the
formula-proper inasmuch as, while the latter is directed against the
states in their corporate capacities as civil and ecclesiastical nation-
alities, and effects their subversion, the former is poured down upon
certain persons to their individual annoyance and destruction,—a
refutation of Hengstenberg's assertion, that "the seven plagues do
not alight on individuals as such, but on the powers of the world.”-
Bengel thought, that "we have here the end of God's judgment on
the earth:" and both he and Hengstenberg have sought to account for
the omission of the statement found under the fourth and fifth bowls,
to the effect that 'these men repented not,' by the supposition that
time was not given them to repent; since "this hail left no one in
life, who was struck by it." But this is a very questionable solution.
The last clause in the verse might be properly rendered, "because
the wound of it was exceedingly severe," which implies, that the
wound was not fatal. And the more natural construction of the pas-
sage seems to be, that the men blasphemed after they were struck;
and consequently must have been left in life, and at any rate have
had time to repent, so far as the hail was concerned. But whether
so or not, it must be remembered, that this is only the symbolical
representation.-As it were stones of a talent's weight. This was pro-
bably a common comparison to denote a very great weight. Josephus
(Wars v; 6), speaks of stones of a talent's weight being thrown by
the Roman engines during a siege; and the term is used in a Greek
phrase, which means "terrible diseases.' The Jewish talent was
about 125 lbs. Of such hail we may well think, that what was said
in Joshua's time would hold good; 'They were more that were slain
by the hailstones, than those who were struck down by the first visi-
tation of this plague :" and we cannot be surprised, that Bengel and
Hengstenberg, in view of it, should have adopted the opinion just
noticed. Still, a conclusion cannot be safely drawn from what
merely seems to be implied in a simile, especially when the gist of the
passage is opposed to the inference.-There is no more ground for
supposing, that the plague of hail in Egypt has been had in view
here, than in C. 11; 19.
""
1113. Came down from the heaven upon the men. As it was not
necessary to insert from the heaven, it may be, that this phrase was
added to indicate, that this great plague comes for the avenging of
Christianity.-As before, not men in general are meant, but those
who had previously been spoken of in vv. 3, 6, 8, 10, that is, the
followers of the beast, the dwellers in Babylon, &c.
1114. And the men blasphemed God. This statement is made in
three of the bowls as an intimation, that the opponents of Christianity
were hopelessly hardened, and continued to the last to use 'the names
xvi; 21. 1113-16.]
245
The angels of the lust plagues.
of blasphemy' (13; 1, 5, 6), wherewith from the first the beast and
his worshippers had reviled or insulted the God of Christians. But
there is a difference observable between the three places. In ve. 9
it is said; "They blasphemed the name of the god, who had the
authority over these plagues:" in ve. 11; "They blasphemed the
God of the heaven:" in ve. 21; "They blasphemed God." In the
first it appears to be stated, that, as heathens, they blasphemed the
particular god, whoever he might be, who had sent these plagues: in
the second, that they blasphemed the God of Christians in particular:
in the third, that they blasphemed 'all that is called God or is wor-
shipped.' Thus, there is an ascending series of blasphemy. On the
other hand, there is a descending series in the associated statement.
For, in the fourth bowl it is said, that the men did not repent to such
an extent as to give glory to God in the fifth, that they did not
even go so far as to repent from their works, i. e., to cease from per-
secutions (for repentance in the Apocalypse has reference, not only
to a change of sentiment, but chiefly to a change of conduct: see on
649, 653, 1075): in the seventh, it would appear, that they had not
space given them to repent;' not, however, because they were killed
by the hail, but because the ruin of the beast's empire took from them
the power to persecute. So that, as the plagues increased, their
blasphemy increased and their repentance diminished: they hardened
themselves yet more and more, and were finally given over to a repro-
bate mind.
6
1115. From [or out of the midst of, see on 1073] the plague of the
hail. The word here rendered plague is in C. 13; 3, 13, commonly
translated wound or stroke.
1116. Because the plague of it is exceedingly great. The use of the
present tense, where the past might rather have been expected, may
perhaps have been designed to intimate, that the events symbolized
were regarded, as having already commenced at the time of writing.-
This superadded clause, (to which there is nothing similar in the
other places, in which the men's blaspheming is spoken of)-this
clause gives the finishing touch to the description, which makes
manifest, that the seventh bowl contains the climactic and consum-
mating plague, that, which throws all the preceding ones into the
shade, and makes them appear as trifles in comparison. This is, in
short, the stroke, the finishing stroke to all the enemies of Christianity,
and to great Babylon in particular. This seventh bowl is manifestly
parallel to the vintage-work of the seventh angel in C. 14; 19–20,
only with this difference, that that had more of the character of an
ecclesiastical judgment, as this has of a political bouleversement.
1097-1116. The result on the whole, in respect of the real meaning
of the seventh bowl, is this. The political or national result of the
246
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XX. D. 7.
war of Harmagedon is principally depicted, the symbolization of the
war itself being reserved to form the climax of the seventh blast of
the seventh trumpet, as being a more appropriate place for its intro-
duction. We see represented under this bowl, that the Lord has
decreed the downfall of all the powers hostile to Christ and Chris-
tianity, and that in the Providence of God a blow has been struck at
their foundations, which, in the course of time and by the operation
of natural causes, will lay them prostrate in the dust: I say, by the
operation of natural causes; for we can no more with reason look for
a supernatural intervention, nor suppose that such was contemplated,
in the instance of this seventh bowl, than in that of any of the others,
or of any of the other symbolizations.
As to the historical fulfilment of this prediction-that, as a matter
of fact, it has been accomplished at the present time no doubt can exist.
The powers primarily contemplated have, either long since ceased to
exist, or been reduced to comparative nothingness. The Jewish
nation, as a political power capable of persecuting, perished at the
time. Rome and her subject kingdoms have long been blotted out of
the list of empires. And all heathen nations bow down to the powers
of Christendom. Christianity occupies the place then held by
heathenism; and, from age to age, progressively gains ground on it:
while Judaism is reduced to comparative insignificance. The only
difficulty that can be felt is as to the time, when the accomplishment
was achieved. Now, to meet this, I would offer the following con-
siderations. First, if we are not led to expect (as we are not) a super-
natural intervention in the case of this seventh bowl any more than
of any of the others, such events as are symbolized in it could be
accomplished only in the course of time; and how long the time
might be could be estimated only by omniscience. Secondly, sym-
bolic representation does not admit of any approach to a definition of
time, except by a succession of scenes and groupings of scenes. And
consequently, when a result simply is to be stated in a single scene,
all intervals or lapse of time must be left out of view, however great
they may be. All that can be expected in such a case is, that, if the
full and final result is to be brought about by a series of events, the
first of the series should be placed at the epoch of the symbolization,
and something like a continuity should be preserved, until the fulfil-
ment has been accomplished. This is all that can be required in the
case before us. To satisfy the requirement, I point to the destruc-
tion of Jerusalem and the dispersion of the Jews, as the first item
towards the accomplishment of the events symbolized in this bowl.
The contests for the empire, and the partial burning of Rome in the
conflict between the partisans of Vespasian and Vitellius, appear to
have been regarded, as a type and an earnest of the downfall of
xvi; 21. 1097-1116.] The angels of the last plagues.
247
Rome's power. Certainly, at this period causes began to operate,
which sapped the strength of Rome, and ultimately caused the empire.
to fall to pieces, and become a prey to the barbarians. The removal
of the seat of empire to Constantinople severed the kingdom in two,
and despoiled Rome of her glory as the capital of the world. The
establishment of Christianity by Constantine was a death-blow to the
persecuting power of heathenism, and marked another step in the
decline of pagan Rome. The final coup-de-grace was given by the
Goths in A.D. 476.
•
I subjoin extracts, showing the sentiments of Stuart, Hengstenberg,
and Browne on this point.-Stuart says; "It is only in the course of
time (which is not limited), that the final extinction of the
power of the beast takes place. And this, we should not fail to note,
is in accordance with the fate of ancient Babylon. Her ruin was
foretold in Is. xiii: xiv. It is there predicted, that "her time is
near to come, and that her days shall not be prolonged." Yet it was
at least seven centuries before this was fully and entirely accomplished.
But the main work, the capture of the city, was speedily done. Her
fall commenced with this capture; and she continued to fall, until
at last she reached the bottom of the gulf of destruction. So with
spiritual Babylon. The pledge, the symbol, or rather the commence-
ment itself, of the final fall of the beast, began with the death of Nero,
and the consequent cessation of persecution. Christianity, then in
but an infant state, soon attained too much, manhood and strength
to be vanquished. Often was it attacked, and greatly annoyed; but,
'the blood of the martyrs was the seed of the church.' The gates of
hell could not prevail against it."-Hengstenberg on C. 19; 4 says;
"What was historically realized in the course of centuries is in the prophecy
compressed into one scene. This prophetical mode of representation was
not understood by many of the older expositors, who perceived that
imperial Rome was the object of the threatening. Overlooking the
difference between prophecy and history, they supposed, that in the
history some single event was to be pitched upon, which the Seer
must have had in his eye. Thus Grotius points to the taking of Rome
under Attila, Bossuet to the taking of Rome under Alaric. They thus set
in the place of the whole process, which developed itself in the history
of the world, a single section of the process."-Browne in his Ordo
Sæclorum, p. 665, observes; "Events, which to the eye of the Seer
and of his generation, lay contiguous or wrapt up together, now, on the
retrospect, appear at wide distances. As in the landscape of a distant
mountain range, the nearer heights lie blended with the more remote
under one front and sky-line, and the interjacent vales and plains are
withdrawn from the view; but, as the traveller advances, the scene
gradually unfolds itself, the perspective opens more and more, at last
248
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the objects lie for him in their true bearings: so is it with the time-
scene, which the Seer beheld in vision.”
Summary of the prelude to the plague-angels. C. 15; 1 brings the
third Apocalyptic 'sign' on the scene. The angels of the final plagues
to be inflicted on the Roman empire are merely introduced in the first
verse, and then tacitly allowed to retire into the temple (see ve. 6)
while another scene is presented, in order that it may be seen, that
the latter is intimately connected with the mission of the angels, and
was not intended (as might otherwise have been supposed) to form by
itself the prelude. 2. In the prelude-proper those servants of the
Lamb, who had resisted all the efforts, whether by fraud or force,
which had been made by the heathen world-power to draw them from
their allegiance to their Lord, are represented as having been purified
'so as by fire,' and made capable of enduring the test of reflection in
heaven's bright and spotless mirror. 3. They are endowed with
the power and privilege of singing a song, which none but those who
had been at once Jews and Christian confessors could sing,-a song
of praise for having been partakers in the blessings and privileges of
both covenants. In it they give glory to Jesus, the Mediator of the
two covenants, for the might and marvellousness of his workings for
the deliverance of them, his persecuted people. They laud his truth
and righteousness in his dealings as sovereign lord of the heathen.
4. They declare, that all must stand in awe of him; and that to his
name shall be the glory given,-because he is the alone divine One,
-because all the heathen shall in time to come prostrate themselves
at his footstool,-because his righteous judgments in reference to them
and his people have been made manifest.-Both the parallelism, and
various indications which have been pointed out, show, that the same
parties (only under a different aspect) are symbolized here as in C. 14;
1-5. And, hence, in both preludes, their relation to and connexion
with their respective tableaux are the same. In both, the converted
Jews, who had been confessors of Christ (their conflict being ended,
and their crown won) are, for the encouragement of those who were then
placed in such circumstances, represented as being spectators of the
judgments, about to be inflicted by their great Captain on the beast
that had caused them to suffer so much. The appropriateness of pre-
senting such a contrast to the state of the enemies of Christ's people
under the plagues, which are about to be exhibited, must be self-
evident. 5. In the prelude-proper, the anticipatory song of praise
and triumph having been sung, the sacred place, where the Lord
keepeth 'the book of remembrance' of the testifyings of his saints,
and putteth their tears into his bottle' (Ps. 56; 8), is thrown open.
6. Thence issue forth the seven messengers, who, in fulfilment of the
Synoptical interpretation.
249
Lord's declarations, execute His wrath on the enemies of His people.
Their apparel shows them to be now sent on a mission of vengeance.
7. These receive a commission from the Lion of the tribe of Judah
forthwith to execute the fulness of that wrath. 8. Immediately,
4.
all access to the altar of intercession is debarred, in order that the
wrath of God may have full scope to act in vindication of His power
and glory. So that the day of grace under the Legal Dispensation is
shown to be at an end. XVI; 1. And then, lastly, the command is
given to the messengers of God to commence the work of retribution.
Synoptical interpretation of the fourth heptadal tableau of the seventh
trumpet. XVI; 2. The first angel visits with a plague-stroke the
once 'pleasant land,' Judea; and immediately the partizans of the
heathen world-power are grievously harassed and afflicted. Inasmuch
as Judea becomes at this epoch (from the Christian stand-point) a
portion of the Roman beast's territory, the nation at large, and the
calamities entailed by the Jewish war may be had in view in this
bowl or perhaps only the annoyances suffered by the Romanizing
party among the Jews: A.D. 67–70. 3. The second angel smites the
territory of heathen Rome; and its institutions become disorganized,
and are perverted by tyrannical and vicious rulers,-Nero in par-
ticular, so that they are made unfit to sustain the political life and
liberty of the people, and many lives are sacrificed: A.D. 67–70.
The third angel inflicts a scourge upon the dependencies of Rome, and
feeders of her wealth and power; and a similar result is experienced
among them from the rival competitors for the throne: A.D. 67–70.
5-6. Then the guardian-angel of the whole empire of Rome is poeti-
cally represented as coming forward, not to deprecate the vengeance
hanging over it, but to recognize the holiness and justice of the ever-
present Lord in these judgments; since it was right, that the same
measure of blood, which the heathen had meted out to the Lord's
servants, should be measured to them again; and they fully merited
such retribution. 7. This recognition of the truth and righteous-
ness of the Lord receives a response of the most conclusive kind.
8-9. The fourth angel makes the ruling sovereign, Nero, the medium
of the divine wrath: and in consequence he subjects his professed ser-
vants to a torment as insufferable, as the being roasted alive before a slow
fire. But they were only the more moved to utter imprecations on
the god who chastised them; and they repented not, so as to give
glory to God: a.d. 67 ss. 10-11. The fifth angel casts a blight on
the dynasty of the Cæsars: and the first division of it is cut off by
the abrupt termination of Nero's existence. So grievous were the
calamities, that arose from the civil wars, which ensued in conse-
quence, that the people gnashed their teeth as it were from the
anguish of their sufferings. Yet they still blasphemed the God of
250
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Christianity, in the midst of the miseries which they endured from
the vices and contentions of their rulers; and they repented not from
their ill treatment of God's servants: A.D. 68-9. 12. The sixth angel
smites the district watered by the Tiber, that is, the sources of Rome's
vigour and prosperity, in order that the way might be prepared for the
accession of a dynasty of Caesars, who should come from the east, namely,
the Flavian dynasty consisting of Vespasian, Titus, and Domitian.
13. The drying up of the resources of Rome (it is episodically signi-
fied) was effected by the agency of the three diabolical instruments
of Satan, Galba, Otho, and Vitellius, who had the opportunity afforded
them by the course of conduct pursued by the army, by the Julian
dynasty, and by Vespasian in his tarrying in Judea to abide the
course of events. 14. The wars of these three rebels' (as Sue-
tonius calls them) prepared a way for the chiefs of the Flavian
dynasty, and led them to aspire to the throne; and, in so doing, those
chiefs were ultimately brought to enter on that conflict with the ser-
vants of the Lord, which, in the providence of God, was made to
issue in the extermination of their dynasty. (15. In view of this,
let a pause be made for a word of warning to the Lord's people.
Jesus am on the very point of coming; and, as I shall come (even as
a thief comes) without warning, and when least expected, happy he,
who is always on the look-out, and who habitually keeps himself from
all those defiling pollutions, which result from the smallest participa-
tion in the idolatrous compliances of the beast's followers, and which
render a man liable to a shameful exposure.') 16. It was stated,
'I
that the angel caused the way to be prepared for the kings from the
east. It remains to be added in conclusion, that he caused them to
attain to the place of conflict. 17. The seventh angel smites Satan's
special sphere of action, and in so doing strikes at the source of
Rome's power. Then the voice of the God of Christianity declared;
'Rome's doom is sealed.' 18. Immediately a universal overthrow
of all the enemies of Christianity, civil and ecclesiastical, is symbol-
ized. 19-20. Judaism, and the Jewish state and polity fall to
pieces and are brought to ruin :-and this was forthwith accom-
plished. Heathenism, and heathen states in general are cast down
from the pre-eminence, which they have hitherto possessed; in par-
ticular, Rome, the great power of heathendom, is made the subject of
the bitterest wrath of God, and her remotest dependencies are involved
in her ruin :—all of which has been accomplished in the Providence
of God. 21. Moreover, besides the destruction of nationalities and
abstract powers, the heathen are individually visited with a series of
dire calamities. They proved to be, however, hopelessly hardened;
and only the more blasphemed against God.-Thus ends the fourth
tableau, which forms a series of crisis corresponding to the third, its
Miscellaneous interpretations.
251
four last plagues having respect specially to Rome and heathendom,
as the four last scenes of the third series have to the subversion of
Judea and Judaism: and these two series are supplements to the first
and second tableaux. With regard to the one before us, its systematic
arrangement should be specially noted. The first three bowls are
territorial ('the earth,' 'the sea,' 'the rivers'): the second three regal
(the sun or sovereign, the beast's throne, the preparing a way for the
kings): and the seventh national and individual. Such an arrange-
ment must be based on contemporaneousness, and on having respect,
more or less, to the same things under different aspects.
Miscellaneous interpretations.—1. Of C. 15. Dissensions of the Re-
formed Churches [Brightman]. Impediments to conversions from
popery [Faber]. Preservation and missionary action of faithful Pro-
testants during the outpouring of the vials, i.e., of the overflow of
French revolutionary fury, A.D. 1789-1830 [Elliott]. Preservation of
the members of evangelical Churches [Jenour].-2. Of the vials as a
whole. They are parallel to the trumpets [Victorinus, Sir I. Newton].
To the seals and the trumpets [Joachim, Bale, Lee, Croly]. To the
fifth, sixth, and seventh trumpets [Mede]. Are all future, and to be
taken literally [Burgh]. Denote spiritual judgments [Primasius].
Plagues in Antichrist's time [Albert]. Decrees of Popes from 740 to
1094 [N. de Lyra]. Final plagues on papal Rome [Bullinger, Pareus].
On pagan and papal Rome [Foxe]. From Queen Elizabeth to the
destruction of popery and the Turks [Brightman]. Wars from
Valerian to Alaric [Bossuet]. Judgments on the papacy or papal
kingdom [Vitringa, Bp. Newton]. All began in 1792, and were
poured on France, Austria, &c. till 1815 [Cuninghame]. The first
began in 1790, but the applications differ from Cuninghame's, the
vials being regarded as successive [Fuller]. Another variation with
the same general reference [Faber]. Means of grace changed into
plagues on papal Rome [Wordsworth]. May have spiritual fulfil-
ments [I. Williams].-3. The first six. Plagues on papal Rome in
Cent. IX-XVI [Pyle]. A.D. 1792-1824 [Frere].-4. The first five
relate to image-worship, the Crusades, and papal wars [Daubuz].—
5. The first vial. On Jews [Joachim]. On Rome in 1494 [Bullinger].
Gallienus [Foxe]. Popery in the tenth century [Jurieu]. A.D. 830-
988 [Lowman]. The Albigenses, 1229-1350 [Croly]. Democracy
and infidelity of the French Revolution, A.D. 1789 ss. [Elliott].
The Reformation [Fleming].-6. The second. On Gentile apostates.
[Joachim]. Pestilences generally [Bullinger]. Wars of Roman em-
pire [Foxe]. Crusades [Jurieu]. Id. 1040-1190 [Lowman]. Spanish
armada [Croly]. On the maritime power of papal Europe, 1792-1815
[Elliott]. A.D. 1566–1617 [Fleming]. Religious deadness in popish
countries, A.D. 1792 ss. [Jenour].—7. The third. On Arians [Joachim].
252
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Papal wars [Bullinger]. Wars of Rome [Foxe]. Crusades [Jurieu].
A.D. 1200-1371 [Lowman]. Edict of Nantes, 1598 [Croly]. On the
fluviatile provinces of papal Europe, 1792-1805 [Elliott]. Victories
of Gustavus Vasa, 1617-1648 [Fleming]. Slaughter of the Romish
clergy in the French Revolution [Jenour].-8. The fourth. On hypo-
critical contemplatives [Joachim]. On Antichrist [Aquinas]. Drought
[Bullinger]. Plagues on Rome [Foxe]. Popery, 1000-1400 [Jurieu].
A.D. 1700-1794 [Fleming]. 1378-1530 [Lowman]. Louis XIV.
1687-1713 [Croly]. Napoleon's compelling Francis to renounce the
title of Emperor of Germany, 1806 [Elliott]. France under Napoleon
I. [Jenour].-9. The fifth. On false celibates [Joachim]. Popery
obscured by the Reformation [Bullinger]. Gothic scourge [Foxe].
Papal schism [Jurieu]. A.D. 1794-1848 [Fleming]. 1560-1650
[Lowman]. The French Revolution [Croly]. Judgments on Pope-
doms, 1809-1815 [Elliott]. Obscuration of the papacy, A.D. 1796-1809
[Jenour].-10. The sixth. On the Roman empire [Joachim]. A.D.
1970 [Fleming]. 1670 to 1850 [Lowman]. War against Napoleon
I. [Croly]. On the Turks [Faber]. Judgments on the Turks,
1820 ss. [Elliott]. The gathering at Harmagedon was the Congress
at Verona in 1822, and the battle began with the declarations issued
at the breaking up of the Congress [Gell]. Harmagedon is 'cutting
off' from grace: a spiritual warfare [I. Williams]. Harmagedon is
the battle between Valerian and Sapor [Bossuet]. The destruction
of an antichristian confederacy in Judea [Elliott].-11. The drying
of the Euphrates. Interdicting baptism [Aquinas]. Ceasing of per-
secution [Berengaud]. Exhaustion of papal Rome [Bullinger, Luther].
Depopulation of Greek empire [Daubuz]. Exhaustion of Turkislı
power, 1848-1970 [Fleming]. Drying up of the resources of France
[Vitringa]. The literal Euphrates [Stuart and many others]. Dry-
ing up of a worldly spirit [Bale]. Pasha of Egypt's conquest of
Palestine, 1833 [Cuninghame]. Dismemberment of Turkey [Elliott].
Decline of Rome's supremacy [Wordsworth].-12. The kings from
the East. Christ [Primasius]. Antichrist [Aquinas]. Yet to come
[Elliott]. The Parthians [Stuart]. Nero and eastern kings. Eastern
kingdoms generally [Fleming, Woodhouse, Jenour]. The Jews
[Mede, Burgh, and others]. The ten tribes. The English East
India Company [The kings from the East]. The risen saints of the
first resurrection. The ungodly power of the world. The Turks
[Foxe, Daubuz]. Christ's faithful soldiers [Wordsworth]. The Goths
[W. H. Scott]. The faithful, who come with Christ in C. 19 [I.
Williams].—13. The three unclean spirits. The wicked one of Paul
[Joachim]. The Dominicans, Franciscans, and Jesuits [Vitringa].
Representatives of the devil, of the antichristian empire, and of the
autichristian church. Atheism, despotism, and popery or Tories,
The whore on the beast.
253
Whigs, and Radicals [Cuninghame]. Evil demons. Infidel democ-
racy, despotism, and popery [The seventh trumpet]. Infidelity, popery,
and priestcraft [Elliott]. Democrats, infidels, and rationalists [Words-
worth]. Atheism, democracy, and popery [Jenour].-14. The false
prophet. The heathen idolatrous priesthood, and their coadjutors
[Bossuet, Stuart]. The papacy and the papal clergy [Faber, Cuning-
hame]. The papal clergy [Bp. Newton, Elliott]. The papacy [Mede,
Jenour]. Romish teachers, specially the Franciscans and Dominicans.
[Vitringa]. The Pope and Mahomet [Woodhouse]. Spiritual sove-
reignty of the Popes [Wordsworth]. The Pope [Jenour]. [See also
under the second beast, p. 125.]-15. The seventh vial. On the spiritual
Church [Joachim]. Convulsions before the second advent [Fuller].
Future [Foxe]. The Reformation [Jurieu]. A.D. 2000 [Fleming].
The papacy, 1850-2016 [Lowman]. Introduction to a universal war
[Croly]. Wars and judgments of the French Revolution [Fuller].
Destruction of papal Rome, and restoration of Judah, A.D. 1864
[Faber]. The destruction of the Christian Church or world [I.
Williams]. Destruction of all antichristian nations, especially Rome
[Vitringa, Fleming]. Events of A.D. 1848 ss. [Elliott].-The great
city. See Vol. I: p. 497.
HEPTAD XXI: FIFTHI BLAST OF THE SEVENTH TRUMPET.
THE WHORE
on THE BEAST FROM THE ABYSS: Rome-proper, and the dynasty of the
Cæsars specialized in Vespasian. A.D. 64-70. Ch. xvii.
Introductory remarks.
The two last series were devoted to a
chronological epoch, which gave them the character of supplements
or crises to the two first. This, on the other hand, retrogrades so far
as to give it the aspect of a series parallel to the latter: and this
view is confirmed by the circumstance of this series having, in the
next heptad, a crisis appropriate to it. Yet it does not really retro-
grade to the extent, that may be supposed from the circumstance of
the seven heads and ten horns of the beast being introduced; for
these are not all brought separately into the history here depicted,
but have been included of necessity, and (as in the case of the dragon,
and of the first beast) for the sake of completeness, and in order to
the identification of the thing signified. The point, at which this
series takes up the history, is shown by ve. 6 to be later than the
Neronic persecution, which began in A.D. 64.—While this tableau is
evidently intended to present a pair of substantive symbols (as in the
case of each of the parallel lines, Chs. 12, 13), it is manifest, that they
are not meant to be put on a par. "The whore on the beast" (ve. 3),
and not the whore and the beast' indicates this. And the title
virtually given to the next series, in ve. 1, to which this serves as an
(
254
[II. XXI. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
introduction, namely, "the judgment of the great whore," places it
beyond doubt; and shows, that the beast is introduced subordinately
and incidentally.
DIV. 1. INTRODUCTORY. THE GREAT WHORE.
exhibited.
Rome: her character
XVII; 1-5. 1117-1136. And there came one of the seven angels,
who had the seven bowls. And he spake with me, saying; 'Come, I will
show thee the judgment of the great fornicatress, who sitteth upon the many
waters, with whom the kings of the earth have fornicated, and they who
dwell on the earth have been made intoxicated by the wine of her fornica-
tion.' And he carried me away in spirit into a desert. And I beheld
a woman seated on a scarlet wild-beast, [which was] full of names of
blasphemy, [and] had seven heads and ten horns. And the woman was
clothed with a purple and scarlet [garment]; and gilded with gold, and
costly stone, and pearls; holding in her hand a golden cup, full of
abominations; and [holding] the unclean [things] of her fornication;
and [having] upon her forehead a name written; MYSTERY, BABYLON
THE GREAT, THE MOTHER OF THE FORNICATRESSES AND OF THE ABOMINA-
TIONS OF THE EARTH.'
1117. One of the seven, &c. Hengstenberg says; "That one simply
of the seven angels is spoken of, without determining which, shows
that the matter turns not on the personality of the angel, but only
on the genus. The function being attributed to one of the angels
must point to a close connexion, subsisting between this" and the
next preceding series. The nature of that connexion will lead us to
see, why one of the plague-angels is made the hierophant of this and
the next heptads, Cs. 17 and 18. C. 16 is filled with an account of the
outpouring of the last plagues on the Babylonian, i.e., the Roman em-
pire in its widest extent, its first six bowls making preparation for the
final overthrow, exhibited in the seventh. Parallel to this, Cs. 17 and
18 contain an amplification of the same history in reference to one part
of that empire (namely, Rome-proper), C. 17 being introductory, and
devoted to the primary causes and preparatory events, and C. 18 ex-
hibiting the final 'judgment' and catastrophe. The propriety of one
(and probably the seventh or principal) of the actors, in the former
and more condensed series, being made in such a case the hierophant,
in the subsequent and more detailed representation in reference to
the principal subject of the former, is self-evident. It may not,
however, appear so evident, why one of these plague-angels should
subsequently (21; 9) have been introduced as the hierophant of the
new Jerusalem: and I may therefore be allowed to advert to this
point, though it is not immediately connected with the present place.
That there has been a design to place the two cities, Babylon and the
xvii; 1. 1117-20.]
255
The whore on the beast.
{
new Jerusalem, the abominable' and the 'holy' cities, the whore.
and the bride (the lamb's wife), in strong contrast appears from the
two tableaux having been set (so to speak) in similar frames, that is,
they are brought before the reader in terms, that are verbally iden-
tical in every particular, that the circumstances admitted:—with
C. 17; 1, 3, cp. C. 21; 9, 10. Now, further to connect the two by a
bond that might direct attention from the one to the other, and so to
present them as companion-pictures in a way of contrast, appears to
have been the reason for assigning the same hierophant to both.
1118. Who had or have, &c. As to the sense, in which this clause
is used, see on 1002.
1119. He spake . . . saying. To me is added in the R. T., but
rejected in critical editions; and the propriety of the rejection is
confirmed by the absence of the word in C. 21; 9.
Hengstenberg
1120. Come. Cp. C. 6; 1, 3, 5, 7.—I will show thee.
remarks; "The judgment does not actually proceed here, as in the
vials, but is only shown." No grounds can be alleged, however, for
predicating any difference between the two chapters in this respect.
In both, the things to be revealed are shown by symbols; and the
only difference is, that, inasmuch as what was to be communicated in
Cs. 17 and 18 did not admit of being represented to the eye, the
symbolization was supplemented by the verbal description of an
angel. Stuart says; "Show, viz. by signs or symbols; for the word
is particularly adapted to signify this." But, if the word used in
No. 5, and also that in 1143, be compared, it will be evident, I think,
that the term here has been selected (as being perfectly generic)
rather with the view to avoid limiting the idea to symbols; and thus
to allow of this being regarded (as it is found to be in fact) as an ex-
planation of even more than an exhibition by symbols. The judgment
is shown by an explanation of the symbols, which exhibit it.
if explanation be the prominent feature, we may rightly expect to
find here a greater literality than ordinary in the use of terms.-The
judgment. Hengstenberg remarks; "The angel would show John
the judgment of the whore. John has properly to do here only with
the woman; what he says of the beast, of his heads and horns, serves
only as a foundation for what he has to say of the woman; and what
is said in other respects of the woman, serves only as a preparation
for the judgment."-The author of the Asc. Es. breaks off his
account of Josiah's prophecy by referring his readers for the rest to
the Vision of Babylon, meaning apparently Is. xiii, xiv, xxi, in which
he expects them to find a type of the judgment on the mystical
Babylon, Rome. Of the great fornicatress. See on 778.-I have
chosen to adopt the term, which would admit of the greatest uni-
formity of translation in reference to the original: see on 102.-The
And
256
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 1.
primary idea, that connects itself with the word whore, is that of one
seeking sensual gratification, or the indulgence of lust in its proper
sense; and, as representing this idea, and by reason of the hateful-
ness thereof in God's sight, the word is constantly used in Scripture
as the figurative term for idolatry. But a whore sells herself for
gain; and hence there is connected with her the idea of covetousness
or lust of wealth. This idea would attach to her, also, from the cir-
cumstance, that houses of public entertainment were usually kept by
women of bad character; insomuch that the Hebrew word for whore
is derived from one, which signifies to entertain strangers.
"From
this notion," says Wemyss, "of a whore being a trader and enter-
tainer of strangers, the city of Tyre, which was the finest mart in
the world at that time, is, by the prophet Isaiah, called an harlot, in
C. 23; 16, and so likewise Nineveh, in Nahum 3; 4. Whoring and
trading are therefore synonymous, and to this purpose, see Is. 23; 17.”
Again, a whore takes up her vile trade in part from motives of vanity,
and in order to obtain the means of decking herself out in such meri-
tricious adornments, as may attract the admiration and envy of others;
and hence there arises in connexion with her the idea of lust of ad-
miration and exaltation, implying power. Now, all these three ideas
may be attached to the whore Babylon; but specially and prominently
the two last. The second (lust of wealth and the luxuries which it
brings) clearly appears in what is said throughout C. 18 of her com-
merce with the merchants by land and sea. The third (ambition and
lust of power) is seen in her connexion with and authority over the
kings of the earth (vv. 1, 18, &c.), and in the ingredient of 'wrath'
which is infused into the cup of her fornication (14; 8: 18; 3, cp.
19; 2). The three may be thought to appear together in C. 18; 3.
And, with regard more particularly to the first (unlawful commerce
with false gods) :-though (as I have shown on 950) Babylon, as a
city and state, is not charged with promoting directly that particular
form of idolatry, which consisted in worshipping the beast or his
image, and may not be specifically or exclusively charged with up-
holding and promoting idol-worship in general; yet, that the latter
is included in the charge made against her in this chapter, there
can be, I think, no reasonable doubt (with C. 2; 20 cp. 18; 23).
And therefore, as by Babylon I understand pagan Rome to be
meant, it will be proper to notice here an argument which has
been advanced against this view.-It has been said, that the charge
of promoting idol-worship, and that too by persecution, could not
have been brought against pagan Rome; because, far from being
intolerant in matters of religion, she was lax in the extreme.
This is true to a certain extent, and in a particular direction;
but as to these only. She allowed the utmost liberty for the
xvii; 1. 1120.]
257
The whore on the beast.
worship of false gods, and the introduction of an unlimited number
of these into the Pantheon; and she accorded perfect freedom to all,
who received her gods, to add to them as many more as they pleased.
But she had no tolerance for those, who adhered to the worship
of the one God; and who consequently refused to 'serve her gods, or
worship the images, which she thought proper to set up.' In other
words, she was abundantly tolerant towards pagans, who would yield
to her authority, when it was exercised; but she had no tolerance
for Jews or Christians, who would not so yield. Indeed, the very
extent of her own tolerance towards the former made her only the
more intolerant towards the latter. For, being herself, though the
ruling power, ever ready to recognize the gods of her subject-king-
doms, she could not understand, why any of them should object to
acknowledge any god, whom she might think proper to canonize.
And hence a refusal to do so, especially when it came from one of the
least and most despised of the many kingdoms and sects, that had
submitted to her sway, could appear to the Romans only in the light
of the most insane treason and causeless rebellion (see Vol. I: 483).
Consequently, if we knew not what was actually the fact, we might
reasonably presume, that in such a case Rome would become a perse-
cuting power.
But the facts are well known. And the circumstance
that the allusions of the text are made to the events of Nero's reign,
when Rome, by her ruling magistrate, unquestionably did (and that
for the first time) persecute Christians as Christians, and when she
also sought to coerce the Jews into idolatrous compliances,-this cir-
cumstance is quite sufficient to obviate the objection, and to make
every statement that is found perfectly consistent with the history,
to which I suppose the text to refer. It should be observed, that
Rome, is not in any way exhibited as being the only fornicatress ;
but, on the contrary, as the fostering 'mother' of others, and as 'the
great whore,' by reason of the extent to which she carried her forni-
cations, and the encouragement she gave to others to do the same.
And it may further be observed, that, even if the objection had the
weight, which those who advance it attribute to it, the object they
have in view (namely, to bring in the alternative, that a Christian
Church must be meant) would not be attained. Bossuet's reply may
suffice to show this. "The prophets have said as much of Tyre,
Nineveh, and Babylon, which unquestionably were not corrupt
churches." I may add, that those nations certainly did not persecute
on religious grounds, so directly as Rome did. Yet Wordsworth (Is
the Church of R. &c.? p. 63) has been bold enough to state the argu-
ment thus. "The whore is represented as enticing the kings of the
earth to commit fornication with her.' . . . This assuredly does not
apply to heathen Rome. . . . She would have opened wide her doors to
VOL. II.
<
R
258
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 1.
Christianity, if Christianity had been content to be enshrined with
heathenism. But these words are strikingly characteristic of Papal
Rome." The answer is obvious. Christianity was not content to be
enshrined with heathenism; and hence pagan Rome was led to per-
secute Christians for being Christians, which papal Rome never did.-
With the same object of showing, that a Church must be meant,
Wordsworth has advanced an equally sophistical argument in these
terms. A harlot is the (!) scriptural name of a faithless Church :
and this Church can only be the Church of Rome (p. 54). No doubt,
a harlot' is a scriptural name of a faithless Church, but it is also a
scriptural designation of a hostile heathen power. (Cp. on 796.)
Consequently, as the question at issue is, which is meant, the desig-
nation alone can prove nothing.-Wordsworth, again, has put forth
the following argument (p. 67). "The False Prophet is said to have
two horns like the horns of a Lamb. Now the word Lamb is used
twenty-nine times in the Apocalypse, and in every one of these places
it relates to Christ, the Lamb of God. Hence it is clear that the False
Prophet, who is the ally of the Beast on whom the Harlot sits, makes
a profession of Christianity. He is not therefore an infidel power.
He is therefore the Minister of some form of Christianity, or Church.
Therefore, again, the Harlot is a Church." Were so many sophistries
ever before strung together in so small a space? Not a step in the
argument will bear examination. 1. The false prophet is not said to
have two horns, &c. The beast from the earth is; but this symbol
has its characterizing signification, as distinct from that of the false
prophet, as that of the whore is from both (see on 889). 2. In the
clause quoted, the word lamb is used in a simile; but not so in any
of the other places. Hence, no inference can safely be drawn from
the latter, in reference to the use in the former. 3. In that clause
the word is used indefinitely (a lamb'): in all the other places
definitely ('the lamb'). 4. In the former Christ is not meant (see on
891) in the latter he is. 5. The number of times, that the word is
used in one sense, proves nothing. For a word may be used thirty
times in a literal sense, and only once in a figurative; or vice versa, as
is the case here. The word temple is used above seventy times in the
N. T. to denote a building. Could it thence be argued, that it must
mean a building in John 2; 19; "Destroy this temple" (cp. ve. 21)?
I might, in like manner, go on to point out fallacies in the Doctor's
inferences but more than enough has been said to set aside his con-
clusion. On the other hand, an argument has been drawn from the
use of the word fornicatress, with the view to show, that a Christian
Church could not be meant. If it had been, adulteress, it is said,
would have been the term applied to the woman. But this, it must
be allowed, is not a conclusive, but only a presumptive argument,
xvii; 1. 1120.]
259
The whore on the beast.
though strong in proportion to the probability there may appear to
be, that the epithet adulterous would have been introduced. It is not
conclusive; because, if the more immediate object was to exhibit the
frequency and grossness of the offences committed, the term whore, in
the sense of a common strumpet, might be used, even though the
offender stood in the nearness of relation, which a wife bears to her
husband; and so the term actually is used in reference to the Jewish
Church in many places of the Old Testament. Nevertheless, if the
object was (as it certainly was in this instance) to portray the
offender in the worst possible colours, the presumption is very strong
indeed, that the designation, which would best subserve that object
by bringing forward the worst feature of the guilt, would not be with-
held. In numerous precedents, e.g., in Je. 2; 2: 3; 8, 9, 14: 5; 7:
13; 27: 31; 32: Eze. 16, esp. ve. 32: 23, esp. vv. 37, 43: Ho. 3 ;
1, 3: 4; 12-15, both terms are introduced in speaking of the Israel-
itish Church. And in some passages, in which the word adultery is
not actually used, the sin itself is implied in the form of the expres-
sion, as, e.g., in the phrase, 'They went a whoring after other gods,'
in which the whole weight of the charge lies in the implied covenant-
relation to one god. Now it is scarcely credible, that, if the Christian
Church-the Church which Christ' espoused to himself," the bride,
the lamb's wife," had been had in view, she would not in like manner
have been stigmatized as an adulteress, as well as a fornicatress; or
at least some form of expression have been used, which would have
implied her covenant-relation to her Lord. This strong presumption
is much increased by the fact, that in this very book (2; 21-22) both
terms actually are used in reference to a heathenizing Church. It is
further increased, too, by the consideration, that the introduction of
the term adulteress, if a Church had been meant, would have served
to guard against the error (in that case), into which there was so
manifest a probability that readers would fall, of supposing a heathen
body to be meant. On the other hand, all that can be alleged to
account for the absence of the designation is, that it was unsuitable
to a heathen symbol.' It is, however, scarcely justifiable to term this
a heathen symbol (supposing a Christian Church to be symbolized by
it), merely from a name having been borrowed from a heathen city.
Moreover, the charge of incongruity would lie with more force against
making a heathen city a symbol of a Christian Church at all. And
it is pushing congruity quite too far to suppose, that the author
would sacrifice the chief count in his indictment for the sake of
avoiding so trifling an incongruity. Such a supposition might be
refuted, too, by an abundance of cases in point. For the term, if it
had been introduced, would have been used only by a sort of con-
structio ad sensum of the kind, of which there are (in principle) many
R 2
260
[H. XXI. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL,
examples; and in reference to which I have already shown (see on
600), that in a representation by symbols it must necessarily be the
case, that the subordinate descriptive terms will frequently be taken
from the thing symbolized. On these grounds I cannot admit the
validity of the reason assigned; but must think, that there is a pre-
sumption of the very strongest kind, that, if the whore had been
intended to symbolize a Christian Church, she would have been
stigmatized explicitly or by implication as an adulteress. That she
represents, or is a co-ordinate symbol with, a city is plainly stated in
ve. 18. What we are there to understand by a city will come to be
considered, when we arrive at that text. Here it will only be in place
to remark, that the way in which the whore is introduced manifestly
presupposes, that no difficulty would be found in recognizing what
was the thing signified. But this could not have been the case with
John's contemporaries, if the Church of Rome had been intended.
Neither has it been the case with the great majority of the Christian
world down to the present day, if that Church was really had in view.
—The epithet great (which is emphasized by two articles) has been
derived, as well as the whore's name, from 'the great city Babylon'
(14; 8: 16; 19); and this from Da. 4; 30; "Is not this great
Babylon that I have built?" That which, when applied to the city,
in one point of view exalts it, when transferred to the whore, no less
degrades her.
1121. Who sitteth [or is sitting] upon the many waters. A precedent
for such a sitting upon waters may be found in Da. 12; 6.—To sit
upon denotes to rule over (vv. 15, 18); just as, on the contrary, to
come down from an elevated seat, and sit on the ground, signifies to
be deposed from ruling: Is. 47; 1; "Come down, and sit in the
dust, O virgin daughter of Babylon! Sit on the ground. There is
no throne, O daughter of the Chaldeans."-The many waters represent
"many peoples, &c. :" see ve. 15. The adjective is emphasized in
the genuine text by two articles. Many waters may be made a
symbol of many peoples, by reason either of the idea of multitudi-
nousness which they convey, or of that of prosperity (abundance of
water being productive of plenty, and a large population being the
strength of a nation), or of that of commotion and uproar; for either
or all of these points of similarity would be suitable under different
circumstances. But, despite all that Hengstenberg has to say to the
contrary, I cannot but think, that when, as in this instance, heathen
peoples-those who are regarded as being "like the troubled sea,
when it cannot rest, whose waters cast up mire and dirt,"—when
these are had in view, the last is primarily, if not exclusively, the
point of comparison, the waters being contemplated as raging under
a mighty wind.
xvii; 2. 1121-22.]
261
The whore on the beast.
XVII; 2. 1122. With whom the kings of the earth have fornicated.
This is one of the instances, in which we cannot judge from the clause
taken by itself, whether the term earth is used literally or symboli-
cally. The general rule would favour the latter construction. But
we must remember, that we have now before us a professed explana-
tion. And hence, on this account, we might rather perhaps expect a
literal use.
If this be the case, we may refer to Is. 23; 15 ss. for a
precedent; since in the LXX of that passage (in which Tyre is repre-
sented as a whore, on account of her trading) the corresponding
phrase is rendered by βασιλείαις τῆς οικουμένης. Yet the difference in
the last term in this phrase, as compared with that in the clause
before us, leads to the opinion, that the word earth in the latter is
used symbolically. And if such be its use, the term will denote
Judea; and kings must be taken in its usual Apocalyptic sense (cp.
De. 33; 5), as meaning rulers in general. Then, the Roman generals
in Judea who enforced 'the worship of the beast,' and also the
Herods, the Romanizing High Priests, and other leaders of the same
party, may all be comprehended in it.-That the kings here spoken of
cannot be the same with the ten kings mentioned in ve. 10 is evident
from the circumstance, that these seek the harlot's favours, whereas
those tear her and make her desolate: ve. 16.-Have fornicated. In
the N. T. fornication, avarice, and ambition, as being only different
kinds of lusting (the lust of the flesh, the lust of money, and the lust
of power), and therefore closely related one to another, are placed in
the most intimate connexion; and especially the first two, fornication
being made the emblem of literal idolatry, and covetousness the
synonyme for spiritual idolatry (cp. Ro. 7; 7: 1 Th. 4; 5, 6: 1 Jo.
2; 16). And so in this passage there are indications, that avarice
and ambition are indirectly, if not directly brought within its scope;
that is to say, these are the two principal inducements, which have
led the kings to idolatrous compliances with the heathen harlot, who
has her residence in Rome. If we would obtain a correct idea of the
sense, in which the verb to fornicate and its derivatives are used in the
Apocalypse, we must call to mind the nature of the Jewish constitu-
tion and it is in a great measure owing to this not having been done,
that difficulties have been experienced in interpreting the terms, and
that wide and interminable differences of opinion have arisen. The
Jewish constitution was originally a theocracy; and down to the
latest times Jehovah was more or less regarded, as being the civil as
well as spiritual head of the Commonwealth. The Jews appear even
to have considered, that all nations owed to Him the same direct
civil allegiance that they did. So that, for any to refuse to render to
Him either spiritual or civil allegiance was sufficient to constitute
them fornicators. And certainly, the use of the term in the Old
262
[II. XXI. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Testament would seem to have in view, generally and prominently,
the rendering civil allegiance to any ruler, who was not a worshipper
of, and had not derived his authority from Jehovah. Hence, in the
eyes of a zealous Jew, for any rulers of the nation to be parti-
zans of a foreign power, even though that power required only civil
obedience, would be to fornicate with it: it would be a species of
idolatry.
1123. And they who dwell on the earth. The technicality of this
phrase, and the sense in which it so frequently occurs (see on 571),
as denoting the Roman invaders of Judea or their partizans, appear
to me to decide the question raised on the last number, and to show,
that the earth is used symbolically to denote Judea.
1124–5. Have been made intoxicated by the wine of her fornication.
See on 950, and cp. 1198. The precedent here has doubtless been
Je. 51; 7; "Babylon hath been a golden cup in the Lord's hand, that
made all the earth drunken: the nations have drunken of her wine;
therefore the nations are mad." Stuart says; "The sentiment is:
Rome, wholly given to idolatry and to worshipping the beast, has
allured and seduced all its tributary nations to do the same." But to
this stands opposed the palpable fact, that the nations had themselves
ever been 'wholly given to idolatry;' and consequently could have
afforded no opportunity to Rome to allure or seduce them to it. I
take the meaning to be, that Rome, through their hopes or fears,
induced a considerable body of the chief men among the Jews to
advocate submission to her mandates (which involved joining her
against those, who were on the Lord's side); and that her own
myrmidons were led to act insanely, like men drunk, in their mad
attempts to enforce an idolatrous compliance with her decrees, and
they, like herself (see on 1137) were made "drunk with the blood of
the saints" of Judea (cp. 16; 6).
XVII; 3. 1126. And he carried me in spirit into a desert. So
Daniel had been transported in vision to the river Ulai (Da. 8; 2),
and so Ezekiel was carried from place to place. The seer is careful
to say, that it was only in spirit or ecstasy, that is, in the ideal, not
in the real world, that he was removed (see on 37).-He had been
previously standing (as it would seem from C. 13; 1) on the seashore.
He is now transported, not to 'the desert,' into which the glorious
matron had twice fled as into a place of refuge (see on 796, 836), but
into 'a desert,'-'a place of desolation,' accounted to be one of "perils,"
and 'the resort of foul spirits and horrid demons,'-a place appropriate
for seeing the great fornicatress "made desolate" (ve. 16: cp. 18;.2,
16 Gk.), just as 'the great and high mountain' (21; 10) was for seeing
the glories of the new Jerusalem.-" In Je. 1. and li. the threatening
constantly returns, that ancient Babylon should be turned into a
xvii; 3. 1123-27.]
263
The whore on the beast.
wilderness; and in Is. 21; 1 Babylon on account of the approaching
desolation, is called the desert of the sea."
1127. And I beheld a woman sitting on a scarlet wild beast. A woman
is commonly made "the symbol of a city or body politic" (Wemyss),
as well by profane as by the sacred writers: cp. on 778. Thus, in
On
Eschylus, Persia and Greece are represented by two women.
medals too, and in inscriptions, and by statues cities are frequently
personified as women.-To sit upon commonly denotes, as I showed on
1121, to rule over. Proceeding on this basis, Hengstenberg argues;
"If we understand by the beast heathen Rome, or if we understand
by it the papacy, the sitting of the woman on the beast cannot be
explained but with the greatest arbitrariness." As the best mode of
meeting this assertion, in so far as it relates to heathen Rome, I will
offer an explanation, and then leave to the reader to judge, how far
my exposition is to be considered 'arbitrary,'-by which epithet I
understand Hengstenberg to mean, resting on no better foundation
than the expositor's fancy.-But, in the first place, I would just
mention some other views, either of which it would be more reason-
able to adopt, thau to have recourse to Hengstenberg's solution, in
which Rome,—a substantive existence, appears in union with 'the
ungodly power of the world in general,'-an abstract idea. And first,
if the primary object was to symbolize an intimate connexion and
alliance between the whore and the beast, no other disposition of
them could have been made than is made; for their relative positions
could not possibly have been reversed. If, then, it was deemed an
essential point to signify such a connexion, the risk of error, from the
incidental and unavoidable introduction of what might be taken for
a point in the symbolization, must necessarily be run. It may be,
then, that the sole object here was to symbolize an intimate alliance
between the whore and the beast, and that the sitting of the former
on the latter was not meant to be taken into account, further than as
the means of denoting this alliance. Again, the whore is described
(ve. 15) as 'sitting upon the many waters,' while here she is said to
sit upon the beast. How could she sit upon both at once? If it be
thought necessary to produce consistency between the two statements,
the beast must be regarded, as bearing or carrying her over the waters,
that is, she is sustained by him upon them. And this view may be
thought to be corroborated by the circumstance, that, when the two
are mentioned together afterwards, they are described, not as the
beast and the woman that sitteth upon him, but as 'the woman and
the beast that carrieth her.' Hence, some may think, that the idea
intended to be conveyed is, that the woman is indebted to the beast
for being placed and maintained in the position she occupies, that is
(in plain terms), Rome owes her dominion over the nations to the
{
264
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 1.
(
Cæsars. And no doubt, seeing that the dominion of Rome was
greatly extended, and her power established and concentrated by the
first Cæsars, this view might plausibly be taken. Once more, in ve. 9.
the woman is said to sit on the seven mountains, which are signified
by the seven heads of the beast. Here the meaning of 'to sit' evi-
dently is to be located upon. And hence it may be thought, that,
by the woman's sitting on the beast (more especially on his heads')
is signified nothing more than, that the city intended is located on
seven hills.-I proceed now to the solution, which is in my opinion
the true one. And first I observe, that the ordinary symbolic signifi-
cation of sitting upon, namely, ruling over, is shown to hold good in
this place by two considerations. 1st. The relation, in which the two
symbols stand to one another, establishes it. This is not a case of
being seated in an ordinary way upon an inanimate object, as upon
the earth, or upon a seat. And, whenever a person is represented as
sitting upon a horse or other animal, it is naturally signified thereby,
on the ground that the rider is master of the animal he rides and
directs its movements, that the thing symbolized by the rider is ruler
of that symbolized by the animal ridden see on 389. 2dly. In
ve. 18 the woman is explicitly declared to be the ruling power. This,
then, being the case, I would further observe, that the symbol must
not be regarded, as though it stood alone, and were unaccompanied
by an explanation; but, while the signification of the compound
symbol is taken into account, due regard must be had to the history
of it which is appended. Therein we are told (vv. 13, 16, 17), that
the beast, by means of his horns, 'will make the woman desolate and
naked, and will eat her flesh and burn her with fire.' While, then,
the woman rules the beast, the beast at the same time rends and
destroys the woman. There is in this an apparent contrariety, to
which it is scarcely possible, that more than one, and that the true
solution should be adapted. But, on my view, the facts will be seen
to accord most accurately with the symbolization. Be it remembered,
that I consider the whore to represent Rome-proper, regarded in its.
popular republican constitution, in contradistinction from the arbi-
trary imperial régime, introduced by the Cæsars, and symbolized by
the beast and his horns. Now, under the Cæsars, the republic con-
tinued to exist in theory. All decrees were made in the name of
'The Senate and people of Rome.' The Cæsars were professedly only
the officers of the republic,—the imperatores or commanders in chief,
the proconsuls, tribunes, censors, &c.; to which offices they were from
time to time elected in conformity with the ancient customs. So that
the republic was rightly represented to the eye, as being the ruling
power. But, at the same time, as a matter of fact the Cæsars were
the autocratic rulers of the state; and they rent the republican consti-
xvii; 3. 1127.]
265
The whore on the beast.
tution to shreds, and utterly subverted it. If, now, the interpretation,
which exhibits so exact an accordance between the symbolization and
the facts, can rightly be designated as 'arbitrary,' there must be an
end to all hope of ever understanding the Apocalypse.-With regard
to the interpretation on the antipapistical hypothesis, I leave to the
advocates of that theory to defend it, as they best can. If the whore
be taken to represent the Church of Rome (according to the common
explanation) or the city of Rome (with Bengel), and the beast the
empire of Rome from the kings to the popes (as it ought to be), or
even under the popes only (said to be represented by the eighth head),
I can imagine no plausible account, that can be given of the whore's
sitting upon the beast.-Wordsworth, one of the expositors of this
school, makes the following statements. "The Woman upon the
Beast is the City and Church of Papal Rome" (p. 48). "The Woman
sits on the Beast as on a throne, that is, governs it, and is supported
by it" (p. 45). "The eighth head is the Beast on which the Woman
sitteth" (p. 53). [N.B. For the last assertion there is not an iota of
proof in the text.] The eighth head he interprets as representing
the popes (pp. 53, 75). Hence it follows, on his own showing, that
the Church of Rome governs and is supported by the popes, instead
of the popes governing and being supported by the Church of Rome.
This conclusion is, moreover, directly opposed to the citations, which
he adduces elsewhere from addresses to the popes: e.g., "Head of the
Church, Ruler of the world!” "Know thyself to be the Father of
Kings and Princes, Ruler of the World."-A beast. See on 850.-
Stuart, Hengstenberg, and Elliott speak of this beast as being "the
same" with the one from the sea (C. 13). But this is merely because
they are unable to account for any difference between them. That
we read here " a beast" and not the beast' is sufficient to show, that
the two are not intended to be considered as absolutely identical.
Hengstenberg, indeed, asserts, that the absence of the article "is to be
explained on the ground, that the Seer describes what he saw." But,
that this explanation will not suffice to account for its absence, if the
same symbol had been mentioned previously, or even tacitly had in
view, may be seen by comparing, on the one hand, C. 11; 7: 19; 19:
10; 1 (cpd. with 4; 3): 11; 12 (cpd. with 10; 1): 14; 1 (in which
texts the article is used), and on the other hand, C. 4; 4, 6: 5; 6:
6; 2 ss.: 9; 1 (cp. 8; 10): 12; 1, 3: 13; 1: 14; 1 (cp. 7; 4): &c.
(in which the article is not used). Various differences, too, which
will appear as we proceed, will further establish the non-identity.
At the same time, that both are "beasts" suffices to show, that they
are generically identical: and the validity of this view has been fully
demonstrated on 726, 850, 889, 1083. How far they correspond, and
in what respects they differ, will appear in the course of exposition,
266
[H. XXI. D. 1.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
6 a scarlet beast,'
and especially from ve. 8.-That this is described as
which the former was not, is one indication of diversity. Scarlet has
doubtless been assigned to the whore and the beast, from a regard to
similarity both of appearance and of signification. In both symbols,
it may denote at once supreme authority and a bloodthirsty disposi-
tion: and, with a view to take in this twofold signification, the colour
may have been slightly varied from that of the red dragon. These
two partake of the bloodthirstiness of the dragon; but, in addition to
this, the connexion between the republic and the imperial despotism
is indicated by an identity of the beast's colour with a part of the
whore's vestment. Hengstenberg says; "Scarlet colour is employed
as being the colour of blood. It is so used in Is. 1; 18, and also in
the symbolism of the Law." And this interpretation is borne out.
by the whore being represented in ve. 6, as 'drunk with the blood of
the saints.' The beast from the sea was described as being sufficiently
bloodthirsty (13; 7); but that quality in him was comparatively so
insignificant, that this may be depicted as being by comparison the
bloody beast.'
(6
6
1128. [A beast] full of names of blasphemy :—just as the four zöa
were full of eyes: 4; 6, 8. Here is another mark of difference
between the two beasts; for the former had only on his heads
names [or, a name] of blasphemy." This beast, therefore, far ex-
ceeded the other in derogating from the Divine majesty :--As to the
signification see on 853, 870-4, 903.
1129. Having seven heads and ten horns. Here, on the other hand,
is a clear mark of substantial identity; for the numerical agreement,
supported by all the circumstances, can leave no doubt, that the two
beasts represent the same corporate body, in the same locality, and
under the same kings. But, on comparing C. 12; 3 and 13; 1, it
will be seen, that, while the order, in which the dragon's heads and
horns are mentioned, agrees with that in the case of this beast, in
respect of the former beast the order is inverted.
inverted. This difference
may
have been made in order to indicate a contrast with the former,
and with a view to greater congruity with the whore, Rome being in
this scene primarily contemplated in her civic and republican ca-
pacity, but in the former in her imperial aspect: see on 786, 851–2.—
That Rome is here primarily viewed in her republican aspect, is
further and more conclusively shown by the entire omission in this
place of the regal diadems, which in C. 12; 3 were placed on the
dragon's seven heads; and in C. 13; 1 on the beast's ten borns.
Hence, while in C. 12 the bestial symbol has seven diadems, and in
C. 13 ten diadems, here it has none. This I take to be a clear indi-
cation, that in the first instance the coercive or military, in the second
the despotic or imperio-civil (see I. p. 36), and in the third the
xvii; 4. 1128-31.]
267
The whore on the beast.
republican is the salient characteristic of the thing signified, which is
intended to be brought prominently to view in the several scenes.—
We may note here, too, that the diadems being on all or on none of
the members indicates a uniformity or parity between the latter, inter
se, which does not exist on the antipapistical theory, according to
which the heads denote Kings, Consuls, Dictators, &c.-We may,
also, notice the omission here of the following particulars, mentioned
in respect of the first beast:-his primary origin from the sea, his
pantherlike body, his bear's feet, his lion's mouth, the draconic origin
of his throne, his slain head, his mouth speaking blasphemies, and
his warring on the saints. As a general rule, and if there be no
reason to suppose the contrary, I think, that we should take silence,
in a case in which general identity is indicated, to imply, that the
things omitted are to be left out of the account, in so far as respects
the symbol as it is now brought before the reader.
The result on the whole, in respect of the whore on the beast, is,
that they form one composite symbol, which represents the city and
state of Rome as theoretically republican, but really ruled by the
Cæsars, the whore exhibiting specially the seductive and grasping
side of its character, and the beast the compulsory aspect thereof, as
a heathen world-power, tyrannously ruling over and persecuting the
servants of the true God.
XVII; 4. 1130. And the woman was clothed with a purple and
scarlet garment. So the city' Babylon is said to be clothed and
gilded in C. 18; 16,-a clear mark of the identity of the two, if any
were wanted.-Cp. Jo. 19; 2, and Mt. 27; 28; "They put on Him
[a purple] a scarlet robe." These two texts would furnish proof, if it
were required, that the apparel of the woman is significant of the rich
and proud pomp of the mistress of the world.-Precedents may be
found in Eze. 23; 14, 15, 16, 40: 28; 13.-Jerome calls Rome "the
purple whore."
(
1131. And gilded with gold, and costly stone, and pearls. In like
manner 'the great city, Babylon' (18; 16), and also the holy city,
new Jerusalem' (21; 18-21) are described as being adorned with
gold, and costly stones, and pearls.' But the apparel and adornments
of the woman and the great city are to be conceived of as such, as
would be proper to a harlot, that is, they are meretricious bedizen-
ments, false tinsel, and mock jewels: while the decorations of the
bride are all genuine, and unrivalled in splendour. As the literal
Babylon was to be 'stripped, and made bare, and her nakedness.
uncovered' (Is. 47; 2), so in C. 18 the stripping of the mystical
Babylon is depicted: while the new Jerusalem is to retain her adorn-
ments for ever and ever.-Wordsworth says (p. 69);
"This descrip-
tion of the woman's attire is so definite, and is repeated in C. 18; 12,
268
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 1.
16, with such emphasis, that it is manifestly intended for the purpose
of identification." He then proceeds to show, how accurately it suits
the attire of the popes, who on great occasions are arrayed in 'scarlet
and pearls, gold and precious stones.' He thus applies, in a literal
sense, to the thing which he supposes to be symbolized, that, which
is spoken literally in reference to the symbol; and in so doing he
furnishes strong ground for believing, that the symbolization is not
applicable in the true, the symbolic sense to the Papacy. And if it
be, it is only because it is of so loose and general a character, that it
might be applied to any persons in an exalted station.
6
1132. Holding in her hand a golden cup. So, also, "in the hand of
the Lord there is a cup," &c. (see on 957). The worshippers of the
beast shall drink of the wine, which is mixed undiluted in the
cup of His wrath' (14: 10). In particular, "the golden cup of
Babylon is in the hand of the Lord" (Je. 51; 7); and 'in the cup
which she hath mixed, He will mix to her double' (18; 6).—The
propriety of placing a symbolic cup in the harlot's hand is manifest.
Whoredom and drunkenness are vices, which commonly go together.-
The whore's cup, apart from its contents, may have been designed to
refer to the sorceries,' which formed so essential and principal a part.
of all idolatrous rites (Nu. 22; 7: 2 Kgs. 9; 22),-which were so
emphatically forbidden and denounced by Jehovah (Ex. 22; 18:
Le. 20; 27: De. 18; 9-15: 1 Sa. 15; 23: Je. 14; 14: Ez. 13; 6, 7:
Ga. 5; 20),—and which are made the head and front' of the guilt
of Babylon (18; 23, cp. 9; 21). Joseph's cup, "whereby he divined,”
may have been the precedent followed. At any rate, "it is certain,
e. g., from Pliny, 1. 30; c. 2, that the ancients had a sort of divina-
tion by cups" (see divination in Cruden). There is also a precedent
in the prototype for introducing divination in this symbol; for it is
said in Eze. 21; 21; "The king of Babylon stood to use divination :
at his right hand was the divination for Jerusalem." In the
passage before us, the mystical Babylon is exhibited, as using divina-
tion at once against the old and the new Jerusalems, -the Jewish
and the Christian Churches. Nahum 3; 4 ss., too, appears to have
been had in view; "Because of the multitude of the whoredoms of
the wellfavoured harlot, the mistress of witchcrafts, that selleth na-
tions through her whoredoms, and families through her witchcrafts."
-Full of abominations. Cp. Lev. 18; 22, 23, 27, and see on C. 21;
8, 27. Perhaps we should also compare Ro. 1; 26, 27;
"God gave
them up unto vile affections," &c. Every figure, that could be inci-
dentally derived from the principal symbol, would doubtless be used
to form a picture, that would present the thing signified, as of the
most hateful character, and chargeable with guilt of the utmost
enormity.
•
xvii; 5. 1132-35.]
269
The whore on the beast.
1133. And [holding] the unclean [things] of her fornication. Some
copies have and of the uncleanness of the fornication of the earth; but
in critical editions the final variation at any rate is rejected.—I have
adopted the construction (suggested by Wolfius) of making the sub-
ject dependent on holding, instead of on full; for I consider Stuart's
method of regarding (as he says) the unclean things, as being in appo-
sition with cup (though in his translation he really puts the phrase
in apposition with abominations), to be quite inadmissible. The effect
is, that, instead of the unclean things forming with the abominations the
ingredients in the cup, the cup of abominations should be regarded
as being held in one hand, and the unclean things in the other. In
illustration of what is primarily intended by the latter we may refer
to Is. 30; 22; "Thou shalt cast them away as, &c." Cp. also Eze.
23; 8, 17. As to the real meaning, Hengstenberg says; "The abomi-
nations and filthinesses are the shameful transactions of that artful
policy, by which Rome reduced the nations to a state of utter im-
potence. We cannot think of the abominations of idolatry, but only
of political enormities. For the root of her conduct was not false
religious zeal, but despotism." In my opinion, Hengstenberg assigns
to the symbolization a sense too exclusively political; while many,
on the other hand, have restricted it too much to a religious signifi-
cation. He seems, too, to forget, that what is despotism, politically
considered, may be persecution for religion, ecclesiastically viewed.
And certainly Rome operated by force more than by artful policy.'
Lust for conquering and coercing others, whether politically or reli-
giously, is in general held up to the deepest detestation by every
strong figure, that could be accumulated around the great harlot.
(
XVII; 5. 1134. And on her forehead a name written. Cp. 13;
1, 16: 14; 1: 22; 4.-The name is a designation given to the whore,
for the purpose of indicating who she is, and what is her character.
66
1135. MYSTERY. Stuart supposes this word to be in apposition with
name; and he translates thus :-a name mysteriously written, Babylon
THE GREAT; and then places the rest of the sentence in a parenthesis,
as being an exclamation of the author." For myself, I am not
satisfied with the reasons he gives for making these alterations. And
I think, that the usual rendering may be fully justified on the follow-
ing grounds. 1. 'Name' may unquestionably be used in the sense
of title;' and so, as Hengstenberg says, "the name consist of a
whole sentence." 2. The title put on the cross is a precedent for
such a construction, as the received version exhibits. 3. That mystery
was meant to form part of the name or title is rendered highly pro-
bable by two considerations. First, the sum of the letters composing
the Hebrew equivalent for it is 666, or "the number of the beast."
By having this word, therefore, as an initial or keyword in her name,
270
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXI. D. 1.
the whore is in a mystical manner linked to the beast on which she
rides, and shown to be for substance identical with him in significa-
tion. And, that such an approach to identity between the two is in
accordance with the things signified may be seen from what Heng-
stenberg has remarked. "The close connection between Rome and
the imperial dignity is manifest alone from this, that the same temple
was erected at once to Rome and to Augustus, and also from Hadrian
building in Rome itself a temple to the city." Secondly, the Greek
word has a secret or mysterious meaning according to Achilles Tatius
(viz. pudenda fœmince), which would be in keeping with the symbol,
and would at the same time attach to the whore, who bore the word
on her forehead, the stigma of the most disgusting obscenity and
horrible effrontery; and I have already shown, that it was the
author's object to depict her in the worst colours. The last clause of
the title, however, is the only part, in reference to which Stuart
advances anything like an argument to justify his novel construction:
and it amounts to no more than asking; "Is it probable, that Babylon
would thus openly and shamelessly wear a frontlet, proclaiming such
a character?" This question might be answered by citing the first
line in Hengstenberg's comment; "The name is not a title, which she
takes to herself, but the expression of her nature." But I would
prefer to answer it by alleging, that the author has intended us to
conceive of the whore, as taking to herself this designation and de-
scriptive title; and that he has adopted this symbolization for the
express purpose of exhibiting her in the worst possible light, as a
monster of shamelessness, who can even glory in her shame.-If,
now, it be asked; In what respects was the whore a mystery? several
answers might be given, any one of which might suffice; though,
indeed, the mystical meanings of the Greek word, which I have
just adverted to, would sufficiently account for the introduction of
the term, without its being necessary to seek for any solution at
all of this query. 1. The whore might be so described, as
being a mystical representative of Rome. "As Babylon is not
the proper name of the city intended, so the name is mysteriously
employed, and requires some investigation to find out its true sense
(Stuart). Hengstenberg, however, objects, that "this is no mystery
in the Scripture sense." And Wordsworth says (p. 56), that the
word is never applied in the N. T. to any object openly infidel, but
always to something sacred." But the Greek word in its ordinary use
means anything, that is secret or concealed under a veil see the
LXX. of Dan. 2; 18 ss.: 4; 9: Tob. 12; 12. And hence it may be
applied to the representation of anything under a symbolical disguise.
In the phrase, "the mystery of the woman and the beast," an anti-
christian power is confessedly designated; and this is sufficient to
(C
xvii; 5. 1135.]
271
The whore on the beast.
may be
establish the principle, that that which is hostile to the Lamb
designated by the term. See on 76, and cp. Ro. 11; 25: 1 Cor. 15; 51:
2 Th. 2; 7 ("the mystery of iniquity"). 2. She might be so
66
described in reference to her connexion with the beast. That Rome,
which for centuries had been distinguished for her love of freedom,
whose greatest pride and glory had been her free and republican
institutions, who had been jealous to a fault of any apparent encroach-
ment on her liberties, and who abhorred the very name of king,-
that she should have become in reality a most abject slave to the
diademed despotic beast, while he was professedly her subject and
servant, might well be deemed an unaccountable 'mystery.' 3.
Again, the whore might be so designated in allusion to the change,
which had come over Rome in respect of religious toleration. In
previous times she had, not only allowed all the conquered nations to
follow their own superstitions, but was ever ready to admit their gods
into her own Pantheon. But now she had joined that cruel beast,
with whom she is here associated, in persecuting even to the death a
pious and peaceable people, for no other reason than that they would
not 'worship the beast,' give him divine titles, and prostrate them-
selves before the images which he set up. Rightly to estimate, how
strange and inexplicable a thing this must then have appeared, we
must remember, that it is the first persecution that is had in view.
"Nero," says Lactantius, was the first to persecute the servants of
God." "In your annals (the Roman) you will find," says Tertullian,
"that Nero was the first who raged against this sect, which then
flourished chiefly at Rome." And we should consider well in how
different a light persecution for religion would appear, when it was a
new thing, to that in which it would present itself, after it had
become a matter of common occurrence. The effect, which in point
of fact it did produce, is abundantly shown by the many references to
Nero's persecution in some of the earliest Christian writings, quota-
tions from which may be seen in Stuart's Com., esp. Exc. III. Re-
garded, then, from the author's point of view, the whore Babylon
must have appeared a mystery indeed; and the seer's great wonder
in contemplating her, as 'drunken with the blood of the saints,' is
fully accounted for. And, indeed, this mention of her intolerance in
the very next sentence seems to show conclusively, that persecution
for religion was at least a reason for the whore's bearing the word
'mystery' on her forehead. And so Hengstenberg makes the mystery
to lie in Babylon's "pressing with frightful weight on the confessors
of Christ by reason of the greatness of her power." He goes on to
say, that the showing of the mystery lies in making known, that
Babylon's greatness will not be abiding. This, however, is taking too
limited a view of the matter. The 'telling' or discovering of the
272
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 2.
mystery does not relate exclusively to the end or denouement, but has
reference to the whole history of the whore on the beast (see on 1144).
Besides, the mystery alluded to in ve. 5 is not absolutely identical
with that spoken of in ve. 7. In ve. 5 the word is used in reference to
the whore exclusively, but in ve. 7 it has respect to "the woman and
the beast.”—Let me suggest here, that in branding this title as it
were on Rome's forehead, there may have been an intention to return
the stigmatizing compliment, which Rome by her representative
affixed to the founder of Christianity, when she crucified him.-
BABYLON THE GREAT. See on 948.
1136. THE MOTHER OF THE FORNICATRESSES AND OF THE ABOMINATIONS
OF THE EARTH. It may be thought, after what has been already
shown, that nothing could add to the stigma attached to the whore;
yet the clause before us is the climax of all, as will be seen as I pro-
ceed to open its full meaning.-It will be convenient to inquire, in
the first instance, in what sense the term earth is used here; since on
its signification the extent of the charge against Rome depends. The
term may be used either symbolically to denote Judea, or literally to
denote the whole known world; and either sense would be admissible
here. From the circumstance, however, that the design obviously is
to make the charge as comprehensive and extensive as possible, I
incline to think, that the latter is the use here.-The next question
is; Should the word earth be connected with both the preceding
terms, so as to read the mother of the fornicatresses of the earth, &c., or
with the latter term only. The A. V. may possibly lead the reader to
suppose, that the latter is the true construction; but the correct
rendering, as given above, seems to leave no room for doubt, that the
former is really the right connexion.-If the reader has fully under-
stood what is conveyed by the term abominations, as intimated under
No. 1132, he will readily perceive, that, to be described as the parent
of the prostitutes and abominable deeds of the whole world, implies a
charge, which comprehends in itself all the most horrible and detest-
able crimes, which it ever entered into the mind of man to conceive
and commit. As harlots denotes the female, so abominations may be
a technical term for the male offenders of the same description,-
Sodomites, and the like. See further on 1456.-Hengstenberg, in
explanation of "the mother of harlots," says; as much as "the
great whore" in ve. 1; the arch-harlot, she who practises, through
the widest bounds, a policy the most cunning and destructive to the
nations. All, who practise the same within narrower bounds, are, as
it were, her daughters. The abominations here also can only be
political enormities." Doubtless the offenders are contemplated as
the sons and daughters of the whore, after the precedents in Is.
49; 23, and in Ga. 4; 26, in which a city is spoken of as 'the mother'
(C
xvii; 5–6. 1136-39.]
273
The whore on the beast.
of its inhabitants. It is true, also, that this woman is viewed as
being herself the arch-harlot. But the principal part of the meaning
is lost sight of, if it be not brought out clearly to view, that she has
laid to her charge, not only the guilt of her own acts, but of all those
who come after her who do the like. She is charged, not only as the
arch-perpetrator, but also as the arch-originator. If this be clearly
recognized, it will be seen at once, that 'cunning political policy'
cannot have been exclusively, nor even principally, the charge made
against her. Whether or not Rome used 'cunning policy' to any
unusual extent, she was certainly not 'the mother,' the originator
and propagator of it. There was nothing new in it in the author's
time. But there was in persecution for religion. The world had just
seen "the first persecution." The woman was, even then, at the
time of writing and the epoch of this scene, "drunk with the blood
of the saints." This persecution introduced a new precedent, and
from it emperors in succeeding ages took example, and strove one
after another to extirpate the infant Church. How, with these plain
indications before his eyes, any one can deny, that, aiding and abet-
ting the beast in compelling the saints of God to worship him,
religiously as well as civilly, and now for the first time in the Roman
world introducing the principle and practice of persecution on religi-
ous grounds, is the offence laid to the whore's charge, I cannot
understand. This, I maintain, is the new and heinous crime, of
which a beast is the father, and a whore the mother.
DIV. 2.
THE WOMAN'S ACTS. The Neronic persecution, and war against
the Jews, A.D. 64 ss.
XVII; 6. 1137–1140. And I beheld the woman intoxicated with
the blood of the saints, and with the blood of the testifiers of Jesus; and,
beholding her, I wondered with great wonder.
1137-8. In 1124 the dwellers on the earth are said to have been
made drunk by the woman's fornication-wine. Here she herself is
represented as being in the same condition: and the cause of her
drunkenness, the blood of the saints, may be thought to show what
is meant here by fornication-wine; for it would seem, that the blood of
the saints must be the literal equivalent (in part at least) for that, of
which fornication-wine is the symbolical expression.-Stuart says;
"The phraseology is derived from the barbarous custom (still extant
among many pagan nations) of drinking the blood of enemies slain,
in the way of revenge. Here, then, the fury of the persecutors is
depicted in a most graphic manner. Blood is drunk by them even to
intoxication, i.e., copiously, in great quantities." Cp. 16; 6.
1139. And with the blood &c. Are two distinct classes of persons
intended, or only one class? The repetitive form of this latter clause
VOL. II.
S
274
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XXI. D. 3.
indicates, that two classes are meant: cp. 16; 13: and see on 428,
848, 966. If so, the woman must be presented to view, in respect of
the whole of her history, as an abettor of the beast in persecuting
(that is, from A.D. 64 to 70 at the least); because the saints will in
that case be the Jews who suffered for the sake of their religion, and
the testifiers of Jesus those who suffered in the Neronic persecution.
The close connexion here between the whore and the beast, coupled
with the beast's being said in C. 13; 5-7 (see on 875) to 'blaspheme
those who tabernacle in the heaven,' and to 'make war on the saints
42 months,' favours this view. The clause before us will then indi-
cate, seeing that the epoch of this scene is shown by ve. 10 to be the
time present, that the date of writing cannot be earlier than an ad-
vanced period of the Jewish war.-Testifiers of Jesus will mean here
those who both testify of and belong to Jesus. Maprus by no means
necessarily signifies a martyr; and, though the word 'blood' may be
thought to carry with it this meaning, yet, if due allowance be made
for the latitude in the use of terms in this mystical work, even in a
professed explanation, it will not be thought, that the intention must
certainly be to include only such as suffered death for their religion.
Inspired teachers,--' prophets and apostles,' have doubtless been had
prominently in view. Cp. 11; 3, 18: 18; 20, 24: 19; 10: and see
on 6, 18, 708.
1140. I wondered with great wonder. This is a Hebraistic mode of
expression. The highest degree of wonder is expressed by it.-It has
often been said in effect (as, e.g., by Wemyss): "Had Rome Pagan
persecuted the saints as the whore did, it could have excited no aston-
ishment in the apostle's mind; but he might well greatly wonder, as
Lowman observes, that Rome Christian, once so famous for purity of
faith, should become another Babylon for idolatry and persecution.
From hence Protestant interpreters may with reason infer, that this
vision does not represent the persecution of Rome heathen, but of
Rome antichristian." This argument has already been incidentally
refuted under 1135. That the first persecution on account of religion
is had in view is sufficient to account for all the wonder that is ex-
pressed. But the argument may not only be refuted, but turned
against those who advance it. The remark called forth from the
angel; Why dost thou wonder?' implies, that the astonishment,
which the seer manifested, exceeded the occasion. This, the anti-
papistical interpreters themselves being judges, it might well have
done, if pagan persecutors were meant, but not so, if Christian.-As
the seer here wonders greatly on beholding the woman drunk with
the blood of the saints, so the dwellers on the earth wonder (ve. 8) on
seeing the beast, that he was, and is not, and shall again be present;"
and so also the whole earth had wondered (13; 3) on seeing the first
((
6
८
xvii; 7. 1140–44.]
275
The whore on the beast.
beast slain and revive again.' If we set up ourselves as judges of the
degree of propriety, with which a term is used in a mystical repre-
sentation, may not some think with equal reason, that wonder was as
little called for in the two last-cited instances as in the first?
DIV. 3. EXPLANATION OF THE BEAST: (1.) AS A WHOLE; the dynasty of
the Cæsars.
{
XVII; 7-8. 1141-1153. And the angel asked me; Wherefore
didst thou wonder? I will declare to thee THE MYSTERY OF THE WOMAN
AND OF THE WILD-BEAST THAT BEARETH HER, WHICH HATH THE SEVEN
The wild beast which thou didst behold was
HEADS AND THE TEN HORNS.
and is not, and is about to come up out of the abyss, and to go into per-
dition. And they who dwell upon the earth, whose name hath not been
written on the roll of life from the world's foundation, beholding the wild-
beast, will wonder; because he was, and is not, and shall be present.'
1141-2. Wherefore didst thou wonder? This question is similar to
that in Mt. 14; 31; “O thou of little faith, wherefore didst thou
doubt?" See also Jo. 7; 21. Hengstenberg says, perhaps even too
strongly; "The wherefore shows, that the wondering is a groundless
or foolish one."
1143. I will declare to thee. Emphasis is thrown on the person
speaking by the insertion of the pronoun; and this probably in order
to point to the person, whom the angel symbolizes. Cp. C. 1; 8, 11,
17: 21; 6: 22; 13, 16, "I Jesus."-'I will tell thee &c.' It is
plain, then, that what follows is an explanation of the symbol by
words, and not an exhibition of things by symbols; and hence the
terms used for explanation must be taken literally, or at any rate not
symbolically. It must be evident, too, that the showing of the whore's
judgment, promised in ve. 1, has been postponed; for nothing of the
kind has come before us as yet. And as the remainder of this chapter
is to be, and plainly is occupied with the explanation of the mystery,
it must follow, that the judgment is reserved for C. 18, to the refuta-
tion of Hengstenberg's view, that "the judgment is here already
shown to the Seer, and not, as some have supposed, first in C. 18."-
See Cs. 7; 13 ss. and 11; 1-13 for similar explanations.
1144. THE MYSTERY OF THE WOMAN, AND OF THE WILD-BEAST THAT
BEARETH HER. This is the third Apocalyptic Mystery: see on 76 and
683. The three Mysteries, being interpreted, are; The Mystery of
Judaism; the Mystery of Christianity; and the Mystery of Heathen-
ism, as upheld, concentrated, actuated, and directed by a despotic
and Satanic power.-It should be observed, that it is not said here
the whore, but the woman. This I suppose to be; because, when this
mystery is brought (as it tacitly is here) into comparison with the two
others, it is more suitable to leave out of view for the moment the
$ 2
276
[II. XXI. D. 3.
MYSTERY OF GOD IN A SEVEN SEAL ROLL.
ideas of seduction and persecution, which have become temporarily
attached to it.-Hengstenberg says; "I will show thee the mystery.'
Accordingly, the mystery of the woman must be the object of wonder."
How he can thus leave out half the sentence, and then draw an in-
ference from the remainder, I cannot understand. It is "the mystery
of the woman and the beast," but "the judgment of the whore" alone;
and to this the contents of Cs. 17 and 18 correspond respectively.—
He further says;
"The mystery of the whore is, that she is made
desolate (ve. 16): the mystery of the beast, that it goes into perdition"
(ve. 8). But, first, it is opposed to the text thus to separate the
mystery into two. And, secondly, wherein the mystery consists may
best, and with much certainty, be learnt from the explanation given
of it. Now, we find in the sequel an explanation, first, of the beast
in his entirety, of his heads, of a supernumerary addition to the things
signified by them, and of his horns; and then, of the relations of the
beast to the whore, and her real signification. The desolation of the
whore and the final perdition of the beast are only alluded to inci-
dentally, and in anticipation of the description of the former in C. 18,
and of that of the latter in C. 19; 11-21. From this explanation,
then, it appears, that by 'the mystery of the woman and the beast' is
meant the whole history of the two, during their alliance and in their
mutual relations, and not merely the desolation of the one, and the
perdition of the other.
1145. Which hath the seven heads and the ten horns. As this clause
was not needed for perspicuity, we may presume, that it has been
added to keep in view the heads and horns, as being of primary im-
portance, and to form a kind of basis for the explanation given of
them in vv. 9-14. The two articles point back to 1129; but at the
same time they throw a stress on the heads and horns, and thus also
indicate their importance. They show, that the heads and horns are
the salient point, the essential feature in the symbolization.
XVII; 8. 1146. The beast which thou didst behold. The didst and
not doth shows, that we are to conceive of the symbol as having
passed away from the scene, so that there is nothing to distract the
seer's attention from the explanation.
1147-8. Was, and is not, and is about to come up out of the abyss, and
to go into perdition. In ve. 3 a general description of this beast's
character was given. Here we have a multum in parvo history of him.
It sketches his whole career. Let us, then, take our stand at the
time present to the seer, in order to contemplate it thence.-The beast
now is not. That this is not refers to the time of writing is clear.
True, as a general rule, each scene in succession is represented in the
orderly evolution of the Mystery, as present for the time being. But
it may be, that there is here an exception to the general rule. For
xvii; 8. 1145-48.]
277
The whore on the beast.
the three tenses, past, present, and future, may be thought to make it
necessary, that the medium point of time should be the author's
present. Besides, the seer is not now beholding the evolution of the
Mystery, but listening to an explanation of a symbol, which has
passed away. Granting, however, that the Visional present is in-
tended, the result will be the same; since the author's present and
the Visional present are shown by ve. 10 to coincide at this place.
The writer tells us plainly enough in that verse, that the sixth of the
seven Cæsars of whom he speaks was then on the throne. The beast,
then, is not at the time of writing.-But he was, he had a previous
existence, which was then terminated. Where shall we look for him
under that former state? Having respect to the numerical identity
between the heads and horns of this beast, and those of the beast
from the sea,—to the blasphemous character common to both (cp.
13; 1),—and to the alliance in which this is found, we cannot doubt,
that there is a generic identity between the two, and that we may
see the history of this beast's first stage of existence detailed in C. 13;
1-10. If so, he then appeared as the Julian dynasty of Cæsars, and
terminated his existence with Nero, the last of that dynasty. It will
then follow, that the author's present, and consequently the date of
the Apocalypse is later than the time of Nero. And this leads me to
make a brief digression, with the view to determine a point of great
importance in Apocalyptic interpretation,—the precise time, that the
work was written.
(
Stuart, although he recognises the existence at the time of writing
of what he calls 'the hariolation respecting Nero's death,' and by it
"solves the apparent enigma," yet, overlooking the fact that a rumour,
to the effect that Nero who was believed to be dead was not really
dead but would revive and return from the east, could only gain cir-
culation after his death, contends for the Neronic date. I myself,
being misled by his arguments, adopted this date at the time that I
wrote the Guide to the Apocalypse (see pp. 24, 29). But I have since
been unable to see any possible way of escaping the conclusion, to
which this clause seems to lead. If the beast that was' be indivi-
dualized to mean Nero personally (according to Stuart's view), the
case will not be altered. And, though Stuart speaks of the hariola-
tion' as being spread before Nero's death, he can adduce no authority
for saying, that any rumour or prediction existed in Nero's life-
time to the effect, that he would come to life after a real or supposed
death (see on 858). The only passage he quotes from any heathen
writer is from Suetonius; and it contains no allusion to Nero's
death, though it does contain what might have furnished a basis
for such a report, when doubts were raised as to the manner and
reality of his death. The quotations from later Christian sources
C
278
[H. XXI. D. 3.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
are only such, as may have arisen from misinterpretations of the
Apocalypse, under the influence of such a report. Stuart himself
advances nothing more in support of his assertion, that "nothing
important can be made out of this clause, either for or against the
fact, that Nero was living or dead when the Apocalypse was written,"
than that "prophetic style pays little regard to the chronological
order of events." But, in the first place, I challenge the production
of any parallel example from the prophets. In the next, I observe,
that we have before us now, not prophecy, but an explanation, and
one, which, as to this clause, has respect to things past. And, thirdly,
I affirm, that the very object of this statement is to define the chrono-
logical order of events; and to deny this is to assert, that the state-
ment is utterly destitute of meaning. On the whole, if (as Stuart
maintains) C. 13; 3, 10: 17; 8, 11, relate to Nero, and the question
lies within so narrow a compass as this, namely, whether the work
was written a few months before or a few months after Nero's death,
I conceive that no one, taking the prevalent rumour into account,
would hesitate to say, that the book must have been composed after
Nero's death.-Beyond an alteration of a few months in the date, I
am not aware, that any correction of what I have said in the Guide
will be needed, unless it be in respect of the actual existence of a per-
secution at the time of writing. It has been said, that there are plain
indications in the Apocalypse of the existence of a persecution,
whereas Nero's ceased at his death; and hence the date could not
have been subsequent to that event. But no statements can be
adduced, which may not be fully accounted for from a state-persecu-
tion having been in force during the four preceding years, and from
the propriety (since Christians were subsequently to be exposed to
the like, and were always suffering more or less from local persecu-
tions excited by the malevolence of Jews or heathens)-from the
propriety of the apostle's availing himself of the occasion to furnish
motives, encouragements, and exhortations to all, who might suffer
under similar circumstances. Indeed, there are some passages, in
which the persecution is spoken of as though it were past: for
example, in C. 13; 5 the beast is said to operate 42 months (which
may be thought to indicate the expiration of the 3 years of Nero's
persecution); and in C. 17; 6 the woman is seen, as having already
drunk to satiety of the blood of the saints. It must also be remem-
bered, that the war upon the Jews is on my view included in the
'making war with the saints,'' shedding' and 'drinking' their blood,
and similar expressions; and this war would be at its height at the
time of writing. On the whole, as I can see nothing of any cogency
to the contrary, I feel constrained to yield to what appears to be
required by this clause; and hence to conclude, that the work could
xvii; 8. 1148.]
279
The whore on the beast.
not be written until after Nero's death. How soon after we may be
able to learn from ve. 10.
We proceed now to the third clause in the statement before us.-
This beast is about to come up,—a mode of speaking, which imports
that his ascent was close at hand at the time then present: see on
237, 669, 789. Now from ve. 10 we learn, that the sixth king was
then reigning; and if either of Nero's next successors was that king,
clearly none but Vespasian could answer to the description of this
beast in the second stage of his existence. The place from which he
is to come is the abyss, that is, the division of Hades, in which the
Satanic dragon is confined: see C. 20; 1, Vol. I: pp. 12, 97;
and cp.
on 574, 613, and 726. The place of his origin, when he previously
was," is not here stated. For that we must look to C. 13; 1, where
we are told that he then came from "the sea." Doubtless, "the
abyss" is here assigned as the birthplace of the beast's second state
of existence to mark a specific difference (while a substantial identity
between the two is at the same time recognized), and in particular to
stigmatize this beast, or form of the beast, as even more odious than
the former. Now, if the beast in his first state of existence symbol-
izes the Julian dynasty, in his second he can represent only the
Flavian. And having in view the respective origins, in connexion
with what has heretofore been shown, there can be no doubt, that the
two bestial forms or eras of existence are here specially regarded, as
being individualized in Nero and Vespasian. Hateful as Nero was
to Jews and Christians, Vespasian, both as having been in the first
înstance the representative and agent of Nero in the war against the
Jews (of whom it must constantly be borne in mind, that the Chris-
tians were regarded as being a sect), and also as having been subse-
quently "the destroyer of the pious," may have been esteemed even
more hateful. Indeed, that such was the case, and also how much
the cause of the Jews was identified with that of the Christians, may
be gathered from the work, from which the designation of Vespasian
just cited is taken, namely, the fifth book of the Sibylline Oracles.
This book consists of a variety of pieces, written about the time of the
destruction of Jerusalem. Vv. 137-178 relate to Nero, and repeat
the usual story of his flying to the east, returning thence with a great
force, and laying waste the world. Finally, Rome, "which has
destroyed the faithful saints of the Hebrews and the true temple
[qy. Jesus], shall be brought to utter desolation." Vv. 246-285 con-
tain a Messianic passage, in which "the divine Jewish race" are
represented as inhabiting a city in the centre of the world. To this
city Jesus, who was crucified, will return, and address to its inhabi-
tants words of consolation and peace. Vv. 342-385 denounce Italy
in severe terms. "The luminaries of heaven will withdraw their
•
280
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 3.
splendour, and God will punish with unrelenting and awful severity,
unless the worship of idols shall be forsaken, and Himself alone be
adored" [cp. Rev. 9; 20: 16; 9]. Here again comes in the man of
sin, the son of perdition. "The matricide shall come from the ends of
the earth, whetting his sharp teeth. He shall destroy all the land,
have universal dominion, and devise everything with more cunning
than all men. Her [Rome] by whom he was destroyed, he shall
speedily seize upon, and destroy many men, and princes of high rank.
All shall he burn, as he formerly did in another condition" [alluding
either to the burning of Rome or of Christians by Nero]. The extent
and horrors of the war are then described. In vv. 386-433 warning
is given, in the first instance, against the vices prevalent at Rome.
The perpetual fires of Vesta will be extinguished [the temple of Vesta
was burnt, when Nero set Rome on fire]. "The long-beloved house
was burnt by thee [Rome], when I saw the second temple cast down
headlong, wrapped in flames by an impious hand [that of Titus]: the
house always flourishing, the temple dedicated to the service of God;
the object of joy to the saints, evermore incorruptible, in soul and
body the object of hope, &c. &c." Then the writer proceeds to show,
how"
a crafty and vile king" [meaning Titus], with a great army,
cast down the temple, and ranged through the holy land, "an un-
expected sign to mortals." Then comes "the man from the heavenly
heights" [the Messiah], who restores all things, subdues all enemies,
rebuilds "the city beloved of God," and makes it "more splendid
than the stars, or sun, or moon," builds its tower so high that it
reaches to the clouds, and makes it the glory of the eternal God."
"Evils shall no more come upon timid mortals; and all vices shall
cease. These are the last times of the saints." I cannot but think
it probable, that in the allusions, which in this and similar works are
apparently made to Nero as reviving and returning, Vespasian may
have been had in view, at any rate inclusively (see on pp. 116, 117).
That an expectation of Nero's return to life should really have been.
entertained seems highly improbable, and also incompatible with the
anticipated advent of the Messiah immediately after the destruction
of Jerusalem; while, on the other hand, Vespasian actually marched
to Rome from the east, and the circumstance of his being "the
destroyer of the pious" may well have led to his being figuratively
described, in order to cast the greater odium upon him, and at the
same time to conceal the real reference to him, the reigning emperor,
as Nero come to life again. At any rate, there is enough in this
passage to show with what detestation he and his son must have been
regarded by Jewish Christians: and thus to account for his dynasty
being stigmatized as the beast from the abyss.'-To the clause we
have been considering there is added and to go into perdition. Heng-
xvii; 8. 1148.]
281
The whore on the beast.
stenberg, however, speaks of a reading which would give and he goeth,
&c. According to him 'it is from ve. 11:' but it may more probably
have arisen from the accidental omission of the final letter of the
Greek verb. Be this as it may, it is of so little value, that Griesbach,
Stuart, Scholz, and Tregelles make no allusion to it.—To go into per-
dition must mean to perish finally (cp. Jo. 17; 12: 2 Th. 2; 3); and
this is symbolized in C. 19; 20 by both the beast and the false pro-
phet being cast into the lake of fire. Vespasian's dynasty lasted no
longer than his son Domitian's lifetime; and with him the dynasty
of Cæsars became extinct. In the Sibyl. Or. VIII, p. 714, it is said;
“The dog has produced a lion, which will devour the flock. But his
sceptre shall be taken away, and he shall go down to Hades." By
'the dog' appears to be meant Nero, and by the lion' Vespasian,
who obtained the throne in consequence of Nero having placed him
in command of the army of Palestine.
If, now, we assume the time of writing or epoch of this scene
to have been during the interval between Nero's death and Vespa-
sian's obtaining actual possession of the throne, we may interpret the
statement before us as follows. The Cæsarian beast, under the Julian
form in which it emerged from the sea of the nations, ceased to be in
Nero. In the time present, it "is not." But it will speedily emerge
from the hold of Satan under its Flavian form in the person of
Vespasian, and in that form will become finally extinct.-I venture
to add, that I have never yet seen, so easy and natural an explana-
tion as this, of what is confessedly one of the most difficult passages
in the Apocalypse.
I must not leave this statement, however, without adverting further
to Stuart's explanation of it. He supposes it to refer to Nero exclu-
sively, and to the rumour respecting his death, revival, and future.
return from the east, which has been alluded to. Now, this view
appears to me inadmissible on the following grounds. 1. It is
much less natural and probable than that just stated. 2. It has
for its basis an absurd heathen vaticination, destitute of truth; and
the result of resting on which must be the rejection of the Apocalypse
from the Canon of Scripture. The statement we have been consider-
ing is not put hypothetically, or as in any way referring to a widely
spread rumour; but it is positively affirmed, that the beast shall make
his reappearance, and that his contemporaries shall wonder at his
career. If, then, Nero is the beast, and his death is referred to in
the two first clauses, his resurrection is vouched for in the third; and,
as this never took place, the book cannot be inspired. Stuart himself,
in saying that "the cause of wonder is, that the beast bas as it were
risen from the dead," grants my premises. The 'rising' must pre-
cede the 'wondering;' and he recognizes the occurrence of both. If,
282
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 4.
indeed, Nero had ever returned from Parthia to Rome, this might
have been accounted a symbolical rising from the dead; but as he
never did so, the 'hariolation' furnishes no basis whatever for the
statement: at least, if it was the basis, its non-fulfilment involves the
non-inspiration of the book. I may add, that the words " as it were"
must be struck out of the above quotation from Stuart, as having no
sanction from the text. 3. The actual death of the beast (what-
ever and whoever may be meant thereby) is virtually predicated in
vv. 8 and 11. But the popular rumour did not originally presuppose
Nero's death; but, on the contrary, was based on the belief, that he
was not dead.-Other arguments in refutation of Stuart's view may
be found in Hengstenberg's Exp. II; 79-88.
1149. And they who dwell on the earth = the partizans of Rome
during the Jewish war: see on 571, 880.
1150. Whose name hath not been written. Some copies have names.
Cp. 881.
1151. On the roll of life from the world's foundation. Cp. and see on
882–3.—In Lu. 10; 20: He. 12; 23 there is a similar expression :
((
names written in heaven." See too Mt. 25; 34 (“inherit the king-
dom prepared for you from the world's foundation"): and also Hermas:
Vis. II. ("the Church was constituted before the beginning of the
world"); and other passages quoted under 389.
1152. Beholding the wild-beast, will wonder. The R. T. has the
participle in the Nom., but the better authorized reading is in the
Genitive. The former has probably arisen from the latter involving
an unusual construction.-The occurrence, for substance, in C. 13; 8
in reference to the first beast, of the statement contained in Nos. 1149
-52 may be thought to be another indication of the generic identity
of the beasts from the sea and the abyss.
1153. Because he was, and is not, and shall be present (or will make
his appearance again, as Stuart renders). The A. V., by rendering
the beast that was, &c., gives the sentence a sense somewhat different
from the true. The reading of the R. T. in the last clause gives and
yet is, or although he is. This reading, as Hengstenberg contends, is to
be rejected on both internal and external grounds; and it is generally
rejected by critics on the ground, that the best authorities have the
other. Yet many Codices support the R. T.; and the great difficulty
presented by the apparent contradiction in saying, that the beast 'is'
and 'is not' at one and the same time, is strongly in favour of this
reading. Hengstenberg's first argument against it is, that "it gives
properly no right sense." Now this is in truth the strongest reason
in its favour. For the opinion, which Hengstenberg himself has
formed respecting it, shows what opinion would be entertained by
any ordinary critic or copyist. Such an one, seeing no sense but a
xvii; 8–9. 1149–54.]
283
The whore on the beast.
palpable contradiction in the original reading, would be very apt to
conclude, that an error must have crept into the text; and would in
consequence correct it according to his own opinion of what the reading
should be. And, that such attempts at emendation have been made
is strongly indicated by the fact of there being three rival readings,
differing from one another only in a letter or two. On the other hand,
that any one should introduce the received reading, as an emendation
of either of the others, is in the highest degree improbable. I am
therefore, on the whole, strongly inclined myself to give the prefer-
ence to the received reading; though in the text I have adhered to
the rule of following the most ancient of the extant Codices. Their
text makes this number identical with 1146-7, excepting that the
place and more exact time of the beast's emergence is not noticed
here, as not being pertinent (it may be supposed) to the object imme-
diately in view, which is to speak of the beast's two stages of existence.
We have in this verse a parallelism with two places in C. 13. That
with ve. 3 is especially striking, as being one of facts as well as of
symbolical wonderment. When the beast was first slain in 'one of
his heads' (Caligula) and revived again, the whole earth wondered in
secret: and just so here, when he is again slain in another head (Nero),
and is about to appear again in one, in whose dynasty he will go into
perdition, the renegades of the earth wonder on beholding such un-
looked-for events. The same parties,-those whose names were not
written in the book of life, had not indeed wondered at, but they had
worshipped the beast under the last-named head (13; 8).-Observe,
that the wonder is said to be called forth by beholding the whole
career of the beast, and not merely (as Stuart and Hengstenberg seek
to make it appear) by his 'having as it were risen from the dead.'
The death of the beast in Nero was as much a cause of wonder, as
his revival in Vespasian's accession.
DIV. 4.
EXPLANATION OF THE BEAST: (2.) OF HIS HEADS; seven Cæsars.
XVII; 9-10. 1154-60. 'Here [is] the mind which hath wisdom !
The seven heads are seven mountains (upon which the woman sitteth), and
they are seven kings. The five have fallen, the one is, the other hath not
yet come; and, when he shall come, he must abide a little [while].'
1154. Here, &c. Inasmuch as in each instance, in which this or
an equivalent sentence occurs (cp. 13; 9, 18: 14; 12), it precedes an
explanation or clew to a mystery, I consider it to be a mystical for-
mula tantamount to saying, that now such information is about to be
given, as will enable any one who has discernment to penetrate into
the real meaning of the mystery. Consequently I do not (with
Stuart) conceive, that it refers primarily "to what precedes,” though it
must necessarily contain a subordinate reference thereto. See on 917.
284
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 4,
66
1155. The seven heads are seven mountains. ((
Mountains," says
Hengstenberg, "are the common symbol of kingdoms." And again;
"In the Apocalypse mountains uniformly denote, not particular
kings, but kingdoms." Yet again; "That the mountains are to be
understood spiritually is evident alone from C. 13; 3, where it is said,
that one of the heads was killed, which does not suit a natural moun-
tain." This is also "plain from the term 'seven kings' or kingdoms,
added by way of explanation." And, "it is clear as day, that there
is not a double signification ascribed here to the heads, but that the
second only serves as an explanation of the first." These citations
contain all that I find said, and therefore, we may presume, all that
can be said, in support of this view. And the following are the posi-
tions maintained, assumed, or implied in the above extracts. 1. The
term mountains is here used symbolically, or (to use his expression)
spiritually:" whence it follows, that heads and mountains are sym-
bolical equivalents. 2. Kings, on the other hand, is the literal term,
which corresponds to these; but it means not kings, but kingdoms.
3. There is not a double signification ascribed to the heads, but "the
term seven kings, or kingdoms, is added by way of explanation."-
Now, all these positions I deny wholly or in part; and will proceed
to disprove, only observing in the first place, in order to clear the
way, that I do not question, that mountains, when symbolically used
(as in C. 8; 8: 16; 20), denote kingdoms. The point on which the
whole turns is, whether mountains is used here symbolically or liter-
ally. 1. Now, in refutation of the assertion, that "in the Apoca-
lypse, mountains uniformly denote kingdoms," I can refer to five out
of the eight places in which it occurs as not giving that meaning.
For I suppose it will not be maintained, that the kings of C. 6; 15, 16
called on the kingdoms to fall on them: nor that the 144000 of C. 14;
1, or the seer in C. 21; 10, stood on a kingdom. 2. The argument
from C. 13; 3 is a mere petitio principii, dependent on assuming,
that the heads have only one signification, which is the question now
at issue. 3. The argument from the clause, 'added by way of ex-
planation,' refutes instead of sustaining Hengstenberg's view. For
if that clause be indeed explanatory, then kings is the literal meaning
of mountains, and not kingdoms, as he maintains; for the identity
between kings and kingdoms has not been and cannot be proved, as
I shall show under the next clause. 4. Hengstenberg subsequently
resolves his term kingdoms into nothing more than "phases of the un-
godly power of the world." On such a mode of proceeding the text
may be frittered away, and made to mean anything. So much for
the arguments in support of a view, which is said to be as "clear as
day."-Let us now see, what may be said on the other side. 1. The
word mountains is manifestly used as an explanatory term; for its
xvii; 9. 1155.]
285
The whore on the beast.
>
introduction into the sentence can only thus be accounted for. Now,
the fact that it is so used, and that too in a professed explanation, is
a proof so strong in support of the opinion, that it was intended to be
taken literally, that this is in itself conclusive, and such as no argu-
ment to the contrary can contravene. And hence it follows (kings
being allowed to be an explanatory term), that both mountains and
kings must be explanatory terms, and independent of one another;
and consequently, that a double signification is assigned to heads.
2. The statement itself, when put in the most concise and plain
terms, appears to me to be so clear, that I cannot believe, that any
one, to whose system a particular construction is not essential, can
entertain a doubt as to its meaning. The seven heads represent
seven mountains on which the woman sitteth, and they represent
seven kings.' The verb appears to have been repeated for the pur-
pose of making it clear, that two meanings were intended to be as-
signed to the one symbol. I mean not, however, to contend, that the
copula are must necessarily signify represent. On the contrary, I
have shown on 79 and 711, that it may connect two symbolical terms.
But I maintain, that it is quite unreasonable to suppose, that it does
so in the present instance; because, if such were the case, it would
be used, at one and the same time, to place both a symbolical and a
literal term in connexion with a symbol. The purport of the state-
ment would then be; The symbolical heads are symbolical moun-
tains, and they represent literal kings.' I can see no propriety or
sense in such a declaration. 3. I have already noticed, that the
second meaning is kings, and not kingdoms; and if I prove that the
former cannot be put for the latter, this will be conclusive against
kings being used to explain mountains. 4. The view, that it is so
used, renders the insertion of the latter term perfectly absurd and
unmeaning. For what purpose can mountains in that case have
been introduced? Merely to be explained? In a work remarkable
for no single word being used needlessly, this view supposes, that
a prominent symbolical term has been thrust in incongruously,
without the slightest relevancy, and merely to encumber the
text. 5. But, even if I were to grant, that mountains may here
mean kingdoms, my opponent's case would not be in the least
nearer to demonstration. For see how the clause, when put in
literal terms, would then stand. 'The seven heads are seven king-
doms, over which Babylon, that is, Rome, ruleth' (for 'sitteth' can
only mean 'ruleth' in relation to kingdoms). Can it be pretended,
that Rome ever ruled over seven kingdoms? 6. Not a shadow of
a difficulty, nor even of an incongruity, arises from supposing two
significations to be attached to the symbol.
Precedents may be
found, as well for a symbol having two meanings, as for a thing being
286
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 4.
(
symbolized by two symbols, when it was desired to represent different
functions or aspects of it (see on 79). But examples of the former
must, from the nature of the case, be rare; and it would be generally
necessary in respect of them, that an explanation, similar to the one.
before us, should be given. 7. Moreover, in the present instance,
while on the one hand such a double signification was imperatively
called for, on the other it could naturally be given to the symbol.
It was called for; because, besides indicating that the primary and
essential meaning of the heads was kings, a mode of connecting those
kings with the locality over which they reigned, so as to indicate their
kingdom, was required. And it could easily be supplied; because, as
elevation over the rest of the animal was the point, that made the
heads a suitable symbol of kings (who in like manner hold an exalted
position in relation to their subjects), this would be equally applicable
in the case of mountains (which are similarly raised above the country
around them). The former remark may suffice to indicate, how little
foundation there is for Hengstenberg's assertion, that 'the seven hills
of Rome and the seven kings have nothing properly to do with each
other' the latter to show, that there is as little ground for his state-
ment, that "between the image and the object represented by it there
exists no natural connection." Let me add here, in reference to his
remark to the effect, that "Vitringa himself must admit, that all the
properties of the heads, as they are found in the two visions respect-
ing the beast, cannot be pointed out in the hills, that there is not
the smallest occasion that they should, one point of similitude between
a symbol and the thing symbolized by it being all that is requisite or
usual: and, with reference to his inference from the clause, Here is
the mind, &c., that that inference has been incidentally refuted by
what I have said on that clause. On the whole, I venture to think,
that, despite all Hengstenberg's efforts to refute Vitringa's argument,
few readers will be found, who will not say with the latter, 'the seven
heads denote, as every one must see, the seven-hilled city of Rome.'
-Wordsworth says (p. 17); "In St John's time Rome was usually
called Urbs septicollis,'-the seven-hilled city. She was celebrated
as such in an annual national Festival. And there is scarcely a
Latin poet of any note, who has not spoken of Rome as a city seated
on seven mountains. Virgil, Horace, Tibullus, Propertius, Ovid, Silius
Italicus, Statius, Martial, Claudian, Prudentius,—in short, the unani-
mous voice of Roman poetry during more than 500 years proclaimed
Rome as "the seven-hilled City.' On extant imperial medals, too, of
the apostolic age, Rome is displayed as a Woman sitting on seven
hills, precisely as she is represented in the Apocalypse." Inasmuch,
then, as Rome has ever been known as 'the city of the seven hills,'
the number seven shows clearly, that Rome is the city that is meant.
(
・
xvii; 10. 1156–57.]
287
The whore on the beast.
-We ought not, however, to lose sight wholly of the secondary sym-
bolical signification of the number. It is the number of perfection;
and, when joined with hills, denotes the perfection of strength or
power. On this account, doubtless, Rome was called 'the city of the
seven hills,' rather than because it was actually situated on seven
distinct hills. In point of fact, it is not easy to distinguish between
the hills designated. And it is self-evident, that the site of the city
has, and necessarily must have varied in the different ages of its
history, according as the population increased or diminished. So
that the assignation of seven hills, neither more nor less, must have
been in a great degree arbitrary, and true only in respect of one parti-
cular epoch. Plenitude of power was, doubtless, the idea primarily
intended to be conveyed by the designation. And here we may note
by the way a contrast with Babylon. The literal Babylon was the
city of the one hill' (Je. 51; 25): the mystical Babylon 'of the seven:'
an appropriate indication of the relative power of the two.
1156. On which the woman sitteth. Sitteth in this connexion can
mean only is located. The word is used, for greater congruity with
the literal term mountains, in a quasi literal sense. The statement,
that the woman Babylon is located on the seven hills, contains a further
indication, that Rome is meant, a woman being the usual symbol of a
city. We have now seen, that the woman is symbolically said to sit
on the mountains (ve. 9), on the waters (ve. 1), and on the beast
(ve. 3). All the three statements have the same generic reference
with specific differences. They may be put into literal terms thus.
'The authority of the Roman empire is located in the city of the
seven hills, extends over many nations, and is administered by the
Cæsars in the name of the Senate and people of Rome.'
XVII; 10. 1157. And they are [i.e. represent] seven kings. In the
A. V. the rendering is, And there are, &c. The seven kings on this
rendering appear to be wholly independent of and disconnected from
the seven heads. Yet there can be no doubt, from the nature of the
case, that the two are intended to be most intimately connected, and
to stand to one another in the relation of symbol and thing symbolized.
On any other view, the kings would appear to be introduced without
the smallest relevancy; and the angel be made to leave his explana-
tion of the beast, in order to indulge in an unmeaning and inexplicable
digression. It is commonly said that kings here is equivalent to king-
doms. And as this is a most important point (since its decision one
way or the other must be fatal to many schemes of interpretation), it
will be proper to examine it here fully, though the question has been
briefly considered in Vol. I: p. 310 ss. In the ordinary use of the
terms, the two are unquestionably not synonymous; and consequently
the onus probandi lies on those who contend for an exceptional use;
288
[H. XXI. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
and, inasmuch as the substitution of one of two correlative terms for
the other is in itself so highly improbable, and so greatly calculated
to lead to misconceptions and to frustrate the purposes of language,
nothing short of the most conclusive proof of so strange a proposition
ought to be deemed sufficient.
We proceed, then, to inquire what is advanced in support of this
assertion. But, first, it may be well to observe, that this is not a
point, in which the symbolical use of language can be brought into
the question. The use of the term kings here, as being for the purpose
of explanation, is, as I have virtually shown under 1155, literal; and
consequently the use must be similar in any precedents, that may be
adduced in support of the assertion. At the same time, a literal use
does not preclude that wide acceptation, in which all substantives are
sometimes taken more or less, and especially in such a work as the
Apocalypse (see on 1079, 1087, 1122). For example, kings may be
extended to include any persons who rule, but this will not justify
the extension of it to things, such, e.g., as kingdoms.-The following
extract from Hengstenberg on C. 13; 18 will be found, I believe, to
contain the substance of all that can be said in support of the position,
that kings is put for kingdoms. "The kings are not individuals, but
ideal persons, personifications of kingdoms, the king of Babylon, of
Rome, &c. Such phraseology occurs very frequently in the higher
style of prophecy. For example, in Da. 7; 17; "The four beasts.
are four kings;" Vulg. regna: in vv. 23, 24, the Hebrew word for
kingdom is substituted for that for king. [To give Hengstenberg's
argument the utmost weight of which it is susceptible, I add, that
the LXX. use the Greek word for kingdoms in ve. 17; and on the
other hand they put kings for kingdoms in C. 8; 22.] In C. 8; 21,
it is said; "The rough goat is the king of Grecia, and the great
horn is the first king." [In the verse before instead of,
ram having horns (an equivalent expression for "the horns of the
ram") are the kings of Media and Persia," the LXX. have, "The
is a king of Media and Persia."] Is. 23; 15; "Tyre
shall be forgotten seventy years as the days of one king," on
which Michaelis remarks, 'Not one royal personage, but one king-
dom, q.d. so long as the Chaldean empire lasted.'"-Before proceeding
to answer the argument of this passage I would call attention to one
out of many instances, in which Hengstenberg seeks unfairly to
strengthen his position by the introduction of comprehensive phrases,
which convey impressions, that have no foundation in truth. He
says; "Such phraseology occurs very frequently." Now, if there be
other text than those quoted above in which it occurs (which I
do not believe), there is certainly not one, which would add to them
an iota of weight. It should, therefore, be clearly understood, that
ram
any
•
"The
xvii; 10. 1157.]
289
The whore on the beast.
"-are
the reader has the whole of the Scriptural argument on that side of
the question before him. 1. In proceeding to reply to it, I would
first observe, that Hengstenberg's mode of putting his case would
make the use of the term kings to be symbolical. Now, as I have
proved the use of the word here to be literal, he must either give up
his position, that the kings are "ideal persons, personifications of
kingdoms," or admit, that his precedents, in the light in which he
places them, are inapplicable to the case before us. In either case
the basis of his argument will be cut away. 2. Though I should
admit, that Daniel uses the term kings in the way, that Hengstenberg's
argument assumes, namely, as a synonyme generally for kingdoms, it
would not at all follow, that John must do the same. This may be
a peculiarity of Daniel's; and certainly the use of a term by a single
writer cannot safely be made a rule for all others or for any other.
Even to give to the texts cited such small weight as may rightly
be accorded to them as precedents, they ought to present similar cases
(in particular, in respect of the number of the kings), which these do
not. 3. But, I deny that, as a general rule, Daniel uses the word
kings, when he means kingdoms. He does so only in one particular
case, namely, when the kings spoken of are the founders of the king-
doms. Those kings—not "ideal persons," but "individuals
then made representatives or "personifications" (if the term be pre-
ferred) of their kingdoms, so that they are spoken of as equivalent to
them. This appears from the circumstance that kings is put for
kingdoms only in this case. It appears, too, from Da. 2; 38, 39;
"Thou (Nebuchadnezzar, the founder of the first kingdom) art (equi-
valent to or dost represent) the head of gold (the first kingdom) and
after thee shall arise another kingdom." It appears, also, from the two
terms being alike interchangeable in such a case. In Da. 7; 17 we
read; 'The four beasts are four kings.' Now, strictly speaking, a
beast represents a kingdom: cp. vv. 23, 24. Consequently, kingdoms.
must be really meant, and there is no doubt that they are; but, the
founders of the kingdoms being primarily had in view, kings is here
put for kingdoms; and hence the LXX., having doubtless taken this
view, have translated the Hebrew word for kings by the Greek term
for kingdoms, and the Vulgate by the Latin regna. The same is the
case in Da. 8; 20, 21. Also, in Is. 23; 15; where "the days of one
king" may perhaps mean the days, during which one king or kingdom
kept the Jews in captivity, the king who founded the kingdom, and
also carried the Jews into captivity, being made the representative of
his kingdom: but the allusion in this text is far too uncertain to
admit of anything being built upon it, see Palmoni, 469. On the
other hand, in Da. 8; 22, if in the clause "whereas four [horns]
stood up for it, four kingdoms shall arise," we are to consider "king-
VOL. II.
T
290
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 4.
doms" as an equivalent for kings, implied in horns (as the LXX.
appear to have considered by rendering the Hebrew word by the
Greek for kings), then it will appear, that, when the kings really con-
templated (cp. ve. 23; "their kingdom")-when they are the founders.
of the kingdoms (for such is the case in this instance also), kingdoms
may be put for kings equally as kings for kingdoms (see Vol. I: p. 312).
This mutual interchangeability Hengstenberg has prudently kept out
of sight. For it is fatal to his argument; since it is impossible, that
such an interchangeableness should exist without restriction, and the
limitation which it implies, to such a single case as I have pointed
out, renders the precedents valueless for the purpose, for which they
are adduced.
To have any force or pertinency they must go at least
to the extent of the case in hand. If, for example, the word kingdoms
had anywhere been put for the kings signified by the ten horns in
Da. 7; 24, then the precedent would have been pertinent. But,
inasmuch as this is not the case :-inasmuch as, on the one hand, no
instance can be adduced, where the words are used interchangeably,
in which founders of kingdoms are not contemplated (to say, may not
be, would suffice for my purpose); and as, on the other, it cannot be
pretended, that in the case before us founders are spoken of, the pre-
cedents adduced are wholly inapplicable and worthless.-Hengsten-
berg, however, advances elsewhere another argument to the following
effect. "That we are not to think of individual kings is plain from
the whole character of the Apocalypse, which never has to do with
single human individuals, but everywhere represents the future only in its
most general features." This is obviously a mere reflection from, and
for any force it may be supposed to have is wholly dependent on,
Hengstenberg's particular interpretation. My exposition from be-
ginning to end is a refutation of the argument. It must now, I
think, be generally admitted, that Hengstenberg has failed to make
good his position. Consequently, no exception being proved, the
general rule must be admitted to hold good, and kings be taken to
mean kings.
This conclusion will prove a deathblow to the largest class of inter-
pretations, those, I mean, of the Historico-præsentist or antipapisti-
cal school though indeed, even putting the conclusion now arrived
at out of the question, they build on an unsound foundation. For,
conceding to them that kingdoms are meant here and in ve. 12, still
different "forms of government" in one kingdom are not kingdoms,
neither are barbarous Gothic tribes, which have no defined locality
proper to each, kingdoms. 'Different forms of government' makes
the essence consist in diversity, whereas both the signification of
horns, and the diadems on all alike, imply uniformity. A series of
different forms of government is equivalent to a series of diverse series
xvii; 10. 1157.]
291
The whore on the beast.
of rulers. So that one king, on this interpretation, becomes equiva-
lent to a series, i.e. one many!-I may add by the way, that the
diversities, which exist among interpreters of this school (a list of
some of which may be found at the end of this heptad),—these
diversities ought alone to form a bar to the reception of their schemes
of interpretation, since the latter are by these shown to be perfectly
arbitrary, and founded on no sound basis.-But, with regard to the
adoption of the word kingdoms as being equivalent to the kings of the
text, the truth is, that the substitution of the former word is con-
tended for, because the term is loose and indefinite, and admits of
contraction or expansion to an extent, that will allow of the text
being adapted to any hypothesis whatever. Thus, one theorist con-
verts kingdoms into 'phases of the ungodly power of the world;' and
by this means makes the seven heads to represent seven powers, ex-
tending from that of Egypt to that of the ten arbitrarily selected Gothic
kingdoms. Another turns them into 'seven forms of government' of
the one kingdom or empire of Rome, arbitrarily selecting the forms
(for "there were fifty successive governments during the republic"),
and untruly representing them as measuring (with the eighth king)
the period from the foundation of Rome to the present day. In one
place, kings are made to mean a number of petty tribes or hordes of
barbarians in another, a company of merchants, or the tribes of
the Jews, or kingdoms in general, or the risen saints, and I know not
how many more things. And all this diversity arises from perverting
the meaning of the term king, from signifying a person, to denoting
a corporate body or an abstraction. When the ordinary meaning of
the term is adhered to, the application of the principal symbol of the
Apocalypse is necessarily brought within definite and limited bounds,
the duration of the thing signified being restricted to the reigns of
seven individuals. But, when this is not the case, a door is opened
to the wildest speculations and conjectures; and it is scarcely going
too far to assert, that the whole interpretation of the Apocalypse has
by this means alone been made to float in utter uncertainty (cp. e.g.,
Hengstenberg, Vol. II: 8).
To make good my position, it has sufficed to disprove the exception
contended for. But I can go further, and adduce evidence on the
positive side to show, that kingdoms cannot, not only here, but in any
instance, be directly symbolized by the heads or the horns of a beast.-
A beast symbolizes a kingdom, or more properly speaking a series of
kings (Da. 7; 3, 23: Re. 13; 1). The head of a beast is interpreted
to mean a king (17; 10). So also is a horn (17; 12). As, then, it
would be absurd to account a head or a horn to be equivalent to the
beast of which it forms a part, so it is absurd to make one king equi-
valent to a series of kings. The case is virtually the same, when the
T 2
292
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XXI. D. 4.
same result is arrived at by sophistically converting king into kingdom.
Cp. Vol. I: p. 18.-Further, the very use of the heads and horns is
to indicate the duration of the beast's existence by showing what
number of kings is included in the series. But this object would not
be attained, if each item in the series were capable of such indefinite
expansion or contraction as would be the case, if a term having the
sense of kingdom were used.-Another proof may be derived from the
use of the word king in the Apocalypse. It occurs 23 times. And in
every instance, as I maintain, a person and not a thing is denoted by
it; and probably in scarcely a passage besides that before us could it
be denied, that a person is intended. See esp. C. 1; 5, 6: 6; 15:
10; 11: 16; 12, 14.—But perhaps the most conclusive proof of any
arises from the fact, that the point of similitude necessary to consti-
tute the symbolization does not exist in respect of a kingdom. What
qualifies a head or a horn to be a symbol of a mountain or a king is
elevation above that, to which it stands related. But the correspond-
ing qualification is not found in a kingdom. A head is raised above
the animal: a horn above the head: a mountain above the surround-
ing country a king above his subjects. But a kingdom or form of
government has no relative elevation: it can stand related only to
other kingdoms or forms of government, with which, as such, it is on
a par.—It may be added, that the early Fathers appear to have under-
stood, that kings and not kingdoms were- meant. They always use
the word reges, never regna.
1158-60. The five have fallen, the one is, the other has not yet come;
and, when he shall come, he must remain a little [while]. The article
in the Greek points to a particular five kings, namely, the first five.
Its gender shows, that neither the heads nor the mountains, but only
the kings can be meant. Kings "was a customary name given by
Greek writers to the Roman chiefs." Cp. John 19; 15: 1 Pe. 2;
13, 17.-Hengstenberg says; "Of peculiar importance is the expres-
sion fallen. This does not at any rate suit those of the five emperors,
who died a natural death. It indicates, that, not individuals, but
rather kingdoms are to be thought of, for whose overthrow the term
falling is the standing expression in Scripture: cp. 14; 8: 16; 19:
18; 2: Is. 21; 9: Je. 51; 8: Am. 5; 2. Falling is used in regard to
individuals, only if they have perished in war; not of persons, who
may have met a violent end in some other way." A writer must be
greatly at a loss for an argument, when he is driven to lay so much
stress on the use of a term of such wide application, and that too in a
work distinguished by using words in a very wide sense :-greatly at
a loss indeed, when he is driven to eke out the weakest of arguments
by statements, which are destitute of truth. In not one of the texts
referred to by Hengstenberg is a kingdom primarily contemplated.
xvii; 10. 1158–60.]
293
The whore on the beast.
Cities are directly had in view. And the term fallen is of course used
figuratively; as it is also here, the falling of the kings from their
thrones (that is, their ceasing to be kings) being the prominent idea
rather than their deaths, and Ho. 7; 7 having perhaps been the pre-
cedent; "All their kings are fallen." How little ground there is for
Hengstenberg's statements in reference to it may be seen in Mt.
10; 29: Lu. 21; 24: 1 Cor. 10; 8: He. 3; 17: cp. Nu. 14; 32:
1 Chr. 21; 14: Eze. 6; 11, in which texts the deaths of individuals,
not slain in war, are spoken of: though the distinction between
'perishing in war,' and 'meeting a violent end in some other way' is
in such a case absurd. Can it be said, that the word fallen may be
used with any more propriety, or accordance with the primary sense
of the term, in reference to a kingdom's ceasing to exist than to a
king's? That the stress in the last clause is to be laid on little, and
not on remain, so as to make it equivalent to only a little while,
appears from the circumstances, and from parallel examples. See,
e.g. C. 12; 12; "knowing that he hath [but] a short time:" 20; 3;
"he must be loosed a little season," and only a little season: and cp.
C. 9; 4: 21; 27. Indeed, the meaning is so clear, that I should not
have thought it necessary to say a word on the point, if I had not
seen an attempt made (by Jenour: II; 288) to prove the contrary.
His only argument (not derived from his own scheme) turns on the
force of the word remain. The word denotes of course continuance,
but to what extent must entirely depend on the context and circum-
stances. By itself it determines nothing.-This statement shows
beyond dispute, that the seven kings are contemplated as following
one another in succession. Indeed, I recollect only one scheme, in
which they are made to be contemporaneous; and this is saying a
great deal in reference to Apocalyptic interpretation, in respect to
which writers seem to consider, that they have a license to put forth
every possible absurdity. If, then, these are consecutive kings, and
one of them was reigning at the time the work was written, the
dynasty of Cæsars must be meant.
Such being the case, we must next proceed to inquire, by the help
of history, and under the guidance of the premises laid down, What
Cæsars are had in view in this statement? and why seven of their number
are specially symbolized? But, as it will be convenient, that I should at
the same time elucidate all the connected questions relating to the heads
and horns, it will be necessary in order thereto to set forth in the first
instance certain preliminary facts, which are the bases of my exposition.
1st. It was the practice of ancient chronologers, so to frame their
list of kings, as to make them accord with certain mystical, or at any
rate predetermined numbers. Ten was in general held to be the
regal or dynastic number. But sometimes, either because the historic
294
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[H. XXI. D. 4
number could not be made to accord with that number, or from some
special reason, the ten was expanded into twelve. In some instances,
probably when the object was specially to denote perfection or com-
pleteness, the number seven was adopted. And there was, besides, a
practice of carrying out one number into another, e.g. seven into an
eighth, this being a mystical method of denoting the ne plus ultra of
completeness, in respect of the number so carried out. See Vol. I:
pp. 24, 31-33, 36, 38.
2dly. Inasmuch as historic numbers would not naturally coincide
with others arbitrarily selected, it is self-evident, that some methods
must have been resorted to in order to produce coincidence. Whether
the necessary adaptations were always founded on some grounds, or
were sometimes perfectly arbitrary, may be doubted; but certain
grounds on which they were made may be pointed out. In some
cases doubts would exist, whether certain names ought to be included
in a list of kings. Thus, for example, it was doubtful, whether the
list of Roman emperors ought to be reckoned to begin with Julius
Cæsar, or with Augustus. Suetonius, Dio, Sib. Or. Bk. V, 4 Ezra
XII, Josephus, Chronicon Paschale, G. Syncellus, and Nicephorus
are appealed to as having begun the computation with Julius Cæsar :
Tacitus, Ptolemy, Victor, Sosibius, Sextus Rufus, J. Malalas, and
Sib. Or. Bk. XII, as having reckoned Augustus to be the first
emperor. Again, in many instances it might be doubted, whether
certain competitors for the throne had sufficiently established their
authority to be accounted kings; and in others questions between de
jure and de facto right would exist. Certain it is, that many kings
were omitted on the ground, that they had not a Thoth or New-year's
day (the epoch of computation) in their reigns. But, on whatever
grounds kings might be excluded, it is unquestionable that many
were omitted in some lists, as Ptolemy's Canon shows. This cele-
brated list of kings furnishes so many illustrations, which support the
view I take, that it will be quite pertinent, that I should exhibit here
its composition.
The Astronomical Canon consists of four divisions. In the Baby-
lonian there are twenty kings: in the Persian ten in the Grecian
Alexander, his brother, son, and ten Lagides: in the Roman twenty-
seven: thus making of Greeks and Romans together forty; and in all
seventy. The thirty Babylonian and Persian kings fall into two equal
divisions at the name of the monarch, in whose reign Judah was sub-
jected. From this king to the one in whose reign the full restoration
of the Jews took place (thus including those, who may be designated
'the despots of the captivity'), there will be, if all the names are
reckoned, cleven kings (see Palmoni, p. 278); or, beginning with
Nebuchadnezzar (who conquered Judea in the time of his joint reign
xvii; 10. 1158-60.]
295
The whore on the beast.
with his father), ten. But, in the Canon, three (Labosordacus, who
reigned 9 months; Darius the Mede, 2 years; and Smerdis, 1 year)
are omitted. And thus the number of the Captivity-despots may have
been made to be either seven, eight, or ten, according to the view taken.
On the full reckoning, the seventh king will be 'Darius the Mede' of
Daniel: the eighth Cyrus, the first restorer of the Jews: the tenth
Darius Hystaspis, the full restorer of God's people, in whose reign the
second temple was finished. If (following the Canon) Darius the
Mede be omitted, Cyrus will be the seventh. According to the reckon-
ing of the Canon, Darius Hystaspis is the seventh from Nebuchad-
nezzar. The remainder of the Persian division of the Canon com-
prehends the period of Jewish liberation, but subjection to Persia.
In this period there were in all ten kings (see Palmoni, p. 280); but
the Canon has only seven, as it omits Artabanus (7 months), Xerxes
II. (2 months), and Sogdianus (7 months). In the full reckoning.
Artaxerxes II. is the seventh.-The Grecian division comprehends the
period of the Jews' subjection to the Grecian rulers of Egypt and
Syria, and of their independence under the Asmoneans. In it are
found twelve kings, exclusive of Alexander the Great, who is separated
from the rest, a new era (the Philippine) being reckoned from the
accession of his brother. The seventh from Alexander is Ptolemy
Philopator, who attempted to intrude into the Holy of Holies. Of
the twelve Philip Aridæus and Alexander II. might be omitted, as
having been kings only in name: and there will then remain ten
Ptolemies, though there were in point of fact fifteen from P. Lagi to
Cleopatra, if Berenice be reckoned, or fourteen without her. In ac-
cordance herewith it is said in the Instructor, vi. p. 174; "Lathyrus
[qu. Auletes] is reckoned the twelfth Ptolemy, because the three
Alexander Ptolemies, though usurpers, are placed in the list of the
Egyptian kings." The first seven kings in the Philippine era of the
Canon ruled over Judea.-Leaving now the Canon for the present, let
us advert to the parallel line of the Syrian Seleucidæ. Beginning
with Alexander as the founder, and including his two universal, but
nominal successors, there will be twelve kings completed at the epoch,
at which the Jews threw off the Syrian yoke. Excluding as before
the two nominal kings, there will remain ten; or, reckoning only the
Seleucidæ, there will be nine, Antiochus Epiphanes being the eighth.
The results will be the same, if the computation be made to include
the Egyptian and Syrian kings, who reigned over Judea. Only then,
as some doubt may exist, whether Antiochus III. should be reckoned,
Antiochus Epiphanes might be accounted either the seventh or the
eighth. This is the computation had in view in Daniel. On the full
reckoning Epiphanes holds the eleventh place in it. He thus answers
to the little horn of Dan. 7; 8, which came up after the ten horns of
296
[H. XXI. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the fourth beast. Before this horn three of the ten are said to have
been rooted out (see Vol. I; p. 316 ss.), by which is symbolized, that
by the omission of three kings (Alexander, his brother, and son), that
is, by limiting the reckoning to the Egyptian and Syrian kings, Epi-
phanes may be made the eighth. He might also be made the tenth by
omitting only Alexander on the full reckoning. And thus he is in
every respect a precedent of Vespasian, who is made one of the ten
horns, and one of the seven heads of the beast, and yet an eighth
king. Again, the number of the Asmoneans is reckoned to be ten
(see Palmoni, p. 395); but, as the complete independence of the
Jews was only established by the fourth, their number might be ac-
counted to be seven.-Returning now to the Canon, we find in its
Roman division twenty-seven reigns and twenty-eight (four times
seven) names between Augustus and Diocletian. But within this
period there are fifteen kings omitted. So that on a full reckoning
there would be forty-two (six times seven) reigns. Confining our at-
tention to the "twelve Cæsars," we find that, by the exclusion of
Julius Cæsar and the "three rebels," their number is reduced to eight,
Nero being fifth, Vespasian sixth, Titus seventh, and Domitian eighth.
When the first Cæsar is reckoned, Vespasian becomes seventh; and
when the three rebels also, tenth. [As to the mystical character of
the chronological computation of the Canon see Palmoni, pp. 660 ss.]
Many illustrations of a similar kind may be found in Palmoni (see,
e.g. pp. 72, 161, 423 ss., 554); but it seems to me, that those found
in this Canon are alone sufficient to show, that it was the practice of
ancient chronologers to bring dynasties of kings into conformity with
certain mystical or predetermined numbers, and that those numbers
were seven, going out into completeness in an eighth, and ten, perfected
in twelve. [Cp. Vol. I: pp. 214-224, 232, 234.] I will therefore
pass on to illustrate this doctrine of the procession of one number into
another (being a method of indicating the ne plus ultra of complete-
ness), only remarking further on the point we have been considering,
that the early Church seems to have been cognizant of the practice of
reducing the decad of kings to a heptad. Irenæus, Victorinus, and
Cyril say, that three of the ten kings will be uprooted by Antichrist,
who will become himself the eighth. Lactantius, too, says, that the
dissolution of the Roman empire would ensue, when ten kings should
arise; and an enemy from the North should come against them, and
overthrow the three Asiatic kings.
It will suffice for my present purpose to illustrate the going out of
seven into completeness in an eighth. And in order to do so I first
remark, that there are various reasons for thinking that a mystical
character would be, and was attached to the number eight. It is the
double of four, the number of universality. It is the lowest cube above
xvii; 10. 1158–60.]
297
The whore on the beast.
unity. It presents various convenient combinations, and facilities for
computation. And the circumstance, that Irenæus thought it worth
his while to publish a treatise on the number eight may alone be
deemed sufficient proof of this. So, also, the extraordinary retention.
of the octäeteris cycle in the early Church, and even so late as Bede's
time, may most probably be accounted for by the superstitious vene-
ration, with which the number eight was regarded. In the Sibylline
Oracles, I. 325 ss. it is said; 'His name (referring to Jesus) shall
designate to sceptical men eight monads, eight decads, and eight beca-
tontads' (=888). And again in VIII: 368 ss.; 'The end of the
world would quickly follow the destruction of Rome: and then, on
the opening of the first octad, another and a better world.' Again,
there are various indications to the same effect in the Scriptures.
The tabernacle was to have eight boards and twice eight sockets
(Ex. 26; 25); and eight waggons were assigned to Merari to carry
them (Nu. 7; 8). Eight bullocks were to be offered on the sixth day
(Nu. 29; 29). The foundation-stones of Solomon's house were eight
cubits broad. "Jeroboam ordained a feast in the eighth month." In
Ezekiel's temple the ascent was by eight steps on three sides, and
there were eight tables for sacrificing. In the description of that
temple, "the territory of Canaan is represented as divided into
thirteen parts: seven of these are assigned to seven of the twelve
tribes in order, from north to south; then follows an eighth, contain-
ing the four-square oblation, the land eastward and westward of which
is assigned to the Prince; and south of this eighth part follow the portions.
of the five remaining tribes." But, to come more immediately to the
point in hand, I observe, that there may be traced from the earliest
times an including of eight particulars in a heptad, or a regarding of
an eighth as the perfecting of seven. The Jewish child was to be
brought into covenant with God, when a week old, that is, he was to
be circumcised when "eight days old" (Gen. 17; 12: Lu. 2; 21); and
great importance was attached to the περιτομη ὀκταημερος (Ph. 3; 5
cp. Lu. 1; 59: Acts 7; 8 Gk.). The seven lean kine were as an eighth
to the seven preceding them, which they swallowed up. The great
feasts of the Jews were each to be observed for a week, including two
Sabbaths (Lev. 23; 39: Nu. 29; 35), that is, for eight days. So also
they sanctified the house of the Lord in eight days." And, in
accordance with this is the mode of expression used by St John
(20; 19, 26) to denote the interval between two Lord's days; "after
eight days again His disciples were within." Perhaps, too, the same
period may be designated by the much-disputed phrase Zaßßarov
SενтЄроπрштоν. This may have been a technical phrase, from which
was derived, or to which corresponded the 'octave' in the Christian
Church, a period still retained, as may be seen in the proper pre-
(C
298
MYSTERY OF GOD IN A SEVEN-SEAL ROLL, [H. XXI. D. 4.
faces of the Communion service, three of which prescribe eight days'
observance, but the fourth seven days'. It was "an eight days after"
the announcement of His approaching crucifixion, that our Lord was
transfigured. Again, the pentecostal day or week was a sort of eighth
(i.e., it involved the same principle) to the preceding seven times
seven days; and so in like manner in the cases of "the sabbath of
years," and the "seven sabbaths of years" or jubilee-period. These
two cases are especially worthy of notice; because, inasmuch as during
the eighth year the Israelites were to subsist on the fruits of the sixth,
in that eighth the miracle was actually realized, and so the seventh
year might be regarded as in some sort carried forward into it (see
Lev. 23; 16: 25; 4, 8, 10, 22): and hence probably may have origi-
nated the idea of seven going out into completeness in the eighth. In
1 Chron. 2; 15 David is said to have been the seventh son of Jesse,
but in 1 Sam. 17; 12, 14 the eighth. Such a mode of expression as
the following, compared with others (as Job 5; 19: Prov. 6; 16) tends
the same way; "Give a portion to seven, and also to eight" (Ec. 11; 2).
So also; "He (the spirit) taketh with himself seven other spirits:
"He saved Noah, the eighth person."-Similar views may be found
in the earliest Christian writings. For example: S. Barnabas says;
"When the Lord shall make all things new, then shall be the begin-
ning of an eighth day (meaning the eighth chiliad), which is the be-
ginning of another world." In the Test. XII. Patr. the Lord is represented
as having created man with seven spirits, to which Belial has added
seven spirits of error. And in each case there has been superadded an
eighth spirit, To Tνeνμа тоν пνоν, apparently to modify the other spirits.
In Enoch C. 92; 13; "The eighth week is a week of righteousness, in
which the house of the great king [the Christian Church] shall be set
up for ever." And St Jerome speaks of the Christian sabbath as the
eighth day. And again, in his letter 129 to Cyprian, speaking of the
six chiliads of the world's duration, he says Afterwards will come
the septenary and octenary number, in which the true sabbath will take
place." Cyprian, too, speaks of "the hebdomads" or "mansions of the
blessed," and "the ogdoad" or "highest heaven, in which alone the
Divine presence is manifested."-Among the heathen, the same idea
is found. Thus, in the Egyptian mythology Pan was represented as
connecting and uniting the seven inferior divinities, in whom were
personified the seven original powers, and as being himself an eighth.
-To come, now, more particularly to the case of kings. The way
in which, in the dynasties to which reference has just been made,
the most distinguished or notorious king is seen to be brought into
the seventh or the eighth place, according to the view that might be
taken, favours the hypothesis in question. Cyrus or Darius, the
restorers,-Ptolemy Philopator, Seleucus Philopator, and Antiochus
7
xvii; 10. 1158-60.] The whore on the beast.
299
Epiphanes, the profaners,-Antigonus, the last Jewish king,-Ptolemy
Epiphanes, the last of the Lagides who ruled over Judea,-Vespasian
and Titus, the destroyers,'-and Domitian, the tyrant,-may all be
brought on different computations into the seventh or eighth places.
Again, there is a passage (5; 5, 6) in 'the Vision of Micah concerning
Samaria and Jerusalem in the days of Hezekiah,' which is very much
to our purpose.
"And this man shall be the peace (or, the restorer),
when the Assyrian shall come into our land: and when he shall tread
in our land, then shall we raise against him seven shepherds and eight
principal men (lit. princes of men). And they shall waste the land
of Assyria with her own naked swords (=the land of Assyria
shall be wasted in civil war). Thus shall he deliver (us) from the
Assyrian, when he cometh into our land, and when he treadeth within
our borders." The immediate reference obviously is to the times of
the prophet. This portion of the Vision is assigned to B.c. 720,-the
seventh of Hezekiah,—the year following the captivity of Israel, and
seven years prior to the Assyrian invasion. Sennacherib's is the in-
vasion alluded to; and, from the circumstance of his having been
slain on his return home by his two sons, it is probable, that his
invasion of Judea was followed by a civil war in Assyria.
"This
man" is Hezekiah; and "the Assyrian" is Sennacherib. "The seven
shepherds" (a well-known designation of kings, see Vol. I: p. 214)
are Hezekiah's seven successors down to the captivity; and the "eight
princes of men" (a mystical phrase, like the preceding designation)
are the same, with Hezekiah included. Thus Hezekiah, though the
first, is made (just as Noah elsewhere) an eighth; in order to which.
an inversion of the computation must be supposed, having for its
object to bring Hezekiah (as being the most distinguished king)
under the octenary number, considered as the complement to the
septenary. And thus a going out of seven into completeness in an
eighth is made manifest; and that in close connexion with the first de-
struction of Jerusalem,-the octad indeed fills the interval between
the captivities of Israel and Judah. Observe too, that the number of
twelve kings was made complete up to Hezekiah, and that he and his
seven successors make up the twenty kings of Judah.-I will only
further notice here, that this practice of making seven go out into
completeness in an eighth may possibly have had an astronomical
origin. In Enoch, c. 71, there is an interesting account of the views,
which were current in the first century of the motions of the heavenly
bodies. We may thence deduce, that it was the practice to resolve
them all into sevens. But how was this to be effected in the case of
the solar month, which was supposed to consist ordinarily of 30 days?
Thus :-The 30 days were divided into two 15's. Then each 15 con-
tained 7+1+7 days. And so each seven (the one reckoned forwards,
300
[HI. XXI. D. 4.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the other backwards) was accounted a heptad, having its completeness
only in an octad.
I will now proceed to the application of what has been shown, be-
ginning with the larger numbers, and briefly recalling to the reader's
recollection in the first instance the facts connected with the heads
and horns of the two beasts.
The two beasts of C. 13 have twelve horns between them, ten apper-
taining to the first, and two to the second. This number accords with
that of the Cæsars, as given by Suetonius; though, as the family of
Cæsar became extinct with Nero, it would seem, that the number
must have been arbitrarily assigned, in order to produce a coincidence
with the civil or political number (see Vol. I: p. 37). On this view,
the computation that began with Julius was adopted, and the names
were as follows. 1. Julius.
1. Julius. 2. Augustus. 3. Tiberius. 4. Caius
Caligula. 5. Claudius. 6. Nero. 7. Galba. 8. Otho. 9. Vitellius.
10. Vespasian. 11. Titus. 12. Domitian. But a difference is observ-
able between the horns. The ten on the first beast were full-grown,
but the two on the second were only nascent. This may be accounted
for (as I have shown on 891) by the circumstance, that the reigns of
the two last kings did not come within the period included in this
trumpet-symbolization, though it was necessary formally to include
them in the symbolization, in order to show the civil number. Again,
it may be observed, that the horn which represents Vespasian is found,
not on the Flavian, but on the Julian beast. This may be explained
(see on 889), as to the symbol, by the necessity there was to bring it
into accordance with the precedent in Da. 7; 7; and, as to the thing.
symbolized, by the call to make it accord with the proper dynastic or
regal number ten: and it might be justified by the circumstance, that
Vespasian acted in the first instance as Nero's representative, and
subsequently became a second Nero in completing the work which the
latter had begun; and hence might be accounted, in respect of God's
ancient people, a member of the same beast as Nero.
I turn now to the seven heads. If it has been correctly determined,
that Nero is included in the five that were fallen, the computation
which began with Augustus must have been followed in C. 17 in re-
spect of the heads; as that which began with Julius was in C. 13 in
respect of the horns: at least, the reckoning could not have begun
with an earlier, though it might with a later emperor than Augustus.
Let us, then, consider the several hypotheses, that may be made.—
1st. Suppose the same computation that is given in Ptolemy's Canon
to have been followed. In it, Julius and 'the three rebels' being
omitted, Vespasian answers to the sixth (the head that "is"), Titus
to the seventh head, and Domitian will be the eighth or super-
numerary king. The recommendations of this view are the following.
i
xvii; 10. 1158-60.]
The whore on the beast.
301
t
(1). In it an actual computation of coæval date is adopted. The omis-
sion of Cæsar is supported, as I have shown, by other authorities.
The omission, also, of three kings has the sanction of many precedents,
which show it to have been a common practice to strike out that
number; and the exclusion, in particular, of Galba, Otho, and Vitel-
lius, in the present instance, is accredited by the passage cited under
No. 920 from the Sibylline Oracles. On whatever grounds these three
chiefs may have been excluded, the fact of their omission is unques-
tionable but it may be observed, that the designation whcih Suetonius
applies to them appears to show, that they were left out as being
accounted 'rebels,' and not emperors. In accordance with this view
are Browne's remarks (O. S. p. 678); "Three of the typical ten horns
give way before Vespasian, the tenth of their order. The rebellio
trium principum' sinks before the man, who was raised up to preenact
the vengeance, which will be wielded hereafter by one greater than
he." (2). On this computation the twelve Cæsars, represented by the
twelve horns of the two first beasts, are reduced so as to leave eight
kings, corresponding to the seven heads and an eighth king, or to the
eight heads of the two beasts. (3). Titus, the destroyer of Jerusalem,
appropriately enough appears as the seventh head; and Domitian,
the tyrant, as the eighth. (4). The short reign of Titus accurately
corresponds to the duration of the seventh head, which was to con-
tinue only a little while; and the termination of the dynasty of
Cæsars in Domitian suits the beast's going into perdition in the eighth
king. On the other hand, it may be thought, that a strong objection
to this view is presented in the circumstance, that Vespasian is made
to be the reigning emperor, contrary to what has been shown on
1147-8. Yet this would seem to be satisfactorily obviated on the
following hypothesis. Suppose the author to have written after the
time, when Vespasian was proclaimed emperor (in July 69), but
before the contest between him and Vitellius had been decided. The
matter might then be regarded and exhibited by the author as follows.
If the three rebels are to be left out of the account, and the accession
of Augustus is to be esteemed the era of the empire, then Vespasian
will answer to the sixth and reigning head, Titus to the one of short
continuance, and Domitian will be the eighth king, in whom the
dynasty of Cæsars will go into perdition. On this view it may be said,
that the beast was and is not;' inasmuch as the dynasty of the
Cæsars proper ceased to exist in Nero :—that he 'is not and yet is;'
inasmuch as the restorer of the Cæsarian dynasty is now a competitor
for the throne, but has not yet succeeded in obtaining it:-and that
he will ascend out of the abyss, and go into perdition; inasmuch as
Vespasian will obtain the throne, and in his dynasty the Cæsars'
will become extinct.-2dly. The computation of the seven heads
(
6
(
302
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 4.
may have begun with Caligula. On this view, Vitellius would be
the sixth and living emperor, and Vespasian the seventh. The re-
commendations of it are the following. (1). The author himself may
perhaps be thought to give an intimation of it, in the distinction he
has made in C. 13; 2 (see on 858) between the first three emperors
and the rest, a distinction, which may be supposed to indicate, that,
while those three are to be reckoned in the number of the horns, in
order to make 'the twelve Cæsars' complete, they are not to be taken
into account in any other point of view. (2). On this hypothesis, the
reckoning of the heads would appropriately begin with the emperor,
who first blasphemously strove to place himself in the temple of
God, showing himself as God.' On the other hand, the following
objections lie against this view. The statement, that the seventh
head would continue but for a short time does not accord so well with
the duration of Vespasian's reign, as with that of Titus. But per-
haps it may be thought, that this objection is obviated by the con-
sideration, that the statement may have reference only to that portion
of Vespasian's reign which preceded the termination of the old
Mystery in A.D. 70, thus much only being included in the trumpet
we are considering. Again, when Vespasian is made to be the
seventh head, the statement, that "the beast that was and is not, even
he is an eighth king, and is of the seven, and goeth into perdition,"
is satisfied only in respect of his being 'of the seven.' But perhaps
the following explanation of this difficulty may be accepted. When
Vespasian, from being symbolized by the tenth horn, is brought under
the symbolization of the seventh head, the head of the second beast,
which represents his dynasty, may be held to denote an additional
king, that king being Domitian, in whom the dynasty of Cæsars
came to an end.-3dly. One other view only, I believe, can be taken,
namely, that different modes of computing have been taken in turn,
according as the production of the mystical numbers, seven and eight,
required. And this is not an improbable view; for the circumstances
were such, as would make easy and be thought to justify its adoption.
Scaliger justly complained, that the statements of the ancient authors
relating to Galba, Otho, and Vitellius, are very confused and contra-
dictory. Josephus's statements are not self-consistent; and they
differ from those of the Roman historians, who also disagree among
themselves. Certain it is, that Otho had no Thoth in his reign; and
on this account would rightly be excluded from a computation. On
the same ground, too, Vitellius may have been omitted; for Dio
Cassius states, that the whole duration of the reigns of these three
emperors amounted only to thirteen months and two days; and Ves-
pasian had become a competitor for the throne at a date, which would
allow of the Thoth of A.D. 69 being reckoned to his reign, which, as
xvii; 11. 1161.]
303
The whore on the beast.
he proved to be the successful candidate, it probably would be. Or
Vitellius might be excluded, on the ground that he was only one of
three competitors for the throne, and did not obtain undisputed pos-
session of it. All the three were, as a matter of fact, excluded (as we
have seen) from some computations. And hence it appears, that
three, two, one, or none of these emperors might be included in a
computation, as happened to suit the immediate purpose of the com-
putator. Now, if the author wrote in the reign of Galba, he may be
thought to have intended to put the matter thus. If Otho and
Vitellius are both excluded from the reckoning, as having no Thoth
in their reigns, then Vespasian will become the seventh king; but if
Otho only be omitted on this account, then Vespasian will be the
eighth. Under this doubtfulness as to the mode of reckoning, Ves-
pasian may be brought into the number of the seven heads, and yet
be accounted as an eighth king. Some such variation in the compu-
tation as this must unquestionably have been contemplated; for in no
other way can the same king be made to be one of seven, and at the
same time an eighth in addition to that seven.-Having now stated
the arguments for and against the several hypotheses that may be
made, I leave the reader to judge which view is most worthy of
acceptance, only observing, that any one of the three is, in my
opinion, more unobjectionable in itself, and has better claims to be
received, than any that I have seen propounded by Præsentist ex-
positors. The difficulties attending the exposition of this passage are
very great on every view of it; and no interpretation has ever been
made, to which weighty objections might not be taken. All that we
can do is to adopt that view, which presents the fewest difficulties,-
is best supported by the scheme as a whole,-and accords best with
the notions and modes of computing, which prevailed at the time.
DIV. 5. EXPLANATION OF THE BEAST: (3.) OF A SUPERNUMERARY KING.
XVII; 11. 1161-63. 'And the wild-beast which was and is not,
HE is both an eighth [king], and is of the seven [heads], and goeth into
perdition.'
1161. Which was and is not. This appears to be a concise way of
designating the beast in his entirety, after the manner in which he
was spoken of in ve. 8, the clause and is about to come up from the
abyss being omitted, in order to avoid cumbering the text with so
many words. I cannot think, that the intention is to distinguish
between two parts of the beast (that is, either between two dynasties,
or two individuals, or the same individual at different times), and to
represent the earlier of the two, as becoming subsequently an eighth
and final king; for, while it is said here, that the eighth king goeth
into perdition, according to ve. 8 it would be the second of the two
304
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 5.
parts, if any distinction were made between them, which would go
into perdition. At the same time I admit, that this clause has, primá
facie, such a bearing, that, in conjunction with the rumour relating to
Nero, it may easily have received that application to him, which was
given to it in some ancient writings. If, as Stuart maintains, an
individual is exclusively had in view here, and that individual the
king of whom it is said in ve. 10 "he is," how could it be said of him
here, "he was and is not?' Both statements could not be true in
reference to the same individual. And consequently one or other of
Stuart's interpretations must be erroneous. I take the following,
then, to be the literal purport of the declaration before us. 'The
Cæsarian beast is specially representative of a king, who may be
regarded as being at once an eighth in reference to the seven, and at
the same time one of the seven.'-Which of the emperors is had in
view? is the next question. To a solution of it we must be guided
by the hypotheses considered under Nos. 1158-60. If we adopt the
first of the three, Domitian will be the king. He has been shown to
be 'an eighth;' but it has not appeared, how he can be considered to
have been one of the seven.' Under the second hypothesis, Domi-
tian holds the ninth place. But, by omitting first two, and then one
of 'the rebels,' he might be brought in succession into the seventh
and eighth places. Under the third hypothesis, Vespasian would be
the king; and he, as I have shown, might be accounted 'an eighth,
and one of the seven.' The only difficulty that attends this view is,
that the beast did not go into perdition in Vespasian. But this diffi-
culty may perhaps be obviated in either of two ways. It may be con-
sidered, that the beast's becoming extinct in Vespasian's dynasty
suffices to satisfy the statement. Or, it may be thought (comparing
ve. 8), that the statement should be read thus:-'The beast which
was and is not and goeth into perdition, he is both an eighth, and is
of the seven.'-On a point of so much difficulty as this statement pre-
sents on any and every scheme of interpretation, far from dogma-
tizing, I would scarcely venture to offer an opinion. I will, however,
under the next number lay before the reader the view, which seems to
me to be on the whole the most probable.
6
1162-3. He is both, &c. Stress is thrown on the he by the insertion
of the Greek pronoun.-The κaι, and, must in this place be rendered
both, even, or also.-Not 'the eighth,' as the A. V. has it, but 'an
eighth.' By the former and erroneous rendering some undue coun-
tenance is given to the antipapistical scheme, which makes "the
eighth head" (as they are pleased to speak) everything. But in
truth there is no such thing as an eighth head spoken of here. The
gender of the adjective shows beyond dispute, that it refers to king
and not to head.-It will be convenient to place in juxtaposition with
xvii; 12. 1162-64.]
305
The whore on the beast.
the clauses of the verse before us, the similar ones in ve. 8, in order
the more readily to observe their points of resemblance and dif-
ference.
"The beast... was and is not, and is about to come up out of the
abyss, and to go into perdition."
"The beast...
yet is "].
was and is not, and shall reappear" [or, "and
“The beast . . . which was and is not, he is both an eighth and is
of the seven, and he goeth into perdition."
From the identity in the first clauses in all three examples, and
between the third in the first and third examples, and from the
similarity between the first two of the second clauses, we may with
much probability infer, that the third of the second clauses is intended
to correspond substantially to the first two, that is, that it relates to
the same party and epoch as they do, namely, to the beast [or dynasty],
the distinguishing characteristic of which was its coming up as a new
and yet the same beast [or dynasty], and whose distinctive designa-
tion was, that it was 'from the abyss.' This will conduct us to the
following interpretation of this statement of the angel-interpreter, and
make it appear easy and natural. The beast that was and is not,
&c., symbolizes in particular Vespasian, the founder of the Flavian
dynasty, who as such superadds a king, Domitian, who, being an
eighth, is necessarily not one of the seven symbolic heads, though in
respect of the founder of the dynasty he may be considered to be in-
cluded in the seven; and in whom the Cæsarian dynasty goes into
extinction.
C
DIV. 6. EXPLANATION OF THE BEAST: (4.) OF HIS HORNS; ten Cæsars.
XVII; 12-14. 1164-73. And the ten horns which thou didst
behold are ten kings, who have not received kingly authority as yet, but
are receiving authority as kings at one hour with the wild-beast. These
have one purpose; and their might and authority they give to the wild-
beast. These shall war with the lamb; and the lamb shall conquer
them; because he is a lord of lords and a king of kings; and they who
are with him [are] called and elected and faithful [ones].'
1164. The ten horns are ten kings. Elliott and other expositors of
his school, while they take the heptad of kings to mean a series of
diverse forms of government succeeding one another, interpret this
decad to be ten kingdoms (meaning thereby so many tribes of bar-
barians) existing contemporaneously. That kings does not mean
kingdoms I have shown on 1157: and a further confirmation of the
fact may be derived from the signification of a horn, which in Vol. I:
pp. 18, 19, 310, I have shown not to denote a kingdom, but, when
used emblematically power in the abstract, and when used symbolically
VOL. II.
U
306
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 6.
a king. Here, therefore, it will only be necessary to inquire, whether
there is any ground for taking these to be contemporaneous kings.
And there is the more occasion to investigate this question; because
Stuart and other expositors of the Præterist school, and also Heng-
stenberg, take the same view with the Præsentists. Now, in point of
fact, every indication in the Apocalypse itself and in the book of
Daniel is opposed to this view; and therefore I am justified in saying,
that it is nothing else than a reflection from the schemes of exposi-
tors, who, being unable to make a series of kings square with their
views, have taken advantage of the absence of any explicit statement
to the contrary to make the text mean what would suit their schemes.
1. In ve. 10 it is said; "The seven heads are seven kings." Why
should not these be taken to be contemporaneous kings, if the ten are?
With equal reason they might be, and perhaps would have been, if
statements did not follow, which show that consecutive rulers were
meant. How little ground is there, then, for construing the precisely
parallel statement before us, merely from the absence of a declaration
to the contrary, as speaking of contemporaneous rulers! 2. Again,
the tenhorned beast of Daniel is on all hands allowed to have been a
precedent of the tenhorned beast of John. Whatever, therefore, is
true of the horns of the former may be expected to be true of those
of the latter: nay, on the view of Præsentists, must be true; since they
hold that these two beasts represent the same kingdom. Now I have
shown in Vol. I: pp. 310 ss., that the fourth beast of Daniel represents
the Grecian kingdom, and that his horns denote the kings, who reigned
in succession after Alexander. The presumption, therefore, is that the
ten here are also successive kings. 3. The generality of the preced-
ents support the view I take. The following are all the instances
which occur. (1). The four parts of Nebuchadnezzar's image. (2). The
four beasts which came up together. (3). The four heads of the third
beast. (4). The ten horns of the fourth. (5). The two horns of the
ram. (6). The four horns of the he-goat. (7). The four horns of Zec. 1;
18. (8). The four carpenters of Zec. 1; 20. (9). The four chariots
of Zec. 6; 1. (10). The four winds of Ez. 37; 9. (11). The seven
heads of the dragon. (12). The ten horns of the same. (13). The
seven heads of the beast from the sea. (14). The ten horns of the
same. (15). The two horns of the beast from the earth. (16). The
seven heads of the beast from the abyss. (17). The ten horns of the
same. Of these it is generally agreed, that the 1st, 2nd, 5th, 7th,
8th, 9th, 10th, 11th, 13th, and 16th, represent things which were
consecutive. With regard to the 3rd, 4th, 12th, 14th, 15th, and 17th,
I maintain consecutiveness, while the Præsentists contend for con-
temporaneousness. The sixth I allow to be a doubtful case :
:-doubt-
ful; because, if the four horns of the he-goat symbolize (see Vol. I :
xvii; 12. 1165–6.]
307
The whore on the beast.
It
p. 311) the four kingdoms, into which Alexander's empire was di-
vided, these may still have been regarded, as not having been wholly
contemporaneous, but as having risen up one after another.
appears, then, that in ten instances all parties admit consecutive sig-
nifications, while in none is an unquestionably contemporaneous sense
allowed by all, and only in one is it agreed, that there is room to
entertain doubt. A rule, then, is hereby made out sufficient for our
guidance; and it ought certainly to be allowed to settle the question
in a case, in which no other evidence whatever, independent of par-
ticular and controverted interpretations, is to be had. When it may
be said, that, in every other instance a number of horns denotes so
many consecutive kings, the same ought, in the absence of proof to
the contrary, to be assumed in the case in question. 4. Further,
this beast being substantially identical with the first of C. 13, the
horns of the two must be identical. But it is shown by the details in
the chapter (see on 851 ss.), that the horns of the first beast represent
successive kings. So, then, must these. This I take to be a con-
clusive proof, that successive (and not contemporaneous) kings are
meant here. And, if so, a deadly blow has been dealt on a funda-
mental point in almost all Præterist and Præsentist schemes.-That
by the ten kings are meant ten Cæsars I have already shown. And
this interpretation is confirmed by the circumstance, that the diadems,
which in C. 12 are assigned to the dragon's heads, in C. 13 are placed
on the beast's horns. The dragon and the beasts being substantially
identical in signification, this is a clear indication, that the heads and
the horns of each symbolize the same line of kings.-As to the allo-
cation of the horns on the heads I have already (on 785) intimated,
that, as nothing is said on the point, the reasonable conclusion is,
that it was not intended to come into consideration; but that, if some
distribution must be made, that which would best suit the thing
signified would be to allot one horn to each of the heads, excepting
the sixth, to which three additional but diminutive horns for Galba,
Otho, and Vitellius, should be assigned. Præsentists, who assign the
horns to a particular head, cannot agree among themselves, which
should be the head. Thus, Faber contends for the first revivified :
Cuninghame for the seventh: Elliott for the eighth or revived seventh.
1165-6. Who have not received kingly authority as yet, but are
receiving authority as kings at one hour with the beast. That ẞaoideia
means sovereign authority as often as a kingdom is indubitable. Cp.
and see on 1; 6: 11; 15: 12; 10: 17; 18. So Hengstenberg; "The
word kingdom is used here in an active sense, of the government, the
kingly authority. We are not to explain a kingdom, but rather
which had not yet received kingdom or dominion."-The most ancient
Codex and some versions have a reading, which, if adopted, would
βασιλεια
308
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI, D. 6.
cause the omission of as yet.-At one hour becomes equivalent here to
at one and the same time with; as Vitringa also says, and Elliott has
shown. The same phrase is used in C. 18; 10, 17, 19; but the differ-
ence of case in the two places shows, that there a point of time, but
here duration of time is intended (cp. Mt. 26; 40).-There is a reading,
which would require the rendering to be 'after the beast.' But it is
not one of the least value. Nor is the gloss of Stuart at all more
worthy of reception, namely, with the aid, concurrence, or co-operation
of the beast. This is nothing else than a distortion to suit his own
view. In this and every other particular relating to the ten horns,
he has found himself unable to give a particular interpretation and
application on the hypothesis of their contemporaneousness. The
true force of the preposition here is to express accompaniment, as may
be seen by comparing C. 6; 8; "Hades followed with (i.e., accom-
panied) him :" see on 413, and cp. 20; 4; "they reigned with Christ."
(6
The first clause speaks of the kings as of a decad or corporate body
complete in itself and so indeed they are spoken of throughout.
Hence the statement is not to be understood as setting forth, that
none of the kings have received sovereign authority, but that they
have not received it as a whole, or collectively," as Scott says.
This clearly appears from the next clause, which states, that they are
(that is, at the time of writing) in course of receiving such authority,
and further, that they receive that authority at one and the same
time with the beast, in other words, they measure the beast's exist-
ence, or the beast represents the aggregate of their several reigns.
The same appears from the clause in ve. 13; "They give their
authority to the beast," and again from that in ve. 17; "to give their
kingly authority to the beast." The horns are never mentioned
separately or individually (as the heads are), but always as a decad.
And it has already been noticed, that the majority of them have been
introduced merely in order to the completeness and identification of
the dynasty. Hence, various things are predicated of them as a
whole, which are true only of a part: just as things are repeatedly
said to be done by the beast, which are done by one only of his heads,
each head being pro tem. the beast.-This verse only serves to make
more clear the fact, that a dynasty then reigning was signified by the
beast and his horns. Its general purport I take to be as follows:-
'By the ten horns a decad of kings is symbolized, who have not yet
completed their term of dominion, but are now in course of com-
pleting it during the short period that still remains of the beast's
existence.'-The one hour of this verse appears to correspond to the
short time of the seventh head's continuance: see ve. 10.-Hengsten-
berg remarks here; "Those, who understand by the beast heathen
Rome [Hengstenberg has in view Bossuet's interpretation], and those
xvii; 13-14. 1167-70.]
309
The whore on the beast.
likewise who understand by it the Papacy, are involved in no small
perplexity by the expression here "with the beast," and also by ve.
13. They suppose, that the ten kings shall hold only at first with
the beast (Bossuet, "with Rome which shall not lose all at once her
power"), and that they shall afterwards rise up against her. But it
is against this view, that in vv. 12-14, the matter of the horns is so
far cut off, that in vv. 15-18, where the whore is the subject of dis-
course, nothing absolutely new can be introduced in regard to the
horns, nothing can be brought in, which has not a point of contact
with something in the portion preceding ve. 15. But such would be
the case if the beast were heathen Rome, or the papacy. Then, here
it would be friendship, there quite suddenly and immediately enmity.
Not to mention that according to ve. 16, not merely the horns, but
also the beast itself, shall hate and persecute the whore, Rome."
XVII; 13. 1167. These have one purpose; "for God hath put into
their hearts to accomplish one purpose, and to accomplish His pur-
pose" (ve. 17 lit.).
1168. And their might and authority they give to the beast. Ve. 17;
"and to give their kingly authority to the beast."-The A. V., fol-
lowing the R. T., has they shall give.-If it be called to mind, that I
take the salient feature in the symbolization of the beast to be, that
he represents the imperial or despotic power in contradistinction from
the republican or free constitution of Rome, the truth and pertinency of
this statement will be apparent. It was the one object of the Cæsars to
build up their own authority on the ruins of the Commonwealth, and
to accomplish this object they devoted all their energies and power.
XVII; 14. 1169. These shall war with the lamb. That the servants
of the lamb are meant to be included in the expression with the lamb
appears from the clause at the end of the verse. The author, still
regarding the ten horns as constituting a corporate body,-as a
decadal unit, attributes to them as a whole the acts of a part of the
body. We may understand this war, either as including the attempt
of Caligula to set up his statue in the temple of God, the persecution of
Christians by Nero, and the war waged by Nero and Vespasian against
the Jews, or as being limited to the latter. But indeed, if we call to
mind, that it is the lamb of C. 5; 6,—the symbol of Christ as the
Mediator and Saviour of his covenant-people from the foundation of
the world,—that is spoken of, it will be seen, that the making war
may be predicated in reference to the whole of the Cæsars; since the
period of their sway may be said to have been co-extensive with
Rome's dominion over the Holy Land.
1170. And the lamb shall conquer them. As Christ is represented
(6; 2) as going forth at the beginning of the ages 'conquering, and
in order that he might finally conquer,' so at the end (19; 11 ss.) we
310
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 7.
find the completion of the conqnest which is here announced sym-
bolized. The nature of the conquest will be considered under the
latter passage.-In Test. XII Patr. xi. is a passage very similar to
this; "The virgin of Judah produced a spotless lamb, and all the
beasts rushed with violence against this lamb; and the lamb
overcame them, and trode them down."-Those who interpret the
ten horns as representing ten tribes of Goths, find here a difficulty,
from which they are not able to escape without leaving a fatal objec-
tion to their schemes. They can preserve no consistency of interpre-
tation; but, while the ten tribes wage a war of physical force against
Christ's Church, they have no alternative but to make the war on the
part of the Church one of moral suasion.
1171. Because he is a lord of [all] lords and a king of [all] kings, he
must necessarily vindicate his supremacy by ultimately obtaining the
victory in the contest with this series of kings.-This clause, by its
reappearance in C. 19; 16 as a designation of the conqueror, strongly
connects this passage with that symbolization of Christ's advent, and
shows, that the war here spoken of is that, of which the result is sym-
bolized in that chapter. Cp. 1 Ti. 6; 14;
"until the manifes-
tation of our Lord Jesus Christ, which in his own appointed times
the blessed and only potentate, the king of those that reign, and a
lord of those who exercise lordship, . will exhibit."
•
(
1172-3. And they who [are] with him [are] called and elected and
faithful [ones]. Plainly the 144 chiliads of C. 14; 1-5 (cp. 938), the
martyr-conquerors of C. 15; 2-4 (cp. 1005), and specially the armies,'
which appear in C. 19; 14 arrayed as conquerors, are here had in
view; and from a comparison of the several places clear indications of
the virtual synchronism of the passages may be derived. These are,
in particular, the called to the marriage-supper of the lamb' (19; 9),
'the chosen unto redemption from the foundation of the world' (ve. 8:
14; 4), and ‘the faithful martyrs,' to whom, as they have been 'faith-
ful unto death,' 'the faithful One,' even
'the faithful One,' even 'the faithful and true
martyr,' 'gives a crown of life' (2; 10, 13: 3; 14: 19; 11).-Heng-
stenberg observes; "We must not say with Bengel, 'The victory
belongs alone to the Lamb, and not to his associates. These must
only follow; and, even if the attack is directed against them, must
look on at the victory.' Believers are expressly represented as sharers
in the victory, and they must also be regarded as sharers in the con-
flict." It is true, that the witnesses for Jesus are described as 'those
who conquer,' and as 'those who gain the victory over the beast' (2;
7 &c.: 15; 2); and Hengstenberg's view is rendered the more pro-
bable by the circumstance, that the true rendering of this clause may
be, and they who are with him, the called, elect, and faithful, shall con-
quer them: cp. Lu. 6; 3. Still, it is manifest, that it is only passively,
xvii; 15-16. 1171-78.]
311
The whore on the beast.
that the lamb's followers are engaged in the conflict: their part is to
' resist unto their own deaths.' They are not represented as taking
any part in the war symbolized in C. 19; 11 ss.; but are present
merely as spectators. In that war Divine Providence alone operates.
DIV. 7. OF THE WHORE'S RELATIONS TO THE WATERs, and to the BEAST
AND HIS HORNS. Rome, the peoples, and the Cæsars.
XVII; 15–18. 1174–88. And he saith to me; 'The waters which
thou didst behold, where the fornicatress sitteth, are peoples and multi-
tudes and nations and tongues. And the ten horns which thou didst
behold and the wild-beast, these will hate the fornicatress, and will make
her desolate and naked, and will eat her flesh, and will burn her with fire.
For God hath put into their hearts to do his will, and to keep one pur-
pose, and to give their kingly authority to the wild-beast, until the words
of God shall have been brought to an end. And the woman whom thou
didst behold is the great city, which exerciseth sovereign authority over
the kings of the earth.'
1174. And he saith to me.
The three repetitions of this clause
(vv. 1, 8, 15) appear to be designed to mark so many of the divisions.
Hengsténberg is of the same opinion.
1175. The waters, &c. Cp. Je. 47; 2: Is. 8; 7: 17; 12: Lu. 21;
25, and see on 1121. Strictly speaking, no waters had been described
as beheld. Allusion had only been made to them, in ve. 1, before the
seer was carried into the wilderness to see the whore. Here the
woman is again appropriately designated the whore; because the sub-
ject is the domination which she exercises.
1176. Are peoples, &c.:—the formula of universality: see on 700.—
The substitution here of multitudes in place of the tribes of C. 5; 9,
13, and of the kings of C. 10; 11, is manifestly appropriate; for the
Greek word signifies a crowd of people in a state of uproar and com-
motion.-Inasmuch as the whore is here virtually said to have
authority to the same extent, that the beast is said in C. 13; 7 to
have, the substantial identity of the things signified by the two is
hereby established.
C
XVII; 16. 1177. The ten horns AND the beast. The R. T. has
upon the beast;' but this reading is generally rejected in critical
editions. The purport of the true reading will be the beast in his
corporate capacity and in his several members."
1178. These. As in C. 14; 4 this word occurs three times in
reference to the 144 chiliads, so here it is used three times in refer-
ence to the horns. In its gender we may again note a constructio ad
sensum, which alone might suffice to show, that kings and not king-
doms are had in view; for the Greek pronoun is neither put in the
neuter to agree with horns, nor in the feminine to agree with king-
312
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 7.
doms, but in the masculine to agree with kings.-Shall hate the whore,
&c. Four modes of tormenting or destroying,-hating, desolating,
eating, and burning, are here introduced with the view rather to
denote, that every kind of calamity will be brought on the whore by
the horns and the beast, than that so many different kinds will be
used.—If it be recollected, that I take the beast and his horns to
denote the imperial règime under the Cæsars collectively and indi-
vidually, and the whore the republican constitution of Rome, the inter-
pretation will be seen to be obvious. The corresponding literal state-
ment will be this. The Cæsars, as a body and as individuals, will
use every possible means to subvert and destroy Rome's free and
ancient constitution, and to establish a despotic monarchy in the
place thereof.'
C
1179. And make her desolate and naked. Appropriately to her
being made desolate is the scene laid in a desolate place: and so in
C. 18; 16, 19, it is said of Babylon ; "In one hour she is made de-
solate."-Cp. Eze. 23; 29 ss.; "They shall leave thee naked;
because thou hast gone a whoring after the heathen, and art polluted
with their idols."
•
1180. And shall eat her flesh. Flesh is put in the plural to denote
the great quantity that is eaten: cp. C. 8; 3; "many incenses."
In like manner flesh is in the plural in C. 19; 18, 21, and repeated
six times, with the same object.-In Is. 17; 4: Mi. 3; 2: Zec. 11;
9 ss.: Da. 7; 5, flesh is interpreted by the Targum and the Oneiro-
critics as meaning 'riches and substance.'-Cp. James 5; 3.
1181. And shall utterly burn her with fire. So of Babylon in C. 18;
8 it is said; "she shall be utterly burnt with fire."-Cp. Le. 21; 8;
"If the daughter of any priest profane herself by playing the whore,
she shall be burnt with fire."
1178–81. In these four numbers an alternating application to the
two symbols,—the woman and the city, appears to be designed, as
thus: 'hate the whore;' 'desolate the city:''make naked the whore;'
'burn the city.'-There is, too, a contrast manifestly intended to be
made with the previous account of the whore in vv. 1-6. 'The kings
shall hate her, whose love was once sought by kings: make her deso-
late, who before was decked out in gold and pearls: strip her naked,
who before was arrayed in purple and scarlet: eat her flesh, who was
bloated with blood: burn her with fire, who was seated on many waters.'
XVII; 17. 1182-84. For God . . . their kingdom to the beast. These
three numbers are for substance a repetition of ve. 13: see on 1167-8.
The only difference worthy of notice is, that what was there said to
be the purpose of the ten kings is here traced up to God, as being
originally His purpose. While the kings purposed to do only their
own will, they were in reality accomplishing God's will.-We have
xvii; 17-18. 1179-88.] The whore on the beast.
313
now seen, that the whore sits on the beast, and that she is torn by
the horns, who give their kingship to the beast. On the antipapistical
scheme, which interprets the whore to be the Church of Rome, the
beast to be the Roman empire (from Romulus to Augustulus) and the
Papacy, and the horns to be ten Gothic tribes, this ought to be
rendered literally thus. The Church of Rome is ostensibly the ruling
power in relation to the Roman empire and the Papacy, is destroyed
by the Goths, who give their authority to the Roman empire and the
Papacy!!!-It should be observed, that the whore sits on the beast
equally under all his heads. This gives another blow to the anti-
papistical theory.
1185. Until the words of God shall have been brought to an end, sc.
by receiving their accomplishment: see on 683, 725, 1032. But,
what words? Doubtless, the word, that the hour of God's judging
hath come' (11; 18: 14; 7), and also the word of 'the good news of
the bringing to an end of the Mystery of God' (10; 7), are referred to.
XVII; 18. 1186–8. The woman is the great city, which is reigning [or
hath kingship] over the kings of the earth. This sentence is appended.
by way of a final and crowning explanation, which shall leave no
room whatever for doubt as to the thing signified. And it certainly
ought to have done so. But, as it has not, it will be necessary to
establish its true meaning and reference at some length.—I will first
quote Hengstenberg's remarks; "It is the city, which had dominion
in the time of the Seer, that is spoken of. In vain have Bengel and
others employed their ingenuity on the has. It never once means:
which then has. In the presence of the great city, which then had
dominion over the kings of the earth, John must necessarily have
expressed himself otherwise, if he had not meant that city, which all
his first readers would naturally think of, but another one. Besides,
if the kings are worldly kings, then the kingdom, which the woman
has, will be a worldly kingdom. Papal Rome, too, has never had for
the papacy the same importance, which heathen Rome had for the
Roman empire. The pope has never been, like the emperor, only
the representative of Rome, so that the dominion might be attributed
not to him, but to Rome, as is done here."-Is reigning must neces-
sarily mean 'at the time of writing.' As I have shown on 1147, this
phrase cannot rightly be taken to mean 'at the time, at which the
Vision in its evolution hath arrived;' because the portion before us,
and especially the declaration in which this phrase occurs, is not
properly a part of the Vision, but an explanation of one of its symbols.
At the same time, if the phrase be so taken, the result will be the
same; because the Vision has here arrived at the time present to the
author. Since, then, the whore represents the city which was reign-
ing in St John's time, it must be heathen Rome that is meant.-The
314
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXI. D. 7.
epoch at which the whore is said to be reigning (that is, of the scene
in C. 17) being that of the sixth king (ve. 10), the following questions
may properly be proposed to those, who say, that the whore represents
the Church of Rome, and the sixth king all the emperors of Rome.
How can the whore (the Church of Rome) be said previously (ve. 2)
to 'have committed fornication with the kings of the earth,' that is,
before some date in the time of the empire? Or (ve. 4), to have then
filled to the brim 'the cup of her abominations?' Or (ve. 5), to have
then become 'the mother of the harlots of the earth?' Or (ve. 6),
to be then 'drunken with the blood of the saints?' Or (ve. 9), to be
then located on the seven hills of Rome?-Again, to reign must mean,
in this connexion at any rate (if not invariably in the Apocalypse),
to reign as a king reigns, that is, by the power of the sword; but a pope
reigns as a priest, as "Pontifex maximus," as Christ's vicar, that is,
by the power of the keys: the one rules by physical, the other by moral
force. On account of this dissimilarity, also, papal Rome cannot be
meant.-Again, if the term earth be taken as it was used literally in
the apostle's time, and still more, if it be taken (as I conceive it ought
to be: see on 1123) in its symbolical sense as meaning Judea, it will
suit only heathen Rome.-The final and conclusive argument, how-
ever, may be derived from the term city. On this word the hypothesis
of the antipapistical theorists rests. It is solely, because the pope.
happens to have his residence in the city, in which the heathen
emperors formerly ruled, that they have any apparent basis for their
scheme. The city is with them everything. But in the view of the
seer it was in truth nothing. City, as he uses the term (in accordance
with its very common use), means in its literal and true meaning the
state, the power, not the place. Though the metropolis is necessarily
contemplated and included, it is merely as being the place in which
the power of the state is practically resident. To suppose that the
town, exclusive of its inhabitants, or of the state of which it is only
the head quarters (so to speak), or of the particular power which gives
to it its supremacy, and from which it derives that dominion in conse-
quence of which alone it comes into view at all, were absurd. What
the antipapists have to do to obtain a locus standi for their view is to
establish an identity with the power contemplated by the writer. To
allege an identity of bricks and mortar or of locality is of no account;
since it is the power rather than the place, which the writer has in view.
They cannot, however, pretend to make out such an identity. No two
things can well be more diverse than the physical-force power of heathen
Rome under the Caesars, who had no spiritual power, and the moral or
rather spiritual power of Christian Rome under the popes, who have
no temporal power worthy of notice. This statement then, whether
we literalize it directly or indirectly (as having primarily this signifi-
Synoptical interpretation.
315
cation, 'The woman Babylon is identical in meaning with the sym-
bolic city Babylon, which thou seest reigning over the kings of the
earth') will ultimately have this as its real meaning; 'The woman
represents that great state, which is now ruling over the rulers of the
earth.' Thus read, it presents nothing that can connect it with the
papacy. And consequently the antipapistical theory is left destitute
of support. If there were any advantage in doing so, it would be
easy to show, that all early writers understood heathen Rome to be
meant by the whore. But it is self-evident, that they could not do
otherwise. And we may say that, inasmuch as the author knew, that
those for whom he immediately wrote could put no other construction
on his words, if this be not the true meaning, he is justly chargeable
with misleading his readers.
Synoptical interpretation of the fifth heptadal tableau of the seventh
trumpet. XVII. This heptad forms an Introduction to 'The judg-
ment of the whore' contained in the next chapter. Its chronological
epoch is A.D. 69. And it mainly consists in the explanation of a
symbol, which is presented to the view of the seer in the first in-
stance. 1. One of the plague-angels is brought forward to act as
hierophant of this series, for congruity with the judgment to which
it is an Introduction; and also (by his acting in the same capacity in
reference to the new Jerusalem tableau) to indicate, that the two are
companion-pictures in a way of contrast. Invoking the seer's atten-
tion, this angel proposes to show him the fate of the great heathen
power, which was then ruling over the nations of the known world.
This state he depicts by the same figure, that had been used in refer-
ence to the heathen enemies of Israel in old times, (viz., to Assyria,
Babylon, Egypt, and Tyre), as one that was striving to seduce or
coerce God's people into compliances derogatory to their allegiance to
their Lord. 2. And he declares, that the rulers, civil and ecclesi-
astical, of Judea had already been guilty of treason against their God
and king by compliances, which were politically, if not religiously
idolatrous; and that'the heathen had raged and the people imagined
a vain thing against the Lord' (Ps. 2). 3. Then he seemed to
transport the seer in his ecstatic state into a desolate place, such as
would be appropriate both for beholding the contrast between the
whore's personal splendour (that is, the magnificence of the city,
which she symbolized), and the desolation she had made around her,
and also for exhibiting more forcibly the desolation, to which she
herself was about to be assimilated. There the prophet sees this city
and state symbolized as in close alliance with that imperial and im-
perious power, which had twice before (Chs. 12 and 13) been brought
to his notice under different aspects, as the great heathen world-
316
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
power, which then tyrannized over the people of God. This power is
exhibited as being bloody, despotic, and impious; located on seven
hills; and having a duration measured by the reigns of seven kings.
The alliance between the state and the power symbolized is one, in
which the supremacy is nominally conceded to the former, but really
possessed by the latter, which is the point of unity, the mainstay and
concentration of the whole. 4. The state at large is portrayed
as vainglorious, ambitious, grasping, covetous, tolerant of every ini-
quitous idolatry, and intolerant only of the people of God and the
true religion, which it seeks by every means to undermine, corrupt,
and exterminate. 5. It glories in its shame, and blazons forth its
most disgusting iniquities and vices with more than the effrontery of
the commonest prostitute; and in doing so identifies itself with the
despotic dynasty which it abhors, and adds the guilt of the latter's
crimes to those proper to itself. 6. It appears satiated to repletion
with the blood of those devoted servants of God, whom it has sacri-
ficed in its profane ambition to usurp the throne of Deity. Such a
sight, by reason of its then being a thing new and never before
known, excites the deep astonishment of the seer. 7. Whereupon
the interpreting angel demands what there was, in the circumstance
of a licentious heathen people, unaccustomed to brook any opposition
to their will, and unable to comprehend why opposition should be
offered in a case, in which, mutatis mutandis, they themselves would
have rendered a ready compliance,-what there was to call forth so
great astonishment, at such a nation's persecuting as traitors to Cæsar
those, who refused to render to Cæsar the things that are God's?
And, to show how little ground there was for wondering, he offers to
expound the Mystery of the symbolic woman and of the beast that
carries her. 8. He then proceeds to give an exposition, which,
while generally applying more or less to the beast as a whole, has a
special reference to certain of his members, and to a particular epoch
of his existence, namely, to that of the persecution and war against
the saints, Christian and Jewish, carried on by Nero and his 'image'
Vespasian, who, partly on this account, are in some sort regarded as
being one, and as constituting the beast par excellence. This beast,
the angel tells the seer, was in the Julian dynasty in general, and
in Nero in particular. He is not at the time of the seer's writing, the
state of things being such, that it was doubtful, whether the inter-
regnum which followed Nero's death should not be regarded as still
existing. Nevertheless, he was on the point of coming to life
again in Vespasian and the Flavian dynasty, under which form he
would prove himself 'tenfold more the child of hell than before,' and
would be destroyed. And, at beholding the unexpected extinction of
the dynasty of Cæsars, and its no less unexpected reviviscence, its
Synoptical interpretation.
317
supporters would be filled with astonishment.
10.
9. Mark well, how-
ever, what follows; for therein especially will the clew to the Mystery
be found to lie. The seven heads of the beast represent seven hills,—
those, namely, on which is built the city, wherein dwells the power
and authority of the Roman state. They represent, also, seven
kings, namely, a heptad of the Cæsars. Five of these have passed
away. The sixth (Vespasian), at the time at which the seer's ecstatic
Vision had arrived, and which was the epoch of his writing, might,
on account of his having as good as obtained the throne, be accounted
to be then reigning. And the seventh (Titus) had not yet attained
the rank of king; and, when he should do so, his reign was destined
to be but a short one. 11. The dynasty that is specially had in
view (while, in respect of its founder and principal member, Vespa-
sian, belonging to the heptad) appends to the seven an eighth and
unsymbolized king, namely, Domitian, in whom it goes into comple-
tion, the dynasty of Cæsars becoming extinct in him. 12. The
ten horns which thou sawest,-these, also, represent kings; and, as
forming part of the beast, they must define the dynastic duration of
his kingdom or sovereignty in relation to this Mystery, or as limited
by the epoch to which the seventh trumpet extends. According to
the computation followed in C. 13, the ten horns will represent the
first ten Cæsars from Julius to Vespasian. This decad of kings has
not as yet completed its term of sovereign authority, but is in course
of completing it at one and the same time with the beast.
These kings keep one object steadily in view, their own aggrandize-
ment. And to this (which is in fact giving all their power and
strength to the beast, the autocratical and despotic principle), all
their efforts are steadily and with one consent directed. 14. Their
attitude towards the Lamb of God and his faithful followers is one of
defiance and hostility; but he must of necessity finally subdue them,
inasmuch as he is a 'lord of all lords, and a king of all kings.'
The angelic hierophant then further explains to the seer, that the
great state symbolized was represented as being possessed of universal
dominion. 16. But these ten emperors would individually and
collectively conspire to subvert her ancient form of government and
her free institutions, and would substitute a tyrannical despotism,
under which her peoples would be plundered, persecuted, enslaved,
and oppressed, until they would be utterly enervated and prepared to
fall an easy prey to the tribes of barbarians, who would in the end
complete their desolation. 17. And these kings would thus com-
bine to set up a despotic power in fulfilment of the purpose of God,
and through the secret operations of His Providence, working to
bringing about the accomplishment of the declarations and promises,
which He had made to His servants. 18. In order to guard
13.
15.
318
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
against mistakes, and to render such inexcusable if they should occur,
the angel added, in conclusion of his explanation of the Mystery of
the whore on the beast, that she symbolized that great city or state,
which, at the time he spoke, ruled with sovereign authority over the
rulers of the chosen land.
Miscellaneous interpretations.-1. Of the whore. The reprobate [Pri-
masius]. The Church of Rome [Joachim, Almeric, Pierre d'Olive,
Berengaud, Ribeira, Lacunza, Faber]. City of worldly vanity [Albert].
Pagan and papal Rome [Pareus]. The literal Babylon [Victorinus,
Aquinas]. Constantinople [Arethas]. The papal clergy [Bp. Newton].
Heathen Rome [Alcassar, Stuart]. Rome as hereafter to be restored
to political eminence [Burgh]. Babylon is the unfaithful worldly
Church: not to be limited to time and place [I. Williams].-2. The
beast. Antichrist [The old Fathers generally]. The wicked from
Cain [Ansbert]. Persecutors from Christ to Antichrist [Joachim].
The devil [Berengaud, Ribeira]. Pagan Rome [Bossuet and others].
Civil and ecclesiastical power [Ramsay]. Not the Roman empire,
but the four kingdoms united in one: as the type of worldly power
[I. Williams]. Pseudo-Christian Rome [Mede, Vitringa, and others].
The Papacy [Daubuz]. Secular sovereignty of the Popes [Words-
worth]. The Infidel-democratic principle, as exhibited in the French
Revolution [Jenour]. See also end of heptads XVII and XVIII.—
3. The seven heads and the eighth king. The seven millennaries of the
world's duration [Hippolytus].-Kingdoms of the world [Tichonius].
-Adherents of Antichrist [Aquinas].— Seven chief vices [Berengaud].
-Seven monarchies of seven climates of the world. (The dragon's
seven heads=seven ages). [Bale].-(1). Nineveh. (2). Ecbatana.
(3). Babylon. (4). Susa. (5). Pella. (6). Rome. (7). Constanti-
nople. (8). Antichrist. [Andreas]. The seven emperors from Galba
to Nerva, and Nero redivivus [Victorinus].-(1). Herod. (2). Nero.
(3). Constantius. (4). Mahomet. (5). Henry IV. (6). Saladin. (7).
Antichrist. (8). .. [Joachim].-Kings of chief wickedness from
the Creation. (The dragon's heads = seven evil spirits.) [Albert].-
The seven emperors from Diocletian to Licinius [Bossuet].-Cæsars,
beginning with Augustus [Lücke and others].-Caesars, beginning
with Julius [Stuart and others].-(1). Egypt. (2). Assyria. (3).
Chaldæa. (4). Medo-Persia. (5). Greece. (6). Rome. (7). The
Goths. [Hengstenberg]. Another view adds Antichrist as an eighth.
-(1). Assyria. (2). Persia. (3). Greece. (4). Egypt. (5). Syria.
(6). Rome. (7). Charlemagne. (8). The Papacy [Croly].—The eight
emperors to Trajan.-State Churches [Ramsay].—Seven capital cities
of kingdoms subject to Rome.-Seven rulers of the Herodian
family [Züllig]-Craft in the abstract [Seventh Vial]-Universal
kingly power [Lee].—The five fallen are the emperors from Galba
Miscellaneous interpretations.
319
to Titus: the sixth Domitian: the seventh Nerva [Bullinger]. A
universal principle of infidelity: and the seven 'kings' (which are
distinct from the heads) denote (1). Assyria: (2). Media: (3).
Babylonia (4). Persia: (5). Macedonia: (6). Old Rome: (7). New
Rome: and Antichrist as an eighth' [I. Williams]-The five
fallen are kingdoms of Greek Christendom: the sixth that 'is' the
one wounded in old Rome, and revived in the papal Germanic: the
seventh is Spain: the eighth Rome [Luther].-The 300 years pre-
ceding Charlemagne [Fuller].-(1). Roman Kings. (2). Dictators.
(3). Prætors. (4). Consuls. (5). Triumvirs. (6). Emperors. 7. The
Carlovingian patriciate. [A. Clarke]." The seven electorates of the
German empire in the 13th and 14th centuries." [Another hypo-
thesis by Clarke.]-(1). Roman kings. (2). Consuls. (3). Dictators.
(4). Decemvirs. (5). Military Tribunes. (6). Emperors. (7). Ger-
man emperors, who were kings of Italy: or, rather, seven remark-
able Popes, the first being Gregory, and the seventh Paul V. [Vi-
tringa." Seven diverse Popes succeeding each other" [Bengel.]-
Osiander makes the seventh head represent Roman emperors of
foreign extraction.-Bp. Newton the Dukedom of Rome under Ra-
venna. Faber Francic kings, the Roman imperial head becoming
extinct in 1806, and the seventh or French head being slain at
Waterloo, and revived by Napoleon III. in 1848, when the beast
came up from the abyss.-Gell the Gothic royalty established by
Odoacer, 476 and the eighth head he makes to be the imperial
sixth, which was wounded by Odoacer, and recovered its sway in
Justinian, lasting for 1260 years.-The eighth king is the secular
Roman empire revived [Woodhouse].-The eighth is Nero redivivus
[Many German expositors and others]. The eighth is republican and
infidel France [Jenour]-First six as Vitringa. (7). Despotic Roman
emperors. (8). The Papacy. [Elliott.]—The eighth king is generally
interpreted to be Antichrist, the old fathers meaning by this designa-
tion Nero restored to life or returning from Parthia, and Protestant
interpreters the Papacy. Jerome and others after him have made it
to be identical with the little horn of Daniel's fourth beast.-4. The
ten horns. (1). Persians. (2). Saracens. (3). Vandals. (4). Goths.
(5). Lombards. (6). Burgundians. (7). Franks. (8). Huns. (9). Alani.
(10). Suevi. [Berengaud].—(1). Vandals. (2). Huns. (3). Franks.
(4). Burgundians. (5). Suevi. (6). Alani. (7). Heruli. (8). Lom-
bards. (9). Germans. (10). Saxons. [Bossuet].-Herulian and Ostro-
gothic kings [Cressener]-Ten existing Popish kingdoms [Luther].
-Ten kingdoms, which received authority at the fourth Lateran
Council [Bale].-In the 8th cent. :-(1). The Senate of Rome. (2). The
Greeks in Ravenna. (3). The Lombards. (4). Huns. (5). Alemans.
(6). Franks. (7). Burgundians. (8). Goths. (9). Britons. (10). Saxons.
320
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXII. PREL.
[Bp. Newton].-Power in the abstract [Seventh Vial].—(1). France.
(2). Spain. (3). England. (4). Scotland. (5). The Empire. (6).
Sweden. (7). Denmark. (8). Portugal. (9). Poland. (10). Hungary.
[Clarke]. In A.D. 456: —(1). Britons. (2). Saxons in Britain.
(3). Franks. (4). Burgundians in France. (5). Visigoths in Spain.
(6). Sueves in Portugal. (7). Vandals in Africa. (8). Alemans in
Germany. (9). Ostrogoths in Pannonia. (10). Greeks in remainder
of the empire. [Mede].-(1). Huns. (2). Ostrogoths. (3). Visigoths.
(4). Franks. (5). Vandals. (6). Sueves. (7). Burgundians. (8). He-
rules. (9). Saxons. (10). Lombards. [Bp. Lloyd].—(1). Vandals. (2).
Suevians. (3). Visigoths. (4). Alans. (5). Burgundians. (6). Franks.
(7). Britons. (8). Huns. (9). Lombards. (10). Kingdom of Ravenna.
[Sir I. Newton].-"The ten kingdoms of Western Christendom; viz.
(1). Saxons. (2). Franks. (3). Allemans. (4). Burgundians. (5). Visi-
goths. (6). Suevi. (7). Vandals. (8). Heruli, or Lombards. (9). Ba-
varians. (10). Ostrogoths; associate under the Papacy." [Elliott].-
(1). France. (2). Spain. (3). Portugal. (4). Belgium. (5). Bavaria.
(6). Austria. (7). Sardinia. (8). Naples. (9). Catholic Switzerland.
(10). Rome. [Jenour]-Ten Gothic kingdoms, 604-1517 [Faber].-
“Reges,” not regna, all the early writers understood to be meant.-
Anti-Decalogic iniquity [Andreas, Aquinas].-Ten nations conquered
by Antichrist [Berengaud].-Ten persecuting Roman emperors [Foxe].
-Universal kingly power [Lee].-Ten co-existing tributary kings of
Rome [Stuart]. Not kings, but the great ones of the earth in league
with Antichrist [I. Williams].-Tyso has given a list containing 29
varieties.
HEPTAD XXII: SIXTII HEPTADAL BLAST OF THE SEVENTII TRUM-
THE JUDGMENT OF THE GREAT WHORE. A dirge upon Babylon.
PET.
((
Ch. xviii.
Introductory remarks. This sixth heptad stands related to the one
that immediately precedes it, in the same way, that the third and
fourth do respectively to the second and first, namely, as a supple-
ment of crisis. There is even a closer connexion between the fifth
and sixth than between the preceding pairs; for this, the sixth, con-
tains the actual portraiture of the judgment of the whore, in fulfil-
ment of the promise made by the angel in the first verse of the pre-
ceding chapter. So that the one before us may be regarded as a con-
clusion of the fifth, or that as an introduction to this. At the same
time, the division of the two into distinct heptads is doubly indicated :
1st, by the commencement of the second with the technical break,
Meta Taνтa; and 2dly, by the introduction of a heptadal prelude in
parallelism with those prefixed to the preceding supplements. Each
Μετα ταυτα
xviii; 1. 1189.]
321
The judgment of the whore.
(
of these preludes (we may observe by the way), when it is regarded
as a division of the principal heptad, serves to make the latter an
octaval heptad, that is, a seven going out into an eighth, with the
object stated on 1160.-This heptad will be found to differ consider-
ably from the rest of the work. It is neither so directly symbolical
as most other parts, nor so literal as some; but it presents more
of the features of a properly poetical composition, especially in the
parallelistic repetitions, and in the similar terminations of the para-
graphs, which mark them out as it were as stanzas. See Guide, p. 158.
HEPTADAL PRELUDE. Preludial announcement of the fall of Babylon.
I have shown in the Guide, p. 157, that this prelude is capable of
division into seven parts; and, if the preludes to the parallel crises
were so divided, doubtless this also was. But its conciseness makes
it inconvenient to notice the divisions separately.
XVIII; 1-3. 1189-1202. After these things I beheld another angel
coming down from the heaven, having great power. And the earth was
illuminated by his glory. And he cried with a strong voice, saying;
Fallen, fallen is Babylon the great, and is become a dwelling-place of
demons, and a hold of every unclean spirit, and a hold of every unclean
and hateful bird; because through the wrath of her fornication all the
nations have fallen, and the kings of the earth have fornicated with her,
and through the might of her wantonness the merchants of the earth have
become rich.'
1189. The initial and of the R. T. is not found in the most ancient
authorities.—The technical break after these things (see on 285) is
clearly used here to point out, that another heptad commences at this
point. If it had not been introduced, the distinction between the
two heptads would not have been observable in consequence of the
close chronological sequence, which appears to subsist between this
and the last. If this break has any chronological bearing, it must
be in reference to the epoch, at which the seer is supposed to see the
whore on the beast, and not to the time, to which the angel-inter-
preter in his exposition is supposed to have brought their history down
in the last chapter: but more probably it has reference only to the
last symbolic scene, and is used merely to distinguish this from that.
-The R. T. omits the word another, which is unquestionably a
genuine reading. It has been inserted to show, that this angel is a
different one from him, who gave the interpretation of the last chapter.
And there are plain indications, which enable us to identify this angel
with the one, that, in C. 10, announced the approaching end of the
Mystery of God.' This is "another :
This is "another:" so was that. This angel cries
"with a strong voice:" and that was a "strong" angel. This was
seen "coming down from the heaven:" and so was that. This has
VOL. II.
Χ
C
322
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXII. PREL.
((
((
:
'great power:" and so had that. This "illuminates the earth by
his glory :
"the countenance of that was as it were the sun." This
cries mightily:" that "cried as a lion roareth." This proclaims
Babylon's fall that symbolized the same by thundering against her.
That brought 'good news' for God's people and the tidings an-
nounced by this forms the basis for a call on the saints to rejoice."
If, then, this angel be identified with that, the angel of the cove-
nant, this must also be identical with the 'strong' angel of C. 5; 2,
who made proclamation for the opening of the Mystery; since the
identity of the two last was shown on 657. And if the three be
identical, inasmuch as the two earlier ones were shown to be special
representatives of the Lord Jesus, this must be so likewise and we
may conclude with Hengstenberg, that "Christ as Rome's conqueror
proclaims here the victory."
1190. Coming down. If this descent may be taken as virtually
synchronizing with the time present of C. 17; 10, the epoch to which
this angel's proclamation primarily refers would seem to be indicated.
-From the heaven. The descent from the heaven being specially
mentioned without any apparent occasion, it may be thought, that the
intention was to indicate, that the angel's mission is specially on
behalf of Christianity, that is, to encourage Christians by the prospect
of the downfall of their persecutors.-Cp. C. 21; 2.
1191. Having great authority. Such as Christ possessed (2; 26:
Mt. 28; 18); and as such an errand as his required, seeing that his
adversaries were possessed of "great authority" or
great authority" or "power" in their
degree (13; 2, 12). The clause does not, as Stuart asserts, " designate
the rank or order of the angel."
((
1192. And the earth was illuminated by his glory. Cp. Eze. 43; 2,
where it is said of Jehovah, "The earth was enlightened by his glory.'
See also Mt. 24; 30; They shall see the Son of man coming
with power and great glory."—If we take the term earth symbolically,
the import may be, that the abode of God's people was lit up, as by
an illumination of rejoicing, through reflecting the radiance of the
Messiah's glory. Then, just as of old the pillar of the cloud gave
light to God's people, while it spread darkness over their enemies, so
here there will be a bright as well as a dark side. While the angel
proclaims; 'Babylon is fallen,' a voice from the heaven calls aloud;
'Come out of her, my people,' and, 'Rejoice over her; for God hath
avenged you on her.'-But perhaps the word glory, from the connexion
in which it is used elsewhere, may be thought rather to connect this
clause with the Lord's getting himself glory by the punishment of
His enemies. Cp. 14; 7; "Give him glory; for the hour of His
judging is come:" 15; 4; "Who shall not glorify thy name;
for thy judgments are made manifest:" 15; 8; "The temple was
xviii; 2. 1190–96.] The judgment of the whore.
323
filled with smoke from the glory of God:" 16; 9
9;
scorched, and repented not to give Him glory."
"Men were
XVIII; 2. 1193. And he cried with a strong voice, saying. Some
read, he cried in strength: the R. T. has, in strength with a loud voice.
Emphasis is of course the object of inserting the last words. Cp.
Ps. 29; 4. It has been noticed (on 442, 657, 948), that the selection
of the term strong seems to point to Rome.
1194. Fallen is Babylon. A repetition of No. 948, which see. The
identity of the two places may be taken as an indication of synchro-
nistic reference. And the substantial identity of C. 16; 19, also,
shows that that place synchronizes with these; and thus the parallel-
ism of the three heptads is established.-Most probably the intention
is, that the reader should conceive of a scene being presented to
the view of the seer, representing the city Babylon in a fallen and
ruined state. Thus he would be 'shown the judgment of the whore,'
as was promised in C. 17; 1. And thus the change from preterites
to futures and futures to preterites (cp. vv. 2, 8, 20, 21, 24) may best
be explained, the former being used in reference to the symbolic scene,
and the latter to the events in the future symbolized.
1195–6. And is become a dwelling-place of demons, &c. Demons
were supposed by the Jews to have their habitations in desolate places.
Hence, this statement is equivalent to a declaration, that Babylon is
removed into (
a desert' (17; 3), and 'made desolate,'-in short, had
become a scene of utter ruin. 'In Is. 13; 21-22, is a picture, which
is a prototype of that before us. There, the forest-devils dance among
the ruins of the ancient Babylon; and in Is. 34; 14, 15, the like
things are said of the desolate cities of Idumea. In the latter case,
not only the demon, but also the sprite or hobgoblin of the forest, is
represented as finding its place of abode amid the ruins. So in the
text before us; not only the demons proper, but all the lower and
baser sprites, the canaille (sit venia !) of the demon-world, find a hold
or prison-house in ruined Babylon." [Stuart.] In Lev. 16 Satan has
the name of Azazel, the separated; and the he-goat is sent to him
into the wilderness, as his proper place of abode. In Mt. 12; 43
waste and dry places appear pre-eminently as the abode of evil spirits.
See also Lu. 8; 27. The heathen, too, held the same belief: see
Avian, fab. 29 and Virgil, Æn. 6; 27. And Maimonides, speaking of
the Zabians, says;
They relate that, on account of the wrath of
Mars, desert and desolate places are without water and trees, and that
horrid demons inhabit them." Wemyss supposes, that the Shedim or
demons of Scripture were the satyrs and fauns of the Gentiles, whom
the Israelites idolatrously served.-There is a difference between
dwelling-place and hold. The latter denotes a prison or guard-house,
and is used in this sense in C. 2; 10: 20; 7. Here it seems to Le
(C
x 2
324
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXII. D. 1.
used rather in the sense of a strong-hold.-As to demons and unclean
spirits cp. on 650 and 1084-5.-The demons, spirits, and birds repre-
sent generally every kind of rapacious, cruel, and detestable occupant.
1197. And the hold [or cage] of every unclean and hateful bird.
Some copies of no authority have beast instead of bird, and vary the
arrangement of the words.-Birds of prey are meant: such as in
C. 19; 17 are summoned to eat the flesh of the armies of Babylon.
Cp. Je. 5; 27.-"The prototype of this is in several passages of
Isaiah just cited above. There, according to this prophet, the cor-
morant and the screech-owl and vulture find their place amid the
ruins of cities. So here, the object of the writer cannot well be mis-
understood. It is to paint, in the most graphic manner, a scene of
entire desolation, frequented only by horrid and detestable creatures."
[Stuart.]
XVIII; 3. 1198. Because through the wrath of her fornication. Cp.
and see on C. 14; 8, 10: 16; 19: 17; 2. The similarity of this and
the next clauses with those texts, and especially with the last, is
sufficient to show identity of reference; and thus to establish the
parallelism of the four chapters.
1199. All the nations have fallen. The R. T. has have drunk. The
precedent in C. 17; 2 may be thought to favour this reading; but we
ought not to assume, that the author would reproduce the same ex-
pression on every occasion. And no material difference is made,
whichever reading be adopted, as the one indicates the effect, and
the other the cause.
1200. And the kings of the earth have fornicated with her. If earth
be used symbolically, Judea is meant: see on 1122. The contrast
with the nations or Gentiles may be thought to support this construc-
tion.
1201-2. And the merchants of the earth are enriched through the
power of her wantonness [or the abundance of her luxuries]. Her wanton-
ness would at any rate include her 'clothing herself in purple,' &c. :
cp. 17; 3-4.
In 1198-1202 three classes are specified, who have been seduced by
the corrupting influences of the whore and city Babylon. No doubt,
in parallelism to these, the three clauses of evil effects (1195, 6, 7)
have been introduced.-Few probably will receive Hengstenberg's
statement, that "we have in ve. 3 only one reason for the downfall
of Rome, viz. her oppression of the nations."
Here ends the prelude: in which, as we have just seen, the number
three (the numerical symbol of division or destruction) comes pro-
minently into view; and this will be found to be an earnest of its
appearance throughout the chapter. This prelude has the character
of an anticipatory or miniature dirge over Babylon: and in this it
xviii; 3–4. 1197–1205.]
325
The judgment of the whore.
forms appropriately a contrast to the triumphal songs of the parallel
preludes in C. 14; 1-5 and C. 15; 2-4.
DIV. 1. CALL TO GOD'S PEOPLE.
XVIII; 4–8. 1203-21. And I heard another voice from the heaven,
saying; 'Come out of her, my people, that ye be not fellow-partakers in
her sins, and that ye receive not of her plagues; because her sins have
been builded together even unto the heaven, and God hath remembered her
unrighteousnesses. Render to her even as she hath rendered; and double
[to her] double according to her works: in the cup which she hath mixed,
mix to her double. In how much she hath glorified herself and waxed
wanton, in so much give to her torment and mourning. Because she
saith in her heart, I sit a queen, and am not a widow, and shall not see
any mourning; therefore in one day shall her plagues come,—death, and
mourning, and hunger, and she shall be utterly burned with fire; because
strong [is] the Lord God who hath judged her.'
This first division of the heptad contains a call to God's people,
which is taken up again and concluded in ve. 20, the object in divid-
ing the call having apparently been to mark out, and bind together
as it were, the three laments or double woes, which come between its
two parts.
1203. I heard another voice. The voice last mentioned (and to
which, therefore, the word another may be supposed to refer) was
that, which pronounced the doom of Babylon in the solemn word, 'It
is done.' Thus another link is found, which, by connecting this
chapter with the seventh bowl, indicates the parallelism of the two
heptads in general, and that of this with the seventh bowl in par-
ticular in respect of chronological reference. Most appropriately in
this instance, as in that of Sodom, the destroying angel is represented
as addressing himself in the first place to the Lord's people, and
saying with a like urgent call; 'Escape for your lives.'-The words,
'my people" (cp. 11; 3), show, that this symbolic voice is to be
understood as representing that of Christ. So that the words in effect
proceed from the same party, as those just uttered by the angel.—
From the heaven may perhaps indicate, that the warning results from
Christianity.
(C
1204. Come out of her, my people. As precedents see Ge. 19; 15;
"Arise, lest thou be consumed in the iniquity of the city:" Is. 48; 20;
"Go ye forth of Babylon:" Je. 50; 8; "Remove out of the midst of
Babylon:" 51; 6, 9, 45; “Flee out of Babylon: . . . be not cut off
in her iniquity." "Forsake her; . . . for her judgment reacheth
unto the heaven." "My people, go ye out of her; and deliver every
man his soul from the fierce anger of the Lord."
1205. That ye be not partakers in her sins. This is said to mean
326
MYSTERY OF GOD IN A SEVEN SEAL ROLL. [¤. xxï. D. 1.
(e.g., by Stuart) 'sharing in the punishment due to her sins.' But
such an explanation makes the next clause altogether tautologous.
I would therefore rather suppose, that the meaning is, that to con-
tinue after this warning would entail the being accounted Baby-
lonians, and the partaking in the guilt of their sins. The poet
Mantuanus wrote;
"Vivere qui sancte cupitis discedite: Romæ
Omnia quum liceant, non licet esse bonum."
1206. And that ye receive not of her plagues. The seven last
plagues' of C. 16, and especially the seventh, may be thought to be
had in view.
1204-6. Hengstenberg remarks; "The call here, as in the funda-
mental passages, is not meant to be taken in a strictly literal sense,
as is evident alone from this, that Rome is not mentioned here as a
particular city, but as the representative of the Roman empire. The
object is more immediately to point to the certainty and greatness of
the destruction that threatened Babylon,-to give a powerful blow to
that fear of Babylon, by which the minds of men were then so much
moved. Why should they be afraid of that, which itself had to fear
the worst?”
XVIII; 5. 1207. Because her sins have been builded together even
unto the heaven. The reading of the R. T., which is not sanctioned
by the most ancient authorities, gives have reached. This sense is
included in the better authorized reading, and in addition the idea of
systematically heaping up is conveyed.-Having in view the received
reading, Hengstenberg has written thus:-"It marks the highest
degree of sin, when it is spoken of as reaching to heaven, pressing in
before God's throne, and calling down his vengeance,-cp. 2 Chr.
28; 9, where the prophet Obed says of a heinous transgression, that
"it reaches to the heavens:" Ezra 9; 6; our guilt is great unto the
heavens:" Ge. 4; 10: 18; 21: 19; 13: Jonah 1; 2. The funda-
mental passage is Je. 51; 9, "for her judgment reaches unto heaven,
and extends even to the clouds." Hengstenberg adds; "It is said
here literally, her sins have adhered even to heaven. This is a preg-
nant construction for: 'they reach to the heaven and adhere to it.'
The sticking fast of guilt to heaven is an aggravating mark of its
greatness."
66
1208. And God hath remembered her unrighteousnesses. Cp. C.
16; 19; Babylon was remembered before God,'-another indication.
of chronological parallelism.
XVIII; 6. 1209. Render to her even as she hath rendered. The
addition of the R. T. to you is not warranted by the authorities, and
it is out of place. No doubt the Greek word has been inserted on the
xviii; 5-7. 1206–15.]
327
The judgment of the whore.
supposition, that it was necessary in order to complete the sense, and
that the Lord's people were addressed. But the latter is not the
case; though at the same time there is no ground whatever (outside
his own scheme) for Hengstenberg's assertion, that the kings repre-
sented by the ten horns are addressed in particular; nor yet for
Stuart's, that angels are contemplated. This is simply a poetical
mode of declaring what shall take place: or it may be regarded in the
light of a decree; Let it be rendered.-The precedent in Je. 50; 29
was spoken of the literal Babylon: "Recompense her after her deeds:
after all that she has done, do to her."
1210. And double [to her] double according to her works. The to her
of the R. T. is not sanctioned by ancient authorities.-Cp. Is. 40; 2;
"double for all her sins:" 61; 7; "for your shame ye shall have
double:" and the doubling to Job (42; 12): also Je. 16; 18; “I re-
compense double their iniquity:" 17; 18; "with double destruction
destroy them.”—This clause stands in contrast with the preceding
one, as though it were said; 'Repay her on the principle of the
Jewish law, "an eye for an eye:" but no, adopt a new rule, and
retaliate in double measure,-on the principle of two for one.'-The
principle of doubling runs through this symbolization. Thus, we
find two woes on Babylon (vv. 9, 16, 19) for each one (8; 13), that
she had contributed to bring on 'the dwellers on the earth.'
1211. In the cup that she hath mixed. See on 1132; "holding in
her hand a golden cup.'
1212. Mix to her double. Not merely 'fill,' but fill a mixture of
the most bitter and deleterious ingredients. The potion, which the
Lord gives to his adversaries, is "mixed unmixed," i.e., undiluted.
Mix ye=
=there shall be mixed, sc. by the avenger, the Lord (as may
be inferred from C. 14; 10): and so we must understand throughout
this passage, though strictly speaking, according to the opening of
the address (ve. 4), the Lord's people are spoken to. What He does
for them, it would seem, that they may be regarded as doing: cp.
17; 14.
XVIII; 7. 1213. In how much she hath glorified herself, i.e., at the
expense of others, in arraying herself in gorgeous apparel, and in
saying, 'I sit a queen,' &c. Cp. 14; 7: 15; 4; 'Give God the glory.'
-And waxed wanton. Cp. 1201: "the merchants were enriched by
her wantonness.”
1214. In so much give to her torment and mourning. Cp. on 589,
958.
1215. Because she saith in her heart. This because manifestly stands
connected with the therefore which follows, according to the frequent
precedents in the prophets: see, e.g. Is. 30; 13. Hence this clause
should not be connected with the context which precedes it, accord-
328
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXII. D. 2.
ing to the common method, but with that which follows it.—The use
of the word because here may lead us to notice a peculiarity in this
chapter. 1. Because commences the concluding clause in the angel's
cry. 2. It appears in the first and last sentences of the call to
Christ's people, in the latter with a duplication at the beginning and
end of the sentence in alternation with therefore. Between these two
sentences are three parallelistic double lines, there being six preceding
these six, and six more preceding the last because. 3. It begins the
last clause in each of the three laments, and also that of the first
sentence in the middle one, where it has probably been introduced on
account of the much greater length of this lament. 4. It begins the
last clause in the resumed call to the saints. 5. It begins the two
last clauses in the declaration of the mighty angel. On the whole,
the Greek word is used, in the sense of because, twelve times in 'the
judgment of the whore:' and there is a sufficiently near approxima-
tion in my distribution to warrant the supposition, that in the original
arrangement it may have been brought in at intervals of six or of a
multiple of six lines.
1216-7. 'I sit a queen, and am no widow, and shall not see mourn-
ing.' Babylon claims to be queen of the kings of the earth in rivalry
with Him, who assumed the titles of 'Prince of the kings of the
earth' (1; 5) and 'King of kings' (17; 14)." The fundamental
passage is Isa. 47; 8, where it is said of ancient Babylon; "Who
says in her heart; I am, and none else beside me; I shall not sit as a
widow, neither shall I know the loss of children." By the widow-
hood is denoted, not the loss of empire, but the state of desertion,
helplessness, humiliation-cp. Lam. 1; 20; Bar. 4; 12. Widows
appear even in the law as representatives of personce miserabiles.”
[Hengstenberg.]-The word translated widow means bereaved; and,
though generally applied to widows, it is not limited to such. In
this instance the precedent favours the opinion, that bereavement of
children is had in view, the city being regarded as the mother, and
the inhabitants as her children. Hence the sentiment is (as Stuart
says); "I shall never become depopulated, and therefore shall not be
called to mourn !"
XVIII; 8. 1218. Therefore in one day shall her plagues come.
In one day, according to Stuart, is equivalent to "unexpectedly;"
but some may think, that 'in one short period' would more accurately
express the meaning.-That the plagues symbolized in C. 16, or at
least the first six of them, are not referred to here appears from the
specification which follows.
1219-20. Death, and mourning, and hunger, and she shall be utterly
burned with fire. These terms are not to be regarded separately, but
rather as a whole. By the four,—one from each corner of the earth
xviii; 8-9. 1216-23.]
The judgment of the whore.
329
as it were, a universality of judgments is denoted. These answer to
'the four sore judgments' of Ezekiel, which we find brought forward
in the fourth seal, as 'the sword, and hunger, and death, and wild
beasts' (see on 415-6). Similarly, the whore suffers from the ten
horns in four ways:-hatred, desolation, devouring, burning' (17; 16).
On the other hand, the holy city, new Jerusalem, is free from the four
calamities, 'death, mourning, crying, and pain' (21; 4).
1221. Because strong [is] the Lord God, who hath judged her. Cp.
Ps. 24; 8; "The Lord strong and mighty:" 45; 3; "Gird thy sword,
O most mighty:" 89; 13; "Thou hast a mighty arm, strong is
thy hand:" ve. 19; "I have laid help upon one that is mighty."
Bengel pertinently remarks; "Rome means strong, but her strength
is nothing. Strong is the Lord, who judges her." See on 948.
DIV. 2. THE FIRST LAMENT: by the kings.
XVIII; 9–10. 1222-8. 'And the kings of the earth shall weep and
wail over her, they who with her have fornicated and waxed wanton, when
they see the smoke of her burning, standing afar off through the fear of
her torment, saying; Woe, woe, the city, the great Babylon, the strong
city; because in one hour hath thy judging come!'
The hierophant of the judgment of the whore remains on the scene
(as appears from C. 17; 1 and 19; 9) during the exhibitions in Cs.
17, 18, and 19; and from the change of manner it appears probable,
that we ought to conceive of him as reciting the three laments.
Then, at the end of them, the voice from heaven resumes its call to
the Lord's people. The three laments form an expansion of the first
utterance of the voice, just as the whole chapter does of that of the
glorious angel, which furnishes the prelude to it. The three parties
introduced, kings, merchants by land, and traders by sea, are of
course brought in only poetically and for scenic effect.-Notice
should be taken of the appropriateness of each lamentation. The
kings lament over the burning of the city: the traders by land over
the destitution of consumers of their goods: those by sea over the
loss of purchasers for theirs.-It may be observed, that the verbs
introducing the first lament are in the future tense; those of the
second in the present; and those of the third in the preterite. This,
in respect of the symbol, may be attributed to the wish to make
variety, or it may be looked upon as a mystical way of saying,
Babylon's destruction shall be,-is,-hath been,' and this with the
view to throw emphasis on the certainty and completeness of it.
1222-3. The kings who have fornicated, &c. This looks back to the
prelude, 1200-1.-" They bewail the downfall of the mistress, because
of the advantages which they, as faithful vassals, had derived from
their connection with her."
330
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXII. D. 3.
1224. When they see the smoke of her burning. Cp. 1181, 1220.—
"In the superscription of Jeremiah's prophecy against ancient Babylon
in C. 50; 1, "The word which the Lord spake of Babylon, the land of
the Chaldeans," (not, and the land,') the land of the Chaldeans is
mentioned along with Babylon; whence it is clear, that the city was
referred to merely as the representative and centre of the kingdom.
So here Babylon comprehends in itself the whole kingdom: cp. C.
17; 18. On this ground alone, therefore, we cannot take the burning
literally, but must regard it as the emblem of the whole destruction :”
Hengstenberg. Yet it will not be inapposite to notice the sentiments,
which were entertained at the time in reference to the burning of the
Capitol in the conflict between the adherents of Vitellius and those of
Vespasian. Tacitus states, that the destruction of the Capitol was
considered to be an omen of the ruin of the empire.
"The Gauls,"
he says, “had taken heart, supposing that the Roman arms had every-
where met with the like ill-fortune. Their head-quarters in Mosia
and Pannonia, it was commonly reported, were beset by a host of
Sarmatians and Dacians. The same rumour took wind respecting
the state of things in Britain. But nothing had so much incited the
belief, that the empire was soon coming to an end, as the conflagra-
tion of the Capitol. Once before had the city been taken by the
Gauls: but the temple of Jupiter was untouched, and the empire
remained. Now, a dooming fire had been sent, to signify the anger
of heaven, and portend universal sovereignty to the Transalpine
nations" (Hist. iv: 54).
XVIII; 10. 1225. Standing afar off. This is said of all the three,
-kings, merchants, and mariners: cp. vv. 15, 17.-Through the fear
of her torment, that is, through the fear, which the sight of her tor-
ment inspires in them. Cp. 1214.
1226. Woe, woe. All the three parties begin their lamentation
with these words. By the thrice-repeated doubled 'Woe,' the woe of
this, the seventh trumpet, is exhibited as sixfold: cp. 8; 13. Woe is
commonly used for imprecation; but here on the contrary in lamen-
tation, and greater emphasis is thrown on it by the use of the plural
form.
1227. The STRONG city "plainly alludes to the name of Rome. The
strong is here, as in ve. 8, to be regarded as written large:" Heng-
stenberg.
1228. Because in one hour hath her judging come. The last clause
in each of the three laments begins with the same words.-In one hour
may with more reason than in one day (see on 1218) be taken to mean
unexpectedly, or, as we say, 'in a moment.' Cp. 14; 7: 16; 14.-
Her judging means the judging of her; while, in 14; 7, "His judging
means the judging by him.
xviii; 10-13. 1224-44.] The judgment of the whore.
331
DIV. 3.
THE SECOND LAMENT: by the traders by land.
XVIII; 11-16. 1229-55.' And the merchants of the earth do weep
and mourn over her; because no one buyeth any more their merchan-
dize-merchandize of gold and of silver, and of costly stone and of pearl,
and of fine linen and of purple, and of silk and of scarlet; and every
citron wood and every ivory-article, and every article of most costly wood,
and of brass, and of iron, and of marble; and cinnamon and spice and
odours, and ointment and frankincense, and wine and oil, and fine flour
and wheat, and cattle and sheep; and of horses and of mule-chariots and
of bodies; and souls of men. (And the fruit-harvest of thy soul's desire
hath gone from thee: and all splendid and brilliant things have perished
from thee; and they shall not find them any more at all.) The mer-
chants of these things, who have become rich by her, shall stand afar off
through the fear of her torment, weeping and mourning, saying; Woe,
woe, the great city, which was clothed with fine linen and purple and
scarlet, and gilded with gold and precious stone and pearls; because in
one hour so great riches have been made desolate!'
1229-30. The merchants of the earth. As the earth here stands con-
trasted with the sea in ve. 17, these are to be regarded as traders by
land." As preparation is made for vv. 9, 10 by the declaration in
ve. 3, the kings have fornicated with her, so it is made for v. 11 ss. by
the immediately following declaration, "the merchants have become rich
through the power of her wantonness or luxury:" Hengstenberg.-Pre-
cedents may be found in Is. C. 23 and Eze. Cs. 26-27.—“ Vitringa
perceived quite well, that the features described here did not suit
papal Rome, which was never at any period the centre of merchan-
dize. He found refuge in the allegorical exposition. Rome appears
as the storehouse of spiritual wares. But the one consideration, that
the merchandize of Rome, different from that of Tyre, appears here
as entirely of a one-sided passive kind, is decisive against this view:
She does not sell the wares, but they merely serve for her use and
consumption:" Hengstenberg.
XVIII; 12–13. 1231-44. The changes in the cases are all that
is worthy of notice in these two verses. Doubtless these changes
have not been made without design, but the object in view is not very
apparent. Perhaps it was to indicate or to form the stichoical distri-
bution; as would seem to be the case from the manifest numerical
computing, there being 16 acc. and 16 gen. cases, of which ve. 12
contains 4 acc. and 12 gen., while ve. 13 has 12 acc. and 4 gen. cases.
The sentence, too, is divided into 16 stichs. The wares,' says Heng-
stenberg, 'are divided into different classes, making in all seven. The
hard materials are four so also the soft. There are four aromatic
substances, and then articles of food in three pairs. In the two last
clauses the bodies are by the construction united with the horses, and
332
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXII. D. 4–6.
separated from the souls of men. However, they naturally lead on to
this latter class.' By the latter slaves in general may be meant. By
the former grooms, sedan bearers, and the like may be specially had
in view. In Eze. 27; 13 among the goods in which Tyre trafficked
are mentioned souls of men.
XVIII; 14. 1245-7. The fruit-harvest of thy soul's desire, &c.
In this verse the hierophant, with considerable poetic beauty and
energy, makes an abrupt transition to the second person, thus apos-
trophizing, parenthetically as it were, the fallen city. Cp. Is. 14;
10 ss.: 47. In the next verse he resumes the use of the third person.
But perhaps we should rather conceive of the voice from heaven as
interposing these words.-The soul's desire is an expression for any
thing that is greatly valued. Cp. Is. 26; 8: Eze. 26; 16, 21:
Ro. 10; 1.—The fruit-harvest may represent the harvest of luxuries,
and the much goods laid up for many years.'
6
XVIII; 15–16. 1248-55. "Ve. 15 would possess the character
of a needless repetition, if ve. 14, as some have supposed, stood in
the wrong place."-Clothed. Cp. 17; 4.-In one hour. Cp. 1218,
1228, 1267.-Desolate. Cp. 17; 3, 16: 1267.
DIV. 4. THE THIRD LAMENT: by the traders by sea.
XVIII; 17-19. 1256-67. 'And every captain, and every passenger,
and sailors, and as many as traffic by sea, seeing the smoke of her burn-
ing, stood afar off, and cried, saying; What [city] is like to [this,] the
great city. And they cast dust upon their heads, and cried, weeping and
mourning, saying; Woe, woe, the great city, by which all were enriched
who have the ships in the sea by reason of her costliness; because in one
hour she hath been made desolate.'
Every captain. Lit., the person who directs the ship's course, the
steersman.-Passenger. Lit. 'every one who sails by a place,' in-
stead of the reading of the R. T., 'the company in vessels.'-Four
classes are specified to indicate universality.-Traffic. Lit. plough or
ply the sea.-Cp. Is. 23; 3: Eze. 27; 32-3.-What city, &c. An
exclamation to be contrasted with that in 13; 4; 'Who is like to the
beast!' Who is like to him in his revivification! What is like to
her in her desolation! The things signified in the two places, be it
remembered, are substantially the same, or at the least intimately
connected. They cast dust, &c. This is said only in this third lament;
and here as a climax. Precedents may be found in Eze. 27; 30, cp.
33: Job 2; 12.-The costliness means her pomp and glory, her luxu-
rious mode of life.-One hour. Cp. and see on 1218, 1228, 1255.—
Babylon's judgment is said to come in reference to the kings (ve. 10);
her desolation in reference to the traders by land and by sea (vv. 16,
19): this is appropriate.
xviii; 14-20. 1245-70.]
333
The judgment of the whore.
DIV. 5. CALL TO GOD'S PEOPLE TO REJOICE.
XVIII; 20. 1268–70. ' Exult over her, O thou heaven! and ye saints
and apostles and prophets; because God hath judged your judgment by her.'
Here, I imagine, the voice from heaven is to be conceived of as
resuming its call to "my people."-Exult. It must be remembered,
that this is nothing more than a poetical representation of what would
be a natural ebullition of feeling. There is nothing contrary to true
benevolence in the feeling invoked.-O heaven! i.e. ye glorified
saints; or perhaps Christianity may be poetically addressed. Heaven
occurs here only in the singular. It stands in contrast here to
the earth of vv. 9 and 11, and the sea of ve. 17 (as it does also in
C. 12; 12). That which is a cause of lamentation to inhabi-
tants of the earth and the sea is one of rejoicing to the denizens of
heaven. To make this contrast may have been a reason for the in-
.troduction of the sea and mariners in this place, where, as both Baby-
lon and Rome had so little to do with maritime affairs, an allusion to
them would not have been expected. In Jer. 51; 48, heaven and
earth rejoice over Babylon.-The better authorized reading converts
holy apostles into saints and apostles.-By apostles may be meant
either 'the twelve' (21; 14), or generally teachers of distinction, as in
Acts 14; 4, 14: Ro. 16; 7: 1 Co. 12; 28: 2 Co. 8; 23. The order
of the words is in favour of the latter sense; since, as the series is an
ascending one, the twelve would probably have been named last, if
they had been intended.-By prophets is not meant foretellers of future
events, but inspired teachers, as elsewhere: see on 698.-Cp. Ep. 2;
20; "built on the foundation of the apostles and prophets: 3; 5;
as it is now revealed to His holy apostles and prophets."-From the
next clause (cp. ve. 24) it plainly appears, that these are parties, who
had suffered at the hands of Babylon: and therefore, as papal Rome
never condemned apostles and prophets in any sense, she cannot be
had in view.—Observe, that the saints respond to this call in C. 19;
1 ss. God hath judged, &c., i.e., hath punished her for the punishment
she inflicted on you. See on 1228, and ep. 17; 1: 6; 10.
((
DIV. 6. THE STRONG ANGEL'S DECLARATION.
>>
XVIII; 21-23. 1271–82. And a single strong angel lifted a stone,
as it were a great millstone, and cast [it] into the sea, saying; 'Thus
with violence shall the great city Babylon be cast, and shall not be
found any more at all; and no voice of harpsingers and of musicians,
and of pipers and of trumpeters shall be found in thee any more at all;
and no artificer of any art shall be found in thee any more at all; and
no voice of a millstone shall be heard in thee any more at all; and no
light of a lamp shall shine in thee any more at all; and no voice of bride-
groom and of bride shall be heard in thee any more at all: because thy
334
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXII. D. 6.
merchants were the grandees of the earth; because by thy sorcery were all
the nations deceived.'
This setting forth of the utter ruin of Babylon should apparently
be regarded as a sequel to the three laments. By the latter thus
going out into completeness in a fourth exhibition of her desolation,
the totality of the ruin is represented in the strongest manner possible.
1271. A single. See on 569. This epithet helps to exalt the idea
of the angel's strength. This is the fourth time, that the word strong
is used in this tableau (vv. 2, 8, 10); and thus, as coming under the
number four, the idea of universality of strength is attached to this
angel. The so frequent repetition of this term in a heptad, which is
devoted to depicting Rome's destruction seems to show indubitably,
that an eye has been had to the meaning of Rome, viz. strength.—If
the angel of ve. 1, who has 'the strong voice,' be rightly identified
with the strong angel' of C. 5; 2, and also with the strong angel' of
C. 10; 1, doubtless this 'strong angel' is also identical with the same,
that is, he specially symbolizes the Lord Jesus.-As it were a mill-
stone. It should be remembered, that the mills of the ancients were
hand-mills.
C
C
1272. And cast it into the sea: perhaps because the sea is the symbol
of the Roman empire; or the sea may be here a part of the necessary
machinery.
1273. Thus with violence (alluding to the weight of the stone, and
the strength with which it was thrown) shall Babylon be cast down.—
Je. 51; 63-4 is the precedent had in view: "When thou hast made
an end of reading this book, thou shalt bind a stone to it, and cast it
into the Euphrates, and say; "Thus shall Babylon sink, and shall
not rise from the evil that I will bring upon her, but shall vanish
away." The connexion with the preceding verse makes it probable,
too, that an eye has also been had to Mt. 18; 6 and Mk. 9; 42;
"Whoso shall offend one of these little ones, &c."
1274. And shall not be found, &c. The parenthetical apostrophe of
ve. 14 (which has a striking similarity both of purport and form to
this angel's address, and especially in respect of both being thrown
into the form of an address to Babylon) concludes in a similar manner.
And as six lines in succession here end with this phrase, there are in
all seven repetitions of it; and by this number seven the idea of com-
pleteness and finality is attached to the passage. A peculiarly
mournful cadence is given by so many terminal repetitions of the
same phrase. Observe, that the verb in every alternate clause is
heard.-Hengstenberg remarks; "According to C. 17; 18 Rome is
brought into view here only as "the great city," which has dominion
over the kings of the earth,-as the heathen mistress of the world.
As such, it has completely, and without a trace perished."
xviii; 21-23. 1271-82]. The judgment of the whore.
335
1275-6. And no voice of harpsingers, &c. Cp. 14; 2. Here four
kinds of musicians, as representative of every description of hilarity,
are mentioned.
1277-80. And no artificer, &c. In these four numbers four classes,
-the artificer, the tradesman, the student or inventor, the bridegroom
and bride, are brought forward as representative of the various com-
mercial and social interests and pleasures. These convey, at the same
time, a lively idea of the busy hum, which ordinarily prevails in a
city, but which is now in respect of Babylon at an end; and instead
thereof a dead silence reigns.-The fundamental passage is Jer. 25;
10;
"I destroy from them the voice of mirth and the voice of glad-
ness, the voice of the bridegroom and the voice of the bride, the sound
of the mill-stones and the light of the candle:" so also in 7; 34: 16;
9: 33; 11: Is. 24; 8: Eze. 26; 13.
1281-2. Because thy merchants were the grandees of the earth; because
by thy sorcery were all the nations deceived. Hengstenberg asserts, that
these two clauses are (C not coordinate." Stuart, on the other hand,
says, that they contain "separate and coordinate reasons for the ruin,
that had just been predicted." I think it certain, that Stuart is right.
For, first, the construction of the sentence appears to me to leave no
room for doubt on the point. Secondly, the latter clause being allowed
to contain such a reason, the parallelism that is manifestly intended.
to be made between them requires, that the former should also be
construed in the same way. Thirdly, the consideration, that on this
view the earth (that is, the Jews) and the nations or Gentiles will be
comprehended in the two clauses, tends to confirm the opinion.
Fourthly, the use of the word, which I have rendered grandees in the
only other place in which it occurs, viz., C. 6; 15, will also be seen to
confirm it. The word occurs there as one of seven, which are used to
describe those Jews, who, having brought their country to ruin, were
involved in her destruction by the literal Babylon. It stands second
in the list, being next to "the kings of the earth." And hence it
may be supposed, that it is used as a designation of those, who were
oppressors of the people. Lastly, this construction will be found to
give an excellent sense in the passage itself, and one quite in con-
gruity with the figures which are made use of, and tending also to
elucidate them.-Hengstenberg rightly says, that the merchants are
here not the master-merchants in Rome itself, but the commercial
people who deal with her; as is shown by the corresponding words in
vv. 3, 15.'—According to my view the kings of the earth' of vv. 3,
9 will be the Herods, the Roman presidents, and others of the highest
rank, who ruled in Judea; 'the merchants of the earth' of ve. 11 the
High Priests, and other Jewish functionaries, who were in the interest
of Rome and the traders by sea' the Roman procurators and gover-
336
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
[II. XXII. D. 7.
nors, who had local authority in Judea. Then her merchants'
in general may be a designation for the two last classes, or more
probably for all three. The result as to the meaning will be this:
Ruin shall be brought on Rome; because those with whom she
trafficked, and who were her instruments and agents, were the op-
pressors of God's people; because all the heathen nations were induced
by her machinations to become partakers in her guilt.-Throughout
this chapter the figure, which represents Rome as a harlot, is inter-
mixed with that, which symbolizes her by a city. Now we have seen
on 1120, that the being a trader was an idea intimately associated
with a harlot. And hence it is, that traders and trading affairs occupy
so much of this chapter, and that Rome's emissaries and partizans,-
those, who, for their enrichment and aggrandizement, trafficked with
her to obtain places of honour and emolument, are symbolized as
merchants.—The utterance of the strong angel (which brings this
heptad towards its conclusion) in the two clauses before us substan-
tially repeats two of those, with which the prelude concluded, and the
heptad introductory to the judgment' commenced (17; 2), namely;
by the wrath of her fornication have all the nations fallen," and
"the merchants of the earth are enriched by the power of her wan-
tonness." Thus (when the middle clause in ve. 3 relating to the kings
is included) the prominent features of the whole are indicated. The
terms fornication, wantonness, and sorcery are used figuratively, with
closely allied, if not with nearly synonymous significations: cp. 654–5.
(6
DIV. 7. CLIMACTIC DECLARATION by the seer.
XVIII; 24. 1283-4. And in her was found [the] blood of prophets,
and of saints, and of all who had been slain upon the earth.
I am so far from regarding this (as Stuart and Hengstenberg do),
as being intended to be a reason for Babylon's ruin, coordinate with
the two in ve. 23, that I consider it to be, not only a distinct state-
ment, but one made by a different party. If it had been a third, co-
ordinate reason, because would certainly have introduced this, as it
did the two preceding clauses, and not and. The change to the third
person is another indication to the same effect, and one designed also,
I think, to indicate a different speaker. Who the speaker is can be
only matter of conjecture; but to me it seems likely, that either the
hierophant of the whore's judgment or the seer himself is to be con-
ceived of, as putting the finish to the whole by adding what may serve
as a climax, indicating the sum and substance of the charge against
Babylon,' the head and front of her offending,' and the real cause
of her ruin. If this view be correct, there will be seven changes of
the speakers in this chapter. 1. The powerful angel: vv. 1-3. 2. The
voice from heaven: vv. 4-8. 3. The interpreting angel: vv. 9-19.
xviii; 24. 1283-84.] The judgment of the whore.
337
4. The voice from heaven parenthetically in ve. 14. 5. The same
voice in conclusion of the call: ve. 20. 6. The strong angel:
vv. 21-23. 7. The hierophant or the seer: ve. 24. The number
seven adds to the probability of this view of the structure.-According
to the true reading the Greek word for blood is in the plural. This
is, as in other places (see on 359, 529, 1226, 1180), to indicate the
vastness of the quantity.-As to prophets, &c., see on 771-2, 1055,
1269. There is room for doubt, whether we should not read blood of
prophets and saints, even of all, &c., thus making two classes instead
of three. The blood is said to be found in Babylon (as though it were
accumulated there in a vast lake); because it was shed by her or
under her authority. The meaning is of course, that the guilt of its
being shed was laid to her charge. This statement forcibly calls to
mind the similar words of our Lord in Mt. 23; 29-39; 'I send unto
you prophets, &c.; and some of them ye shall kill, . . . that upon
you may come all the righteous blood shed upon the earth, from the
blood of righteous Abel unto the blood of Zacharias, whom ye slew
between the temple and the altar. All these shall come upon this
generation.'—As to the meaning of the term earth here, the general
rule of assuming (if the context permit), that the use is symbolical
requires, that we should give the preference to the symbolical sense,
and consequently understand Judea to be meant. Every consideration
supports this view. 1. The best and most easy sense is thus given.
2. To charge on Rome the guilt of shedding the blood of all the
righteous men, who had ever been slain on the earth in a literal sense,
would be so palpably unjust and untrue, that a construction which
would give such a sense cannot be entertained for a moment, where
another not involving such a charge is admissible. 3. The analogy
of the passage just cited from S. Matthew's Gospel leads to a sym-
bolical construction here. The earth' there is manifestly the land,'
sc. of Judea; for it is clear, that only 'the righteous blood' shed
among the chosen people is contemplated. We may regard the pas-
sage before us as supplemental to that in Matthew. In that passage
it was virtually declared, that the guilt of shedding the blood of the
prophets, whom God had sent to them, from Abel to that Zacharias
who was slain in the temple by the zealots (see Guide, pp. 94, 203),
should, in consequence of their having 'filled up the measure of their
fathers,' be visited upon that generation of the Jews in 'the destruc-
tion of their place and nation.' In this it is said, that that blood was
found in Babylon (inasmuch as Judea at this epoch formed part of
Babylon); and, by implication, that she should be made to answer for
it. And this was, because the filling up of the Jews' iniquity was
done, not only under the sanction and authority of Rome, but Rome
was also an active participator in the same. At the same time, in
VOL. II.
Y
338
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the destruction of Rome, on account of her being the destroyer of
both Jews and Christians, would be fulfilled the announcement of the
prelude to this trumpet (11; 18); "that thou shouldest destroy those
who destroy the earth." We may, however, take the meaning of the
declaration before us to be this :-As the blood of all the martyred
prophets was to be required of that generation of the Jews, so the
blood of the inspired and holy men slain in Judea should be required
of Rome. The precedent of this verse may be found in Je. 51; 35,
49; ((
The violence done to me and to my flesh be upon Babylon,
shall the inhabitant of Zion say; and my blood upon the inhabitants
of Chaldea, shall Jerusalem say. As Babylon hath caused the
slain of Israel to fall, so at Babylon shall fall the slain of all the
earth.”—In the Sib. Oracles, Bk. viii. there is a passage (evidently
founded on a misapplication of Rev. 17; 8 to the hariolation respect-
ing Nero), in which the wailings of this chapter are imitated, and the
casting of Rome into the lake of fire and brimstone is set forth.—The
statement in this verse ought alone to prove fatal to the antipapistical
theory; for in no legitimate way can it be shown, that the blood of
inspired men, still less of those slain in Judea, could be said to be
found in papal Rome.
•
Synoptical interpretation of the sixth heptadal tableau of the seventh
trumpet, and of its prelude. Before proceeding to the interpretation I
have a few introductory remarks to make. The reader may have
observed, that, in considering the details, I have not attempted to
enter into particular interpretations of each one, in the way that
I have done previously. The reason for this may be found in what I
stated at the outset, namely, that this chapter is one sui generis, and
of a different tone and character from all the rest. It has more of the
nature of a poetical rhapsody, and its several parts have nothing answer-
ing to them in the real world. Unlike the other portions, which have
been arranged to depict past or future events in chronological order,
this has for its object to represent in a forcible and graphic manner a
single fact or event, which it does in the form of a dirge over a fallen
city. Most important is it, that the reader should fully perceive the
exceptional character of this chapter, and also rightly distinguish be-
tween its symbolical and literal aspects. The intention appears to
have been, that we should conceive of the seer as standing looking
upon the ruins of a fallen and desolated city, while different angelic
beings in succession (different, for the sake of aesthetic variety and
effect) recite after a poetical manner what may be supposed to be the
sentiments of those most interested in her fate; and, from time to
time, a voice from heaven either calls upon the Lord's people to escape
from the devoted city before the destruction pictured be realized, or
Synoptical interpretation.
339
to rejoice over it when accomplished. Be it remembered, then, that
this is a symbolical picture, designed to exhibit what shall be the
condition of Rome at a future period; and hence that the present
tenses may be regarded as having more immediate reference to the
picture, but the future to the reality. It will then be clearly seen,
that no indication whatever of the date of Rome's downfall is given ;
but that her destruction is simply and without limitation placed in the
time then future. According to my exposition, indeed, it did take
place in one respect in the time then present. I have shown, that
the salient feature in the symbolization of the whore, in connexion and
contrast with the beast, is, that she represents the republican consti-
tution of Rome, as distinguished from the despotism set up by the
Cæsars. Now, in this point of view, Rome was then being lacerated,
and her free institutions subverted, by the dynasty represented by the
ten horns, as I have shown on C. 17; 16. But this is only a small part
of what is symbolized in the chapter before us. Babylon is here.
chiefly brought to view as a city, and as such must represent the state
of Rome in the full meaning of the term. Her fall, then, will be the
fall of Rome from her high position as the ruling world-power. And
this, it is well known did not take place, till some centuries after the
Apocalypse was written.-Passing from these few introductory re-
marks, I proceed to give the usual summary of the chapter; though,
inasmuch as in this instance it will not be desirable, nor indeed prac-
ticable, to make the interpretation versicular, I shall follow the hep-
tadal divisions.-The prelude (vv. 1-3) brings to view the strong angel
Jesus, the Mediator of the Covenant, as coming on behalf of the reli-
gion which he founded, invested with high authority, and illuminating
with joy the habitations of his saints, who have long been crying;
'How long, O Lord! dost thou not judge for and avenge our blood?
He announces the downfall of great Rome, and her being given up as
a prey to the most terrible foes of every description, in requital for
her having been the leader and instigator of the adversaries of the
Lord's people, the organizer of a world-wide confederacy in anta-
gonism to them.-1. The heptad itself, in its first division (vv. 4-8),
contains a call from Jesus to his people to flee for their lives from the
devoted Sodom, so that they may escape her doom, and she may
receive the punishment due to the enormity of her offences, and a
downfall proportioned to her former exaltation, self-glorification, and
security. Because it is a mighty God with whom she has to do, she
will be utterly prostrated by the calamities which He will bring upon
her. [Here this call is suspended, in order that three laments may
be introduced, and afterwards the call be resumed so as to bind
together as it were, and mark off the laments as having a unity be-
tween themselves.] 2. The second division (vv. 9-10) contains the
¥ 2
340
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. PREL.
first lament,—that of the highest functionaries or rulers of Judea,
who, having obtained their honours and emoluments from Rome, sub-
served her interests and obeyed her commands. 3. The third division
(vv. 11-14) contains the second lament,-that of the Jewish officials,
who, from similar motives of self-aggrandizement, truckled to the
power and courted the favour of Rome.
4. The fourth division
(vv. 15-19) contains the third lament,-that of Roman governors of
local rank, who were similarly influenced.-These three laments have
the same general outline or ground-work, which is filled up in a
manner appropriate to the party mentioned, that is, each party is
made to express such sentiments as might be supposed to be upper-
most in his mind on such an occasion. In that of the kings, their
delicate living and sensual indulgences with the whore are brought to
view; and the climax is, 'Alas, alas, that great city Babylon, that
strong city: because in one hour is thy judging come!' In that of
the traffickers by land, the loss of their trade is dwelt upon in its
several details; and parenthetically the loss never to be retrieved,
which Rome had suffered, is adverted to: and then the climax is,
'Alas, alas, that great city, that was clothed and adorned sumptuously;
because in one hour the place of so much wealth is converted into a
desert!' In that of the traffickers by sea, the lamentation reaches its
climax in 'They cast dust upon their heads, and cried; 'Alas, alas,
that great city, through whose extravagant luxuriousness all owners of
trading vessels were enriched; because in one hour she is converted
into a desert !' "So much," says Hengstenberg, "belonging to the
parts in common prevents the several representations from falling
asunder, and marks them as so many pieces in one whole. Then, the
particular features of each part are rendered more prominent by reason
of the contrast they present to this common ground.”
5. The fifth
division (ve. 20) resumes the call to Christ's people. Christianity as
a religion, and its faithful professors, chief rulers, and inspired
teachers are called upon to rejoice; because God has retaliated Rome's
sentence of extermination upon herself. 6. The sixth division
(vv. 21-23) brings to view another strong angel. Single-handed he
lifts a huge mass of rock, and hurls it into the sea, saying; 'Thus,
as by one stroke of violence, shalt thou, O Rome, be cast down and
henceforth no sounds of harmony or joy, no busy hum of trade, no
preparation of necessary food, no solitary toiling at the midnight
hour, no marrying or giving in marriage, shall be found in thee; be-
cause those with whom thou hadst commerce were induced by thee to
be ministers and upholders of thy tyrannies on God's earth; because
by thine iniquitous machinations all the nations were seduced into an
7. The seventh division
unholy alliance against God's people.'
(ve. 24) contains a climactic statement, either by the interpreting angel
xix; 1-8.]
341
The great supper of God.
or by the seer himself. It declares, that Rome (which had now
absorbed into herself the quondam people of God, "Jerusalem," as I.
Williams says, "being swallowed up in Babylon")-Rome was found
guilty, directly or indirectly, of the blood of all God's martyred
saints. So that to her might be applied the Saviour's words, 'upon
you shall come all the righteous blood shed upon the earth.'
Interpretations of C. 18.-Depicts the destruction of the papacy
[Vitringa, Bp. Newton, and others]. Describes the battle of Harma-
gedon [Pyle]. The fall of Rome in 476 [Bossuet]. Final destruction
of the city of Rome by three angels [Brightman]. Relates to the
Reformation [Gell].
HEPTAD XXIII: SEVENTH HEPTADAL BLAST OF THE SEVENTH
TRUMPET. The marriage-feast of the lamb, and the great supper of
God. Ch. xix.
Introductory remarks. This, the seventh and last tableau, is an odd
one; and hence it is distinguished from those which precede it in
having none with which it pairs. Nevertheless, it may be regarded
as a companion-picture to the last, that being a dirge, and this a pæan
over the prostrated Babylonian whore. It is also the crowning con-
summation of this trumpet of crisis; for in it is celebrated the war of
'the great day of the almighty God,' when, on the occasion of con-
summating His union with His Church, He gives her enemies as a
prey to be feasted upon by the fowls of the air.-This heptad being
one of crisis has, like the three of the same kind which have preceded
it, its prelude. This we must first consider.
HEPTADAL PRELUDE.
Alleluia chorus, in celebration of the judgment
of the whore, and in anticipation of the marriage of the lamb. A pæan
and an epithalamium.
We have in vv. 1-8 a heptadal song of praise, corresponding to
those in Cs. 14; 1-4: 15; 1-4. This song has a two-fold aspect,
backwards to the whore, forwards to the bride. Three times is the
Alleluia repeated in thanksgiving for the judgment. First, the host
of saints, who have entered into their rest, give praise for the Lord's
righteous judgments, and for their own avenging: and these double
their Alleluia, just as 'the rendering' to the whore had been double
(18; 6). Next, the representatives of the Church of all time, and
with them those of the creation at large, send forth their Alleluia.
Then, a voice from the throne calls for new praise. Whereupon all
join in a fourth Alleluia of praise on account of the approaching
marriage of the lamb to a new bride. Hengstenberg, indeed, with
some appearance of reason at first sight, divides this portion into two
342
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. PREL.
parts, considering the first four verses to belong to 'the judgment of
the whore,' C. 18, and vv. 5–10 to be (as he says) "the porch to the
building of C. 19; 11-20; 15." But the following reasons will, I
think, satisfy the reader, that the view I take is the true one. 1.
There is no indication of so wide a distinction between vv. 4 and 5.
So much otherwise, that in the paragraph-bibles which I have at
hand, the paragraph is made to end after ve. 5. 2. A wide dis-
tinction is made between C. 18 and C. 19. First, by the way in
which C. 18 is concluded. There is a falling cadence in its last
verse, like the letting down of bells after a peal. Secondly, by C. 19
opening with the technical break, which I have shown in the Guide,
p. 199, to indicate, that a space of more than ordinary length is to be
placed before the passage which it introduces. 3. From the
examples which have been brought before us, showing how much it
is the manner of this book to place symbols in pairs and to present
companion-pictures, it is a consideration of some weight, that, on the
view I take, something of this kind will appear in the prelude. For
then, the whore on the one side and the bride on the other,—the
judgment of the one and the espousal of the other, will form the sub-
jects of this song of praise. 4. Of still more weight is the con-
sideration, that thus four Alleluias will be formed. On the other
view, the last Alleluia is wholly separated from those which precede
it; and thus as a whole they are deprived of all significance: while I
cannot doubt, that the very object of making four was to denote a
universality of praise. Clearly, these Alleluias were meant to bind
together, and give a unity to the portion, in which they are found.
5. The voice of ve. 5, while it indicates a change in the ground for
praise, has reference as much to what precedes as to what follows its
utterance; since it addresses those, who had previously been giving
praise. 6. The burden of what follows this voice has still an aspect
towards Babylon, in the 'many waters,' and 'the strong thunderings.'
7. Lastly, a wide break is indicated at the end of ve. 8 by the widely
differing purport of vv. 9, 10, and in particular by the introduction of
the angelic hierophant as speaker. For these reasons I conclude,
that there is no division between vv. 4 and 5, but that vv. 1-8 form
a prelude to the heptad, in correspondence with the previous instances.
See Guide, p. 159.
(1). The first Alleluia. XIX; 1-2. 1285-92. After these things
I heard as it were a loud voice of a vast multitude in the heaven, saying;
'ALLELUIA! the deliverance, and the glory, and the might [are] our God's;
because true and righteous are His judgings; because He hath judged the
great fornicatress, who corrupted the earth by her fornication, and hath
avenged the blood of His servants at her hand.'
xix; 1–2. 1285–89.]
343
The great supper of God.
See on 285, 1189.
1285. After these things.
1286. As it were a loud voice of a vast multitude. On the parallel
occasion, in connexion with the first destruction of Jerusalem, 'a
vast multitude' was seen (7; 9). And, in the syllabus of this trumpet.
(11; 15), 'great voices in heaven' celebrated Christ's first advent, as
these do his second. Cp. 12; 10.—In the heaven. On the former
occasion it was not said 'in the heaven,' but 'before the throne.'
This multitude symbolizes chiefly Christians, who had entered into
their rest; but that of necessity Jews only. These are doubtless
'the saints, and apostles, and prophets,' who were invoked in C.
18; 20.-The as it were of the genuine text was doubtless inserted to
keep in the reader's mind, that this is all Visional representation, and
not actual reality.—The thanksgiving, as for a judgment accomplished,
has of course reference entirely to the exhibition, which has been
made of the fate of Babylon. The realization of the judgment is
necessarily assumed poetically, though certain of the contents of the
last chapter have shown it to be unaccomplished and future at the
time of writing.
1287. Alleluia, i.e. praise ye Jehovah. This word is found in no
other book of the New Testament, while here it occurs four times.
Fifteen of the Psalms either begin or end with it.
1288. The deliverance. Deliverance means, as Stuart says, earthly
“deliverance of the Church from its enemies," as it did also in C. 7;
10 and C. 12; 10.-Some copies read the might and the glory. Some
add and the honour. Others have the Lord our God's.-The article
before the nouns points to the particular 'deliverance, &c.,' spoken of
or implied in the preceding heptads.-The threefold ascription here,
as compared with the single one in C. 7; 10, indicates the pre-
eminence of the present occasion.-The doxology of the Lord's
prayer, as given in the R. T. of Mt. 6; 13; "thine is the kingdom
and the power and the glory," has probably been had in view. If
so, it has been varied to suit this Alleluia chorus, 'the kingdom'
being exchanged for 'the deliverance,' because the former expression
was virtually to be inserted in the final and special Alleluia in ve. 6
relating to the coming of the kingdom.
(
XIX; 2. 1289. Because true and righteous are His judgings. This
because, and the one which begins the next clause, have, I conceive,
alternate reference to the two preceding clauses. So that the con-
nexion of the sense should be understood to be as follows. Praise be
to Jehovah; because true, &c. :' The deliverance, &c., are our God's ;
for He hath judged, &c.—This clause is a repetition of the altar's
words in C. 16; 7 (cp. 15; 3).-These texts, and those which will be
referred to under the following numbers, if carefully compared, will
show plainly, that the several lines are parallel, and relate gene-
+
344
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXIII. PREL.
rally to the same series of events.
substantially synchronical.
1290. Because he hath judged, &c.
16; 5.
Hence the heptads must be
Cp. 18; 5, 8: 11; 18: 15; 4:
1291. That corrupted the earth, &c. Cp. 11; 18: 14; 8: 17; 2, 4:
18; 3. In particular, by the identity of the terms used here with
those in the syllabus of the trumpet ('the time of the dead to be
judged, and to give the reward to... the prophets and saints (cp.
18; 20), . . . and to destroy (lit. corrupt) those who corrupt the
earth'), we see plainly, that the same parties must be had in view in
the two places; and hence that C. 11; 15-19 has been rightly laid
down as a prelude to the contents of Cs. xii-xix.-The precedent
followed is Je. 51; 25; "Behold, I am against thee (Babylon), thou
corrupting mountain, saith the Lord, who dost corrupt the whole
earth."-By her fornication, that is, by endeavouring to seduce the
people by bribes and threats from their allegiance to Jehovah.
1292. And hath avenged, &c. Of course the symbolical representa-
tion of the whore's judgment (the reality of which was yet to come)
is alone contemplated.-This clause is nearly synonymous with that
in C. 18; 20; "hath judged your judgment by her." See also C.
14; 10 and 16; 6; "they have shed the blood of saints and prophets,
and Thou hast given them blood to drink :" also 18; 24; "In her
was found, &c." Herein is an answer to such a cry as that uttered
by the saints of old (6; 10; 'How long dost thou not judge for, and
avenge our blood on those who dwell on the earth?): :-an answer to
which was promised, as soon as the number of their fellow-sufferers
from among their brethren should be made complete.-At or out of her
hand means shed by her hand.-As precedents we may compare De.
32; 43; "He avenges the blood of his servants:" and 2 Kgs. 9; 7;
"I avenge the blood of my servants the prophets, &c."
(2). The second Alleluia. XIX; 3. 1293-4. And a second time
they said; 'ALLELUIA!
As unto the whore had been "doubled double according to her
works" (18; 6), so the saints double their Alleluias for judgment
having been done upon her. This is to give emphasis: cp. Job 33;
14, and Ps. 62; 11; "God hath spoken once: yea, twice I have
heard the same.
(3). The perpetuity of Babylon's destruction.
smoke goeth up throughout the cons of cons.
1295-6. And her
Hengstenberg says; "The and joins to that, which in vv. 1, 2,
follows after the Hallelujah, and which is repeated here in thought,
though not in words. We are not to suppose, that the heavenly
xix; 3-4. 1290-1300.]
345
The great supper of God.
voices only utter the Hallelujah the second time; and that the words
' and her smoke,' etc., are added by the prophet. For he describes
only what he hears and sees, and restrains himself from introducing
any such intermixture of his own." This construction appears to me
to be utterly incongruous. I doubt not, that the hymn of praise is
intended to begin and end with 'Alleluia' (cp. 7; 12), and that this
sentence is to be regarded as the utterance either of the seer or of the
hierophant. The former is supposed to be still looking upon the
smoking ruins of Babylon, with the latter by his side. And so far is
the seer from not intermixing anything of his own, that the book
presents many examples of statements proceeding from himself (see
e.g. ve. 8). As, however, the addition for ever implies a knowledge
greater than it would be consistent for a mere man to be represented
as possessing; as, too, the angelic interpreter interposes with a
declaration in ve. 9; and, as it would belong to the office which the
latter had assumed to make such an explanatory statement, I should
rather suppose, that he is intended to be conceived of as the speaker.
At the same time, with reference to the remark which I have made
on the words for ever, it must be remembered, that the declaration,
that her smoke goeth up for ever, is only a symbolical mode of saying,
that Babylon is destroyed never to be rebuilt, meaning, that the
empire of Rome shall be subverted never to be re-established.
Cp. 17; 16: 18; 8, 9, 18.-On the phrase unto the cons, &c., see
on 25.—As precedents we may refer to the example of Sodom in
Ge. 19; 28; "The smoke went up as the smoke of a furnace:"
and to that of Edom in Is. 34; 9;
"The smoke thereof shall go up
for ever."
(4). The third Alleluia. XIX; 4. 1297-1300. And the twenty-four
elders and the four living-creatures fell down, and worshipped God, who
sitteth upon the throne, saying ; ' Amen! ALLELUIA !
In C. 11; 16 the twenty-four alone respond to the doxology, with
which the heavenly voices open the prelude to the trumpet; but,
while here they simply add their 'Amen: Alleluia,' there they ex-
pand the praise, so as in it to intimate the main purport of the trum-
pet. The difference is accounted for by the object had in view there.
-Again, in C. 5; 6, 8, the living-creatures are mentioned first, while
in C. 7; 11, as well as here, the elders are placed first. Probably the
latter arrangement has been made in the passage before us, because
the glorified saints having given praise first, it was proper that the
representatives of the Church should come next to them, and after-
wards those of the creation in general.-Perhaps we should translate.
the God, who sitteth upon the throne,-pointing emphatically to Jesus,
who (as I have already shown, and as will appear in this heptad) is
346
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. PREl.
he who takes the kingdom, that is, ascends the throne. Why the
latter clause should have been inserted does not otherwise appear.-
The Amen : Alleluia is from Ps. 106; 48. The Amen refers to the
doxology in vv. 1-2, and expresses the assent of all creation, and of
the Church in particular, to the sentiment uttered by the inhabitants
of heaven.
his
(5). A hortatory voice out of the throne. XIX; 5. 1301-4. And
a voice came out from the throne, saying; 'Praise our God, all
servants, and ye who fear him, the small and the great.'
(
ye
No sooner have the representatives of the Church and of the living
creation said their Alleluia to the God who sitteth on the throne,'
than the throne sends out in response a call for a new Alleluia. From
whom or what should this call be understood to have proceeded? Not
from the Father, as 'Praise our God' shows. This expression is also
opposed to the general supposition, that Christ is meant. For, though
God is called the God of Christ, yet Jesus in speaking never said
'our God,' so as to imply, that the Father was so to him in the same
sense and relation, that He is to us. On the contrary, when he had
occasion to speak of Him in the relation of God and Father to both
himself and us, he appears to have been careful to intimate, that the
relationships to the two were not identical or on an equality by saying
66
my Father and your Father, my God and your God." Moreover, if
Christ be (as, I think, it is clearly shown, that he is) the God on the
throne, it could scarcely be the case, that he is represented as calling
for praise to himself. Can the four living-creatures, then, who are
the supporters of the throne be supposed to be meant? If they had
been intended, we might reasonably expect, that they would have
been specified. Besides, "they are not upon the throne, and from
their whole position they are not qualified for addressing such a call."
It remains, then, only, either that this is a part of the necessary ma-
chinery of representation, or that those Divine attributes of which the
throne is "the habitation,"-judgment, justice, holiness, and covenant-
faithfulness (see on 1100), are here personified, and represented as
calling upon all God's servants to come forward, and praise Him
anew, on account of the new and complete manifestation, which is
about to be made of them in His taking the kingdom, and espousing
His Church. For, while the preceding Alleluias look back to the
destruction of Babylon exhibited in the last heptad, that, with which
this voice stands connected, will be seen to look forward to the coming
symbolization of Christ's advent. And it may be observed, that
similar anticipative songs of praise occur in C. 11; 15-18: 14; 1-4:
15; 2-4. The propriety of this call being made to proceed from the
throne will be more obvious, when it is thus viewed as connected with
xix; 5-6. 1301-8.]
347
The great supper of God.
Christ's coming to take the throne of his kingdom.-In the last clause,
his servants, &c., we have the very words used in the prelude: 11; 18.
All such instances tend to confirm the opinion, that C. 11; 15–19
contains the syllabus of the seventh trumpet.
(6). The fourth Alleluia. XIX; 6-7. 1305-13. And I heard
as it were a voice of a vast multitude, and as it were a voice of many
waters, and as it were a voice of strong thunders, saying; 'ALLELUIA ;
because the Lord our almighty God hath taken the kingship! Let us
rejoice and be glad, and give to him the glory; because the marriage of
the lamb hath come, and his wife hath prepared herself.'
'the voice from
1305-7. The threefold repetition of the as it were appears to be
designed to keep in the reader's mind, that all this is symbolical, and
not literal, nor even figurative. While the primary aspect is forwards
to the coming kingdom, there is also in the many waters (cp. 17; 15),
and especially in the strong thunders (in which the seven thunders of
C. 10; 3 go out into accomplishment, see on 671), both a retrospec-
tive glance at the decreed destruction of Rome as symbolized in C. 18,
and a prospective aspect towards that of the dynasty of Cæsars and
their supporters as represented in vv. 17–21. The vast multitude is
doubtless the same with the vast multitude of ve. 1. But to it addi-
tions are made here, which direct our thoughts to
heaven, as it were a voice of many waters and a voice of loud thunder,'
of C. 14; 2, which voice proceeded from the 144 chiliads. The
association can scarcely fail to lead to the conclusion, that this vast
multitude is none other than the 144 chiliads. If so, it is also
identical with the martyred victors of C. 15; 2-4. And then, the
parties symbolized in the three places being identical, these passages
must be parallel, synchronical, and of the same character as preludes.
This view is confirmed by the terms used in ve. 5 to describe those,
who are called upon to praise their God. "His servants" and "they
who fear Him" are technical designations (11; 18) of the saved at
this crisis. There are, however, two slight differences, which it may
be well to notice. In C. 14; 2 the Greek word for 'thunder' is in the
singular here it is in the plural, no doubt for greater intensity on
account of this being the final and consummating scene. Again, in
that text the epithet used is 'great' or 'loud:' here it is strong, this
being the fifth time in this immediate connexion, in which this word
is introduced, and doubtless with an allusion to the meaning of the
Greek word for Rome.
1308. ALLELUIA. This is the fourth Alleluia: and it has respect to
the fourth symbolization of the destruction of the Lord's enemies.
(14; 18-20: 16; 17-21: 18; 9-24: 19; 17-21),—the final and com-
plete one over the beast. Hence the propriety of its being uttered
348
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. PREL.
by those who had been redeemed from the earth,' and 'who had
gotten the victory over the beast,' &c., is manifest.
1309. Because, &c. Cp. in the Gk. 2 Cor. 6; 18. We might per-
haps read; 'Praise ye Jehovah; because a Lord, who is our almighty
God, is become king.' But, take the clause how we may, there can
be no doubt, that Christ is the person spoken of; since it is He, who
was to take the kingdom at his second coming, and until he had
put down every hostile power (1 Co. 15; 23-25). Hence, when in
reply to the call; "Praise our God, all ye His servants," the great
multitude respond; "Alleluia! because the Lord, our almighty God,
hath taken the kingdom," Christ must be the God and Lord intended :
and we may perceive a great force and propriety in the word our, and
that a connexion between the call and the response is indicated by
means of it. The our of the clause before us, though omitted in the
R. T., is unquestionably genuine. The Lord is called 'our God' only
in vv. 1, 5, 6, of this chapter, and doubtless distinctively so here, as
'the God of Christians.'-In reference to the word hath taken the
kingship,' as well as to the expression in the prelude, C. 11; 15;
'The kingship of the world hath become our Lord's,' we must bear in
mind, that, inasmuch as a prelude has more or less of the nature of a
syllabus, both of these preludes are to be regarded as necessarily
placed in point of time after the portions of which they furnish a
syllabus, that is, after C. 19, and consequently after the symbolization
in vv. 11-21 of Christ's coming to take the kingdom.
(
XIX; 7. 1310. Let us rejoice, &c. Cp. C. 18; 20; 'Rejoice over
her, &c.' Parallel to this doxology is that in the prelude; 'We give
thanks to thee, O Lord! the almighty God! because Thou hast taken
. . . the kingdom.' The same words are used in Mt. 5; 12; "Re-
joice and be glad; for great is your reward in heaven." But more to
the present purpose is 1 Pe. 5; 13; "Rejoice, inasmuch as ye are
partakers of Christ's sufferings; that, when his glory shall be revealed,
ye may be glad also with exceeding joy.”
1311. And give to him the glory. Not merely glory, but the glory,
that, namely, which all were called upon to give him (14; 7);
"because the hour of his judging was come," and "because he would
make all the heathen prostrate themselves before him" (15; 4),—that
glory, which he sought to vindicate by the last plagues (15; 8: 16; 9).
1312. Because the marriage of the lamb hath come. The marriage of
the lamb can mean only Christ's taking his Church into the closest
union with himself (2 Co. 11; 2: Eph. 5; 25-27): while his taking
the kingdom (ve. 6) has reference chiefly to his enemies, and to his
putting down all rival 'authorities.' The two go together. Christ
fully espoused his Church, that is, made it to the fullest extent the
only Church of God, or people in covenant with Him, at the epoch of
xix; 7. 1309-12.]
349
The great supper of God.
the subversion of the Jewish polity in A.D. 70. Step by step the ex-
clusive privileges of the Jews had been abolished: first, the exclusive
offer of the Gospel to them: then, the abrogation of the law, which
required those who would become Christians to become also Jews by
receiving circumcision: then, the gradual disuse of Jewish ordinances.
Still, up to the time of the destruction of Jerusalem, the Jews had a
preference and precedence accorded to them (see on 875); and, if as
a nation they had embraced Christianity, the Christian Church might
have remained a Jewish institution, in which God's ancient people,
as the seed of Abraham,' would have been pre-eminent. But, when
the fiat of destruction went forth against Babylon (in which Jerusa-
lem, as having now become a limb of the great whore, was involved);
and when, in consequence, the temple of God was levelled with the
ground, the whole Jewish system was swept away, Christianity wholly
took its place, and believers in Christ became the Church and cove-
nant-people of God. Then, not merely were the branches of the old
olive tree cut away, that others might be grafted in (Ro. 11), but the
sentence against the tree itself; Cut it down: why cumbereth it the
ground?' having been executed, a new tree, which had been nour-
ished in the nursery of the Lord, was transplanted into its place.-
Christ's espousal of his Church is alluded to only here, and in the
interlude which immediately follows, aud not in the principal heptad :
and this (we may suppose); partly because these heptads of crisis are
wholly devoted to the exhibition of Christ's judgments on the enemies
of his Church, and in the first of them (C. 14) the judgment on the
Jews necessarily implied the succession of the Christian Church to the
place previously held by the Jewish; and partly because in the other
Scriptures of the New Testament his taking his people into intimate
union with himself is so closely associated with his coming, that the
mere symbolization of that event would imply all that his Church was
looking for or could desire.-Hengstenberg has expressed himself
here in terms, which give a substantial, though not exact agreement
with my view. "As soon as the enemies of God are cast down, the
glorification of the Church breaks forth. Before this, immediately
after the atonement of Christ, it is said in C. 12; 10; "Now is come
the kingdom of our God." What existed there in the germ must
now be developed and unfolded, and it is here anticipated in respect
to this state of coming development and unfolding. C. 11; 17 is
directly parallel. We have here no new stage of what was an-
nounced there;" cannot possibly have it, as there already a time was
spoken of, when not merely a particular phase of the worldly power,
but this power itself was to fall under the heavy stroke of the Lord.
There, however, the general plan only was announced, and here we
have the plan filled up."—He says, again; "We may learn from C.
(C
350
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. PREL.
13; 8; the reason why Christ appears here under the name of the
Lamb. It is in Christ's sacrifice, in his bloody atonement, that his
whole relation to the Church has its root, that the state of glory to
which he leads them, also has its root."-Stuart, also, has some re-
marks which are very pertinent. "The boldness of the imagery here
is striking; yet it is nothing new. Everywhere in the prophets of
the Old Testament, God is often represented as the husband of Israel
or Judah; an image derived from two sources, first, from the fact
that a nation is usually personified under the image of a female, and
secondly, that the connection between husband and wife is the dearest
and most sacred of all; Gen. 2; 24; The wife is by her very relation
to her husband bound to faithfulness, purity, obedience, and affection;
the husband is to protect, provide for, and cherish the wife. Hence
the frequency of this imagery in the Old Testament; e.g., Is. 50; 1:
54; 5: Jer. 3; 14: Is. 62; 5: Hos. 2; 19, 20. The whole of
Canticles exhibits this idea greatly enlarged, and as it were indi-
vidualized, if it is to be understood in a spiritual sense. It is frequent
also in the New Testament; e.g., 2 Cor. 11; 2; Eph. 5; 22-32;
Rev. 21; 2, et al. Undoubtedly we may call such imagery oriental;
for the poems of Hafiz among the Persians, and many of the religious
poems of the Arabians, assume the same imagery, in order to express
the ardour and purity of affection which is due to God. If any reader
is offended at this, it is but the part of candour to suggest that the
Bible was written in the East, and for the East, as well as the West;
and surely in oriental countries no one would think of taking offence
on the ground of tropical language derived from such a source. Be-
sides, Rome has already been repeatedly introduced as a harlot in a
gaudy and meretricious dress; the church therefore is introduced
here, on the contrary, as a chaste virgin betrothed to Christ. The
antithesis between the two is thus made striking."
1313. And his wife hath prepared herself. The preparation consists.
in 'clothing herself with righteousness as with a garment.' This will
appear from the next verse. At present let us notice, that, on the
occasion of the Lamb's renewed espousals to his bride on her Re-
formation and purification from the black spots, which had accumu-
lated on her garments during 'the dark ages,' she is said to come
"prepared by God, as a bride adorned for her husband" (21; 2).
In one point of view the Church wholly 'prepares herself,' that is to
say, insomuch as none of her 'righteousnesses' could be wrought
without her concurrence and cooperation. In another she is wholly
'prepared by God,' namely, in that He works all her good works in
her, and adorns her with every grace that makes her acceptable in
His sight. Hengstenberg remarks; "The marriage here is not the
marriage-feast, as Vitringa falsely infers from ve. 9. Here, where the
xix; 8. 1313-16.]
351
The great supper of God.
subject of discourse is the Lamb and His wife, or the church in its
entire fulness, the marriage is in its proper place. There, where
individual believers are spoken of, it is fitly the marriage-supper."
According to the analogy of other places, the marriage should repre-
sent Christ's taking his Church into full and complete covenant with
Himself the marriage-supper the participation by believers in all the
blessings which he has prepared in his kingdom.-Hermas, Vis. IV,
contains a symbolization, which may serve to illustrate this passage.
The following is an abstract of it. "There met me a virgin well-
adorned, as if she had been just come out of her bride-chamber; all
in white, having on white shoes, and a veil over her face, and covered
with shining hair. Now I knew by my former visions, that it was
the Church. She said to me; 'Did nothing meet you?' I replied;
'There met me such a beast as seemed able to devour a whole people;
but by God's mercy I escaped it.' 'The Lord sent his angel, who is
over the beast, whose name is Hegrin, and stopped his mouth. This
beast is the figure of the trial that is about to come.'"
(7). The bride's preparedness. XIX; 8. 1314–16. And it was
given to her, that she should be clothed with fine linen, bright and pure;
for the fine linen is the righteousnesses of the saints.
The fourth Alleluia and doxology terminated with the last verse.
Here the angel-interpreter appears to be the speaker, not only from
what is said being appropriate to his office, but also from the manner
in which he is introduced in the next verse. He comes forward here
to elucidate the last clause in the doxology by showing, wherein the
wife's preparedness consisted, and whence it was derived.-It was
given to her, that is, the state of preparedness did not inherently ap-
pertain to her, but it was bestowed upon her; and that by her Lord
and husband, as appears from other places, e. g., 3; 18: 6; 11:
7; 9: Mt. 22; 12: Eph. 5; 25-27.-That they should be clothed in
white garments was the promise made in C. 3; 5 to those who should
conquer, sc. the beast, &c.-" The pure, added to the shining, points
to the difference between washing and making white in C. 7; 14.
The shining denotes the glory of the holy life of the righteous: the
pure their freedom from sin, their blameless and unspotted character."
Is represents.-The righteousnesses of the saints here is commonly
interpreted to mean "that, which is by faith in Christ, the righteous-
ness of God by faith," imputed not imparted. But such an interpre-
tation does great violence to the expression: indeed, the noun in the
plural is sufficient to exclude it. The phrase 'naturally denotes par-
ticular actions, constituting the personal righteousness of the saints,
a righteousness which may be said to be imparted, but not imputed:
though the impartation is the consequence, and presupposes an im-
=
352
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. INTERL.
putation of Christ's righteousness. And hence the righteousnesses
are here said to be given to them. But perhaps in strictness we should
understand the meaning to be, that the fine linen represents the
honour and glory, which God attaches to the righteous acts of the
saints, and especially to those, by which they glorify His name by
enduring persecution, and 'suffering for righteousness' sake.' For
this is the sense, and these are the acts had in view in the parallel
places, in which the being clothed with white garments is spoken of.
And this sense is supported by what Wemyss says, namely; "To
bestow garments, as is sometimes done by eastern princes, is a great
honour and mark of favour: if a stole or tunic very great; if with it
he adds the great cloak or robe it is a complete favour." In this case,
the special preparedness of the Church will consist in her having
made herself illustrious in the sight of her Lord by the proofs of love.
and devotedness, which she has given in suffering for His name's
sake. In this simple clothing of the bride there is probably a con-
trast designed with the gorgeous and meretricious attire of the great
whore, as described in C. 17; 4: 18; 16.
INTERLUDE, marking the time present.
XIX; 9-11. 1317-1326. And he saith to me; 'Write: Blessed the
called to the supper of the marriage of the lamb.' And he saith to me;
These words of God are true.' And I fell before his feet to worship
him. And he saith to me; 'See, [thou do it] not. I am a fellowservant
of thee, and of thy brethren who hold the testifying of Jesus. Worship
God. For the testifying of Jesus is the spirit of the prophecy.'
The contrast, which the contents of these verses present to that of
those which precede and follow them, seems to me to leave no doubt
as to the interludial character of this passage. And it is not unlikely,
that an interlude might in this instance be introduced here, between
the preludial and principal heptads, in order to mark a distinction
between this, as being the heptad of consummation, and the three
heptads of crisis which precede this.
1317. He saith. The verb is frequently introduced thus, without a
nominative in immediate connexion. In this instance the angel of
C. 17; 1 must be supposed to remain on the scene as hierophant (see
on 1117, 1222, 1283, 1558), even though other angels and voices
have been introduced since he was mentioned: and this; because he
announced himself, as being about to act as hierophant of 'the judg-
ment of the whore,' which judgment was exhibited only in C. 18. In
consequence of the same angelic interpreter acting throughout them,
a kind of oneness in Cs. 17, 18, 19; 1-10, is indicated. And it is
manifest, that there is a special connexion between the subjects of
these portions. The judgment of the whore and the marriage of the
xix; 9. 1317–18.]
353
The great supper of God.
lamb's bride form companion-pictures in a way of contrast (see on
1117). The one presents the negative side: the other the positive.
The one symbolizes the destruction of one of the powers hostile to the
Lord's people: the other the admission of that people into the highest
privileges and blessings, which he has prepared for them.—It should
further be observed, that the omission to designate the symbolic
speaker explicitly may possibly not have been without an object in
such a case.
The intention may have been to leave the reader's
thoughts more at liberty to turn to the person signified, viz., Christ
the Mediator, instead of drawing them off to the symbolic person.
1318. Write. The same instruction is given in C. 14; 13 and in
21; 5; and an instruction not to write in C. 10; 4. An intimate
connexion appears to exist between the latter and the other three
texts; or rather the four, together with two other passages which
stand connected with the one before us, form a series marking out a
succession of periods. To show what I mean I must premise, that,
in the mystical system, two identical or nearly identical phrases or
sentences appear to be used, in the nature of bracketing formulæ, to
indicate a chronological unity or connexion of the portions, which lie
between them. Thus, in the present instance, the negative injunc-
tion (with which we set out as from a basis) is to this effect; 'Write
not at this epoch (the era of the seventh trumpet) the impending
judgments and catastrophe, which the seven thunders portend;
because the time is not yet come.' But when the time of the catas-
trophe was arrived, inasmuch as the blessedness of the saints was an
event, which would accompany or immediately attend on the destruc-
tion of their enemies, and consequently implied the arrival of the
great catastrophe, the instruction was; 'Write in plain terms the
coming blessedness of those, who die in the Lord.' Between these
two instructions is included the period of the incipient plagues on the
whore and the beast. With the latter of the two the one before us;
"Write, Blessed the called, &c.," is identical and synchronous. Con-
nected with this instruction by immediate sequence are the words;
"And he saith to me; These are the true words of God,”—a declara-
tion which is repeated in very similar terms in C. 21; 5, and again in
C. 22; 6. Then follows the verse; "And I fell, &c.," which is
repeated with slight variations in C. 22; 8-9. The two in 19; 9 and
21; 5 include between them the millennial reign of Christ and his
saints, together with the consummations which bound it on either
side. The two in 19; 9-10 and 22; 6, 8, 9, include both these and
the new Jerusalem scene. Thus, these corresponding expressions
appear to serve as formulæ or catchwords, marking out certain periods
or divisions of the subject.-Not those are blessed, who have been
merely called to the wedding (for in the parables, Mt. 22; 7: 25; 10,
VOL. II.
Z
354
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. INT.
many were called, who were ultimately shut out or destroyed); but
those, who, having been called, have both accepted the invitation and
'prepared themselves' with the oil of the Spirit,-the anointing,
which entitles them to wear 'the garment of righteousness.' Hence,
&c.
the called here must be taken as a pregnant expression, which includes
"called and chosen and faithful;" that is, it designates in particular
'the 144 chiliads,'-' those who have gotten the victory over the
beast and his image.' These, having entered into their rest, are now
about to be admitted into the full 'joy of their Lord.'-The supper,
The Lord makes two suppers. The one is called 'the marriage-
supper of the lamb:' the other 'the great supper of God' (ve. 18).
The called to the one are those who have been faithful to him even
unto death: to the other the ravenous birds of prey. The place of
celebration of the one is 'the Paradise of God' or 'the kingdom of
heaven' of the other 'Harmagedon,'-the Mount of destruction.
The repast provided in the one case is the fruits of the tree of life
(22; 2), with which 'the lamb will feed them' (7; 17), and the water
of the river of life: in the other flesh of kings and of all the enemies.
of the Lord's people, small and great.' In the one the Lord's people
are the feasted: in the other the Lord's enemies are the feasted upon.
In respect of time only is there an agreement: both suppers were in
this instance to be celebrated at the Lord's coming, that is, in a.d. 70
the decree went forth for the celebration of both.-It may be well to
notice here, that in a lower,-a spiritual sense, the Lord is said to sup
with the believer and he with Him in C. 3; 20. See also Lu. 14;
15 ss.; 'One said; Blessed is he who shall eat bread in the kingdom
of God: &c.:' 22; 16-18: Mt. 9; 15.-Stuart has remarked on this
clause; "There seems at first sight to be a departure here from the
imagery of the preceding verse. There the whole Church are repre-
sented as the bride, and Christ as the husband. Here the blessedness
is mentioned of those, who are guests invited to the wedding-feast. I
know not well how to solve this, except by the consideration, that the
speaker here regards the consummation of the marriage, i.e., the
highest spiritual union with Christ in the heavenly world after
martyrdom, as constituting the basis of his imagery in ver. 8; while
in ver. 9 he pronounces a blessing on those who, having been called of
God, are now in their probationary state preparing for a final union
with Christ. Understood in this way, the speaker declares, that
blessings of the highest kind await martyrs in the heavenly world;
also, that they who have merely begun their course, and who are
invited to final happiness, are amid all their trials to be counted as
greatly blessed." The difficulty, which Stuart felt, may best be solved
by distinguishing between the marriage and the supper in the way
indicated on 1313.
xix; 9. 1319-20.]
355
The great supper of God.
1319. And he saith to me. Probably one reason for the repetition
of this clause was to give greater effect to the words which it intro-
duces.
"These
1320. These words of God are true. Codex A 4 has two articles,
but most authorities have only one. Hengstenberg, mainly from the
parallel passage, 22; 6, receives one only, and renders;
words are true, [they are the words] of God.” The A. V. has
“These are the true sayings of God."-I take this clause to refer to
the words, which the angel had just uttered; "Blessed, &c." But
Hengstenberg says; "The expression, these words, can only refer to
vv. 5-8." Can it be thought, however, that words specially from
God would be communicated, partly through the medium of a voice
calling for renewed praise, partly through a choir of redeemed saints
and in the form of a song of praise, and partly through an angel?
Moreover, the greater part of these verses consists of such matter as
can with no propriety be attributed to God, while the sum and sub-
stance of what is specially pointed to, and all in which the saints here
addressed were personally interested is contained in the words,
"Blessed, &c." The manner, too, in which this sentence is intro-
duced,—" Write," indicates that special importance is attached to the
declaration: it is almost equivalent to saying, that the words are
given by a special commission. And the parallelism and solemn
attestation of the like words in C. 14; 13 leave no doubt on the
point. Further, what the persecuted saints then most wanted was to
have their future bliss brought so near to them, and pressed home to
their minds with such a sanction, that no doubt with regard to it
should exist. This could be done in no other way so forcibly as by
a special Divine declaration. Hence a declaration on such a point
would be most worthy of God, and was most to be expected. And
such a declaration is virtually contained in the words, "Blessed, &c."
But, while I think that the statement before us arose out of, and was
meant immediately to apply to these words, I consider, that it was
intended to have also a general application to the whole of the pre-
ceding contents of the Mystery. I am led to form this opinion by
the parallel example in C. 22; 6-9. There, no sooner has the end of
the Vision been reached in ve. 5 than a statement similar to this
(followed by a similar scene of offered worship) is appended, with the
manifest intention that it should apply to the whole contents of the
Vision, and form a kind of concluding attestation and ratification.
Here, too, we have arrived at an end,-the terrestrial end of the Mys-
tery of God. What, then, can be more probable than that this similar
formula should be designed to serve the same purpose in respect of
'the Mystery of God?' So plainly do the words, "These are the
true sayings of God," indicate an end, that Bengel supposed, that
z 2
356
[H. XXIII. INT.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
John took them for the conclusion of the whole Vision, and therefore
proceeded to offer worship to the angel.
(
XIX; 10. 1321. And I fell before his feet to worship him. Observe,
that the Greek preposition used here is not the same, that is com-
monly rendered before. That means before or in the presence of: this
before or at.—It is in consequence of the announcement of the end of
the Mystery and of the time of delay (10; 6),—of the preparation of
the marriage-feast, and consequent coming of the lamb and espousal
of his Church, implied in the words 'Blessed henceforth they, who
have been called to the lamb's marriage-feast,' that the seer prostrates
himself to adore, and to give thanks for all the revelations of Jesus
which he had hitherto received, and in particular for this crowning
mercy which God had sent and signified to him by His angel.'-
The use of the verb to worship will not in the least degree bear out
the hypothesis, that religious worship is here intended; since the
word is commonly used, when civil or secular homage only can be
contemplated (see on 511, 879). Nevertheless, the answer of the
angel implies, that such worship was intended. And in offering this
no slight on the divine prerogative seemed to the seer to be implied.
For the angel was, as I have shown, a special representative of Jesus:
and it was, as seeing Jesus in him, that the seer offered his adoration.
But he was virtually told, that so jealous is the Lord of the honour
due unto His name, that worship must not even be offered to a par-
taker in the Divine nature as such, when acting in an inferior capa-
city, but must be reserved for the throne of Deity.-There is a pas-
sage in the Asc. Esaic, which tends to throw much light upon the
views entertained in the apostle's days on this point, and which may
consequently help us to form right views on this confessedly difficult
passage. In the course of his ascent through the seven heavens, the
prophet on reaching the second heaven prostrates himself, in order to
worship him who sits upon the throne; but he is told by his conductor,
that the enthroned one is only an angel, and that he must reserve his
worship for the seventh heaven. Subsequently, again, he addresses
his conductor as 'My Lord,' who replies that he is not his Lord, but
his associate. Permission having been given him by his 'Lord God,
the Lord Christ,' to ascend to the seventh heaven, the Beloved there
exhibits himself in surpassing glory. Angels and saints worship
Him. He then assumes an angelic form. They still repeat the wor-
ship without prohibition. Hence it would appear, that the ground of
the prohibition would not be the angelic form, but the inferior sphere
temporarily occupied. And the teaching is, that God must be wor-
shipped as God only on the throne of Deity, and not in His actings.
or manifestations.
1322. And he saith to me. The repetition of this clause thrice in
xix; 10. 1321–24.]
The great supper of God.
357
such close proximity appears singular; but I know of no other object,
that can have been had in view, than to distinguish between the
several declarations.
1323. See not is brachylogical for See, that thou do not worship.-1
am a fellow-servant is the reason assigned. 'As now acting in that
capacity, I cannot receive worship as God.' This fully bears out
what was said on 1321.
((
1324. Of thee, and of thy brethren who hold the testifying of Jesus. In
the parallel passage in C. 22; 9 for the last clause is substituted, and
of thy brethren the prophets, and of those who keep the words of this book.
The latter may be considered to be explanatory of the former. And
if so, it is thus clearly shown, that the parties spoken of are not pro-
phets and apostles exclusively (as Hengstenberg contends), but all
witnessing Christians. Witnessing or testifying (that is, maintaining
in spite of persecution the truth which Jesus taught) is the salient
idea, to which it is of most consequence to pay attention. And this
will show, too, who are included. All who witness, as confessors to
'the truth as it is in Jesus,' are brethren of the apostle. For, at the
outset he thus claimed kindred with them, saying; "I John, your
brother and fellow-partaker in the tribulation and kingdom and
endurance of Jesus Christ. . . on account of the testifying of Jesus."
And he had before introduced himself distinctively, as 'he who testi-
fied of the testifying of Jesus Christ' (1; 2). Jesus is set forth as
the chief Testifier: "the faithful witness" or martyr" (1; 5), "the
faithful and true testifier" (3; 14); and it was 'He that testified the
things' (22; 20). And the persecuted saints are described as bis
testifiers. The dragon was conquered by, though he afterwards per-
secuted those, who held the witnessing of Jesus (12; 11, 17). The
beast killed the two testifiers of Jesus (11; 7). The whore was
drunk with the blood of the testifiers of Jesus (17; 6). The souls of
those, who had been beheaded on account of the testifying of Jesus,
reigned with Christ the 1000 years (20; 4). It was the being a
testifier or confessor, that made any one a fellow-servant of Jesus in
the view of the seer; since this was the special office and function of
Jesus in this book, that is, of "his angel," the angel, whom he
'sent to testify these things in the interest of the churches' (22; 16).
And hence worship must not be offered to him: not (as Bossuet and
Hengstenberg say) "in order to place the apostolical and prophetical
ministry on a footing with that of angels;" but because the ministry
of Jesus is here represented as on a footing with that of men.
Divine worship must be offered to him only when he is revealed as
God, and not when he is exhibited as a fellow-servant of men. The
general principle is, that he should be worshipped as God, but not as
man,-in his Divine, but not in his human nature, nor even when
358
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. INT.
acting in the character or capacity of men or angels, although his
Divine nature be fully recognized.
1325. Worship God,-the God, who is now before you on the
throne; and to whom alone Divine worship ever is in heaven, or
ought to be on earth offered. Songs of praise are sung in honour of
God and of the lamb; but Divine worship is never offered but to Him
who sitteth on the throne: cp. 4; 10: 5; 9, 12-14: 7; 10–12: 11;
15-16: 12; 10: 14; 7: 15; 3: 16; 7: 19; 1-6. How incongruous,
indeed, would it seem, in presence of the glorious scene presented in
Cs. 4-5, to fall down and worship even the lamb who stands in front
of the throne, much more one of the angels whose place is at a
respectful distance !-This clause presents the positive side of that, of
which the negative is in 1323. The connexion of the whole may
perhaps be best exhibited by transposing the clauses thus: 'Worship
not me (a ministering servant), but worship God; for I am a fellow-
servant of thee and of the rest who hold the testifying of Jesus, and
the testifying of Jesus is the spirit of the prophecy.'
1326. For the testifying, &c. The meaning has been sadly obscured
by overlooking the force of the last article. The A. V., Stuart,
Hengstenberg, Tregelles, Jenour, all translate the spirit of prophecy,
making prophecy in general to be meant. To this source of error
may be attributed the many discrepant interpretations, which have
been given of this clause. For example. Hengstenberg says; "The
testimony of Jesus is all one with the Spirit of prophecy." Storr:
"Whatsoever Jesus put forth in this oracle emanated from a pro-
phetic spirit." Ewald: "For the profession of Jesus is prophetic
spirit: i.e., if any one stedfastly maintains faith in him, he thereby
has a prophetic spirit." Stuart: "John and his fellow-witnesses for
Jesus, being in possession of the testimony respecting him, were par-
takers of the spirit of prophecy; because the testimony respecting
Jesus must embrace many things yet future, and which could be
known only in a prophetic way. . . . John and the angel were both
engaged in the same business. The one, therefore, cannot worship
the other." Now, the truth is, that the text says "the prophecy,"
which can mean only the prophecy which John was recording in this
book. And if any doubt could exist on this point, it would be
removed by the parallel passage in C. 22; 6 ss.; "the words of the
prophecy of this book:" "I am the fellow-servant . . . of those who
keep the words of this book :" "Seal not the words of the prophecy
of this book:" &c., &c. The meaning, then, is, that the testifying of
Jesus is the very soul of John's prophetic Vision, the animating
spirit, the heart's core, the pith and substance of the whole. And
this was, in fact, stated at the very outset. The book was described
in its title as being 'The prophecy' (ve. 3), or a revelation [or
xix; 10. 1325-26.]
The great supper of God.
359
unveiling] of Jesus symbolized through an angel to John, who
testified of the testifying of Jesus (vv. 1-2). Its contents have been
shown fully to correspond to this description; for it has been made
manifest, that it is occupied throughout with an exhibition of the
long-suffering of Christ during the ages of the old Dispensation,-of
his 'endurance of the contradiction of sinners against himself,'—of
his testifying to the truth by word and deed for the sake and on
behalf of his saints. The argument on this view is plain. For the
seer to worship one, who appears here in the character of a reveal-
ing 'angel' (1; 1, 13-19),- a fellow-servant' engaged in the same.
work of exhibiting the testifying of Jesus, would be wholly out of
place, and opposed to the entire spirit of the work, in which the angel
and the apostle alike, each in his proper sphere, were to take part;
and the primary feature in which was, that it was a testimony against
deviation from the worship of the true God in every shape and
degree. In particular, a prominent part of the testifying of Jesus
was to the effect, that "thou shalt worship the Lord thy God, and
Him only shalt thou serve." How inconsistent, then, with that
testifying, of which John and the angel were fellow-ministers, would
it be for the one to be found worshipping the other!-For greater
perspicuity it may be well to summarize the argument as follows.
The testifying of Jesus is the soul of the prophecy. And testifying
against idolatry under every form is the soul of the testifying of
Jesus. Consequently, for fellow-ministers of the prophecy to do that,
which may have though it be but the appearance of a species of
idolatry, would be to offend against the soul of the soul,-the very
inmost soul of the prophecy.
THE HEPTAD OF THE GREAT SUPPER OF GOD.
The title, which I have given to this heptad, is derived from ve. 17.
This 'great supper' is identical with the battle of Harmagedon,'
and occurs on the great day of the almighty God' (16; 14, 16). It
forms the grand consummating scene, representing the catastrophe of
the seventh trumpet. That heathens are the victims may be inferred
from ve. 15. First, the advent of the great Conqueror is described in
respect of his glorious appearance and character, of his attendants,
and of his aspect towards his foes. Then, the result of the contest is
intimated beforehand by the summoning of merciless executioners.
The enemy gather together. But no sooner are they assembled than
their leaders are taken captive. And then the whole are destroyed.
"The description of the battle," says Hengstenberg, "is as remark-
able for its brevity, as that of Christ is for its length; quite naturally,
as there can properly be no sustained conflict against him, who slays
with the breath of his mouth."
360
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. D. 1.
DIV. 1. DESCRIPTION OF CHRIST'S ADVENT. (1.) AS TO HIS PERSONAL
APPEARANCE.
XIX; 11-13. 1327-38. And I beheld the heaven opened, and lo !
a white horse; and he who sat on him [is] called faithful and true.
And in righteousness he doth judge and war. His eyes [are] as it were
a flame of fire; and on his head [are] many diadems. He hath a name
written,—AN INCOMMUNICABLE NAME. And he is clothed with a garment,
which had been dipped in blood. And his name hath been called the
WORD of GOD.
1327. I beheld the heaven opened. There was no necessity for the
statement, that the heaven was opened; since ingress or egress is
constantly represented as taking place without any opening being
mentioned. Voices, angels, the new Jerusalem, &c., come forth
without the opening of the heaven being specified. Indeed, only
once before (4; 1) is such a statement made. Hence, it has here in
all probability a symbolical significancy; and most likely a paral-
lelism with the previous place is intended to be indicated. Now,
there heaven's door was opened to admit the seer to see the repre-
sentation of the Mystery of the old Dispensation. What, then, more
probable than that the heaven is here said to be opened in order to
intimate, that a new Dispensation from heaven is now about to be
established on earth, contemporaneously with the destruction of the
enemies of God's people, and the abolition of the former one?
"}
1328. And lo! a white horse and he who sat on him. Cp. and see
on C. 6; 2; "And lo! a white horse and he who sat on him.'
Hengstenberg truly says; "That the rider is no other than Christ is
put beyond a doubt by the parallel passage, C. 6; 2. The white
horse points here, as it did also there, at once to the glory of the
person and to its manifestations. The white horse forms the contrast
to the ass in Matt. 21. His first coming into the world was in the
form of meekness: the second will be terrible, the cause of great pain
to the ungodly."-The circumstance, that it is the same personage,
that was brought to view at the commencement of the ages to intro-
duce the old Mystery, who now appears at the end of them, confirms
the opinion just advanced, that it was intended, that he should be
regarded as coming here to supersede that Mystery by substituting
another in its place.
1329. Is called faithful and true. Is called is commonly said to
be equivalent to is. But this is not correct. The words import, that
the epithets which follow are given to him as a designation. Being
so applied, his possession of the qualities expressed by them is pre-
supposed. Not only so, but his possession of them in so preeminent a
degree, that he, distinctively from all others, may be fitly designated
by them is signified. And just so he was called at the beginning
xix; 11-12. 1327-32.] The great supper of God.
361
:
'the faithful testifier,' and 'the faithful and true testifier' (1; 5
3; 14). More than once his judgings are said to be 'true and
righteous' (15; 3: 16; 7), and his words 'faithful and true' (21; 5:
22; 6). Hence this is a very appropriate designation to stand first
on an occasion, when he comes to judge his enemies, and to fulfil his
promises to his saints. "That Christ is designated the true raises
him far above the level of humanity, it bespeaks almightiness and
essential Godhead (cp. at C. 3; 7: 6; 10: 15; 3: 16; 7). This
holds also of the name faithful. Absolute faithfulness or credibility
pre-supposes omnipotence."
1330. And in righteousness he doth judge and war. This is added;
because the business on which he now comes is to 'judge and war.'
He comes to do what was announced in the prelude (11; 18); “Thy
wrath is come, and the time of the dead to be judged and to give the
reward to thy servants."-" The words and in, &c., are not a compo-
nent part of the name, but they continue further the description of
the nature and action, that is involved in the name. He judges and
wars in righteousness, whose property it is to give to every one his
own; why, then, should his church despond! how should his enemies
fear and tremble! Parallel is Ps. 45; 4; where the divine bero
goes forth, "on account of truth, and meekness, and righteousness,
that is, in behalf of those, who possess these excellencies, for the pro-
tection and deliverance of the true, the meek, the righteous. The
judging has precedence of the warring, to distinguish Christ's warring
from that of men, which so often proceeds from irritated passion, and
in this always has its foundation. Bengel: 'In the world one is
often a judge and no warrior, or a warrior and no judge. But Christ
is a judge and a warrior'" [Hengstenberg].-That Christ is exhibited
as He who judges in righteousness and as being faithful and true is
a plain indication, that he is the person, who is spoken of in the pas-
sages referred to under this and the last number, as judging, and
being righteous, faithful, and true, that is, that he is "the Lord God
Almighty" of these passages.
XIX; 12. 1331. His eyes are as it were a flame of fire. Precisely
the same words are used in C. 1; 14 (and in 2; 18) in the description
of the great High Priest, affording another proof, that this all-con-
quering warrior symbolizes "the High Priest of our profession."—
This item is doubtless intended to furnish an aspect of terror towards
his enemies: cp. 10; 1. "The eyes as a flame of fire denote the
energetic character of the punitive righteousness of Christ: the eye
flashing indignation."
1332. And upon his head many diadems.
to be "a king of kings and a lord of lords."
These show the wearer
They are not limited,
as in the cases of the dragon (12; 3) and of the beast (13; 1), in
362
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. D. 1.
+
which one diadem only is allotted to each head or king; but, being
unlimited, they form an emblem of supreme and universal sovereignty.
As worn by the dragon and the beast, they unquestionably denoted
despotic power arbitrarily exercised; but here their signification is
restricted by the clause-'in righteousness he doth judge'—to the
plenitude of power, regulated by principles of justice.—Inasmuch as
Christ came forth at the beginning merely as a conqueror, and in
order that he might conquer' in the end, he then wore the victor's
crown ; but now, since he comes not simply as a conqueror, but also
as the Judge and Lord of all, he wears the many diadems.-—To have
respect to these would give strength and courage to the persecuted
saint, who was trembling through fear of a head, which wore but a
single diadem.
(
1333-4. He hath a name written, THE INCOMMUNICABLE NAME: lit.
which he alone knows; but the intention being, that this description
of the name should stand as for the name itself, I have put it in a
form, which makes it more suitable for the purpose. In the standing
scene of judgment (Cs. 4-5), the presiding judge is designated only
as 'One sitting upon the throne.' No name is given to him. From
the coincidence here we may infer, that it is intended, that we should
see Christ in the Judge there and, from his bearing the unutterable
name of Jehovah, that we should regard him as one with God. For,
"this is a reference to what the Rabbins call the Shem hammephorash
or tetragrammaton, YHYH, or what we call Jehovah. This
name the Jews never attempt to pronounce. When they meet with
it in the Bible, they read Adonai for it; but to a man they all
declare that no man can pronounce it, and that the true pronunciation
has been lost (at least since the Babylonish captivity), and that God
alone knows its true interpretation and pronunciation. This therefore
is the name, which no man knew but he himself" (A. Clarke).—We
may conceive of the apostle's seeing this name "written" in characters
of such transcendent splendour, that his eyes could not endure to look
upon them, so as to enable him to decipher them. The characters
would then serve the purpose of a name by denoting that inscruta-
bility of the Divine nature (cp. Job 11; 7), on which the notion of
Jehovah's having a name, which was in fact no name, was founded.
A name, based on the unsearchableness of him who bore it, would be
as applicable to the Son as to the Father, as Mt. 11; 27 (cp. 10; 30,
38) shows; "None knoweth the Son but the Father; neither knoweth
any one the Father but the Son, and he to whom the Son will reveal
Him." From the last clause we learn, that the Son has the power to
reveal the knowledge of the Godhead. In accordance with which he
says himself in Rev. 2; 17; "To him who conquereth I will give..
a white counter, and on the counter a new name written, which none
xix; 13. 1333–38.] The great supper of God.
363
knoweth but he who receiveth it."-Tischendorf has admitted a read-
ing, which makes the text run; Having names written and a name
written; but it does not seem to be sufficiently authenticated.
XIX; 13. 1335–6. And he is clothed with a garment, which had
been dipped in blood. This is another anticipative indication of the
result of the conflict.—We may suppose, that the blood alluded to
here and also in ve. 15 is that, which in C. 14; 20 is said to have
flowed as high as the bridles of the horses, that is, of the horses
ridden by this Conqueror and his followers. The Conqueror is not
himself of a blood-red colour, like the dragon, that is, he is not by
nature bloodthirsty; but under circumstances of great provocation
he assumes this colour temporarily, and as an external covering
foreign to himself. The precedents are in Is. 63; 1-3; "Who is
this that cometh from Edom, with dyed garments from Bozrah? . . .
and their blood shall be sprinkled upon my garments, and I will stain
all my raiment:" and Ps. 68; 23; "That thy foot may be red with
the blood of thine enemies."
1337-8. And his name hath been called; THE WORD of god. Hath
been called is better authorized than the is called of the R. T. It
indicates, that this is no new name. This name is found in the N. T.
only in the writings of S. John. By him it was probably given to
Christ to denote, that he, as the Christ, is 'the great executor and
communicator of the will of God.' And in this place it may have,
too, a special significance in unison with the symbolism of the gar-
ments; and the circumstance, that this name is introduced between
the descriptions of Christ's apparel and of that of his followers,
favours this view. If it be well founded, the comparison of the word
of God' to a 'two-edged sword' in He. 4; 12, in conjunction with its
being said here in ve. 15; 'Out of his mouth goeth a sharp two-
edged sword, &c.,' and in ve. 21; 'the rest were slain by the sword
which goeth out of the mouth of the rider on the horse,' may serve to
show, that this is a name of terrible omen for the enemies against
whom he comes. It tells them, that the word of God, which he
comes to execute upon them, is a mandate for their destruction. It
intimates, too, that they must needs be powerless to offer any resist-
ance; since, inasmuch as "all things were made by Him" (John 1; 3),
they must be in His power. To this effect writes Bengel; "It is not
said here, His name is called Jesus; for he manifests himself here
[primarily] not as the Saviour of his people, but as the destroyer of
his enemies. He will therefore be called here by that name, which
is older than the name Jesus. The name Jesus especially unfolds
his grace, and the name the Word of God, his Majesty." And so
Hengstenberg; "Against him, whose name is the Word of God, all
his enemies and in particular the beast, are but as stubble to the fire.
364
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. d. 2.
With the spirit or breath of his lips he will slay the wicked, Is. 11;
4.". "This name is written in the Targum, and in other Jewish
writings,, meimera diaya, 'the Word of Jehovah;' by
which they always understood a person and not a word spoken"
(A. Clarke).
DIV. 2. DESCRIPTION OF CHRIST'S ADVENT. (2.) AS TO HIS ATTENDANTS.
XIX; 14. 1339-41. And the armies which are in the heaven followed
him on white horses, wearing fine linen, white [and] pure.
(
1339. The armies of heaven is not the correct reading. Armies
might belong to, and so be of heaven, without being in heaven.
Whereas the intention is to lay stress on the circumstance, that these
are dwellers in the heaven, even as God is, and in consequence of
which he is addressed as "Our Father which art in heaven."-The
armies here spoken of are (as I have shown) substantially identical in
signification with the prophets and saints' of C. 11; 18; with those,
who hold the testifying of Jesus,' in 12; 17; with 'those, who would
not worship the image of the beast,' in 13; 15; with 'the 144
chiliads' of 14; 1, who were reaped from the earth by Him on the
white cloud, vv. 14-16, and who helped to tread the wine-floor,
ve. 20; with 'the conquerors of the beast' of 15; 2; with the
martyrs' of 17; 6, and 'the called, chosen, and faithful' of 17; 14;
with 'my people,' 'the saints, apostles, and prophets' of 18; 4, 20,
24; and with 'God's servants,' and 'the called to the marriage-
supper of the lamb,' in 19; 4, 9; for all these are designations, under
different circumstances or in different parts of their career, of saints
who were, or had been while on earth exposed to persecution from
the beast. Hence all these places must have a reference substantially
synchronical; and it may be presumed, that they are virtually parallel
to one another.-In the passage quoted under 482 from the Asc. Esaiæ
it is said, that "at the coming of their Lord all the saints from heaven
shall descend with the Lord in their heavenly clothing."
1340. Followed him on white horses. Observe, that it is not said
followed with him (as in C. 6; 8: Lu. 9; 49), which would mean
accompanied,-went pari passu; and so would denote an equality with
him. But these came after the principal personage (as in 14; 4, 9),
and so formed his train: see on 938.-They were on white horses to
denote, that they were those who had conquered (cp. 15; 2). Note,
that nothing is said of the colour of 'the armies of horse' in C.
9; 16.
1341. Wearing fine linen, white [and] pure. The and of the R. T.
is not a genuine reading, though it is necessary in English to supply
it.—Stuart is perhaps scarcely correct in limiting the significance of
the white linen to being an emblem of admission to the happiness
xix; 14-15. 1339-43.]
365
The great supper of God.
of the blessed.' It looks to the past as well as to the present,-to
their having 'overcome' on earth (3; 5) as well as to their being
blessed in heaven. It has a similar signification to the white colour
of their horses: though it has at the same time a further significance;
inasmuch as, having been given to them as a reward for their right-
eous acts (ve. 8) in withstanding the beast, it denotes the means
of their having gotten the victory, as well as the fact of the victory
itself. The white colour of the garments of the followers forms a
contrast to the red garment of the leader. And the contrast shows,
that they take no part in the ensuing conflict. He treads the wine-
press alone:' they come as a train to do him honour, and to be wit-
nesses of the destruction of that beast, against whom they witnessed
on earth. This has already appeared in speaking (see 1173) of the
war between the ten kings and the lamb with his called and chosen
and faithful ones:' it is there said; "the lamb shall conquer them."
It will further be placed beyond doubt by ve. 21.—The fact, that
these horsemen are symbolized as conquerors, and as those, who have
earned a special reward by their deeds of righteousness, is alone
sufficient to negative the opinion of Stuart, Hengstenberg, and others,
that they may represent angels.
DIV. 3. DESCRIPTION OF CHRIST'S ADVENT. (3.) AS TO HIS TERRIBLENESS
TO HIS ENEMIES.
XIX; 15-16. 1342-8. And out of his mouth goeth a sharp broad-
sword, that with it he may smite the nations. And He shall tend them
with an iron rod. And HE treadeth the wine-vat of the wrath of the anger
of the almighty God. And he hath on his garment and on his thigh a
name written; KING OF KINGs and lord of lords.
1342. Out of his mouth, &c. This is another mark of identification
with the great High Priest: cp. and see on 64, 715.-Some read here,
as also in C. 1; 16, a sharp twoedged broadsword.-The sword goes
out of his mouth to denote, that a word from him suffices to effect
that, for which others use the sword. He has but to speak the word,
and his enemies are slain by the sword, which goeth out of his
mouth.'
(
1343. That with it he may smite the nations. Here, as in the clauses
which follow, and in other places, the seer adds statements of a
descriptive or prophetical character, touching matters which could
not have been presented to his view. Such statements tend to show,
that, when elsewhere angels are introduced as making the like, they
are brought on the scene only symbolically, and not as having been
actual appearances.-The nations necessarily means here, as invariably
elsewhere, the heathen: and this alone is enough to exclude many
schemes of interpretation.
366
[H. XXIII. D. 3.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
1344. And He shall tend them with an iron rod. The pronoun is
inserted in the Greek; and doubtless in order to mark emphatically
the person spoken of. In this there seems to be a contrast implied
between the Conqueror and his followers, which confirms my state-
ment, that it is he alone that restrains the heathen, and that the
armies from heaven come not as warriors to fight, but as witnesses to
behold his triumph, and as attendants to do him honour.—This
clause, if it was not introduced expressly for the purpose, may yet
serve to identify this personage with the male-child, of whom the
same is said in C. 12; 5 (see on 793). This warrior comes to perform
now that, which it was there said, that 'the son of the woman' was
“about” to do.-The same person, though not in the character of a
warrior and judge, but in that of a lamb, was said in C. 7; 17 to
'tend' the redeemed. And power to "tend the nations" (= the
heathen), in like manner as he tends them, is promised by Jesus to
every one, who should conquer the beast. This term tend denotes
the considerate care of a shepherd towards those, who are willing to
submit to his guidance and conform to his will; while the iron rod
imports stern compulsion and correction towards such as refuse to
recognize him as their shepherd: cp. Ps. 2; 7 ss.-Observe, that the
verb is in the future tense, showing, that what is predicated was yet
to be done at the time of writing, or at the epoch of this scene.
t
1345. And нE treadeth the wine-floor of the wrath of the anger of the
almighty God. The reading of the R. T. wrath and anger is of inferior
authority. The wrath of the anger is a Hebrew superlative for the
extremest wrath, the cream of the cup of his wrath,' so to speak.
-The Greek pronoun is again inserted to denote, that 'to him alone
vengeance belongeth.' There is probably an allusion to the precedent
in Is. 63; 3; "I have trodden the wine-vat alone." And just so in
C. 14; 9 Christ is symbolized as casting the vine of the earth into
the great wine-floor of the Divine wrath, and treading it until the
blood rose as high as the bridles of his attendants' horses. The
virtual conjoining there of the two symbolizations shows, that, while
the Jews are primarily contemplated in the one place, and the
heathen in the other, as the objects of God's wrath, the visitation
may be regarded as one and the same. As both heathens and Jews
may be included in the same category as enemies of Christ, so both
are involved in one doom.-Christ, as the mighty Conqueror, mani-
fests by the greatness of the punishment the greatness of the wrath,
which, as the almighty God,' He felt and had threatened against
every one, Jew and Gentile, "who should worship the beast" (14;
9-11).
XIX; 16. 1346. And he hath a name written. Scholz prefers the
reading the name," which would imply, that this was the name par
(6
xix; 16. 1344–47.]
367
The great supper of God.
excellence. Polemically considered, it may well be regarded as such;
and so it is symbolically, as being the fourth. This Hengstenberg
recognizes, saying; "Before the sacred number four, the earth whose
signature is four must tremble."-This name has apparently been
reserved for this third division (the three former being included in
the first), in order to serve a special purpose, namely, to indicate
a unity of subject in the first three divisions. That unity consists in
their relating to the advent of the Faithful One. And by their
having this in common the heptad is divided into the customary triad
and quartad. As the names designate attributes, the four may import,
that a universality of Divine attributes is inherent in the great Con-
queror. He is 'the true,'' the inscrutable' (Job 9; 10: Ro. 11; 33),
'the omniscient,' and 'the omnipotent.'
1347. On his garment and on his thigh. Probably the rendering
should be (as in Stuart's translation) even on his thigh. At any rate
there can scarcely be a doubt, that the meaning is, on that part of his
garment, which is over his thigh, and where ordinarily the sword
would lie. There appears to have been a significance in the part, on
which an inscription was made. Thus, in Herodotus Eut. 2; 127
there is a description of an image of Sesostris with this inscription.
from shoulder to shoulder; I obtained this country by my shoulders,'
i.e., by my own might. In the Etruria regalis there are several
mystical figures with inscriptions in Etruscan characters (the purport
not known) on the right thigh, near to or on the tunic. In an almost
naked figure there is an inscription on the left thigh. And on the
vesture on the thigh of another is an inscription in the same characters.
Many other examples may be seen in Clarke's Com. in loco. The
variety of the parts, on which names are said in the Apocalypse to
have been inscribed, leads to the same conclusion. The 144 chiliads,
and the followers of the lamb generally, have their Lord's name on
their foreheads. The servants of the beast bear his name, number,
or mark, on their foreheads or on their hands. The whore (who is
really, though not nominally the subject and slave of the beast) has
his number on her forehead. Hence the forehead or the hand would
seem to be the part, on which subjects or servants would have their
lord's name engraven. The first beast has the names of blasphemy
on his heads. The third is 'filled' or covered with them. Different
degrees of blasphemy are thus denoted. Again, here the Captain of
the host of the Lord' (Jos. 5; 14), who is also 'the Captain of salva-
tion' (He. 2; 10), has one name written on his diadems, and another
on his garment down the thigh. The former has reference to his
inscrutable majesty and power: the latter (inasmuch as there appears
to be an allusion to the ancient mode of taking an oath by putting
the hand under the thigh) to his unchangeableness and truth, espe-
(
368
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXIII. D. 3.
cially in respect of the fulfilment of his promises both to his friends
and to his foes. Hengstenberg thinks, that the name, being on the
place where the sword is commonly found, takes the place and signi-
ficance of the sword. There might be some ground for this opinion,
if the sword were altogether absent; but, inasmuch as not only is
this not the case, but the sword is drawn and directed against the
foe, it must retain its proper significance, and with augmented force.
The sword, according to Hengstenberg, "is everywhere the symbol
of the warrior's personality and of his whole position." On Ps.
45; 3; "Gird thy sword on thy thigh, O hero, thy glory and thy
majesty," he remarks, that, along with the sword, and in it go the
glory and the majesty.' If so, these attach to the sword as going
forth from his mouth; and the significance of the name's being
written on the thigh is not superseded by that being the ordinary
place of the sword. If the name's being on the thigh ought to be
connected with the sword, I should rather suppose, that it signified,
that he won the name by his all-conquering sword.
1348. KING OF KINGS and LORD of Lords. In C. 17; 14, which
appears to look forward to this symbolization, these two clauses are
transposed: see on 1171. Here they are in the same order as in the
precedent in 1 Ti. 6; 14.—Diodorus Siculus relates, that Sesostris
erected pillars in Thrace with this inscription; "This province
Sesoosis, KING OF KINGS AND LORD OF LORDS, Conquered by his own
arms."-Not long before John's time, Antony had given this title to
the two sons whom he had by Cleopatra; and this circumstance may
possibly have suggested the application of it to him, to whom alone
it could with propriety be given.
General remarks on the first three divisions. Having now completed
our examination of the details relating to the advent of Christ, it will
be proper to advert to the time and manner of that event; since,
while no one (so far as I know) denies, that Christ's advent is symbo-
lized in this passage, there is a wide difference of opinion as to the
time and nature of it. Our exposition of the Vision in unbroken
chronological order has brought us down to cir. A.D. 70, as the date
of the event here symbolized. The repeated declarations, that Christ's
coming was near,' 'at hand,' and about to take place 'quickly,' and
his own prediction in A.D. 33, that it should occur in that genera-
tion,' with a multitude of statements to the same effect, fully confirm
this view. All the considerations, too, which are proposed in this
book, as topics of comfort, and as motives to constancy and courage
under persecution, are based on the assurance of a change being about
to take place. And, finally, the whole character of the symbolization
before us, in bringing to view those, who had been engaged in the
xix; 16. 1348.]
369
The great supper of God.
conflict with the then persecuting power, together with the destruc-
tion of the Cæsarian beast by Christ, fixes a very limited period for
the occurrence of the event. But, if the time of the advent spoken
of was then near, and has now been long since past, it necessarily
could not have been a visible advent. Yet its visibility is so com-
monly maintained, that we may well inquire, whether there is any-
thing in the symbolization to accredit such a view. If, indeed, there
were, inasmuch as the symbolic horseman is allowed to represent
Christ, and the date to which the scene refers is fixed by irrefutable
evidence to the age then current, the only result would be to disprove
the inspiration of the work and hence those, who do not wish to
bring about this result, should weigh well the consequences, to
which their arguments are calculated to lead those, who may attach
any weight to them. So far, however, is this view from being in
accordance with the symbolization, that consistency of interpretation
positively excludes it. If it be possible to identify any two symboli-
zations, the person who is brought to view here may be satisfactorily
identified with him, who appears under the first seal. The horseman
of C. 6; 2 was described as being mounted on a white horse; so is
this. The former was said to go forth conquering, and in order that
he might conquer' in the end; this is represented as conquering at
the end of the ages the great enemy of the Lord's people. That had
a bow; this has a sword: that a crown; this many diadems :--the
subordinate symbols being thus generically the same, but accommodated
specifically to the difference in the circumstances, under which the
horseman appears at the beginning and at the end of the ages. Thus
every item in the earlier symbol has something, either identical with,
or analogous to it in the later. And if this is not sufficient to indi-
cate substantial identity in what is signified, what can be?
But, if
the same personage is symbolized in both places, and if Christ be
symbolized in this passage (as is universally admitted), then he must
also be symbolized in the other. Now, it is clear that, in whatever
way he ought to be regarded as present and acting from the Creation,
whether in person or in providence (and seeing that we know absolutely
nothing about the modes of acting of spiritual beings, or how, when,
or where they are present, we are utterly incompetent to speculate
even on these points)—in whatever spiritual manner he may have
been present, he was certainly not personally visible to mortal eyes.
So neither is there the least ground for predicating a visible prosence
on this occasion. On the contrary, the precedent afforded by the
former example is clearly opposed to an interpretation, which affirms
such a presence.
VOL. II.
-2 A
370
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. D. 4.
DIV. 4. THE BIRDS OF PREY SUMMONED.
XIX; 17-18. 1349-56. And I beheld a single angel standing in
the sun, and he cried with a loud voice, saying to all the birds that fly in
midheaven; 'Come, be gathered together unto the great supper of God,
that ye may eat flesh of kings, and flesh of chief-captains, and flesh of
strong men, and flesh of horses and of those who sit on them; and flesh of
all, both freemen and servants, both small and great.'
1349. A single angel. In some copies the word for single is omitted;
but it has doubtless been inserted here, as in the parallel instances
in C. 8; 13: 9; 13: 18; 21, for intensity of effect.-Standing in the
sun is an analogous symbolization to that of the 'woman clothed with
the sun' in C. 12; 1. The sun' there was interpreted to mean 'the
sun of righteousness:' see on 778. The high priest of the churches
(1; 16), again, had 'a countenance shining as the sun shines in his
strength.' The face of the angel of the covenant, too, was 'as it were
the sun' (10; 1). In all these places Christ is symbolized; and the
special object in introducing the sun is to represent Him as appearing
in the fulness of His splendour and majesty. In all there is an
aspect towards the enemies of Christ; and it is signified, that such
is the radiant glory of His countenance, that, so far from being able
to offer any resistance, none can endure so much as to set eyes upon
his face. We are warranted by the precedents in concluding, that
the symbolization before us has the same significance, only intensified.
Christ, to perform another office,—that of a herald of wrath, is now
represented as appearing under the form of a messenger, and one so
irradiated by the beams of the Divine righteousness and glory, that
no mortal, much less hostile eyes could endure the sight of him. As,
in the days of his flesh, 'his face did shine as the sun, and his gar-
ments became white as the light, so that his disciples fell on their
faces and were sore afraid;' and as, when his angel, 'whose aspect
was as lightning, and his raiment as snow,' appeared to the keepers
of his sepulchre, these for fear of him did shake and became as dead
men; so now, at his second advent, must every heart much more
quail and every knee shake on beholding, not his countenance only,
but his whole person enveloped in the liquid fire of the righteous
wrath of the Most High.-The call made by this angel is another
anticipation of the result of the conflict, which could be based only
on the irresistible omnipotence of 'the Word of God.'
1350-51. He cried... to all the birds, &c. The precedent is in
Eze. 39; 4-20; "Speak unto every feathered fowl and to every beast;
Assemble yourselves and come: gather yourselves on every side to
my sacrifice that I do make for you upon the mountains of Israel,
that ye may eat flesh and drink blood. Ye shall eat the flesh of the
mighty, and drink the blood of the princes. . . . Thus ye shall be
.
xix; 17-18. 1349-56.]
371
The great supper of God.
filled at my table with horses and chariots, with mighty men, and
with all men of war." See also De. 28; 26: 1 Sa. 17; 44: Ps. 79; 2:
Is. 18; 6: 34; 6: 56; 9: Je. 7; 33: 12; 9: 15; 3. A Jewish
tradition (Syn. Sohar, p. 114) says; "In the time when God shall
execute vengeance for the people of Israel, he shall feed all the beasts
of the earth for twelve months with their flesh; and all the fowls for
seven years."-The faculty possessed by birds of prey of discovering
carrion at immense distances, and darting upon it with the swiftness
almost of lightning, is well known. Their rapacity may be seen exem-
plified in the appetite of the adjutant and the Egyptian vulture for even
the most loathsome objects, insomuch that these birds serve as sca-
vengers of the towns. On account of this voracity (the object here being
to symbolize the most complete destruction and extermination of the
enemy) all kinds of birds of this description are represented as being
summoned to tear in pieces and consume as in a moment the carcases
of the fallen foe, whom the great Captain is about to make a feast for
them. There is nothing corresponding to them in the real world;
but they have been introduced merely as a part of the necessary
machinery, and for the purpose above stated.—“The personification
of the birds here (who are addressed as intelligent beings) is too com-
mon in poetry to need explanation:" Stuart.-That fly in midheaven.
This clause, if its insertion was not called for here, is yet useful, inas-
much as it serves to show, in reference to C. 8; 13: 14; 6, that by
midheaven is meant the region of the air as far as birds fly. The
position of the angel in the sun is appropriate to it, as being one
suitable for making his voice heard to the farthest extremities of the
midheaven.
C
1352. Be gathered together. The reading of the R. T. is generally
rejected in critical editions.-Cp. Mt. 24; 28; "Where the carcase
is, there will the eagles be gathered together:" Mt. 25; 32; "Before
him shall all the heathen be gathered together."-Unto the great
supper of God. Not, as in the R. T., the supper of the great God. This
is called 'a great supper' on account of the great number of victims.
The epithet hints at its occurrence taking place on the great day of
the almighty God' (16; 14); and the two symbolizations refer, as I
have shown on 1088 ss., to the same events. Tit. 2; 13 should be
compared; "the appearing of our great God and Saviour Jesus Christ."
This text may at least help to show, who the Divine person spoken of
is, even "the great High Priest," "the great Shepherd of the sheep.'
The great supper of God, at which His enemies form the feast, affords
the contrast to the supper of the marriage of the lamb, at which His
friends partake of the feast: see on 1318.
XIX; 18. 1353-56. That ye may eat flesh of kings, &c. The Greek
word for flesh is put here, as in C. 17; 16, in the plural. The object
:
2 A 2
372
[H. XXIII. D. 5-6.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
is to intimate that the number of victims would be immense. Of a
similar use of the plural we have met with several examples (see on
1283). With the same object, too, the word is repeated five times.
Again, it is put here in the acc. case to denote, that the whole is sup-
plied to furnish the repast, and not in the genitive, which would
imply, that only a part might be. On the other hand, in stating the
result in ve. 21, and the birds were gorged from their flesh, the genitive
after ek (denoting partition) is used; and thus it is intimated, that
the quantity of the flesh was so great, that the birds were unable to
devour the whole, being gorged to repletion on a part only.-The
specification here, with reference to events which stand connected with
the second destruction of Jerusalem, is very similar to that on the
parallel occasion in reference to the first destruction (see 6; 15), only
some of the terms being changed to make this more appropriate to a
war or battle. There may also be reckoned here, as there were there,
seven items, if the concluding epexegetical clauses (both freemen, &c.)
are reckoned as one; but ten, if they are taken separately. They
may, however, be grouped as follows (and this is the view taken by
Hengstenberg); (1). kings, captains; the strong, the horsemen : which
last comprehends (2). free, bond; small, great. According to this
grouping, there are a pair of quartads (corresponding to the four
Alleluias of the prelude, and the four names of "the Coming one"),
and each pair is subdivided into two pairs. The specification in the
syllabus of the trumpet (11; 18) may be compared. There is, also,
another somewhat similar in C. 13; 16; and those who there receive
the beast's mark are the same, that here share in the beast's punish-
ment.
We have already seen, that the first three divisions of this heptad
relate to the advent of the Messiah. We shall shortly see, that the
three last relate to the punishment of the beast and his adherents.
Hence, the one before us is marked out by holding an independent
position; and thus stands as a middle point separating two triads.
DIV. 5. AS TO THE BEAST: (1). THE GATHERING OF HIS FORCES.
XIX; 19. 1357-59. And I beheld the wild-beast, and the kings of the
earth, and his armies gathered together to make war with him who sitteth
on the horse and with his army.
1357. The beast, without any intimation which of the three beasts
before mentioned is had in view, might per se leave us in uncertainty
as to whether the first or the last is meant. But the context shows
clearly, that the first beast is spoken of.-The kings of the earth is, as
I have shown on 1087, a synonyme for the beast from the earth. Hence
the beast and the kings of the earth are equivalent to the Julian and
Flavian dynasties;' and so the expression as a whole denotes the
(
xix; 19-20. 1357-60.] The great supper of God.
373
beast in his entirety, that is to say, the Cæsarian dynasty regarded in
its totality. The correctness of this view is placed beyond doubt by
the expression 'his armies' which follows. And his armies. The
reading his, in place of their, is derived from the oldest MS.; and on
my view it is the more appropriate one. Nevertheless, it must be
allowed, that this reading does not seem so natural as the other, nor
would it scarcely be capable of interpretation on any other scheme
than mine. And hence probably some copyist may have been led to
change the his into their; and this he might have done with the less
hesitation, on the ground that the accidental defacing or erroneous
copying of two letters would have sufficed to originate an error, which
might have been supposed to have occurred previous to his time.
1358. Gathered together appears to be a catch-word to indicate the
substantial identity of the war here symbolized both with that, to
which the kings of the civilized world are gathered together' (16;
14 and 16) at Harmagedon on the great day of the almighty God
(see on 1088), and also with the great supper of God, to which the
birds are gathered together' (ve. 17). Cp. Joel 3; 11; "Prepare
war, . . . assemble yourselves, all ye heathen, and gather yourselves
together. Let the heathen . . ..come to the valley of Jehoshaphat;
for there will I sit to judge all the heathen." See on 1096.—To
make [lit. the] war. Scholz inserts the article in the Greek; and I
doubt not, that it is a genuine reading. Its omission in many copies
may easily be accounted for on exegetical grounds. Copyists, pro-
bably, were unable to see the propriety of its insertion; and therefore
left it out. Yet it has in point of fact great force, being designed to
show that this was the war or the battle par excellence. So that I have
not hesitated to receive the emended reading, though our English
idiom does not admit of the insertion of the article in the translation.
-The war or battle. See on 1088.
1359. With Him . . . and His army. His army is here spoken of
as one, but the beast's as many.-Because they are prepared to fight
with his army, it does not follow, that His army should take part in
the fight.
div. 6. as to tHE BEAST: (2). HIS SEIZURE.
XIX; 20. 1360–63. And the wild beast was seized, and he who was
with him, the false prophet who did the signs before him, by which he
deceived those who had received the mark of the wild-beast, and those who
worship his image.
1360. The beast was seized. By whom is not stated. But, inasmuch
as the beast's followers were slain by the sword of the horseman, we
are led to infer, à fortiori, that it was he who seized the beast, and
cast him into the lake of fire.
Uor M
374
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIII. D. 7.
1361. He who was with him. This is the meaning given by the
better authorized reading. That of the R. T. gives with him, that is,
with the beast the false prophet was seized. In addition to stating
this fact, the emended reading predicates of the false prophet, that he
was the fellow, associate, or comrade of the beast.-The false prophet
who did the signs before him. Allusion is made to C. 13; 13;
66 He
(the two-horned beast) exerciseth all the authority of the first beast
before him . . .; and he doeth great signs, and deceiveth by the
signs, &c." And hence the false prophet is substantially identified
with the second beast, who was the associate of the first (see on 889).
The association in this verse of the false prophet with the beast
leads to the conclusion, that the former is a synonyme for the kings
of the earth' in ve. 19 (as it was, indeed, shown to be: see on 1087).
Otherwise, it would be necessary to suppose, that 'the beast' there
was taken in the widest sense as inclusive of the three beasts pre-
viously mentioned, but here in a more limited one as meaning only
the first beast. It would also be necessary to take the kings of the
earth' to denote the rulers of Judea in general, and to suppose, that
they were brought in to indicate that Judea was included in the
symbolization, and that with it the destruction would begin. But it
is much more natural to suppose, that the commencing clauses in
vv. 19 and 20 were meant to be synonymous, the designations of the
second beast being changed, in part, it may be, to give an allusion in
that of 'kings of the earth' to the title 'king of kings,' in part to
show who were meant by the former designation by substituting for
it the false prophet,' and in part to afford an opportunity of ex-
plaining the last-mentioned designation by connecting it with the
second beast. If this view be not adopted, each statement will be
disjointed as it were. On the one hand, some will be brought to the
battle-field, whose discomfiture is not mentioned: on the other, some
will be destroyed, who were not included in the gathering. But on
this view everything will be in order. 'The beast' in ve. 19 will
correspond to 'the beast' in ve. 20, the kings of the earth' to 'the
false prophet,' 'the beast's armies' to 'the rest.'
'
(
•
1362. By which he deceived those that received the mark of the beast.
Cp. C. 13; 14, 16; "He deceiveth them by the signs, &c., and
he maketh all to receive a mark; and that none might buy or
sell, but he who had the mark of the beast."
(C
1363. And those that worship his image. Cp. C. 13; 14, 15; "say-
ing to them that dwell on the earth, that they should make an image
to the beast." . . . And enabling the image to cause that as many
as would not worship the image should be killed."—The change in
the tense may sound strangely; but it is an instance of the attention
paid to accuracy. The receiving of the mark was a past affair, but
Mou
xix; 20-21. 1361-66.]
375
The great supper of God.
the worshipping was actually going on at the time of writing. In
the use of the two tenses may be seen a clear indication of reference
to the time then present.
div. 7. as to thE BEAST: (3). THE DOOM OF HIM AND HIS HOSTS.
XIX; 20, 21. 1364-68. The two were cast alive into the lake of fire,
which burneth with brimstone; and the rest were slain by the broadsword
of him who sitteth on the horse (the which goeth forth from his mouth);
and all the birds were gorged with their flesh.
1364. The two were cast alive. There can scarcely be a doubt, that
the final destruction here symbolized is the 'perdition' predicated of
the third beast in C. 17; 8, 11. Hence we may see here a mark of
identification of that beast with these two.-Hengstenberg says;
“The alive (meaning without corporeal death, cp. ve. 21) confirms the
view, that the beast and the false prophet are not human individuals,
but purely ideal forms. A human individual cannot proceed alive
into hell. . . . That vicious realism, which is unable to distinguish
between form and essence, vision and reality, must be put to the
blush at C. 20; 14, where death and hell, in like manner purely
ideal forms, are cast into the lake of fire." This argument is mani-
festly open to the answer, that the things immediately spoken of are
symbols," purely ideal forms," but the realities signified need not
be ideal forms. What Wemyss says of death may be transferred to
'perdition' or 'the lake of fire.' "Death is the destruction of the
subject spoken of, according to its nature, even though it have no
natural life, that is, in such a manner that it cannot any more act as
such."-Into the lake of fire. No lake had been mentioned before;
but nevertheless the article might be used without irregularity, be-
cause this was the well-known and only lake of the kind.—The
Lacus Asphaltites or dead sea (sea of the dead), which was said to
cover the site of the cities of the plain' after their destruction by
'fire and brimstone,' was doubtless the earthly type of the lake of fire
and brimstone.
(
1365. Which burneth with brimstone. In C. 14; 10 it had been
threatened, that, "If any one worshipped the beast and his image,
and received his mark, he should be tormented for ever in fire and
brimstone." Here is a realization of that threat.-In Enoch, C. 53,
the prophet is brought to a deep valley burning with fire. To this
the kings and the mighty, who had been oppressors, are brought;
and here they are bound with fetters of iron that have no weight
[="chains of darkness," Ju. 6: 2 Pe. 2; 4].
1366. The rest, i.e., the armies of the beast.-Were slain-not con-
signed to the lake of fire. The sentiment implied is, that the fol-
lowers shall suffer a lower degree of punishment than the leaders.-
376
[H. XXIII. D. 7.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
By the sword of him that sitteth on the horse. His sitting on the horse
constitutes his distinctive designation here (cp. ve. 19), as His sitting
on the throne does in other places. This is because his riding a
white horse shows him to be a conqueror.
1367. (The which goeth forth from his mouth.) This clause appears
to be added parenthetically, in order to show, that the sword is an
emblem of the word of his mouth, and thus to intimate that nothing
more was necessary than his fiat. This sufficed to destroy all the
armies in an instant. No effort or contest was needed. A magnifi-
cent exhibition, indeed, of his power!'
(
1368. And the birds, &c. A figure used to denote the complete
annihilation of the enemy.-Dan. 2; 38 may be thought to present
a contrast to this clause. It is there said to Nebuchadnezzar, as 'the
head of gold' of the composite image; Wheresoever the children of
men dwell, the beasts of the field and the fowls of the heaven hath
He given into thine hand." Now (as I have shown in Vol. I: pp.
312-16), the Roman empire is included in Nebuchadnezzar's vision,
the image representing the Babylonian, Median, Persian, and Grecian
kingdoms, and the stone which broke it in pieces the Roman.
Hence, at the commencement of the period which this vision includes
the birds are given into the hand of the founder of the first kingdom,
while at its termination the founders of the last kingdom are delivered
over to the birds to be devoured.
General remarks on the last four divisions. For the right interpre-
tation of the Apocalypse it is above all things necessary to keep the
symbolical and real meanings distinct; and in no passage of the book
is it more necessary to observe this rule than in the one before us,
relating to the beast's destruction. I will, therefore, specially aim,
in now proceeding to elucidate its general meaning, to discriminate
between the two significations.-In the first place, the birds of prey
are symbolically represented as being summoned from all quarters to
a great feast. None probably will suppose, that this has anything
answering to it in the real world. It is manifestly only a poetic
figure, introduced to form a basis for the last statement in the passage,
and designed to represent in a striking manner how complete will be
the discomfiture and destruction of all, who oppose the Word of
God.'-Next, as to the war or battle. There can be no doubt, that
the symbolization is of a battle or single conflict, the battle of the
great day.' But this does not in the least imply a single battle in the
reality. Under the circumstances, and with the view specially to
represent the ease and certainty with which Christ would conquer,
the symbolization could scarcely have been any other than that of a
battle. Yet a contest of indefinite duration is as likely to have been
The great supper of God.
377
symbolized by it as a single conflict.-Then, as to the parties engaged
in the battle. (1). On the one side, the rider on the white horse is
allowed to symbolize Christ, coming as a conqueror. But then the
general rule throughout the book, the special precedent, which
exhibited him as coming in like manner at the beginning of the ages,
and with an intimation, that his coming was a continuous one, which
would go out into completion only here at the end of the ages, and
the circumstance, that the work of exterminating the enemies of his
people is accomplished only in part here, the principal part, as well
as the exhibition of 'the reward given to his servants,' being reserved
for succeeding scenes,-all these considerations combine to show, that
Christ's coming is here, as on all other occasions, a coming in pro-
vidence and grace, and not a visible or miraculous one. An advent
of each being must be appropriate to his nature. A corporeal being,
such as a man, when brought on the symbolic stage under a symbol,
would in the reality appear and act visibly and corporeally, but a
spiritual being invisibly and spiritually. Moreover, congruity of
interpretation absolutely requires, on the view of those who suppose
a yet future advent of Christ to be here symbolized, that it should
not be supposed to be a visible advent in person. For if it be, then
'the gathering together of the beast, the kings of the earth, and his
armies' must be taken to denote a visible and literal gathering of the
things signified, whatever they may be, to make war upon Christ,
while manifesting himself personally in all the glory of the Godhead!
And if this view cannot be adopted, then the visible advent of Christ
in person cannot consistently be maintained. If, then, the advent of
Christ here symbolized be one in providence (and a solitary exception
to the general rule of such a kind as some contend for is not to be
admitted, save on the most conclusive evidence), and if the work to
be accomplished by it must, therefore, have been to be brought about
by the ordinary and unseen operations of the divine actings in nature,
that work must necessarily have been, more or less, a work of time.
'The battle of Harmagedon' may symbolize a very prolonged or a
very short contest.
wholly undefined.
The great day of God' may represent a time
(2). As to the parties on the other side, the
symbols are the beast, the false prophet, and the beast's armies. The
last represent the beast's adherents. The two former symbolize
generically (in which point of view it would seem, that they can
alone come into consideration here) the two dynasties, which fur
nished the twelve Cæsars of history, the one being made repre
sentative of the despotic civil power, and the other of the heathen
ecclesiastical power. We have, now, in these two dynasties an indi-
cation of the duration of the contest, in respect of the primary and
particular signification. The war may be considered to have begun
378
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
from the time, when a member of the beast began to persecute the
Lord's people. It was carried on by persecution and the power of the
sword on the beast's part, and by 'the sword which goeth out of His
mouth,' that is, by His decrees controlling the course of events, on
the part of the Word of God. It broke out, as it were de novo, in the
war, which Nero and Vespasian levied on Jews and Christians. It
reached a primary end when the Julian dynasty became extinct with
Nero, and a full end at the completion of the number of the Cæsars
in the last emperor of the Flavian dynasty. But, inasmuch as the
beast and the false prophet are secondarily made representative
respectively of the powers of despotism and of heathenism, an ulterior
and wider fulfilment, in the war of persecution waged by successive
emperors against Christ's people, and its final result in the destruc-
tion of the persecuting power and the extinction of heathenism, may
also have been had in view.-Lastly, as to the issue of the battle.
The beast and the false prophet are cast alive into the lake of fire,
and the rest are devoured by the birds of prey.
This is the symbolic
representation; and it is one quite appropriate to the symbols as
being living creatures. But, in the reality, the kind of annihilation
must be such as is suitable to the thing to be annihilated: e.g., while
an immortal soul might be consigned to the perdition of hell,' a
dynasty could only become extinct, a world-power be deprived of its
dominion and subverted politically, and a form of religion cease to
prevail through the conversion of its professors. That in this instance
the first (a soul) cannot be meant appears from this consideration
alone, that the time of the final judgment has not arrived, and does
not arrive till the 1000 years are ended, and previous to it there can
be no consignment of souls to the lake of fire (cp. 20; 15). One or
more of the last-mentioned, therefore, can alone be symbolized; and
consequently in this place the casting into the lake of fire symbolizes
simply extermination or the extinction of existence. The devouring
of 'the rest' has been shown to denote substantially the same, but
with a less degree of ignominy.
(
Here let me direct the reader's attention to a symbolization in
4 Ezra 13, which presents points of striking parallelism to the one
before us. An abstract of it has been given in Vol. I: p. 233.
XIX;
Summary of prelude to the final catastrophe or great supper of God.'
This prelude consists in a fourfold doxological Alleluia.
1-2. The redeemed 144 chiliads first give praise for their deliverance
through the righteous judgings of God, and in particular for the
righteous retribution on the power that had persecuted them, as sym-
bolized in the preceding scene. 3. Again they repeat their Alle-
luia, in order to intensify their doxology. Meanwhile, the smoke of
Synoptical interpretation.
379
the ruined city is seen ascending continually, in token that the ruin
of Rome's empire shall be perpetual. 4. Then the representatives
of the Church and of the creation in general adore the Lord, and add
their Amen Alleluia. 5. A new exhibition of the Divine attributes,
which is about to be made, demands a renewed and universal Alleluia.
6-8. And then (a threatening aspect towards the enemies of the
Church mingling with the doxology) the redeemed elect, the Church,
and the whole creation join in the fourth Alleluia, and praise the Lord;
because now at length he is about to take the kingdom, and fully and
finally to solemnize his covenant-union with his Church. In order
thereto, the Church, having approved herself by acts of devotedness
and deeds of righteousness done for his name's sake, has received from
him the wedding-garments, which will admit her members to the
marriage-supper of the lamb.'
10.
An interlude, interposed here between the prelude and the principal
tableau, distinguishes this heptad of consummation from the three
corresponding ones, which are of crisis merely. XIX; 9. The
angel-interpreter declares the blessedness of those, who shall be ad-
mitted to partake of the preferential millennial bliss, which the lamb
has prepared for those, who have confessed his name, and come off
conquerors in the struggle with the beast: and he states, that this
declaration may be received as coming from the Lord Himself.
Thereupon the seer prostrated himself at the angel's feet to adore the
Lord Jesus (whom he recognized in him) for all the gracious and
comforting revelations, which He had made to His servant and his
'fellow-partakers in tribulation,' and specially for this-the crowning
one of all. But the Lord forbad him, on the ground that, as He now
appeared and acted in the character of a fellow-servant and fellow-
testifier of him and his brethren, he ought not to worship Him as God.
in that capacity, but should reserve his worship for those manifesta-
tions, in which He showed Himself as God on the throne of Deity.
And this he should the rather do; because, the testifying of Jesus
being the soul and spirit of the whole of John's prophecy, and in
particular of that part of it which depicts the history of the old Dis-
pensation (vi-xix), and the primary and essential feature of the in-
spired testifying during the ages of that Dispensation having been to
the effect, that 'there is one God, and none other but He,' and 'Him
only shalt thou serve,' it would appear inconsistent with his own
prophesying to worship a being, who appeared in any other character
than that of God.
Synoptical interpretation of the seventh heptadal tableau of the seventh
trumpet. This tableau is divided into two principal parts, the advent
of the Faithful and True one, and the great supper of God. These
contain three divisions each, and are separated from one another by
380
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
an intermediate scene, in which the birds of prey are summoned.
The era of the tableau is A.D. 70. XIX; 11. The advent of Christ
is first symbolized in a manner which identifies the personage sym-
bolized with him, who came forth under the first seal 'conquering,
and in order that he might conquer.' There are also indications in
the description of this conqueror, which imply, that he has been the
actor in the intermediate time; and thus Christ is exhibited as the
real though unseen controller of events from the beginning to the end
of the Mystery. He appears as the bearer of four names, denoting a
universality of Divine attributes, about to be specially manifested in
four respects. He is 'the Faithful and True one:' and as such is
about to exhibit His faithfulness and truth by fulfilling His promises
to deliver and avenge his servants, and to punish the persecuting
power. 12. His appearance is such as cannot fail to strike terror
into his adversaries. From his eyes fiery indignation flashes. (By
his fire-flashing eyes and the sword of His mouth this great Con-
queror is identified with the glorious High Priest and King of the
universal Church, who stands as a frontispiece to and is as the sun
and centre of the Apocalyptic Vision.) His head crowned with many
diadems denotes, that 'all power in heaven and in earth hath been
given to him.' His second name proclaims Him 'the Incompre-
hensible,' ineffable in wisdom and knowledge, and illimitable in power:
and as such able to search all hearts, and competent to give and do
judgment on all.
13. His blood-stained garment portends the
consequences, that will ensue to all who contend with Him. The
third name intimates, that, as 'by the Word of the Lord were the
heavens made, and all the host of them by the breath of His mouth,'
so by 'the Word of God' may all created things be annihilated in a
moment.
14. In connexion with this name a train of attendants
is introduced, being those who have received 'the word' at his mouth,
and the same who have frequently appeared as 'contending earnestly
for the faith which he delivered to them,' and 'resisting the beast
even unto death.' They are clothed in robes, which denote their past
victory and their present bliss and glory. 15. In connexion with
this name, too, is mentioned the sword of his mouth, that is, the
power of his word, by which he can rule or smite the heathen at his
pleasure. Alluding to them as the enemies of his people, it is inti-
mated, that he is on the point of visiting them with the consuming
wrath of an all-mighty God. 16. The fourth name crowns the
whole in designating Him 'King of kings and Lord of lords.' And
the place on which this name is inscribed indicates, that He is about
to exercise his sovereign power for the accomplishment of 'the oath,
which he sware' unto his people. 17-18. In the middle division,
the summoning of the birds is merely designed to lay a foundation
Dénouement of seventh trumpet.
381
for representing by a poetic figure the utter annihilation of the enemy.
19-21. In the three last divisions, under the symbol of a battle fought
at Harmagedon on 'the great day of God,' the 'going into perdition'
of the beast, that is, the exterminating by God's Providence of the
two Cæsarian dynasties which led the way in persecuting Christians
is symbolized; and further, inasmuch as these are made representa-
tive of two abstract ideas,-despotism and heathenism or false re-
ligion, there is by implication included in the symbolization the
ultimate triumph of freedom and true religion or Christianity. It is
also intimated, that all will receive according to their demerits. To
the principals, who have laboured to exterminate the truth by the
sword, will be awarded the most condign punishment: to those who
have been merely their abettors and instruments a punishment less
severe.
Interpretations of C. 19.-1. Of the marriage of the lamb. The
union of the true Church to Christ [Bp. Newton]. The restoration of
the Jews and announcement of Christ's coming [Burgh]. The con-
version of Jews and Gentiles [Pyle]. Ode in anticipation of the
millennium [Fuller]. Conversion of Judah [Mede, Faber].—2. Of the
faithful One and his armies. The final premillennial conflict [Vitringa,
and the generality of expositors]. The second advent, figurative, and
not premillennial the battle of Harmagedon, in Palestine [Faber).
The fall of the papacy [Brightman, Croly]. A special judgment
[Burgh]. The extirpation of idolatry [Pyle]. The spoliation of
Popery in the French Revolution, and the religious contest after
1822 between Protestant Societies and papal Bulls and political
religious prohibitions [Gell]. The armies may be the two witnesses,
-the kings of the East,-those who tread the winepress, &c., &c. :
the battle is the entire overthrow of the wicked [I. Williams]. The
triumphs of the Gospel before the premillennial advent, and the
nations of Europe leagued against France [Jenour].
Now that we have arrived at the end of the seventh trumpet (as I
have shown in the Guide, p. 159), it will be convenient to take a
synoptical view of the progress made in the dénouement announced in
the prelude, 11; 15-18; 'The kingship of the world is become our
Lord's.' Thou hast taken the kingdom.' 'The nations were wroth :
and thy wrath hath come, and the time of the dead to be judged, and
to give the reward to thy servants, and to destroy those who are
destroying the earth.'-The exhibition of the wrath of the nations
has been fully made throughout the seven heptads, but especially in
the first two.-That of the Lord has been manifested under the
following heads. 1st. In C. 14; 17-20, after the deliverance of
382
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
the Jewish saints, and the giving of the reward to them had been
symbolized in vv. 13-16, the utter destruction, with great shedding
of blood, of the Jews as a nation, on account of their hostility to
Christ and Christianity, is shown. The appropriateness of the Jewish
catastrophe having the first place assigned to it must be self-evident.
2dly. In C. 16; 17-21, after the exhibition of a series of minor
plagues, the seventh vial is poured out upon the Roman empire in its
widest extent (including specially Judea as being a part thereof),
and its subversion is symbolized in a very forcible manner. 3dly.
In C. 18 the downfall of Rome-proper, regarded under its republican
form as the palladium of liberty and free institutions, is exhibited.
4thly. In C. 19; 17-21 the extermination of the Cæsarian dynasty,
as the representative of the civil and ecclesiastical power of heathenism
put forth in persecution of Christ's people, is symbolized.
Thus,
under four divisions, the four of universality, the entire destruction
of all the visible and terrestrial enemies, regarded in every point of
view, is foreshown. Two however, which are spiritual and unseen,
Satan and Death and Hades, yet remain. The destruction of these
necessarily cannot take place until the end of the Mystery; but then,
'Christ having put all things under his feet, the last enemy will be
destroyed,' and Satan cast into the lake of fire (20; 10, 14). [We
may note, by the way, that these two, with the beast and the false pro-
phet, make four that are cast into the lake of fire: and, when these two
shall have been exterminated, all the seven symbolical foes of Christ
and Christianity will have been disposed of;-the dragon in C. 20;
2, 10, the three beasts (represented by the beast) and the false prophet
in C. 19; 20, the whore Babylon in C. 18, and Death and Hades in
C. 20; 14. The decreed binding of Satan as the dragon, that is, as
the military power used for coercion of God's people, dates from the
terminus of this trumpet; though, as it was to extend over the 1000
years, it was convenient to represent it in the millennial heptad.
Hence, it may be considered, that the destruction of all the terrestrial
enemies, all but the last enemy (and they are here brought under the
number four) is included in this trumpet.]—The other details in the
prelude, though not specifically represented in the symbolizations of
the trumpet are virtually included in it, inasmuch as they take place
at or commence from its terminus. Christ's taking the millennial
'kingdom' is the necessary consequence of his conquering the beast,
in doing which 'he destroyed those who destroyed the earth.' The
succeeding scene (in 20; 4), which represents the souls of the martyrs
as having judgment given to them and being admitted into their
preferential rest, implies 'a judgment' of the dead as taking place at
the end of the seventh trumpet, and a donation to them of their
' reward.'
Millennium of seventh seal.
383
In the Guide, pp. 77-80, 160, I have stated my views as to the
progressive termination of the seventh trumpet; and, in speaking of
the commencement of the millennial age or seal-period of the seventh
seal, I shall have occasion to restate them. I need not, therefore,
enter on the subject here.
HEPTAD XXIV: THE SEVENTH-SEAL PERIOD; Comprehending the
BINDING OF SATAN, the JUDGMENT and preferential MILLENNIAL BLISS of
CONFESSORS, and the THIRD and FINAL CATASTROPHE on the outbreak of
Gog and Magog; including also (in vv. 1–6) THE TIME OF THE END
(or progressive consummation) of the seventh trumpet. A.D. 70-1500
(= =A.M. 7000). Ch. xx; 1-10.
Introductory remarks. It was shown in Vol. I. p. 298, that the
seventh seal consists of three parts, viz.: 1. A PRELUDE (viii; 1-5):
2. THE SEVEN TRUMPETS (viii; 6-xix): 3. THE SEAL PERIOD PROper
(xx; 1-10). The last part,-that at which we have now arrived,
contains several points of great importance and difficulty; and in
consequence this heptad will require to be considered at much greater
length in proportion to the extent of the text than any of the pre-
ceding heptads. The localities to which the symbolizations relate,
the binding of Satan, the actual duration of the time of his binding
and of the reign of the saints, the epoch to which the millennium is
to be referred, the nature of the first resurrection, and who they are
that have part in it, are points on which wide differences of opinion
have been entertained; and which consequently must receive pro-
longed consideration. In this place it will be proper to advert only
to the epoch of the scene, which we are about to consider.—At the
close of the last heptad we arrived at the termination of the seventh
trumpet (see Guide, pp. 159 ss.), and consequently at that of the
seven trumpets, which form the transition or epochal period, chrono-
logically intermediate between the sixth and seventh seals (see Vol. I:
p. 301 Guide, pp. 78-80). We now, therefore, enter on the period-
proper of the seventh seal. And inasmuch as the general rule of
assuming close chronological consecutiveness of one scene on another,*
•
* Nothing can justify an exception to this rule, but a proved impossibility of
interpreting a passage in conformity with it. Vain is the appeal, which is com-
monly made to the Prophets and to other books for precedents to the contrary.
Precedents, when they are quite in point, can prove no more than that such may
be the case; and they can have no weight whatever in a case, in which a probable
interpretation can be offered, without having recourse to the hypothesis of gaps
in the history. But those, which are adduced in the present instance, are
altogether worthless; because the cases are not parallel. The books, to which
384
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
unless there be any clear indication to the contrary, requires, that we
assume, that the scene before us follows closely on that which pre-
cedes it, we must take for granted, that the commencing date of the
former coincides with the terminating date of the latter. But the
seventh trumpet has been shown (p. 382: Guide, p. 160-161) to have
more than one terminating date, in consequence of its going out into
fulfilment only by degrees, and in the course of time. And the dates
were as follows. The primary and formal epoch of conclusion was
A.D. 70, when the Jewish polity was overthrown and abolished (14;
17-20). The second was A.D. 96, when the persecuting dynasty of
the Cæsars became extinct (19; 11-21). The third, which consisted
in the subversion of the world-wide supremacy of Rome (16; 17–21)
as a heathen power, may be assigned to A.D. 320, when Christianity
took the throne from Heathenism. The fourth was consummated in
A.D. 476, when Rome itself was levelled with the dust (C. 18).* In
reference is made, do not profess to give unbroken histories, nor even to relate
the events which they do notice in chronological order. The Apocalypse, on the
contrary, is strictly and systematically chronological. Consecutive arrangement
and unbroken narration is, unless I amn altogether mistaken, an essential part of
its structure, and the key to its right interpretation. There can, therefore, be
no ground for departing from the ordinary rules of exegesis in this particular
case. And the schemes of those (Stuart, e. g.), who place an indefinite but im-
mense interval, either in C. 19 or between Cs. 19 and 20, and no less of those
(e. g., Elliott), who transpose passages, making the new Jerusalem period of C. 21
synchronous with the millennium of C. 20, violate the natural mode of interpre-
tation, and the right rules of exegesis in a way altogether unwarrantable.
* The accordance of the expectations, that have prevailed in the past ages of
the Church, with the first and last of these dates, is deserving of notice.-First,
as to the final era of commencement of the millennium, viz., circa A.D. 476.
From Barnabas and Irenæus downwards (as Elliott has shown, p. 230), the
Christian fathers generally believed, that the world's seventh millennary would
be the millennium of the triumph of the Church. They followed the LXX.
chronology, which places the birth of Christ about the middle of the sixth
chiliad. Taking it at A.M. 5500, the millennium would begin A.D. 500; and in
conformity herewith Hippolytus predicted, that in the year 500 the end of the
world would arrive. And so Hilarion wrote in A.D. 402: "It now wants 101
years to the end of the sixth chiliad; about the closing of which the ten kings
must arise, Babylon now reigning fall, Antichrist arise and be destroyed by
Christ's coming, and so the saints' sabbath millenary begin." Jerome and
Augustine connected St John's saying, "It is the last hour," with the parable of
the labourers. Reckoning that the world was to last for six chiliads of years,
they made each of the twelve hours of the day to denote a half chiliad or 500
years, five-and-a-half of which or thereabouts having elapsed at Christ's birth,
the end would fall in the sixth or the seventh century. I say, 'the sixth or
seventh;' for, as time passed on, and the end did not arrive, they contrived by
the help of other computations to place the consummation later. Thus, the
Chronicon of Eusebius, which gives A M. 5200 as the date of Christ's birth, would
Millennium of seventh seal.
385
these events and at these several dates, Satan, considered in his
character of the dragon, that is, of the power antagonistic to Christi-
anity, was politically bound; and, correlatively therewith, Christianity
was relieved from restraint and persecution, and progressively raised
to supremacy. Thus, just as the transition-period, forming (as I
have shown: Vol. I: p. 301: Guide, p. 78) 'the time of the end' of
the sixth seal, and extending from B.c. 70 to A.D. 70, consists of a
series of stages, in which on the one hand the heathen power in-
creases and on the other the Jewish decreases step by step; so there
is attached to it (running down, or rather being dovetailed, so to
speak, into the seventh-seal period) another transition-period, forming
in like manner 'the time of the end' of the seventh trumpet, and
extending from A.D. 70 to 476, during which the heathen power
similarly decreases and the Christian increases (see pp. 24, 70, 349,
368, and Guide, p. 80). Such an intercalary arrangement by means
of common periods, interposed between two divisions so abrupt as
those of the seven-seal book must necessarily be, would unavoidably
be adopted. A division into seals and trumpets, that is, into definite
periods, involved the selection of certain epochs; but no complete
and sudden changes corresponding to such epochs would occur in the
actual course of events. And hence such an adjustment between the
divisions of the roll and the facts of history as I have exhibited must
necessarily be made. [See further in Guide, 77-79.] And conse-
quently from the commencing and terminating dates of the time of
the end' of the seventh trumpet, say from A.D. 70 and from A.D. 500,
we may properly reckon the millennium to have had its beginnings,
that is, an incipient commencement from A.D. 70 and a plenary com-
mencement in A.D. 500. Then its terminations, corresponding thereto
respectively, will be in 1070 and 1500. And the mean of highest
intensity will be between 500 and 1070.-Here, before quitting the
subject of the epochal adjustments, let me recall attention to the
correspondencies between the ascending and descending courses of
enable them to protract the period of expectation to A.D. 800.-Next, if we take
A.D. 70 as the primary era of commencement of the millennium, it will land us
at A.D. 1070 as the primary epoch of its termination. "This æra," Elliott says,
"is one memorable for a panic of very remarkable origin and results, which then
intensely agitated the minds of men. It was supposed, that with the end of the
tenth century the world would end also." The change in the date arose from the
Hebrew chronology having superseded the LXX., and from the millennium
being supposed to consist in a binding of Satan, which took place at Christ's
birth, and at the expiration of which 1000 years, 'Satan would be loosed, Anti-
christ manifested, and the day of judgment come.' "Even after the Reforma-
tion various Protestant Doctors still held to this view: as, among others, Pareus
and Foxe: the exacerbation of Papal tyranny under Gregory VII, A.D. 1073, being
supposed by them to mark the end of the Millennium.”
VOL. II.
2 B
386
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 1.
the heathen power. In в.c. 320 the fourth or Macedonian kingdom
was broken up, and 'the unhewn stone' of republican Rome came
on the scene as the rising world-power antagonistic to God's people:
in A.D. 320 that power as heathen was subjected to Christianity,-
that is, the power of Rome was transferred from the side of heathenism
to that of Christianity. From в.c. 70, the era of the first trumpet,
the 'little stone,' now become 'the great mountain,' began to be cast
into the sea (8; 7, 8),—that is, Rome, having attained to the rank of
the ruling world-power, became at this epoch the fifth universal
monarchy in reference to God's people: in A.D. 70 again, the goal of
the last trumpet, Rome attained the acme of its dominancy over the
then cast off people of God, and 'took away both their place and
nation;' and 'the kingdom of God was taken from the Jews, and
given to a people bringing forth the fruits thereof.’
DIV. 1.
THE DESCENT OF AN ANGEL.
XX; 1. 1369-71. And I beheld an angel coming down from the
heaven, having the key of the abyss, and a great chain upon his hand.
1369. And I beheld. While this scene is unquestionably con-
nected very closely in the way of immediate sequence with the pre-
ceding one, in which Christ's advent as the Conqueror is symbolized,
the two are yet shown not to be identical (as some seek to make it
appear) by the circumstance of Christ's being here represented as
coming anew from heaven, and under a different character. In the
former scene, too, he descended to the earth, but in this he proceeds
to the infernal regions. The intimate connexion chronologically and
historically of the first six verses of this chapter with the portions
which precede and follow them, and at the same time their broad
Apocalyptic severance have been fully demonstrated in the Guide,
see esp. p. 159 ss.—An angel. If we take into consideration the
great importance of the act, which this angel comes to perform, it
will appear somewhat strange, that no epithet should have been
applied to him in conformity with the common practice in this book.
The omission may, however, be accounted for on the grounds, that no
room for doubt could exist in reference to the person represented by
the angel, and that no question as to the angel's power could arise,
seeing that he was able to bind Satan.-That this angel is to be
regarded as a special representative of Christ appears from his having
the key of the abyss, and from the mission he comes to execute. As
it was Christ, who before (12; 7 ss.) was seen to conquer Satan, and
cast him down from the heaven to the earth, so we cannot doubt, that
it is he, who now casts Satan down from earth to hell, and binds him
therein. Again, it is Christ who has in his own right the key of
Hades (1; 18), which must include that of the abyss,—a part thereof.
xx; 1-2. 1369-73.]
387
Millennium of seventh seal.
And this angel is seen, not as having the key of the abyss given to
him by another (as in 9; 1), but as coming possessed of it.-Coming
down from the heaven. This clause may be thought to connect this
angel with the angel of the covenant of C. 10; 1, and with the herald
of Babylon's destruction in C. 18; 1; since these are the only angels
besides, that are seen in the act of descending.-The symbolization
of a person or thing as in the course of descent (as in C. 3; 12:
10;1: 18; 1: 21; 2, 10) may be intended to convey, that a con-
siderable period will be occupied in effecting that, for which the
descent is made. If so, in the present instance it will be intimated,
that the work of binding will be a progressive work.
1370. Having the key of the abyss. See on 72 and 574.
"
"in
1371. And a great chain upon his hand. In C. 1; 18: 2; 1;
his hand:" in 1; 20: 5; 1 upon his hand." Here it is upon, to
indicate perhaps the magnitude of the chain by intimating, that it
was too large to be grasped.-Of course the key and the chain are only
means of symbolizing the binding; and it is pressing the symboliza-
tion too far to assign specific significations to each, as some have
done, e.g., Bossuet, who represents the chain as meaning "the inviol-
able orders of God, and the impress of his eternal will."
DIV. 2.
THE BINDING OF THE DRAGON.
XX; 2-3. 1372–78. And he laid hold of the dragon, that old serpent,
who is a calumniator and an adversary, and bound him [for] a thou-
sand years, and cast him into the abyss, and locked and sealed over him,
that he might not deceive the nations any more, until the thousand years
should be ended. After these he must be loosed a little time.
1372. He laid hold of or seized. See on 83.—The dragon. I have
had occasion to observe more than once, that it is the manner of this
book to indicate a parallelism or relation between different passages
by reproducing the same expression. Now, in this verse such a
parallelism is indicated in the most emphatic manner, Nos. 1372, 3,
and 5 being almost verbally identical with C. 12; 9. In the first
place, it will scarcely be questioned, that the same personage, namely,
the Mediator of the Covenant, is represented here by the angel, that
was there by Michael the archangel. In the next, the dragon who is
seized here will, as there, symbolize not only the devil, but primarily
to mortal eyes the chief instrument by which he is seen to act, that
is to say, the military power or power of the sword, by which he
warred and persecuted the saints (see on 784). This is commonly
overlooked; but it will be seen to be most essential to a correct inter-
pretation, that it should be borne in mind.-That old serpent. See
on 807-8.
1373. Who is. In C. 12; 9 who is called. This difference has led
262
388
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H, XXIV. D. 2.
me to suppose, that it is intended, that there the terms should
primarily be regarded as designations, but here in their significations;
and I have translated accordingly.-A calumniator and an adversary
or the devil and Satan. In some copies the article is inserted before
the last term, as it is also in similar cases in C. 6; 8: 8; 11: 20; 13.
-Some copies add the clause, he who deceiveth the whole world; but it
has probably been borrowed from C. 12; 9.-Hengstenberg has
remarked; "Here the same names of the wicked enemy are found,
and in the same order as at C. 12; 9; which is certainly intentional,
and imports, that what Christ here executes against Satan, had its
root in that fundamental victory over him. The number four is used
also here, because Satan is brought under consideration as the prince
of this world.”—Four descriptive terms are here applied to Satan, two
being symbolical, and two (which may serve as explanations of the
first two) being relatively literal. To these in C. 12; 9 a clause is
added to show the extent of Satan's operations, viz., that they will
not be limited to Judea (in which the scene is laid), but will extend
over the Roman world. As a dragon, Satan appears as a persecutor
using the sword to destroy the saints. As the old serpent,-that is,
under the character, in which at the beginning he is represented as
having made himself perceptible by the senses of our first parents, he
is exhibited as again at the end of the ages becoming an object of
physical perception, thus making a last effort (specially directed
against the second Adam) in the way in which he succeeded at the
first. As a serpentine calumniator, by false representations he mis-
leads the public mind, and excites it to bitter enmity towards the
lamb and his servants. As a draconic adversary, he is represented as
a public prosecutor, causing the saints to be brought before judges
and rulers, and to suffer the loss of all things. Such, I conceive,
may be the hidden meaning of these two mystical descriptions of the
dragon. And viewed in this light, they serve, by showing in what
respects Satan had extraordinary liberty allowed him during the
period marked out by the location of the two texts, to indicate
wherein his millennial binding consisted.
1374. And bound him. The importance of the concluding remarks
on 1372 and 1373 will here be apparent. The nature of the binding
must be appropriate to the thing bound. If, then, the dragon repre-
sents in the unseen world the spiritual actings of Satan, and in the
visible world the power of the sword, as wielded by him for the sup-
pression of Christianity through persecution of its professors, the
binding of Satan must denote the putting a restraint on such spiritual
actings and physical coercion. The nature of the binding may, too,
be reasonably expected to be correlative to that of the previous loos-
ing. Now we have seen (12; 9) that Satan was loosed on the earth
xx; 2. 1374.]
389
Millennium of seventh seal.
in the characters of the serpent and the dragon (that is, of the de-
ceiver and the persecutor) at the time of our Lord's ministry. And
we know from history, that his loosing then could only have con-
sisted in the according to him liberty to exercise an unusual power
over the minds and bodies of men, and to stir up the enemies of the
new faith to persecute its professors. We may fairly presume, then,
that his binding now consisted in the complete or partial withdrawal
of that liberty. Such a method of ascertaining the true nature of
the binding must surely commend itself, as preferable to that, which
has ordinarily been adopted. Instead of thus comparing one scrip-
ture with another, men have from the earliest times given loose reins
to their fancy. Starting from the unsound position of adopting the
most literal view possible of Satan's binding, they have indulged
their imagination in framing glowing pictures of what the state of
the world may be supposed to be, when Satan should be bound. To
assist them in this, they have sought to make it appear, though
without a shadow of reason, that the highly figurative and poetical
descriptions by the old prophets of a state of peace and plenty, to
come upon the earth at some future period, are to be referred to the
time of Satan's binding. And thus they have succeeded in attaching
to the term millennium (or, rather, in substituting in place of its
simple and sole meaning of a thousand years) the idea of a state of
Paradisiacal bliss. So that it is now scarcely possible to use the
term without risk of conveying an idea, totally different from what is
intended. But, let any sober-minded person judge which method of
ascertaining the meaning of the symbolization before us is likely to
lead to the truth,—that of endeavouring to deduce the author's
meaning from related passages in his work, or that of building castles
in the air, which have no prop or support, and have been raised on
the false foundation of taking a symbolization literally. The author
has symbolized a loosing of Satan on the earth, and a binding of
Satan. The former was past at the time that he wrote: the latter
was future.
Surely from the nature of the past facts (which he
symbolized by the figure of loosing) we may safely infer what he ex-
pected that of those then future (which he symbolized by the figure
of binding) would be. In the view I take Wemyss substantially
agrees. He says (Cla. symb. p. 15); "The confining Satan in the
abyss for a thousand years seems to be a figurative description of the
restraint imposed upon all powers, that might either seduce men into
error and wickedness, or persecute men of conscience, constancy, and
faithfulness. And this, perhaps, is the whole amount of what so
many have dreamed, in relation to what is termed the Millennium.”
Wordsworth, too, exhibiting the results of Satan's binding, writes
thus (Lectures, p. 49):—In other signal ways Christ hath "chained
390
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 2.
Satan, who had chained the nations. Bel boweth down, and Nebo
stoopeth, before whom myriads had lain prostrate. The Idols whose
altars had reeked with human blood were cast to the moles and to the
bats. The Oracles are dumb. Pagan Temples become Christian
Churches. Basilicas are now Cathedrals. The Cross, once the scandal
of the world, floats on the banners of armies, and is set on the dia-
dems of kings."-The figure of binding in connexion with Satan is
made use of in Mt. 12; 29: Lu. 11; 22; and mention is made of
Christ's power over the devil and the powers of darkness in Co. 2; 15:
He. 2; 14. In 2 Pe. 2; 4, and Jude 6 the devil is stated to have
been at some past period 'cast down into hell, delivered into chains
of darkness, and reserved in everlasting chains unto the judgment of
the great day.'-At the beginning of the Gospel of Jesus Christ,'
Satan is symbolized as carrying on a war in heaven (12; 7). This
must have lasted but a very short season. He is then cast down on
the earth. There he again carries on a war, also "for a short season"
(12; 12, 17); and is thence cast into the abyss (20; 3). Again,
he levies war, for “ a little season;" and is finally cast into the
lake of fire (20; 3, 10). Thus, Satan wages three wars, each of short
duration; and he meets with three downfalls, falling each time a
step lower, until he sinks into the pit of perdition. It seems reason-
able to suppose, that each of these must denote a degree of personal
restriction and limitation of power, which would necessarily be at-
tended with a diminution of ability to act injuriously against man.
Cp. Vol. I: p. 499: Vol. II: pp. 16-20, 24-25, 40.A thousand
years. Some there are who contend, that this period is symbolical.
Most of the year-day theorists, indeed, take it literally; but a few, in
order to carry out the theory consistently, say, that a period of
360,000 years is intended here. As I have elsewhere (Vol. I: p. 41
ss.: Palmoni, p. 364 ss.) refuted that theory in toto, I need not now
enter on the question.-Some, again, maintain, that this number is to
be regarded as an indefinite one. I doubt not, that it is used as a
round number, and may rightly be construed with that proportionate
and limited indefiniteness, with which round numbers are ordinarily
used. I mean, that, if (for example) three numbers, say 10, 100,
1000, be used as round numbers, there would be a limited indefinite-
ness allowed to each in proportion to its magnitude: thus, 100
would allow of a greater indefiniteness than 10, and 1000 than 100.
But this is a very different thing from the absolute indefiniteness,
for which some contend in this instance. Thus, Stuart makes the
phrase before us to import merely "a very long period,"-a phrase,
which gives no definite idea whatever of the duration. And Words-
worth speaks of the thousand years as being "the whole day of this
world's life." I am not concerned to show, that a thousand is never
xx ; 3. 1375.]
391
Millennium of seventh seal.
used with such an indefiniteness. It will suffice, if I can make it
appear, that it is not so used here. And the following considerations
will, I think, show this. 1. The number is not introduced in the
way that it would have been, if it had been used indefinitely. The
as it were, which is so common in the Apocalypse, is not prefixed to
it.
There is no appearance of its being used in the way of simile or
comparison, or in order to magnify an idea, that is, as a superlative :
and in one or other of these ways the number is, I believe, invariably
introduced, when used indefinitely. 2. The repetition of the
number six times in different connexions is opposed to such a con-
struction. "This intentional emphatic repetition," says Hengsten-
berg, "shows, that a real importance is attached to the number,
although, since the beginning and end of the space indicated by it
bear from the nature of things a floating character, we are not to
imagine, that we can historically point out with precision the
thousand years, and we must satisfy ourselves with being able to
fix on a period, that somewhat nearly corresponds to it." 3. The
indefinite construction leaves the meaning to float in utter uncer-
tainty. Take the saying, "A thousand years is with the Lord as one
day, and one day as a thousand years;" and while it may be argued
from the one of its clauses, that by a thousand years is meant a very
long period, with equal reason from the other it may be inferred,
that a very short period is intended. So that with equal probability
100 or 100,000 years may be meant. 4. We are entitled to look
for at least some approach to congruity in the length of the seventh
age with the average of those which preceded it. That average is
1000 years; and with it the number in question will exactly agree,
if it be taken as a definite number, but if it be taken as an indefinite,
it may represent a period never so widely removed by its brevity or
by its length from congruity with the rest. On these grounds I
adhere to that sense, which is in itself the most obvious and natural
one, and reject a construction, which is purely arbitrary.-With
regard to the date of commencement of the thousand years, the period.
has (as I have shown in my introductory remarks) three epochs, viz.,
in round numbers A.D. 70, 300, and 500; and it will be my business.
hereafter to show, that the history of the period commencing from
these epochs will satisfy the symbolization.
XX; 3. 1375. And cast him into the abyss, and locked and sealed
over him. Cp. Da. 6; 17.-Stephens's and the Elzevir edn. have him
after locked." The over him," says Hengstenberg, "belongs not less.
to he shut than to he sealed. The shutting over is used the more appro-
priately here, as the prison-house is a subterranean one.”—The
restraint put upon Satan is not symbolized for the sake of its effect
upon him, as though it were for his punishment, but rather for the
392
[H. XXIV. D. 2.
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
effect produced by it on the state of things on the earth.-These
clauses appear to be added only for the purpose of intensifying the
idea of the security of the custody, in which Satan was kept. But if
we are to suppose, that they are meant to denote anything in the real
world, it would seem, that they can only signify, by implication, the
freedom given to Christianity to spread itself without let or hindrance.
But this must be understood as comparative, that is, as contrasted
with the restraint put upon it before the millennium by the early
persecutions, and after it by the outbreak of a new antagonistic
power.—That we must regard the restraint put upon Satan as com-
parative, and not as complete, appears from the fact, that death pre-
vailed during the millennium: cp. ve. 13. And "death," as Heng-
stenberg observes, "is inseparably connected with all besides, that
renders our earth a valley of trouble and distress; in particular with
sin, through which it came into the world, and whose wages it is.
But sin is inseparably connected with the working of Satan; it was
through that at first, and through that also in later times, that his
working proceeds."-In contrast with this secure sealing of the
dragon by the Lord, we may suitably place the vain sealing of the
Lord by the dragon, when the latter thought, that he had consigned
Jesus to the safe custody of his. agents, Death and Hades: cp. Mt.
27; 66.
1376. That he might not deceive the nations any more.
The any
more virtually refers us, for a knowledge of the particular character
or result of the deception here spoken of, to that, which Satan and
his agents had been described as practising. Now, in C. 12; 9 we
find him described as the deceiver of the whole world, with an obvious
reference to his exciting the oicoumene,-the Roman world, to make
war upon Christ and Christianity (see p. 19). In 2; 20 an instrument
of his is described as 'deceiving Christ's servants to commit [spiritual]
fornication, and to eat things offered to idols.' In 13; 14 (cp. 19;
20) another agent of his is said to 'deceive by his signs, into wor-
shipping the beast's image, those, who had the mark of the beast.'
In 18; 23 his ally, the whore of Babylon, is said to 'deceive all the
nations by her witchery.' And, lastly, in 20; 8 the character of the
deception is plainly shown by its being said of Satan, that 'he shall
go out to deceive all the nations . . to gather them together to war
against the camp of the saints.' Thus we see clearly, that the nature
of the deception here spoken of is seducing by fraud or by force the
people of the Lord from their allegiance to Him, and bringing them
over to heathenism, that is, virtually to the worship of the devil. A
restraint put upon this seduction is, then, the effect of the binding of
Satan. We are not left to conjecture wherein the binding consisted,
or what consequences it would produce; for we are, by necessary
xx; 3. 1376–78.]
393
Millennium of seventh seal.
implication, plainly told. And hence we shall be inexcusable, if we
substitute the surmises of our own imaginations for the clear intima-
tions of the text.-What has now been shown will be made further
evident by taking into account who they were, who were to be set free
for a time from Satan's seducing power. The nations means the
heathen. The Greek word,' says Hengstenberg, 'in the language of
the Apocalypse does not denote nations generally, but always the
heathen nations. . . . Here, according to the natural import of the
words, it is not the deceiving of individuals that is spoken of, but the
deceiving of the peoples as such. Further, the discourse here is not of
the seducing to sin generally, but of seducing to absolute heathenism,
to open opposition toward Christ and his Church.' In another place
Hengstenberg has remarked; "The subject of discourse here, as the
connexion shows, is not Satan's deceiving in the general, but his
deceiving with the view of stirring them up to an open attack on the
kingdom of Christ, for the purpose of destroying it, and so as even to
threaten its destruction." We cannot, then, rightly refer the binding
of Satan to a period subsequent to the general Christianization of the
peoples, who are here had in view.
(
1377-8. Until the thousand years should be ended. After these he
must be loosed. We have seen, that the binding and the not deceiving
are virtually synonymous, or at any rate correlative terms, the binding
being the cause of the not deceiving, and the not deceiving the effect
of the binding: or perhaps I should rather say, that the one term is
the symbolical expression, and the other its literal equivalent. Here,
again, this is confirmed by the same being shown to be the case in
respect of the loosing and the deceiving. In the first of these clauses
it is said by implication, ' after the thousand years he shall again
deceive' in the second, after these he must again be loosed.' The
nature of that subsequent loosing and deceiving will fully confirm
what has hitherto been shown. And it will be my business in the
proper place to make it appear, that the history of the period will
satisfy these statements.-A little time. It will be a test of a true
exposition to be able to show at the epoch to which it has been
brought down in unbroken chronological order, and by independent
data, not only a renewed assault on Christianity by the power of the
sword, but one which lasted only for a little time.-What duration
should be understood by a little time may best be judged from the
similar phrase on the parallel occasion. Satan was then said to be
loosed on the earth 'for a short season' (12; 12); and from the epoch
of that scene to his binding in this the length of time was about
40 years.
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MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
DIV. 3.
XX; 4-5. 1379-88. And I beheld thrones (and they were seated
upon them; and judgment was given to them), and the souls of those who
had been beheaded through the testifying of Jesus and through the word
of God. And they who worshipped not the beast nor his image, and
received not the mark upon the forehead; and upon their hand; both
lived and reigned with Christ a thousand years. (But the rest of the
dead lived not, until the thousand years were ended.) This [is] the first
resurrection.
THE FIRST RESURRECTION AND JUDGMENT.
Hengstenberg says; “That vv. 4-6 contain an interlude appears
from ve. 7 manifestly joining on to ve. 3." But it is scarcely proper
to call a passage, circumstanced as this is, an interlude. A more
correct representation would be, that vv. 1-3 and 4-6 contain two
parallel lines, which converge to a point in ve. 7. For they alike
relate to the same period of 1000 years, only the former verses speak
of Satan's binding, and the latter of the saints' exaltation, the one
of the earthly, the other of the heavenly sphere; and the reference in
ve. 7 is even stronger grammatically to "the thousand years" of ve. 6
than to that of ve. 3. When, in these two synchronous lines the
history of the thousand years has been completed, both as to heaven
and earth, the narrative is taken up and carried on again in ve. 7 in
a single line, because the sphere of action is single. And that sphere
being the symbolical earth, the connexion would unavoidably appear
to be closer with the one of the two lines which related to the earth
than with the other, more especially as it was necessary to resume
the history of the party, that formed the principal subject in the
former.
1379. I beheld thrones. Here our thoughts naturally turn to the
thrones of God and of the elders in C. 4; 2, 4; and we are prepared
to expect, that this is a similar symbol to that, and perhaps repre-
sentative of the same parties.-A throne implies a king, yet only in
the wide sense in which the term is used in the Apocalypse, that is,
as comprehending any ruler. Judges were rulers among the Jews.
Thus, the book of Judges contains a history of those, who ruled over
Israel at one period. And, that royal judges are here had in view,
the office of judging being the salient idea, appears from what follows;
and is confirmed by the parallel symbolizations in C. 4; 4 and 20;
11, in which those who occupy the thrones are judges.-But where
were these thrones seen, that is, where is the scene laid-in heaven
or on earth? This is a most important point: yet we are left to
obtain an answer to the question from indirect considerations; for
nothing is directly stated on the point. First, then, I observe,
that there is nothing that favours the supposition, that the symbolic
earth is the scene. No inference can be drawn from the preceding
xx; 4. 1379.]
395
Millennium of seventh seal.
scene (vv. 1–3), since the place to which we were last carried in it
was the under-world; and 'the abyss' cannot be thought of in the
present instance. On the other hand, the following considerations
will lead us to think, that the heaven is had in view. 1. The
omission to name the place can be accounted for only by supposing,
that the author considered, that the place would as a matter of course
be known, and that no doubt could be entertained about it. Now
this he could have done, only if the heaven was the scene; since there
was no precedent or example of any kind, that would lead any one to
imagine, that the earth could be the theatre of such an exhibition.
2. In the opening scene just referred to (4; 2, 4) the thrones were
'set in the heaven.' Hence it is natural to conclude, nothing being
said to the contrary, that these were so likewise, more especially as
this is a scene of judgment as well as that. 3. Heaven, and not
earth is the appropriate place for "souls." 4. Martyrs are the
enthroned ones here. Now, to such the promise was made, that they
should sit with Christ and his Father on their throne (3; 21). And
as their throne is in heaven, it may reasonably be supposed, that these
are too. 5. Those who are brought to view here have passed
through 'the grave and gate of death;' and earth is not the place for
such. 6. The persons symbolized here are those, who have part in
the first resurrection. And a resurrection is constantly spoken of as
being a rising from the realms of the dead to a residence either in
heaven or in hell, but not on earth. 7. In Heb. 4; 9 the apostle
says; “There remaineth a rest (lit. the keeping of a sabbath) for the
people of God." The word 'sabbatism' indicates, that he had in his
mind the sabbath of the seven ages. And what he says afterwards
(10; 19: 11; 16) shows, that the scene of the sabbatism of which he
spoke was heaven. These considerations, in the absence of any-
thing to the contrary, may surely justify us in concluding, that these
thrones were seen in the heaven. And if so, all ground for holding
the doctrine of a millennial reign of Christ and his saints on the earth
will be taken away.-And they were seated upon them. Who were
seated? Is the expression indefinite, amounting only to this, 'The
thrones were occupied' or 'Persons were seated on them' (cp. Lu. 6;
38: 12; 20, 48: 16; 9): or is it definite? And if the latter, to whom
does they refer? That the expression should have been intended as
indefinite is scarcely credible. It can surely never have been meant,
that unknown or undistinguished persons were seated on the heavenly
thrones, and had judgment given to them. Persons of some par-
ticular class or character must assuredly be had in view. But who
they were is not so easy to determine: at least, this may seem to be
the case, if the number of plausible hypotheses that may be made be
taken into account. 1st. The occupants of the thrones may be
396
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
supposed to be the twenty-four elders. That a part of them, or
rather of those whom they severally represent, may be contemplated
will be seen to be possible. But, that the symbol of the elders, as a
whole, is had in view is highly improbable; for, if it had been, there
would surely have been a reference to the former mention of it, by
some such mode of expression as, 'I beheld the twenty-four thrones,
and the elders seated on them.' 2dly, Wordsworth maintains, that
the parties enthroned are the saints in general; for of them it is
declared, that they shall 'judge the world,' and also 'angels' (1 Co.
6; 2, 3). But it will be seen from the sequel, that this is not a
judgment of the world at large, and certainly it is not one of angels.
3dly, Ewald supposed the enthroned ones to be angels. A fatal ob-
jection to this view is, that angels are never represented in Scripture
as being judges of men; but, on the contrary, they are (as we have
just seen) said to be judged by men. Angels are described rather as
acting in an inferior capacity to men, as being 'ministering spirits to
the heirs of salvation.' 4thly, Stuart, rejecting the opinion, that
angels in general are intended, yet contends, that the seven presence-
angels may be here associated with God and Christ. But this is pure
speculation. There is no foundation whatever for such an opinion;
and it is open to the same objection as Ewald's view. 5thly, Heng-
stenberg says; "It admits of no doubt (!), that those who sit upon
the thrones are the twelve apostles, probably in fellowship with the
twelve patriarchs." While speaking thus confidently, and referriug
indeed in support of his opinion to C. 4; 4 and Da. 7; 9, 10, his
only argument, which has any apparent weight, is Mt. 19; 28, where
Jesus tells his apostles, that 'in the regeneration, when the Son of
man shall sit on the throne of his glory, they also should sit on
twelve thrones, judging the twelve tribes of Israel.' While this text
may be thought to prove, that the apostles are included in the sym-
bolization (which, I doubt not, is the case), it is far from showing,
that they alone are included in it. And if others besides them are
symbolized, then the symbol cannot be said to be a symbol of them
as apostles. And the fullest meaning that the text can be supposed
to have, would be fully satisfied by their being distinguished in some
way above the rest.
6thly, There remains, I believe, only one other
hypothesis; and consequently, if those which have been mentioned
are to be rejected, it must be received. We cannot doubt, when
parties are abruptly introduced in the way that these are here, without
any name or designation being applied to them, that the omission
must be attributed either to the writer's considering that the persons.
intended were so well known, that any explicit mention of them was
unnecessary, or to his having sufficiently indicated whom he meant
in the accompanying context. We have seen, that so many hypo-
xx. 4. 1379.]
397
Millennium of seventh seal.
(
(
theses might be made on the subject, that the former alternative is
inadmissible; and consequently the latter must be adopted. Hence
we can only come to the conclusion, that those, who were here seen
enthroned, were "the souls of those beheaded for the testifying of
Jesus." And this conclusion receives confirmation from some other
passages. In C. 3; 21 the promise of co-enthronization with the
Father and the Son is made to him who conquers,' that is, to him
who remains faithful unto death' in the conflict with the beast.
Consequent upon the dragon's casting down, it is said in C. 12; 11,
that those who conquered him' did so 'through the word of their
testifying,' and were those who loved not their life unto death:' and
hence it is probable, that such would receive the highest honour and
reward. In 2 Ti. 2; 12, too, we are told, that it is those who suffer
with Christ who shall reign with him. See also Lu. 22; 28: Ro. 8; 17:
2 Co. 4;
17: Re. 1; 9: 21; 7. On the whole, I think that what is
meant here may be thus expressed; 'I beheld thrones set in the
heaven, and the souls of those beheaded, &c., were seated upon them.'
Probably the author did not adopt this order, because the mention of
the thrones suggested, that the occupancy of them should be adverted
to in immediate connexion with them. The nouns thrones and souls
being coupled together in the same case, as the complement of one
verb, indicates the closest connexion between them; and thus shows,
that the intermediate clauses have been thrown in parenthetically.
And this facilitates the view I have propounded. For, if the souls do
not represent the enthroned judges, they must represent those who
are judged; and in that case, far from being as closely connected as
possible with the thrones, they would doubtless have been introduced
as distinctively as might be from them. And in order to effect this
two sentences would have been formed, as indeed the A. V., though
not by its pointing, yet in fact, through the introduction of the verb
I saw (which is not in the original), makes it appear that there are.
This view will also appear to be the more probable one, if it be con-
sidered, that the symbolization before us is intimately connected with
that of the advent of the Lord Jesus, and his 'called, elect, and
faithful' ones, which precedes it (19; 11-21),—this being as it were
a supplement to that. That both scenes have virtually one subject
is indicated in the syllabus of the seventh trumpet, wherein the two
are briefly described in the clauses, 'that thou shouldest destroy them
that destroy the earth,' and 'that thou shouldest give the reward to
thy servants.' Hence we may reasonably suppose, that the symbol
merely is changed for the sake of adaptation to the change of scene
("the armies of heaven on white horses" becoming "the souls" of
the martyrs), while the thing signified is the same. And if such be
the case, then there may be a double reference in the clause they were
398
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
seated, viz., one (by a constructio ad sensum) to those who had just
before been spoken of under another symbol in conformity with
grammatical usage, and the other to the symbol newly introduced in
accordance with symbolical congruity. And thus the peculiar form
of the sentence will be fully accounted for.
:
1380. And judgment was given to them. The original of this clause
is ambiguous, inasmuch as it may be taken in three ways: 1st, as
meaning, that the power or office of judging was committed to them;
or 2dly, that sentence was given on them; or 3dly, that sentence was
given by them. And, such being the case, and questions of some
interest being dependent on the right construction, we must carefully
examine the force of the terms, and the connexion in which they
stand, with the view to ascertain what is the true meaning. Now in
the Apocalypse two Greek terms are used of related, but not identical
significations, both of which in the A. V. are rendered by judgment :
see on 944. The one used here is κpa; and of it the literal meaning
according to Liddell is "a decision, decree: judgment, sentence." The
other (which, to mark the difference in the original I have invariably
translated judging) is κpiois; and of it the primary meaning is thus
given; "1. a separating, putting apart: 2. a deciding, determining;
a judgment, sentence: 3. a trial." Hence it will be seen, that the
latter is the generic term; since it comprehends both the act of
judging and the judgment given while the proper force of the
former is to express the last-named sense. An examination of the
48 instances, in which the latter word, and of the 28, in which the
former occurs in the N. T. will show, that the use in the Scriptures
is generally in accordance with that in the classics; though, inasmuch
as examples may be adduced in which the word before us appears to
denote the act of judging or discriminating (e. g., Jo. 9; 39: Acts
24; 25), complete reliance cannot be placed on the mere force of the
term. (Ct. with the clause before us John 5; 22; "The Father
judgeth no man, but hath given all judging (kptow) to the Son.")
Still, its proper signification being such as has been stated, we are
led to expect, that one of the two last of the above-mentioned mean-
ings of the clause must be the true one. And we must therefore
proceed to inquire, which of these is admissible. It may be well to
premise however, that, though the word judgment is commonly used
in an unfavourable sense, this is not necessarily its meaning; for the
original term may denote any sentence, whether favourable or un-
favourable to those on whom it is passed (see on 770). An adverse
sentence is out of the question here; and none other than one of
enthronization can be meant. Now, sentence was pronounced on them
will be found to be inadmissible for the following reasons. 1. On
such a construction the purport of the two clauses in parenthesis
xx. 4. 1380.]
399
Millennium of seventh seal.
would be this, 'They were constituted judges, and sentence was
passed on them,' which involves the hysteron-proteron of putting the
enthronization before the sentence of enthronization, that is, the
effect before the cause. They and them must needs refer to the same
parties. So that the same persons will first be said to be enthroned,
and then sentenced! 2. Having in view the precedent in C. 4;
2, 4,-taking into account that 'the Father hath committed all judg-
ment unto the Son,'-and comparing Mt. 19; 28, we cannot doubt,
that Christ is the principal judge. And how or by whom could sen-
tence have been pronounced on him? Stuart, in advocating this
construction, says; 'If it be the martyrs who occupy the thrones
from which judgment is dispensed, it would seem natural, that the
verb lived should precede the statement of this.' But I shall pre-
sently show, that this verb does not refer to the martyrs. If, now,
the first two interpretations are to be rejected, there is no alternative
but to adopt the third. It has the advantages of taking the principal
Greek word in its proper sense,-of exhibiting the clauses as following
one another in the natural order,-and of being liable to no objection,
that I am aware of. It has, too, the further recommendation of being
substantially identical with the first interpretation; since the two
mutually imply each other, the function of pronouncing sentence
presupposing the office of the judge, and the power of judging in-
volving that of sentencing. I need not, therefore, discuss the ques-
tion with those who, like Hengstenberg, consider, that "the judg-
ment being given to those who sit on the thrones denotes, that they
received full judicial power." Nor do I think it worth while to enter
into a discussion with those who can hold, that 'judgment was given
to them means for substance the same as they reigned in the last clause
of the verse.' But I am content to receive Stuart's exposition as
giving the true meaning. He says; The simple meaning of the
Greek is, "power of passing sentence was given."-The pronouncing
sentence, or exercising the office of a judge implies the existence of
persons to be judged. Who are they in this instance? Stuart and
many others answer the souls of the martyrs. But if we are right in
thinking, that it is the souls, that are constituted the judges, they can
scarcely be also the judged. And hence there seems to be a necessity
for dividing the sentence in the way that I have divided it, so that
there may be a distinction into two classes made, the martyrs and the
confessors. Then, all will be easy. The martyrs having first been
elevated to judicial thrones, and having had conferred on them the
high honour of being associated with Christ as his assessors in judg-
ment, are authorized to pronounce sentence on the righteous dead by
declaring who are found worthy (as having been confessors of Christ
on earth) of being admitted to the preferential millennial life and
400
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
reign with him in heaven. And that some special honour was be-
lieved in apostolic times to be reserved for martyrs may be gathered
from Hermas, Vis. III. An aged woman,-a symbol of "the Church,
which was constituted before the foundation of the world," seats
Hermas on the left side of a settee, telling him, that the right side
was reserved as the place of honour for martyrs (illorum est qui jam
meruerunt Deum et passi sunt causa nominis ejus), .."who have
endured wild beasts, scourgings, imprisonment, the cross, for his
name's sake.”—I agree with Hengstenberg, and shall show more fully
hereafter, that 'the object of the judging is here, not the world in
general, but the church,' by which I mean the saints of that epoch
(cp. 6; 10: 11; 18). The claims," as he says, "of the faithful
witnesses of Jesus to the heavenly recompence must be investigated.
The judges and the judged are by the construction united in the
closest manner with each other. The sentence is this, that the
faithful witnesses must live and reign with Christ."
1381. I beheld thrones, .. and the souls of those beheaded. 'The
souls,' says Hengstenberg, are here, as at C. 6; 9, the murdered
souls-not the souls in the intermediate state, disembodied spirits,
which are never so designated. In place of the souls the blood or the
corpses might also have been put." Stuart writes much to the same
effect. Both take the term in a quasi-literal sense as denoting mur-
dered persons, forgetting apparently, that what John speaks of is
symbolic, and purely a creation of the imagination. The proper
question to be asked is, What do these souls symbolize? The parallel
examples in C. 6; 9 may help to show, that living beings are denoted;
but it is too nearly identical with the one before us to do more than
this. The descriptions of the symbols in the second trumpet and the
second bowl,"the created things in the sea having souls were
destroyed,"—" every soul in the sea died," also show, that living
creatures are symbolized. But in this instance are souls only (i.e.,
incorporeal spirits) or souls reunited to 'spiritual bodies' denoted? I
do not know, that the solution of this question is of any great moment
in the interpretation of the passage; but, as Stuart has thought it
worth while to discuss the question at some length, I will briefly
state and examine his arguments. 1. The principal one depends
on the meaning of the verb noav, which he translates revived, and
says that it means "returned to a life like the former one, viz., a
union of soul and body." In support of this assertion he refers to
C. 1; 18: 2; 8: 13; 14, and other passages. But these texts fail
to show, that the word has this sense of its own proper force; for,
wherever the sense exists, it depends on the context and circum-
stances, and not on the word itself. And there is another Greek word,
which answers to our term revived. Again, Stuart argues, that, in
',
xx ; 4. 1381.]
401
Millennium of seventh seal.
saying they lived, the author cannot mean to state, that 'the souls of
martyrs were dead before this period, and now would come to life,
after he has throughout the book represented them as being in
heaven.' Of course the author could not speak of immortal souls as
having been dead; nor does he do so. He has, however, nowhere
represented these souls as being in heaven before the epoch, to which
this scene refers. It is due to the erroneousness of the interpreter's
scheme, if he is made to appear to do so. Stuart further alleges,
that the author 'cannot mean, that the souls now begin to be happy,
for they had long been happy, because "the dead who die in the Lord
are happy henceforth." But the text cited has reference, as Stuart
himself allows (see on 968), to the epoch of the author's writing, and
predicates the blessedness of those who died at that epoch, because
they would at once enter upon the millennial bliss. So that it
actually affirms that, which Stuart adduces it to prove not to be true!
He goes on to say; 'Still less can the author, mean, that they become
immortal now; for they were always immortal.' Even this position
might be gainsaid on the ground, that inherent immortality is a con-
troverted point. Thus, while it would have sufficed to show, that
any one of the alternatives suggested by Stuart, besides that for which
he contends, as being the meaning of the author when he wrote they
lived, might be adopted, it has been shown, that he has failed to make
good his ground on any one of them. And even if he had established
every one of these, yet another, and the one which, as I believe,
exhibits the salient point in view, might have been adduced, viz., a
resurrection of souls from the life of 'rest' (cp. 6; 11: 14; 13) in
Paradise to that of unchangeable 'blessedness' in heaven :-these
souls, as the text explicitly says, were raised to 'live with Christ.'
2. Stuart further alleges, that 'in no other way than by a union of
the soul with a 66
spiritual body" (such an one as the saints in
general will have at the final resurrection) can this resurrection be
ranked as correlate with the second resurrection named in the sequel;
for in naming this the first (ve. 5) John has developed such a corre-
lation.' This appears to me to be an argument of great weight; and
though it cannot be deemed absolutely conclusive, because it may be
held, that the first resurrection is the rising of the souls of some to a
state of higher bliss, but the second a rising of all men by the reunion
of the body to the soul, yet it establishes a very strong probability;
and the difference between the two hypotheses is so unpractical, that
it would be scarcely worth while to spend time in attempting to
determine which is the true one, even if there were a prospect of
being able to arrive at a satisfactory conclusion.
3. To this argu-
ment of Stuart's it may be added, that the general rule of a symbol
being as diverse as possible from the thing symbolized renders it more
VOL. II.
20
402
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
probable, that the symbolic souls should represent beings having
souls and bodies, than such as have souls only. From the fact, that
the souls must have symbolized persons, the following deductions,
which are of considerable importance, may be made. 1. Principles
cannot be symbolized. And hence the opinion, that the millennial
state would consist in the prevalence of the principles of the martyrs,
-an opinion adopted by Augustine and many others, under widely
differing views as to the extent and degree of the prevalence, is
destitute of foundation. 2. So, also, is that, quoad hoc, which holds
the ecclesiastical supremacy of Christianity to be the salient feature
of the millennium. 3. And that, also, which combines the two
preceding views.-The term beheaded, or more literally killed with the
axe has respect, as Hengstenberg says (referring to the use of the
term in Polybius, I: 17, 12), to the Roman mode of execution; and
thus shows, that we are here to think of the martyrs, who suffered in
the Roman persecution. And this is confirmed by the contrast with
the word used on the parallel occasion preceding the Babylonian
destruction, viz., slain: see C. 6; 9. At the same time, we ought
not to tie the term down to a rigid literality, so as to allow none to be
included in the statement, but such as had actually been decapitated.
The word appears to have been selected in order to indicate the
authority, under which the parties had been executed. But yet the
character of the work justifies, if it does not require, a certain figura-
tiveness or wideness of meaning being given to it, by which it may be
taken to include all, who suffered under the authority of the Romans,
by whatever means they may have been put to death.
1382. Through the testifying of Jesus, &c. Either for the sake of the
testimony which Jesus gave, or on account of the testimony which they
gave to the testifying of Jesus might be understood. Both were in fact
true. They gave their lives for the sake of the Gospel: their per-
secutors took them on account of their testimony to it.—As the same
Greek preposition is used in both clauses of the seven repetitions of
this expression, I have, for conformity therewith, invariably used
that English preposition, which would on the whole suit the sense
best, namely, through, in preference to varying the phrase for adapta-
tion to the meaning, while there was no corresponding variation in
the original. A comparison of the phrase here with that in C. 6; 9;
through the testifying which they held, indicates, that this refers to
"martyrs of Jesus," while that does not see on 420: also on
6, 848.
1383-84. And they who worshipped not, &c. Taking the words in
order, it would be proper to consider first the connexion, in which
these stand with the preceding sentence; but, in the present instance,
the consideration of the questions which will arise may be facilitated
xx; 4. 1382-84.]
403
Millennium of seventh seal,
by adverting previously to the other points, which the sentence will
bring before us.—And first it is observable, that the verbs in this
sentence are not put in the same tense as the participle in the pre-
ceding one. If any inference is to be drawn from this, it may be,
that this sentence is intended to have a different, more compre-
hensive, and more prolonged application than that. It may also be
noticed, that in C. 14; 9, 11, the phrase runs, "who worship the
beast, and his image, and, &c."-The various readings of the sub-
stantives indicate attempted emendations of the anomaly of different
cases being coupled together.-It were vain and futile to attempt to
distinguish the parties spoken of into different classes, so as to regard
those who did not worship as forming one class, and those who did
not receive the mark as another. Perhaps the parallelisms in C.
14; 9, 11: 19; 20 may be thought to favour such an hypothesis, but
the use of the expressions elsewhere, as in C. 13; 15-17: 15; 2, does
not countenance it; and there can scarcely be a doubt, that the whole
is designed to be only a comprehensive description, framed so as to
exclude all the worshippers of the beast, by whatever outward marks
their devotion to his service might be manifested. It thus becomes
equivalent to the description in the prelude; since all who, in the
face of persecution, refused to serve the beast must have been 'pro-
phets, or saints, or God-fearing men' (11; 18); and all who professed
to be God's 'servants' would be sure in those days to have the test of
persecution in some shape or other applied to them by the beast or his
worshippers (cp. 1 Pe. 4; 12-14).-The four terms in two pairs,-the
beast or his image, the forehead and the hand, confirm what has just
been said by indicating, that universal comprehensiveness, and not
classification, has been the object had in view in the amplitude of the
description. If I have satisfactorily proved, that the beast is a
symbol of the Roman power under the Cæsars, this description
shows, beyond a doubt, who were the parties whom the author
had in his mind, when he wrote; "They lived and reigned with
Christ." They were, at least generically, if not individually, identical
with those, who were symbolized by the 144 chiliads of C. 14; 1,
the conquerors of C. 15; 2, and the heavenly hosts of C. 19; 14.
-I proceed now to consider the connexion of the sentence before
us with that which precedes it. In all the versions that I have
seen the two are thrown together into one, the whole of the verse
being supposed to come under the regimen of the verb I beheld. In
defence of this construction Tregelles writes thus. "The parallel
to this sentence in Greek construction is found in C. 1; 7. In each
case there is a general statement followed by kai oitives, not as some
class added to the general statement, but as expressing some who,
while included in the general term, are brought into an especial pro-
2c2
404
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
(C
minence. In 20; 4 John sees a certain class, and especially and
prominently among them, and as part of them, 'those who had not
worshipped,' &c. The grammar of the sentence shows this.” In
reply to this statement I make the following remarks. 1st: As to
the example referred to as a precedent. That the second clause in it
is comprehended in the first arises not from the construction, but
from the circumstance of a universally comprehensive term being
used in the first. How could any addition be made to every eye"?
To be parallel, the example adduced ought not necessarily, by the force.
of the terms used in the first clause, to make it appear, that the second
is included in the first. In the precedent referred to, however, the
second clause may in point of fact be parallel to, and exegetical of
the first, as I have shown on 27-28. 2dly: As to the grammar of
the sentence. It might suffice to observe, that Stuart admits, that
the pronoun may be 'not a mere relative pronoun, with reference to
the souls,' and that 'the exegesis which makes an additional class to
be meant may be allowable.' But I observe further, that, however
this may be, and allowing that an argument based on the rules of
grammatical construction should be allowed such weight as it may be
thought to merit in each particular case, it can rarely, if ever, be
deemed conclusive or reliable in a work, which is found to abound in
grammatical solecisms. I may add, that C. 2; 24 seems to show,
that our author would use drives as perfectly equivalent to ooo.
3dly: As to the first clause comprehending the second. The purport
of each shows, that this cannot be the case in the present instance.
It is impossible to suppose, that the author meant, that all who re-
fused to worship the beast were beheaded. But the position Tregelles
takes requires him to maintain, that not only such, but also others,
who did not refuse to worship the beast, were martyred; for he says,
that those who worshipped not' formed only "a part" of those who
were beheaded. On the other hand, the nature of the case would
seem to leave no room for doubt, that many, besides those who were
martyred, did not worship; and if so, it will follow, that the second
clause is the more comprehensive of the two, and must either include
the first (and, in that case, the converse of Tregelles's assertion will
express the truth) or, as Stuart says, it must designate "an additional
class of Christians, who had suffered in various ways, but had not
been made actual martyrs." To the same effect writes Hengstenberg;
"The description, who had not worshipped, &c., adds to the martyrs all
those, who in the conflict, that then raged so fiercely between Christ
and the beast, had remained stedfast on the side of the former.".
Those, who adopt the construction which I have rejected, appear to
have no clear idea of the connexion between the latter and the former
portions of the sentence. For example: the A. V. and Stuart seem
(
xx; 4. 1383-84.]
405
Millennium of seventh seal.
to make they who dependent on the souls, but Tregelles on I beheld, and
Hengstenberg explicitly says; 'We must explain those, who, not of
those' (int. souls). The former construction makes souls to be spoken
of in both parts of the verse: the latter souls in the first part, and
persons in the second. Now, if it be considered, that this is a sym-
bolic scene, that its theatre is heaven,—and that the latter part of
the verse does or may include within it the parties who are spoken of
in the former, there will, I think, be little doubt entertained, that on
this view of the whole the latter must be the right construction. If
all alike, it may be asked, were seen as souls, how could the seer dis-
tinguish them into two classes? However, take which view we may,
the result will be practically the same. If we suppose the author to
mean to say, that he saw the souls of the nonworshippers, then those
souls will form a symbol of the nonworshippers. But if we under-
stand him as predicating of the nonworshippers, that they entered on
the life with Christ, then the sentence will contain a statement by the
seer in reference to the confessors of the period which he has in view.-
Having now considered the usual construction as it is exhibited and
advocated by the espousers of it, and shown the fallacy of the argu-
ments by which it is supported, I proceed to state the positive grounds,
on which I have rejected it. And first, if they who worshipped, &c.,
had been meant to be governed by the souls, and therefore to be
coupled with those who had been beheaded, the same part of speech, in
the same voice, tense, and case, would doubtless have been used
whereas the first phrase is a participle in the passive voice, the plu-
perfect tense, and the genitive case, but the second a verb in the
active voice, the aorist tense, and the nominative case. 2dly. There
is an absolute necessity (as I have shown on 1380) for making a
broad distinction between those spoken of in the former, and those in
the latter part of this verse; because it is requisite, that there should
be seen to be some, upon whom the judgment given by the martyrs
was passed. 3dly. I think it will be found, that the interpretation of
the whole becomes more easy, free from difficulties, and consistent with
the context and circumstances on the construction I have adopted.—Let
me add here, that the view Itake seems to receive a general confirmation
from the parallelism, which may be traced between the symbolical and
the supplemental statements. The introductory part of each is bimem-
bral, and they who worshipped not, &c., and they who received not, &c.,
correspond to the holding of the testifying of Jesus and the word of God.
They were seated on thrones is equivalent to they reigned. And sentence
was given by them has a correlative clause in they lived and reigned, &c.
Thus there appears to be a correspondence in the appended state-
ment with the symbolical representation, which indicates a parallelism
and generic identity of reference of the former with the latter.-
406
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXIV. D. 3.
On the whole, I come to this conclusion with respect to the parties
spoken of in this verse. The souls of those who had suffered martyr-
dom under the Roman beast, are seen to be raised to royal thrones in
heaven. They are associated with Christ in the judgment now to be
passed on those, who had been their brethren on the earth. In con-
sequence of the sentence they give, all those (it is stated), who had
not yielded to the beast, were admitted to enter at once on the æonic
life, and to reign 1000 years with Christ in heaven, before the rest of
their brethren should be admitted to the same blessed state. Hence
it appears, that only one class,-the martyred souls, was seen by John;
and that, as to the saints, who had confessed Christ but not been
martyred, their souls were not seen, but a statement merely in refer-
ence to them is made. That statement is necessarily so compre-
hensive as to include (and obviously à fortiori) the martyrs; though
the circumstances show, that it has immediately in view those who
were not martyrs.—It will follow from what I have now said, that I
reject the view (1st) of those, who consider, that in this verse three
classes are specified, the enthroned (whether including, as some say,
the apostles only, or, as others, the great body of the saints), the be-
headed, and confessors; (2dly) of those, who see here two classes,
either by regarding the enthroned as a general designation, including
two divisions, the beheaded and confessors, or by considering the
term to be applied to the beheaded, of whom the nonworshippers were
a portion; and (3dly) of those, who see only one class, supposing the
several clauses to state different facts respecting the same parties.
All these views have been directly or by implication refuted; and it
would be easy to point out additional objections to those, which have
not been directly handled, but it can scarcely be deemed necessary or
worth while to do so.
11:
Not
1385. Both lived and reigned with Christ. Both. Cp. 6;
13; 15, 16: 19; 18: 20; 10.-Stuart translates they revived. But
I have shown on 1381, that the Greek word cannot rightly be thus
construed. It must, indeed, in the present instance necessarily pre-
suppose a revival and resurrection, but it does not state either.
an act or event, but a state of existence, implying duration, is ex-
pressed by it: cp. John 14; 19; "Because I live, ye shall live also."
Confessors of Christ are said to enter on a new life,-a life, all the
conditions and circumstances of which are totally different from those
of their former life. They lived with Christ necessarily implies a
higher state of existence than they had ever enjoyed previously.
Before they were in hades, now they are exalted to heaven.-In the
R. T. of ve. 5 the proper Greek word for revived is used; and it
would doubtless have been found here, if the immediate intention
had been to express the idea of revivification.-They reigned with
xx; 4. 1385.]
407
Millennium of seventh seal.
Christ in accordance with the prospect, which had been held out to
them, while they were on earth: cp. 1; 6, 9: 2; 10: Ro. 5; 17.
Not merely were they admitted into a state of supreme bliss, but
they had also the highest honours of that state awarded to them
(cp. Vol. I: p. 289). As to the epoch and locality of the reign see
p. 383, and on 1379, and after 1392.-A thousand years.
Critics are
pretty equally divided in opinion with respect to the genuineness of
the Greek article. Tregelles rejects it. Griesbach and Scholz re-
ceive it. Kelly places it in brackets as being doubtful. To ascertain
the true reading is a point of some importance in the present instance;
for, if the article be genuine, reference is made to the thousand years
of ve. 2, and hence the period is identical with that; but if the
article be not genuine, it is an open question, whether the thousand
years of this verse be the same with the former or not:-I say, an
open question; because the mere omission of a reference does not
necessarily imply diversity, inasmuch as the author may not have
made the reference from unwillingness to associate the idea of the
blessed rest of the saints with the incarceration of the wicked one.
We have, however, nothing better to depend upon in the present
instance, than the greater probability there may appear to be in favour
of the omission or of the insertion of the article. And certainly the
probability is on the side of its insertion by a later hand; since it is
not unlikely, that a copyist having twice written a thousand years
might either undesignedly or through supposing this to be the same
period have used the article, while it is highly improbable, that any
one would have intentionally omitted it, if found in an ancient copy.
This probability receives strong support from the article not being
found in the most ancient MS. Mainly on its authority, I have not
used the definite article in my translation. It appeared to me also,
to be the proper course in a case of so much doubt to give the prefer-
ence to that reading, which would leave the point in question open to
either construction. Having done so, I may state that my own
opinion is, that the thousand years of this verse, and that of ve. 2
are conterminous. There is no reason for supposing, that they are
not and there are no data for assigning different eras of commence-
ment. Bengel, it is true, denied the identity of the saints' millen-
nium with that of Satan. But Hengstenberg, on the contrary, affirms
it somewhat dogmatically, referring to ve. 7 as conclusive, which,
however, seems to me to add nothing to the argument. On the whole,
I think, that there is no alternative but to assume the virtual identity
of the two periods. I say 'the virtual identity;' because there is
'a short season' of Satan's loosing interposed previous to the judg-
ment, in respect of the earthly scene, which can have no place in
respect of the heavenly sphere of existence: but its duration must be
408
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
so insignificant as compared with the thousand years, that it would
not come into account in so concise an indication of events. If, then,
we regard the period between A.D. 70 and 476 as being a transition-
period common to the seventh trumpet and the period proper of the
seventh seal, the history will be found to accord well with the sym-
bolization. For, as that period includes a time of the end' of the
seventh trumpet, during which the destruction of the enemies of
Christianity was effected, so it will by parity of reason include ' a
time of commencement' of the millennium, during which the victims.
of those enemies were gathered into their rest.
'
XX; 5. 1386. But the rest of the dead lived not. The particle is
omitted in some of the best authorities.-The important question
here is; Who are meant by the rest of the dead? Hengstenberg
answers; "The godless dead:" but Stuart; "All, who had not
suffered martyrdom or persecution from the beast." Which is the
right answer will in part appear, if we call to mind what is the nature
of the life in question. It is the aonic life, the life and reign with
Christ. And as none but the righteous dead can be supposed to be
raised to this life, such alone can be spoken of here. Then, the
terms in which those are described, who were adjudged to be par-
takers in the millennial bliss, namely, as having been beheaded for
the testifying of Jesus, or as having refused to worship the beast, are
not sufficiently comprehensive to include all the righteous dead; and
consequently those excluded must have been left for the second re-
surrection. Again: it will be seen hereafter, that righteous as well
as unrighteous persons are included in the judgment described in
vv. 11-15. Moreover, other Scriptures (e.g., Mt. 25; 31 ss.) describe
a judgment, in which both the just and the unjust will stand before
God; and, if all but "the godless dead" appear in the premillennial
judgment, how can both classes appear in the postmillennial? On
these grounds I conclude, that the writer's intention was to represent
martyrs and confessors only, as being admitted to the highest degree
of celestial glory at the commencement of the millennial æon, while
the rest of the righteous dead would be similarly exalted after it.
And this conclusion will be found to receive confirmations as we pro-
ceed: see on 1387-92, 1413-17.—I have already observed, that the
reading of the R. T. gives lived not again or revived not; but the
reading is rejected in critical editions.
1387. Until the thousand years were ended. The word until plainly
implies, that "the rest" would be raised to the same life at the end
of the thousand years, that confessors were before it: cp. 6; 11:
He says;
7; 3: 15; 8. Yet Hengstenberg denies this.
We are
not to conclude from these words, that they lived at the end of it. . . .
Believers lived during the thousand years: at the end they go into
66
XX; 5. 1386-88.]
409
Millennium of seventh seal.
perfect bliss. The ungodly, on the other hand, did not live during
the thousand years, but were in hades and in torment; and at the
end of the thousand years they pass out of their provisional state of
misery into the final one, and shall be cast into the lake of fire.”
Now, the first part of the last sentence will be seen to convert the
text before us into a truism, and the last part to make it state the
opposite of what it actually does state; if, first, we observe, that
Hengstenberg uses the word lived in the sense of existed in a state of
bliss; and then, secondly, bring his statement into accordance with
the text as follows:-' During the thousand years believers lived in
a state of imperfect bliss, afterwards in perfect bliss: the ungodly, on
the other hand, did not live in a state of bliss,' "until the thousand
years were ended," implying, that they would then enter into bliss!
Life is the scriptural expression for the bliss of heaven (Mt. 18; 8:
19; 17: Jo. 3; 36: 5; 29, 40: 11; 25, &c.); and lived, in this con-
nexion, can be used only of a "blessed" life (cp. ve. 6): and hence
by the rest must be meant, not the ungodly, but the great body of the
righteous, in reference to whom the word until may and does imply
their subsequent resurrection to the same life. What propriety
would there be in telling us, that the ungodly were not partakers in
the millennial life? Who could for a moment suppose, that they
were? Or who would not be led to think, if he read; 'The ungodly
lived not till the end of the thousand years,' that they did then live
the same life? All the confusion is occasioned by interpreting the
rest to mean the ungodly. The next sentence manifestly goes back
to the last clause of ve. 4. So that the one before us must have been
introduced parenthetically for the purpose of explanation, and to
leave no room for doubt as to the destiny of the righteous, who had
not been martyrs or confessors. The close connexion of the next
sentence with ve. 4 tends to confirm the view I have taken by show-
ing, that the writer had the righteous dead exclusively in his mind
throughout.
1388. This is the first resurrection. This is an elliptical statement,
which, if fully expressed, would read thus :-The new life and reign
of confessors which has just been spoken of is the consequence or
sequel of the first resurrection. It will be appropriate here to
consider generally the doctrine of the first resurrection, and the
opinions that have been held in reference to it.
The doctrine taught in the Apocalypse respecting it is, that about
a thousand years previous to the general resurrection and judgment
symbolized in C. 20; 11-15, a select portion of the righteous dead,
consisting of those who had been confessors of Christ under the per-
secution of the Roman beast, were to be raised from hades to the en-
joyment of the highest honours and happiness, which attend the life
410
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [u. XXIV. D. 3.
in heaven. Whether what is here predicated of confessors of Christ
at this epoch may, by parity of reason, be extended to all confessors
of the truth of God must be left to each person to judge for himself,
inasmuch as the texts directly relate only to those, who have been
mentioned,
I. I adduce the following texts as being severally proofs of the
whole, or of some part of the above enunciation of the doctrine.
1. The declaration before us. There can be no question, that the
second resurrection implied in the word first is symbolized in vv. 11-
15. No other resurrection is brought to view: and though it is true,
that a period of Satan's loosing intervenes at the end of the thousand
years, yet this (as I have just observed) has doubtless been passed
over, as being of too short a duration to be brought into account.
Now no orthodox person, I believe, will deny, that the resurrection
of vv. 11-15 is a resurrection, in which righteous persons are raised
to what is called in Scripture par excellence "life" (meaning ever-
lasting happiness), and the unrighteous to what is similarly de-
signated "death" (that is to say, eternal misery). Consistency of
interpretation, then, requires, that the first resurrection be understood
in the same sense, except in so far as it may be limited by the con-
text. The context, as we have seen, limits it to confessors during
the persecution of the Roman beast. In accordance, then, with the
sense and limitation indicated in the passage as a whole, we are
bound to receive the doctrine, that the first resurrection is a resur-
rection of such confessors to the heavenly life. [The hypotheses, by
the help of which attempts have been made to avoid this conclusion,
I will consider hereafter]. 2. The insertion of two articles by
throwing emphasis on the word first is an additional indication, that
a second resurrection, similar in kind, is had in view. 3. The
statement, to which the one before us refers (1383-87), enunciates the
doctrine by virtually affirming the first resurrection, and implying
the second. 4. Ve. 4 shows, that persons are raised in the resur-
rection to which it refers (see on 1381), and that those persons are
martyrs and confessors. This of itself alone implies a subsequent
resurrection, in which righteous persons, who had not been martyrs
or confessors, would be raised. 5. The parallelism of this resur-
rection, which stands connected with the second destruction of Jeru-
salem, with that symbolized in C. 7, which stands connected with
the first destruction, affords a strong presumption in favour of a pre-
ferential resurrection of confessors. The great multitude,' who were
there seen before the throne, consisted of those who had 'come out
of the great tribulation' see on 482, 506.
(
II. The foregoing are proofs from the Revelation exclusively.
Now Hengstenberg has made the following assertions.
"If we un-
Xx; 5. 1388.]
411
Millennium of seventh seal.
C
derstand by the first resurrection' a resurrection in the literal sense,
-if, accordingly, we suppose that the first resurrection has respect to
one part of men, the second to another, we then arrive at a doctrine,
which in no other part of Scripture finds a ground of support,—
which, on the contrary, is everywhere explicitly opposed. . . . Scrip-
ture nowhere knows of anything but a general resurrection." That
the doctrine is "everywhere explicitly exposed" in the rest of Scrip-
ture is an hyperbolical assertion, devoid of truth. And if it were
true (which it is not), that this doctrine is not taught elsewhere in
Scripture, this fact would furnish no sufficient reason for rejecting
the doctrine; since a single clear statement of one inspired writer
ought to suffice for the authentication of any doctrine. These as-
sertions, however, make it expedient to pursue the subject further.
And I will therefore go on to show, that, so far from any ground
existing for them, the doctrine in question is plainly taught through-
out the Scriptures of the New Testament.
6
*
1. And, first, I refer generally to the passages, in which the words.
resurrection and dead (sc. persons) occur, and to the distinction, that
is made between them by the appropriate use of the article. The
more accurate use of the Greek than of the English article gives a
definiteness to the original, which (in this instance in particular, from
the circumstance of the phrase 'the dead' being used alike for the
dead in general, and for any particular class of the dead) it is not
easy in all cases to transfer to an English translation, and which in
our A. V. is almost entirely lost. Both ȧvaoraσis and vekpoɩ are fre-
αναστασις
quently used with and without the article, the former word occurring
42 times and the latter 134 in the New Testament. When the article
is not used, the meanings are respectively a resurrection' and 'the
dead' in general or in the abstract: when it is used, a particular re-
surrection or some class of the dead is denoted in those cases, in
which the object of the insertion is not to indicate reference to a
previous mention of a resurrection or of the dead. In the latter case
it will appear, in general from indications of the ideas which were
uppermost in the minds of the inspired writers and of those whom
they addressed, and in particular instances from unequivocal modes.
of expression or from the context, that the resurrection had in view
was that which is here designated "the first," and the class of the
dead 'the just' in contradistinction from 'the unjust.' If the latter
*For example: the human race being spoken of under two classes, where
the Greek is dead and living,' our idiom constrains us to say, 'the dead and
the living:' cp. the Greek and English of Mt. 22; 32. In the following phrases
there is no article in the Greek. Raise the dead.' The dead are raised.'
'Not a God of the dead. That God should raise the dead.'Lord both of
the dead and living.' 'If the dead rise not.'
<
¿
412
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 3.
•
(the dead) cannot be limited, in respect of the N. T. generally, to
confessors of the apostles' time, it does not necessarily follow, that this
arises from others having been included in 'the dead' alluded to; since
it may be due, in part to the writers or speakers having regarded all
their brethren as being then placed in circumstances, in which they
could not hold fast their faith without being in some shape or other
confessors, and in part to the constant object of the former having
been to set before the latter the millennial life as a special reward,
to which all of them might hope to attain.-Having made these
prefatory remarks, I now proceed to cite a few texts in illustration.
(1). In 1 Co. 15, when at the outset, vv. 12, 13, the abstract doctrine
of a resurrection is spoken of, and when subsequently in ve. 16 the
dead in general and in ve. 21 the general resurrection are alluded to,
the expressions used are ἀναστασις νεκρων and νεκροι; but elsewhere
throughout, when (as the whole passage indicates, and in particular
vv. 20, 23, 29, 42-44, 51 ss.) the first resurrection and the righteous
dead,- "those who have fallen asleep in Christ," "those who are
Christ's," are contemplated, then the phrases are ǹåvaσtaσis TWV V.
and οι νεκροι.
(2). Having in view the state of the dead in the
abstract, or in consequence of Christ having visited both the recep-
tacles of the dead (Lu. 23; 43: 1 Pe. 3; 19: 4; 6), he is always said
to have risen eK V.; but, inasmuch as he is the brother of the right-
eous dead alone, he is called in Rev. 1; 5: Co. 1;
(3). In Mt. 22; 23 ss. the Sadducees begin by raising
the abstract question touching a resurrection. But, when Jesus
enters on the subject in reply to them, we see that he contemplates
it in reference to the resurrection of the righteous only; for he says;
They are as the angels of God in heaven;" and in the parallel place
in Luke (20; 34); "The children of this [the sixth] æon marry and
are given in marriage, but they who shall be accounted worthy of that
[the seventh] æon, and of the resurrection which is from among the
dead, . . . die no more; for they are equal to the angels, and are
children of God, being children of the resurrection." By "that won
the sabbatical or millennial æon must be intended. 66
no more" corresponds to "over these the second death hath no
power." "The resurrection" must, then, be "the first resurrection,"
and "the dead" the righteous dead.-Compare, again, the parallel
place in Mk. 12; 25-27; "When they shall rise ek v., &c. :" περι
TOV v., that they are raised, &c.:" "He is not a God vekpwv, ådda
CwvTwv." Here are three connected places, in one of which the article
is used, but in the others it is not. Can it be, that there is no differ-
ence between the phrases? And if not, what can the difference be,
but that in the one instance the righteous dead are contemplated, and
in the others the dead in general? (4). In 1 Co. 15; 29 the ques-
εκ τωνν.
"}
..
18, (( the firstborn
They can die
((
Xx; 5. 1388.]
413
Millennium of seventh seal.
tion is asked; "What shall they do, who are baptized on behalf of the
dead,
? Why are they then baptized on their behalf?" It is
manifest, that martyrs are spoken of; and accordingly the article is
inserted. (5). In Mt. 14; 2: 27; 64: 28; 7 it is said of John
Baptist and of Christ severally; "He is risen from the dead." From
the sentiments entertained by the speakers in reference to John and
Jesus, they must have regarded them as having been among the
righteous dead; and hence the article is used in each instance; while
in other places, where the righteous dead are not specifically contem-
plated, e.g., Lu. 16; 30, 31, the article is not found.
•
(6). John
5; 21, 25; "The Father raiseth the dead and giveth them life:"
"The dead shall hear . . . and live." The life here spoken of is the
millennial life. Otherwise there is tautology in ve. 21. The con-
text also shows this, especially vv. 24, 29; “He that believeth .
hath æonic life, and is passed from death unto life (lit., the
life)." They that have done good unto a resurrection of life." In
these texts, then, the righteous dead are had in view, though subse-
quently there is a transition to the dead in general.-The foregoing
texts may suffice to show, that there is a force and propriety in the
use of the Greek article, which the English idiom fails to exhibit,
and that the doctrine of a preferential resurrection of righteous dead
was prominently present to the minds of the authors of the New
Testament. Consequently it is fair to presume, that, when the
phrases, 'the dead,' or 'the resurrection' are used, without an indica-
tion in the context of any different reference, the reference is to the
righteous dead and to the premillennial resurrection. The conclu-
sions now arrived at will be strongly confirmed, and the doctrine fully
verified by certain special texts and arguments, which I proceed to
adduce.
[or
2. In Lu. 20; 35: Acts 4; 2: Ph. 3; 11 we meet with the expres-
sion ἡ ἀναστασις [οι ἐξαναστασις] ἡ ἐκ νεκρων, which properly translated
is the resurrection which is from among [or out of] the dead." Two
Greek prepositions are used to denote motion from: aro denotes this
simply; but ek is partitive, and signifies the egress of a portion,
leaving the main body behind. 'The resurrection of the dead' would
be expressed by ȧvaσtaσis TWV VEKρWV: cp. Mt. 22; 31. I hold,
therefore, that these texts afford by implication clear affirmations of
the doctrine of a select resurrection. The duplication of the preposi-
tion in Ph. 3; 11 makes that text specially emphatic. And 1 Pe.
1; 3; "by Jesus Christ's resurrection ek veкpwv," confirms what has
been said, as to the force of the article and of the preposition, by
showing what would be the mode of expression, in a case, in which
there can be no doubt, that there was an egress from the great body
of the dead.
414
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXIV. D. 3.
:'
3. The first and the last of the above three texts furnish an addi-
tional argument inasmuch as they imply, that a special qualification
was requisite for the resurrection to which they refer :--" They who
are accounted worthy of that æon [the millennial], and of the resur-
rection from among the dead :"-" That I may know Him, and the
power of His resurrection, and the fellowship of His sufferings,
sharing the likeness of His death: if by any means I might attain to
the resurrection from among the dead." The doctrine of Scripture
is, that all will be eventually raised; but it appears from these texts,
that a resurrection was anticipated, of which some might not be
accounted worthy, and which must therefore have been confined to
righteous dead. St Paul seems even to imply, that participation in
such sufferings as Christ endured, and in particular a martyr's death,
was the requisite qualification.
((
6
4. Lu. 14; 14; "Thou shalt be recompensed at the resurrection
of the just:" Heb. 11; 35; a better resurrection." A resurrection
common to the righteous and the wicked could scarcely be spoken of
as 'the resurrection of the just' or a better resurrection;' and this is
rendered more certain by such a resurrection being described in Acts
24; 15 as a resurrection of the just and of the unjust.' The hypo-
thesis, by which post-millennarian writers seek to evade the force of
this argument, namely, by supposing that, while the godly and the
ungodly will be raised at one and the same time, they will be raised
in two distinct classes or companies, is purely gratuitous, and a mere
device to escape a difficulty. The force of any argument may be
avoided, if recourse be had to unlimited conjecture to set aside the
natural meaning of terms. And in this instance the hypothesis is
rebutted by Mt. 13; 41, 49: 25; 32.
5. Acts 4; 2; "They preached through Jesus the resurrection.
from among the dead:" 17; 18; Paul "preached Jesus and the
resurrection." These texts explicitly, and others by probable impli-
cation appear to show, that the preferential resurrection was a promi-
nent topic of apostolic preaching.
6. 2 Ti. 2; 18; "Saying that the resurrection is past already."
They could not have said so of the postmillennial resurrection,
though they might of the premillennial, as I understand it. Hence
they must have been taught the doctrine of two resurrections.
(
7. 1 Co. 15; 22 ss. contains references to an advent, and to two
resurrections and judgments, in perfect parallelism with those described
in Rev. 19; 11 to 20; 15. The following abstract and references may
suffice to indicate the points of correspondence. As in Adam all die,
so in Christ shall all be made alive.' But each in his own order [rank
or class]. Christ a firstfruit [in A.D. 33]. Afterwards they who are
Christ's [the confessors of Re. 20; 4] at his coming [symbolized in
xx; 5. 1388.]
415
Millennium of seventh seal.
Re. 19; 11 ss.]. Then the end [as symbolized in Re. 20; 11 ss.],
when he shall have delivered up the [millennial] kingdom to God [at
the end of the thousand years, Rev. 20; 7], when he shall have put
down all rule, &c. [as in the case of Gog and Magog]. The last
enemy that shall be destroyed is death [Re. 20; 14; "Death," in the
last place,
was cast into the lake of fire."].
((
8. Tregelles translates and interprets Dan. 12; 2 as follows;
Many from amongst the sleepers of the dust of the earth shall
awake: these shall be unto everlasting life; but those (the rest of the
sleepers, those who do not awake at this time) shall be unto shame,
&c."
9. A resurrection from the dead was undeniably announced and
expected to take place at the next ensuing advent of the Lord. That
advent was to happen in the then existing generation, as I have else-
where shown (supra, and Guide, pp. 86 ss.), and as the following texts
should suffice to prove: Mt. 24; 30–34: 10; 23: 16; 28: 1 Th. 2; 1:
4; 15: Ph. 3; 21. The resurrection connected with it must, then,
have been premillennial. Some have, indeed, endeavoured to make
it appear, by citing such texts as 2 Co. 4; 14: Ph. 1; 21: 3; 11, that
St Paul did not expect Christ's advent in his lifetime. But these
texts prove nothing more than that he did not expect a visible advent
to terminate the existing state of things, though indeed they would
not be inconsistent with the expectation, but only with the knowledge
of such an advent.
10. 1 Th. 4; 14; "Them which sleep in Jesus will God bring
with him. The dead in Christ shall be raised first." Cp. Re.
14; 13; "Blessed the dead who die in the Lord." Here a resurrection
is spoken of, in which righteous dead alone are mentioned as having
part.
11. Heb. 4; 9; "There remaineth, then, a rest (lit. a sabbatism:
marg. the keeping of a sabbath) to the people of God." In speaking
of 'the people of God,' the writer evidently had them in his mind as
a persecuted people (see Cs. 10; 32-35: 11; 32-38: 12; 1–13); and
in the term sabbath a definite period of rest is implied. This. period
in the present case must needs be preferential, and can only be the
sabbath of the ages. Indeed, it is not at all likely, that the writer
would so much labour the proof of a rest in heaven common to all the
righteous, seeing, that none of those to whom he wrote can be sup-
posed to have been ignorant of, or to have entertained any doubt
about it. Hence, this statement may be taken to be equivalent to a
declaration, that 'those who have forsaken all' for Christ's sake shall
enjoy a preferential sabbath in heaven.
The passages now cited show, that, so far from the doctrine of a
first resurrection being exclusively an Apocalyptic doctrine, and one
416
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 4.
'everywhere else in Scripture explicitly opposed,' it pervades every
part of the New Testament. Reserving, now, to the end of the part
which relates to the millennium the hypotheses, which have been
adopted to avoid recognizing in the passage under consideration a
first resurrection like in kind to the second (because those hypotheses
have respect to the thousand years as well as to the act of resurrection),
I will briefly advert to an objection, which may perhaps be made to the
view I have been advocating.
III. It may be objected, that, whatever appearance there may be,
that in some passages the doctrine is taught by implication, yet there
is not that direct and explicit teaching of it, which might have been.
expected. I answer, that such a teaching could be expected, only if
the doctrine was first propounded and inculcated in the writings, which
have come down to us. But this was certainly not the case. Sup-
posing the doctrine to have been originally taught by Christ and His
apostles, it was unquestionably taught orally. But there is good
ground for believing, that it was a Jewish and not a Christian tenet.
The Rabbins, we learn from the Zohar and other ancient Jewish
books, taught the doctrine of a preferential resurrection of the just of
their own nation, at least as early as the Christian era; and from
several coæval works we may gather, that a belief in it was general
among the Jews.*
The case in this instance is similar to that of
many other tenets; as, for example, the doctrines of a future state of
reward and punishment, the existence of good and evil angels, and of
hades, including paradise and gehenna. These doctrines were not
"L
*Midrash Tillin, in Ps. xc. 15, Make us glad according to the days wherein thou
hast afflicted us, adds, "By Babylon, Greece, and the Romans; and in the days
of the Messiah. How many are the days of the Messiah? Rab. Elieser, the
son of R. Jose of Galilee, said; The days of the Messiah are a thousand years."
Sanhedrim, fol. 92, I. cited by the Aruch, says: "There is a tradition in the house
of Elias, that the righteous, whom the holy blessed God shall raise from the
dead, shall not return again to the dust; but for the space of a thousand years, in
which the holy blessed God shall renew the world, they shall have wings like
the wings of eagles, and shall fly above the waters." "This is also a rabbinical
mode of speech. In Erubin fol. 19, I; Chagiga, fol. 27, I: Res Lakish said;
The fire of hell hath no power over an Israelite who sins.' Rab. Elieser says;
'The fire of hell has no power over the disciples of the wise men.' See Clarke's
Com. in loco.-" Buxtorf. de Synaj. Judaic. c. xxxvi. xíλıα ërn numerus mysticus
apud Judæos: "Messiæ dies sunt mille anni," say the Rabbis; see the autho-
rities cited by Mede, Works, Bk. v. ch. iii. p. 892; by Wetstein, Nov. Test. ii.
p. 836, in Apoc. xx. 2. Sex annorum millibus durabit hic mundus; veniet
Messias tempore matutino millenarii sexti. Dies septimus respondet millenario
viimo. quod totum Sabbatum est." See Wordsworth's Lectures, p. 5. Compare
also the extracts in my Guide, p. 98 ss., and supra, Vol. I: pp. 217, 224, 226,
228 ss., 289: Vol. II: p. 114. And see Sib. Or. Bk. III: vv. 686-746. B.C. 160.
> 2)
xx; 5-6. 1389.]
417
Millennium of seventh seal.
first taught by Christ and His apostles; but, on the contrary, a know-
ledge of and belief in them was assumed by the founders of Chris-
tianity, who only corrected erroneous notions, and gave to them those
sanctions, of which they greatly stood in need. And we cannot
rightly expect to find a more explicit teaching, in respect of the doc-
trine of a preferential resurrection, than we meet with in the case of
other doctrines similarly circumstanced. But who, in view of the
fact, that the doctrine of a reign of the risen saints with the Messiah
for a thousand years was commonly known to and received by the con-
temporaries of the apostles, can doubt, that the allusions in the pas-
sages which have been referred to were made to that preferential
resurrection and reign?
In conclusion of my exposition of this division, the following brief
paraphrase and rearrangement of its clauses will probably serve to
make my view of the passage clearer.-'I saw in the heaven thrones
and the souls of those who had been beheaded on account of the testi-
fying of Jesus; and the latter took their seats upon the former, and
judgment was given by them. And, in consequence of the sentence
which they gave, those who had not worshipped the beast . . .
entered on both the life and the reign with Christ, which is for 1000
years, and is the consequence of the first resurrection. The rest of
the righteous dead enter not on the life and reign with Christ till the
end of the 1000 years.'-The scene, which is presented to our view
in this passage, stands related in a way of contrast to that exhibited
in C. 19; 19-21. In the latter execution is done on the beast, the
false prophet, and 'the rest :' in the former rewards are assigned to
the martyrs, the confessors, and the rest.'
C
DIV. 4. AN INTERLUDE, setting forth the blessedness of those who have part
in the first Resurrection.
XX; 6. 1389–92. (Blessed and holy [is] he who hath part in the
first resurrection: over these the second death hath not power, but they
shall be priests of God and of Christ, and shall reign with him a thousand
years.)
This sentence has been introduced in the way of interlude (see
Guide, p. 196), for the purpose of showing how great is the felicity
of confessors, inasmuch as their eternal destiny was determined by
the sentence, which awarded to them the millennial life. The object
of the interlude being to supplement and explain, it should be taken
generally in a literal or quasi-literal sense.
ness.
1389. Blessed and holy. Ordinarily holiness comes before blessed-
Persons are happy, because they are holy. But here the order
of the words seems to imply, that holy in this place denotes something
higher than blessed. And if so, it must be the 'glory' and 'beauty
VOL. II.
2 D
418
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 4.
of holiness,' that is contemplated. Cp. 14; 4; 'Who would not
glorify thy name; for thou only art holy?' Each confessor is now,
like his Lord, "glorious in holiness." This glory proceeds from his
being made a priest unto God,' in whom "holiness to the Lord" is
manifested in a far better way than by an inscription on a mitre.
Such 'blessedness' and 'holiness' can be only that, which is enjoyed
in heaven,—not that of earth. That which is the result of having
part in the first resurrection is spoken of. The next clause, also,
shows this; for it could be only of those, who had passed into the
unseen state, that any one would think of predicating, that they were
removed beyond the power of the second death. Moreover, it would
make the declaration a mere truism to understand the words 'blessed
and holy' in an ordinary and low sense; since every one knows,
that all God's saints, and much more the most distinguished among
them, are blessed and holy in a certain degree. We must then,
on this account also, take the phrase as being emphatic, and affirm-
ing the highest degree of bliss and glory, that created beings are
capable of.
1390. "The second death is the lake of fire:" ve. 14. See on 124.
Cp. John 11; 26; "He that believeth on me shall never die."
1391-92. But, &c. The reading of Codex A gives do reign. And
there is a reading of inferior authority, which substitutes after these
things for with him. Codex B and some cursives insert the article
before thousand.-The mode of expression in the parallel places should
first be noted:-1; 6; "He hath made for us a kingship [or a king-
dom],-priests to his God and Father:" 5; 10; "and hast made
them to our God a kingdom and priests, and they do reign on the
earth." By us in the former text confessors may well be meant; for
the writer is speaking of those who were 'fellow partakers with him
in the tribulation and kingdom and endurance of Jesus:' by them in
the latter confessors must also of necessity be intended, as I have
shown on 367. These two texts, therefore, support the view, that
confessors only (that is to say, those in general who during the per-
secuted infancy of Christianity adhered to the profession of it) have
part in the first resurrection.-With him. The pronoun being in the
singular appears to indicate, that one person only had been spoken of
in the preceding clause. If so, we might either understand of God
and of Christ to mean of Jesus regarded in his characters of God and
Mediator, or (translating of God, even Christ) suppose the Godhead to
be contemplated in the person of Christ.-On this construction several
differences as between this text and the two above cited are observable.
This declares, that confessors 'shall be priests of Christ, and shall
reign with him a thousand years' in heaven: those, that they have
been made by Christ to God a kingdom and priests, and do reign on the
xx; 6. 1390-92.]
419
Millennium of seventh seal.
earth.' There is, however, nothing necessarily incompatible in the
differences. Christ, from the time of his assuming the Mediatorial
office, founded a kingdom to God, in which his faithful people were
to form a royal priesthood under him as their High Priest and King,
and into which the confessors of the apostle's time were now admitted
to reign in life with him for a thousand years; at the end of which
period those of their brethren, who should then be on the earth, would
be exalted (speaking by comparison with what the state of the con-
fessors of the apostle's time had been) to a reign on earth (see on 368).
Hence, the epoch of C. 1; 6 and of C. 20; 6 being premillennial, it
would properly be said then; 'He hath made for us a kingdom;' and,
'We shall reign with him [in heaven] for a thousand years' before the
rest of our brethren. And again, the epoch of C. 5; 10 being post-
millennial (say circa A.D. 1500), it might be said of the then living.
professors of Christianity; They do reign [or rule] on the earth.'*
This statement (the chief points of difference having been fully con-
sidered and elucidated under 367) may suffice to show the consistency
one with another of the three texts. And to the same number and
to No. 23 the reader is referred for the sense, in which I understand
the principal terms,-priests, and reign with its correlative kingdom.-
The term reign can no more be taken in its strictly literal sense as
implying subjects, than the term priests can be taken to imply the sacri-
fice of an animal, as the same sense would equally require. Respect
must be had here to the glory, dignity, and means of happiness pos-
sessed by kings and priests, and not to their official relations. To
guard against misapprehension, however, I think it well to observe,
that to offer prayer and praise was no part of the office of the Jewish
priests. Their function was, by the sacrifices they offered on the altars
of burnt sacrifice and incense, to symbolize the making acceptable of
the prayers and praises, which the people were offering without in
their respective courts.
Having arrived at the end of the last division that relates to the
millennium, we may here appropriately consider the various interpreta-
* Referring to the subject of the saints' reign on the earth, Stuart appears to
make it consist in the enthroned martyrs' seeing and rejoicing in the undis-
turbed dominion and prosperity of the Church during the millennium. On the
same topic Hengstenberg writes; "Christ reigns from the beginning of the
thousand years to their end. For, his enemies who contended with him for the
dominion, the beast, the false prophet, and the dragon, have now become his
footstool. His members take part in this dominion. They can look down with holy
pride upon the earth, whereon the church, to which they devoted their services
and their lives in times of danger and tribulation, has now become the reigning
power; so that matters proceed upon earth only in accordance with their will
resting on the will of Christ."
2D2
420
MYSTERY OF GOD IN A SEVEN SEAL ROLL. [H. XXIV. D. 1-4.
tions of the first resurrection and millennial reign, which have from
time to time been put forth. They are the six following. 1. A
corporeal resurrection, and personal reign with Christ on earth, of his
risen saints (which, it is generally reckoned by modern expositors,
will commence circa A.D. 1865). 2. A revival and reign on earth
of the truth, or of spiritual principles in the hearts of Christians.
3. An ecclesiastical supremacy and temporal prosperity of the Chris-
tian Church. 4. A prevalence of spiritual principles internally and
of ecclesiastical prosperity externally in the Church.
5. A reign
in heaven or an exalted celestial state of martyred saints, and perhaps
also of confessors; and, as some say, of Christians in general. 6.
A rise to a first stage of bliss in heaven. The first view was that
of Papias and of many of the earliest fathers. It has been held in all
ages, and is generally maintained by præsentist expositors at the
present day. The second advent of Christ is necessarily made to be.
premillennial: and thus three advents are involved; for Christ cannot
be reigning on earth during the time, when Satan shall gather the
nations from all quarters of the globe to encompass the camp of the
saints, and he is said to come to hold the general judgment symbolized
in C. 20; 11-15. The second was introduced in the fourth cen-
tury. It was most fully developed by Augustine, who dated the com-
mencement of the millennium from Christ's first advent. The
third was not suggested, until after the Reformation. Grotius and
Hammond have been its chief advocates. They place the millennium.
between the establishment of Christianity by Constantine in the
fourth century and the irruption of the Turks on Christendom in the
fourteenth century. The fourth view was introduced by Whitby
in the eighteenth century, and has been advocated by Vitringa and
others, down to Faber and Whately. Its advocates generally con-
sider the millennium to be future. The following is one statement of
it more in detail. 'It will be a period, the duration uncertain, when
Christ will reign through his truth over all nations. It will be pre-
ceded by changes in kingdoms, and by judgments on God's enemies;
and there are indications, that the time is at hand. It will be pre-
ceded by the binding of Satan, that is, by a restraint on Satan's
agency. It will be introduced by the outpouring of the Spirit. It
will be an era, when religious knowledge will be universally diffused.
It will be an era of just government. In it men universally will not
be converted to God.' Faber contends for three resurrections, all
still future the first premillennial and figurative, consisting in a
revival of Christian principles; the second postmillennial and figura-
tive, consisting in a revival of the principles of Antichrist; the third
literal at the general judgment. The fifth theory is that of Stuart.
He speaks of the revival of the martyr-saints as being future; but,
xx; 1-6. 1369-92.]
421
Millennium of seventh seal.
on his view he has no data to fix the time of its commencement.
The sixth is Hengstenberg's view. All the five last theories make
the second advent of Christ (a personal and visible one) to be post-
millennial. The first four, it will be observed, suppose the scene of
the reign to be the earth, while the others place it in heaven. On the
first, fourth, and fifth hypotheses the reign is generally supposed to
be still future those writers who adopt either of the other hypotheses
(among whom will be found Eusebius (315), Origen, Jerome, Augus-
tine (410), Ticonius (450), Luther, Bale, Bullinger, Chytræus, Mar-
lorat, Foxe, Ribeira, Brightman, Alcassar, Pareus, Grotius, Hammond,
Le Clerc, Bossuet, Welstein, Lee, Hengstenberg, and Wordsworth),
refer it to the time past. Of these, one writer dates the 1000 years
from the birth of Christ, another from his death, a third from the
establishment of the Christian Church, a fourth from Constantine, a
fifth from Charlemagne A.D. 800, but most writers place the com-
mencing epoch within the first five centuries of the Christian era.
Some consider the period to be a definite one in round numbers, but
others regard it as being absolutely indefinite. Various modifications
of the above theories might be mentioned, but all the different hypo-
theses may for substance be arranged under one or other of the classes
above specified.
1. Insuperable difficulties attach to almost every particular of the pre-
millenarian Præsentists' theory. I have shown, that the first resurrec-
tion is correlative to the second in being an exaltation to heaven, and
not a restoration to a life on earth,-that it is a raising of martyrs
and confessors, but not of "the saints" generally, that the epoch of
it did, and not will, follow on the destruction of the beast,—that the
coming of Christ which precedes it (19; 11) is not a visible, corporeal
advent, in the human nature, but an advent in providence as Mediator
and God, and consequently one invisible to human eyes,-that the
binding of Satan connected with it is not "an absolute restriction of
the powers of hell,"—that there is no proof, that Christ and the saints
will come on earth, and "take the government for a thousand years,"
—and that no such political, ecclesiastical, and spiritual state of
things as that contended for is described or implied in the account of
the millennium. Moreover, while there is an utter destitution of
evidence in support of the tenet of a Paradisiacal state on earth, there
is not wanting proof to the contrary. For, in that it is said (ve. 3),
that 'Satan should deceive the nations no more, until the thousand
years should be ended,' it is implied, that the nations or Gentiles,
that is, professors of false religions, should be in existence during the
entire period, who might, but for the binding of Satan, be deceived by
him. And so afterwards (ve. 8), when he is described as going forth
to deceive the nations and gather them together to war, it is implied
422
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 1–4.
again, that they were at the end of the thousand years, and had been
previously, in existence. If, then, idolatrous nations, Gog and Magog,
as numerous as the sand of the sea-shore, were in existence during
the thousand years, what becomes of the tenets of the Præsentists,
that 'all false religion had been put down,'' the Gentiles converted,'
and 'Antichrist destroyed' before the thousand years began, and that
then 'a Paradisiacal state' was set up?
Stuart has remarked; 66 As to the notion of a descent to the earth by
Christ and the martyrs, and their visible reign here, there is not a
word in the text, nor even an implication: at least, I can find none.
What a gross conception it would be to mingle celestial and terrestrial
beings in one common mass! The glorified Saviour and the glorified
martyrs mingling with material and perishable beings, and becoming
subject again to the laws of matter. If it be said, that the earth is
itself to be changed entirely at the beginning of the millennium, and
to be fitted by this change for the abode of such glorious beings raised.
from the dead, where then, I ask, are Gog and Magog to live during
this period, and nurture their hosts, "like the sands of the sea for
multitude? And other men-are they still mortal beings or not?
If they are, then a material world, however Eden-like, is their place
of residence; for flesh and blood can inhabit no world of a different
character. How then are the glorious Saviour and the glorified
martyrs literally to mingle and commune with material and fleshly
and perishable beings? The thing is impossible, because it is against
the fundamental law of our spiritual nature. If it were not impossible,
moreover, still it is utterly improbable on any ground, that the
triumph and exaltation of the martyrs are to consist in their being
sent back to the earth in order to resume a terrestrial existence, sur-
rounded with sufferings and sorrows. Besides all this, there is not a
word from the Apocalyptist respecting the so much talked of reno-
vation of the earth. . . . It follows, then, that the idea of spiritual
beings as coming from the abodes of the blessed, and spending a
thousand years in a material world, whose organization is not sub-
stantially changed, can have no foundation but in the phantasy of
the brain. It is as incongruous as to say, that God has material
eyes, hands, and other organs of sense."
To the same purport Hengstenberg writes; "It should be quite
sufficient to show the fallacy of such an interpretation, that it leads
to a perfectly monstrous combination of things incapable of union:
the church consisting of a mixture of members, partly living in
mortal flesh, and partly risen and glorified-the latter abiding on the
unrenewed earth, though as such only fit for the dwelling of mortal
men; the risen and glorified at the end of the thousand years,
entangled anew in the troubles of earth, in war and conflict, which
xx; 1-6. 1369-92.]
423
Millennium of seventh seal.
belong only to a present existence, and driven out of that rest from
their labours which was promised them."
C
Postmillenarian writers of the Præsentist school have advanced
the following propositions as furnishing arguments against a future
premillennial and approaching advent of Christ. (1). The Church
will be absolutely complete at Christ's personal coming. (2). His
coming will exhaust the object of the Scriptures. (3). The sealing
ordinances of the N. T. will then disappear. (4). The intercession
of Christ and the work of the Spirit will cease. (5). Christ's proper
kingdom is already in being; commencing formally in his ascension,
and continuing unchanged till the final judgment. (6). When Christ
comes, the whole Church will be made alive at once, the dead by
resurrection, the living by transformation. (7). All the wicked will
rise from the dead at the coming of Christ. (8). Many texts predi-
cate a simultaneous rising and judgment of the righteous and the
wicked: see, e.g., Dan. 12; 2: Mt. 13; 37-43; 47-50: 16; 27: 22;
11: 25; 14–46: Jo. 5; 29: 6; 39 cpd. with 12; 48: Acts 17; 31:
1 Co. 15; 24–26 : 2 Co. 5;10: 1 Th. 5; 2: 2 Th.1; 5–10: 2 Ti.
4; 1: 2 Pe. 3; 1-13: Ju. 14: Re. 1; 7. (9). The heavens and the
earth will be dissolved by fire at the coming of Christ.' [See Brown's
Christ's Second Coming: will it be premillennial.] (10). It were
incongruous, that 4000 years should precede, and only 2000 follow
Christ's coming. (11). The destruction of the wicked is represented
(e.g., in Mt. 13; 40-42, 49–50: 2 Th. 1; 7-10: 2 Pe. 3; 7, 10–13) as
taking place at Christ's coming. (12). It is the doctrine of the
Scriptures (see e.g., Mt. 13; 33: Ro. 11; 12, 15), that the nations of
the world are to be converted previous to the advent. (13). There is
no text, in which Christ is said to come to introduce the millennium,
that is, to reign on this earth. (14). Scripture sets forth these as the
purposes, for which Christ will come :-to raise the dead: to judge:
to perfect the salvation of his people: to reward his servants: to
punish the wicked: to cause the earth to be burnt up: and to deliver
up the Mediatorial kingdom: and these purposes are inconsistent
with the supposition, that he will come to introduce the millennium.
(15). Christ's coming to introduce the millennium is unnecessary.'
[Evangelical Magazine: Nos. 380 ss.] (16). For the saints to be
brought down from heaven to earth must imply a diminution of their
happiness. (17). Faber has argued thus:-"The first and second
resurrections, at the commencement and at the end of the thousand
years, are homogeneous. But the former may be proved to be figura-
tive. Therefore the latter must be figurative also." Now, though I
think that his argument breaks down in its minor premiss, I believe
that it may in respect of the principle on which it rests be recon-
structed, so as to be valid against premillenarians. For, inasmuch
424
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [II. XXIV. D. 1-4.
as it is said, that "the rest of the dead lived not again, until, &c.," it
is implied (and the texts cited to prove the contrary fail to do so:
cp. 6; 11), that at the end of the thousand years they would be raised
to a life similar to that, to which those of the first resurrection had been
raised. I mean, that if the one are to be raised to, and fitted for the
life of spiritual beings in the abodes of such, it must be assumed, that
the others are to be raised to the same; and so, on the other hand, if
the one are to be raised to, and fitted for the life of terrestrial beings,
the others must be raised to the same. Homogeneity and uniformity
of interpretation require this construction. But, it is said by Elliott,
that “the saints will at Christ's premillennial advent be resuscitated
in the body from death and the grave, and take upon them the
government of the earth." Consequently, "the rest of the dead"
must be resuscitated to such a terrestrial existence. But the pre-
millenarian theory denies this.
2-4. The foregoing remarks may suffice for the refutation of the
premillenarians' theory. And I may content myself with stating
more briefly the objections to the other hypotheses; because these
are not to the same extent opposed to the view I advocate. The
three next being based on a tropical interpretation of the resurrection
and reign, the arguments which are advanced against one will, for the
most part, be more or less applicable to all. And therefore, for the
sake of brevity, I will include the three under one head, without being
careful to distinguish as to the precise application of the arguments
to the several hypotheses. And there is the less occasion for me to
do so; because, while I hold that no allusion is made to the state of
things on earth in vv. 4-6, I consider, that a state of comparative
prosperity of the Church on earth is implied in the binding of Satan.
And hence I am only concerned to disprove the spiritualizing hypo-
thesis of Whitby, Faber, and others. Accordingly I shall have it
chiefly in view.
The theory of a resurrection and reign of principles is negatived
by the fact, that a reign of persons is symbolized, as the following
considerations show. (1). Souls in ve. 4 is a designation of a sym-
bol representative of persons (see on 1381). (2). In every other
instance the term soul denotes or implies a person. It ought, there-
fore, to be taken in the same sense here, if the context will permit.
But this not only permits, but requires such a sense. (3). I have
heretofore shown, that the souls here have substantially the same
signification as the 144 chiliads, the conquerors on the sea of glass,
and the armies of heaven, all which are symbols of persons. They
symbolize, too, in general those, who are spoken of in C. 12; 11 as
having 'overcome the dragon by the blood of the lamb and by the
word of their testifying' (cp. 20; 4), and as having 'loved not their
xx; 1-6. 1369-92.]
425
Millennium of seventh seal.
(4).
soul unto death. Consequently they must symbolize persons.
Symbolical souls are described in C. 6; 9 as crying unto God. Are
not these allowed to represent persons? Or how could principles be
represented as crying unto God to avenge their blood, and as having
white robes given to each of them, and being told, that they must
remain at rest, until the number of their fellowservants and brethren,
which should be slain as they had been, should have been made com-
plete? But, if souls in the parallel place must symbolize persons, so
also must they here. (5). Acts proper to persons are here predicated.
In what sense could it be said of principles, that they sat on thrones,—
that judgment was given on, to, or by them,—that they had been
beheaded, that they had testified,-that they had refused to worship
the beast or to receive his mark, or that they could live and reign
conjointly with a person? I conceive it to be impossible to give even
a plausible interpretation of all these particulars on the spiritualizing
hypothesis. If it be said, that the persons who held the principles
are had in view, then the fundamental position, that persons are sym-
bolized, is conceded: and it must be persons that rise and reign.
(6). The dead must unquestionably mean a class of persons. Even if
the clause in which this phrase occurs could be so interpreted as to
have reference to principles, yet how could the distribution into two
classes, implied in the words the rest of, be explained? What class of
principles can be supposed to rise at the beginning, and what class
at the end of the thousand years? (7). The argument from this
clause may be put in a different form. “If the firstfruits be holy,
the mass will be holy." Now the dead who are spoken of in ve. 4 are
holy persons. But all holy persons are not included in this number ;
for martyrs and confessors only are spoken of. They constitute, then,
'the firstfruits,' of which the rest' form the mass.
The clause,
then, will import, that the mass of the holy dead lived not, until, &c.'
And this will mean, according to the figurative hypothesis, when put
into literal terms; 'The main body of holy principles revived not,
until the 1000 years were ended.' But, according to spiritualizing
theorists, the principles that then revived were emphatically unholy.—
Suppose, however, that by 'the rest of the dead' is meant the dead of
all ages, holy and unholy, except confessors, the position of Faber
and others will not be improved. For then a resurrection of the
great majority of mankind in all ages will be made a symbol of the
prevalence of wickedness among a part of mankind in one age. Who
can receive so unnatural an interpretation? (8). The symbolic
souls are primarily had in view throughout the passage. And hence,
if they represent principles, we may properly ask the following ques-
tions. How can principles be said to be made 'blessed and holy' by
having part in the first resurrection? (9). How 'the second death,'
426
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 1-4.
that is, the lake of fire, to have no power over principles ?
(10). Or
how principles be made 'priests of God?' (11). A definite period
of a thousand years is assigned to the life and reign of those who are
raised. But no such period of especial prevalence of the spirit or the
principles of the martyrs can be pointed out in past history. And
the occurrence in the future of such a prevalence for just this dura-
tion, and no longer, is infinitely improbable. (12). Consistency of
interpretation requires, that the same kind of things should be sup-
posed to rise in the two resurrections. But it is clear from vv. 11-15,
that persons rise in the second. So must they, then, in the first
resurrection. "Any great change," says Stuart, "from a degraded
and wretched condition, temporal or spiritual, may indeed be figura-
tively called a resurrection, a restoration to life, i.e., to happiness; but
it would be out of the question to name it a first resurrection. This
implies of necessity a comparison with a second, in which the first
must be like the second in kind, but must precede it in the order of
time. So in 1 Co. 15; 23: 1 Th. 4; 16, Paul, in giving an account
of the general resurrection, declares, that 'the dead in Christ shall
rise first,' i.e., before the wicked, who will also be raised [persons in
both instances]. And thus it is here, when John compares the two
resurrections." (13). Death (meaning the state of death) and life
are correlative terms. If, then, death in this passage be allowed to
have respect to persons, so life (and therefore the resurrection, which
is an entering on that life) ought to be. (14). In the syllabus of
the seventh trumpet (11; 18) it is said; "to give the reward (lit., the
hire or wage) to thy servants." The insertion of the article implies a
preferential reward; and therefore one to be given to a particular class
of the risen dead. (15). The scene of this symbolization I have
shown (on 1379) to be heaven; and the notion of a resurrection and
reign there of the spirit or principles of the martyrs is out of the
question. (16). A resurrection implies a previous death; but when
or how can the martyrs' principles be said to have died ?
(17). To
attribute a spiritual sense to this particular passage is inconsistent with
the mode of interpretation adopted from the beginning to the end of
the book. (18). The term resurrection being used in a parenthetical
explanation ought, if the context and circumstances permit, to be
taken in a literal or quasi-literal, and not in a figurative sense.
(19). The N. T. Scriptures everywhere teach, that the advent of Christ
was or might be then near at hand; but the opinion of those who
hold, that the millennium was to precede the advent, is inconsistent
with this teaching. [The following, out of a multitude of texts, may
be referred to in proof of the then possible nearness, and therefore of
the premillennial occurrence of the advent. Mt. 10; 23: 13; 40, 49
Gk.: 6; 27, 28: 22; 6, 7: 24; 30-34: Lu. 12; 35-40: 21; 31,
xx; 1-6. 1369-92.]
427
Millennium of seventh seal.
5 :
(20). Faber con-
32: John 21; 23: Acts 7; 31: 1 Cor. 1; 7: 4; 5: Phil. 4;
1 Th. 2; 1: 4; 15: Heb. 10; 37: James 5; 8.]
tends, that three resurrections, the first and second figurative, but the
third literal, are symbolized in Rev. 20. Now, while the descriptions
of the first and third (vv. 4-6 and vv. 12-13) differ in terms, they
manifestly accord in meaning, "the sea, &c. gave up the dead" being
a symbolical expression, for which they had part in a resurrection'
might be put as the literal equivalent. But the description of the
second (vv. 7-10) does not bear the smallest resemblance in terms or
apparent meaning to the others, there being in it no allusion of any
kind to a resurrection. A legitimate inference, then, surely is, that it
is the first and third that are like in kind, and that the second is
diverse from them: and, if so, and if figurative and literal resurrections
be indeed symbolized, a comparison of the passages can leave no doubt,
that the latter must be had in view in the first and third descriptions,
and not in the second. Here let me take occasion to show, how Faber's
argument cited above may be turned against his own view. He says;
"The first and second resurrections at the commencement and at the
end of the thousand years are homogeneous. But the former may be
proved to be figurative. Therefore the latter must be figurative also.”
And, I add, not figurative in any sense that the expositor may choose to
adopt, but figurative in the same sense as in the former instance. Now
Faber makes the first resurrection to consist in a revival of Christian
principles. The second then, to be homogeneous, ought to consist in a
similar resurrection in 'the rest' of the world, who had been previously
'dead' in the same sense of the word that those who had part in the
first resurrection had been dead, that is, dead to Christian principles.
But, so far is this from being the case, that, on the contrary, a revival
of antichristian principles is found, according to Faber's own showing,
to be symbolized; and no similar revival of Christian principles is
exhibited at all! (21). From the introduction in close proximity
of "the first resurrection" and "the second death," we may reason-
ably suppose, that they are meant to be brought to view as standing
in some relation to one another. And this relation, whatever it be,
may probably enable us to arrive at a more satisfactory conclusion as
to the nature of the first resurrection.-But we must, in the first
instance, proceed circumspectly in endeavouring to ascertain wherein
the relation is made to consist; since the precise point of relation be-
tween these connected terms may readily be misapprehended. For
instance if (as some have done) we concluded, that, because the
first resurrection is a resurrection of the righteous only, the second
resurrection must be a resurrection of the wicked only, we should fall
into error; as the parallel though inverted case of the first and second
deaths may suffice to show. Resurrection,' it should be borne in
(
428
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 1-4.
C
mind, is not the correlate of 'death.' Neither is 'life,' properly
speaking. But 'birth' is the correlate of 'death.' Much ambiguity
of expression, and consequent confusion of ideas arises, in part from
the partially accordant and partially opposed nature of the things
spoken of, and in part from the varying use, sometimes in a literal
sense and sometimes in a figurative, of the several related terms. It
will, therefore, be worth while to define the terms accurately, first, in
their literal and then in their figurative meanings, and to show their
relations and bearings. [1]. Now, 'birth,' used alone, means the
first birth. It presupposes a state of non-existence, and expresses, as
applied to man (who alone comes in question here), the entering of a
being, consisting of an immortal soul and a mortal body, on a terres-
trial state of existence. This compound nature of man necessarily
involves two consecutive states of existence. [2]. Hence, ‘life' is
used to denote the first life, which is an animal life, limited to this
earth. [3]. The temporal nature of this life involves 'death,'-the
first death, which transmits the body to the dust, and the soul to the
realms of the departed, called in Scripture "Hades."
[4]. But
Scripture explicitly teaches, that all men shall rise again with their
bodies.' And this general resurrection is symbolized, in respect of
those who lived under the first Dispensation, in Rev. 20; 12, 13. In
vv. 4–6, however, the entering on a new life of some who had died,
and who are described as having been martyrs and confessors, is sym-
bolized as taking place a thousand years previous to the general
resurrection. And the entering on this new life is designated
first resurrection." The first resurrection then, we learn, is a preferential
entering of confessors of Christ on the life and reign with Christ.
[5]. The second resurrection, as we learn from Rev. 20; 11-15, is the
living again, in their reunited souls and spiritualized bodies, of the
remainder of the righteous, and of all the wicked. At the general judg-
ment which ensues, these are separated into two classes, and consigned
to two separate spheres of existence. [6]. The righteous enter on
that life of bliss in heaven, to which the confessors had previously
been admitted. This, in reference to the life on earth, and in con-
trast to the state of the wicked, may be called the second life. In
Scripture it is designated "the life eternal,"—a phrase, in which the
term life merges its proper sense in that, which alone renders its
eternal duration a blessing, namely, celestial bliss. [7]. The
wicked are consigned to "the lake of fire.” This, the lake of fire,
is the second death. This life in hell is called 'death,' in part to
denote that it is a passing from a higher to a lower state of existence,
and in part because the contrast of the term with that, which is
'life' in the highest sense,-the eternal life, causes it to convey,
more forcibly than any other expression would do, an idea of the
(C
"the
xx; 1–6. 1369-92.]
429
Millennium of seventh seal.
(C
misery which characterizes that state. Here it should be observed,
that there is an accurate correspondence between the first death and
the second death, inasmuch as in neither is there an extinction of
existence. In both alike the ceasing to live is relative, not absolute.
By the first death a man ceases to live in relation to earth and its
pleasures, and passes into the separate state: by the second death he
ceases to live in relation to heaven and its happiness, and passes into
a state of unmitigated torment. Now it is reasonable to look for a
similar correspondence between the first life and the second or resur-
rection-life. In both men ought to be the subjects of the life; and
the former should be a life in relation to earth, but the latter in rela-
tion to heaven. But if this be the case, we shall find no place, on the
literal acceptation of the terms, for a resurrection, which is not one of
men to a new state of existence, but consists merely in a change of
principles or sentiment,-still less, for one which lies only in a state.
of greater prosperity.-Let us, then, advert to the figurative use of
the terms in question. [1]. The fall of man entailed an alienation
of the human race from God. This alienation, though not a death in
the proper sense of the term, has been figuratively designated 'death,'
and has been described distinctively as "spiritual death," and as a
death in trespasses and sins." But this figurative death can scarcely
have a place in a passage, which speaks of the final death as 'the
second death'; for it is clear, that this cannot be the first or natural
death. And if not the figurative death, it is not likely, that its corre-
late, the figurative resurrection, should have. [2]. Again, the doctrine.
of redemption implies the return of a portion of the human race from
their natural state of alienation from God. And this reconciliation to
God is figuratively designated in Scripture, not a 'resurrection,' but
a 'new birth' or the 'being born again' or 'regenerated.' Hence it is
reasonable to conclude, that, when the term 'resurrection' is used,
this spiritual change from a death in trespasses and sins is not had
in view. Moreover, as the term 'regeneration' is not and could not
be used to denote a change from a better to a worse spiritual state,
so neither can the term 'resurrection' be so used, directly or by
implication. These two,-" a death unto sin, and a new birth unto
righteousness," are the only instances, in which any of the terms in
question are used figuratively. And, far from lending any counte-
nance to the opinion, that by 'the first resurrection' a spiritual re-
vival is meant, they rather show, that such cannot be the case.-
From the review we have now taken, we may more clearly discern
one reason, why the first resurrection and the second death have been
brought into close connexion one with another in this passage,
namely, to indicate a contrast between them in respect of the one
being an exaltation of a class of men to a life of the highest bliss,
430
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 1-4.
and the other a consignment of another class to a life of the utmost
misery. Such a contrast could not be made as between a class of tenets
or principles, and a class of persons. And we may therefore presume,
that the former cannot have been had in view here. (22). C. 21;
9 furnishes us with the contrast to C. 20; 6. And if it cannot be
doubted, that the final doom of the ungodly is had in view, when it
is said; "The fearful, &c. shall have their part in the lake which
burneth with fire and brimstone, which is the second death," it ought
not to be denied, that the full bliss of the godly is contemplated, when
it is said; "Blessed and holy is he that hath part in the first resur-
rection over such the second death hath no power."
(23). "The
souls, and not the spirits of the martyrs, are spoken of. But the word
soul is constantly used in connexion with whatever is most strictly
personal; while the word spirit is constantly employed, where there
is a federal or vicarious meaning. Thus John came in the spirit of
Elias; but it would do violence to every rule of Scripture language to
say, that he came with or in the soul of Elias. The latter word occurs
in the N. T. more than a hundred times, and, with two exceptions at
the most, always denotes what is exclusively and strictly personal."
(24). "The prophecy predicates a life of the souls, or of the martyrs
to whom they belong. Now by the life of the soul is meant, in the
general usage of Scripture, its natural life or union with the body.
Hence the life of the souls here mentioned must imply a bodily re-
surrection:" Birks. Cp. 1 Cor. 15; 44-46 in the Greek.
The theory of a spiritual millennial reign being inseparably asso-
ciated with the doctrine of a postmillennial advent of Christ, to dis-
prove the latter is to refute the former. Now the following arguments
have been advanced by premillenarians (chiefly by Birks) to estab-
lish their view. (1). The only advents of Christ that are symbol-
ized precede the millennial passage. (2). No intimation is found
in the N. T. Scriptures of the intervention of a thousand years before
the advent. (3). The descriptions given of the state of the Church
previous to the advent are opposed to such an intervention. The
rest of the Church from trouble is only, "when the Lord Jesus shall
be revealed." (4). All the passages, which refer to the subject,
are either tacitly or explicitly opposed to such an intervention. See
Mt. 7; 21-22: 10; 23: 13; 24-30, 36-42: 19; 28: 24: Lu. 12;
31-46: 17; 20-28: 19; 11-24: Jo. 21; 22: Acts 3; 19: 1st and
2d Thess.: 1 Cor. 1; 6: 10; 11: 15; 22-26: Ro. 11; 26.
On the whole, I think I am justified in saying, that it is scarcely
possible to conceive a case, in which an hypothesis could be more
clearly rebutted by every detail of the passage, or by a greater variety
of extraneous considerations, than this is. Such being the case, the
reader may be curious to know on what ground the theory can be
xx; 1-6. 1369-92.1
431
Millennium of seventh seal.
maintained. And I will therefore briefly cite and examine the ar-
gument of one of the most recent advocates of a tropical interpreta-
tion. But, having had mainly in view hitherto the hypothesis of the
futurist spiritualizers, I will now quote from the work of a præterist
millenarian.
Wordsworth writes to this effect (Lectures, p. 53 ss.); 'It is said
the souls, not the bodies of the saints. Again, it is not said lived again,
but lived. Hence, not a corporeal, but a spiritual resurrection must
be had in view: a quickening from death in sins (Ep. 2; 1). The
first resurrection is "a death unto sin, &c."—our incorporation into
the body of Christ (1 Co. 12; 13: Ep. 1; 22: Co. 1; 24: 2; 12:
2 Co. 5; 14: Jo. 11; 25: 14; 10: 8; 52). It is called our first
resurrection; because it precedes the resurrection of the body; and
because it is the opposite of the second death. There must be, not
merely new birth, but a new life. This is the first resurrection.'—On
this I observe, 1st, that Wordsworth appears to take the term souls
either in a literal or in a spiritual sense; whereas it is plainly used
symbolically (see on 1381). It does not here stand opposed to bodies,
but on the contrary denotes a symbol, which represents the saints'
glorified bodies as reunited to their previously disembodied spirits.
So that his inference against a corporeal resurrection is unfounded.
2dly, Even if this were not the case, with what propriety can souls be
taken to mean principles, so that a resurrection of souls should be
interpreted to mean such a change of sentiments as in Scripture lan-
guage is termed 'a new birth unto righteousness?' There is no real
connexion between souls and spiritual in the significations, in which
the terms are used in the above extract, though any plausibility,
which this hypothesis may seem to have, rests on the assumption of
such a connexion. The truth is, that there is a latent sophistry
arising from the imperceptible sliding of the different meanings of
the words into one another. Because souls and spirits are sometimes
used in much the same sense, it is tacitly assumed, that souls must be
used as equivalent to spirits, though the corresponding Greek terms
are used in the Apocalypse in distinct significations, as a comparison
of the examples will show: see, e.g., on 742, 905. Next, spirits in
the plural is assumed to have the same sense as spirit in the singular.
[And hence, through these two steps, "the spirit of the martyrs" is
commonly used as if it were an equivalent for "the souls of the
martyrs."] Yet such an identification will by no means hold good, as
the phrase in letter and in spirit may suffice to show. Then, spiritual
is taken to be identical as an adjective with spirit as its substantive,
though this also does not of necessity follow. Spiritual, as used in
this theory, is opposed to 'carnal, sensual, devilish;' and can be
applied only to those who are righteous: whereas a spirit or soul may
432
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. d. 1–4.
be carnal, sensual, devilish, and damned; and thus even a contrariety
between the terms may exist. 3dly, Why Wordsworth should
allege, that it is not said lived again or revived I cannot understand,
seeing that he immediately uses equivalent terms, viz., 'resurrection,'
'quickening.' No doubt, the expression in the clause referred to is
lived, because the new life which ensues on the revival (improperly
called by him a "new birth") is here had in view. But then the
term resurrection occurs immediately afterwards in the same con-
nexion. 4thly, From the manner in which the long line of texts
is quoted it might be supposed, that they furnish proofs of the asser-
tion, that "the first resurrection is a death unto sin, &c.;" whereas
they prove nothing of the kind. They merely show (what every one
knows), that there are such things spoken of in Scripture as a death
in sins and an incorporation into Christ, but they do not in any way
connect with these the first resurrection: they leave Wordsworth's
statement as a mere unsupported assertion. And here let it be ob-
served, that, while the figure of a death in sins and a being made
alive unto God is used in Scripture, the term resurrection itself is
never used in a figurative sense. New birth is, as I have shown, the
appropriate figurative term for that spiritual change which Words-
worth contemplates; and if resurrection were also used to denote that
change, it would tend to produce confusion. A regeneration in spirit,'
and
a resurrection of spirits' (if the term resurrection could properly
be used in a literal sense in reference to spirits or souls), would be
the appropriate modes of expression. 5thly, Precedence in point of
time merely is not a sufficient reason for this being called 'the first
resurrection.' If it were, then a rising up of any kind, even to a
rising from a seat, might be designated, in relation to the final resur-
rection, the first resurrection. But it is obviously necessary, that the
two things, which are brought into correlation by the words first and
second, should be co-ordinate: both must be bodies, or both souls;
both persons, or both principles. 6thly, In so far as 'the first re-
surrection is the opposite of the second death,' an argument is thereby
furnished against Wordsworth's view, as I have just shown. 7thly,
A resurrection implies, not only a previous death, but also a life pre-
ceding that death; but Wordsworth's view, though it presupposes a
state of death, does not admit of a preceding life in the individuals, of
whom he predicates the resurrection.
(
5. With the fifth theory I agree, except in respect of the millen-
nium being future, and also of all saints having part in the first
resurrection; and on these two points I have already said all that
appears to be necessary.
6. Hengstenberg's statement of his view is as follows. "The
Apocalypse points to a double stage of blessedness-the one awaiting
xxXX; 433
;
1 6. 1369-92.] Millennium of seventh seal.
believers immediately after their departure out of this life; the other
what they are to receive, when they enter the new Jerusalem ("their
future inheritance on the glorified earth"): cp. 6; 11: 14; 13: 19;
9: &c. In the doctrine of a double stage of blessedness the Saviour
himself took the lead. He refers to the first in Lu. 23; 43: John
14; 2, 3: 13; 36: 17; 24. The latter is referred to in Mt. 19; 28:
John 5; 25 ss.: 6; 39, 40. There can be no doubt, that by the first
resurrection we are here primarily to understand that first stage of
blessedness ("the blessedness of heaven"). Now I am not concerned
to deny, that a twofold state of bliss hereafter, one degree (in hades)
preceding, and the other (in heaven) following the reunion of the
body to the soul, is an Apocalyptic and Scriptural doctrine: in fact,
this doctrine is the basis of my view. But what I must deny is, that
this doctrine is rightly held by Hengstenberg, or rightly introduced
in this place. Agreeing with him, that those who were raised in the
first resurrection were raised to a higher life, the questions still
remain; Who were raised? What was the epoch of the resurrection?
And what the specific nature of the life? Now I have shown, that
the two resurrections are resurrections (the second inclusively) of two
classes or companies of persons to the same celestial bliss, the one
occurring at the beginning and the other at the end of the thousand
years; and consequently they cannot be successive elevations of one
and the same body to different degrees of bliss. And in corroboration
of this view it has been shown, and will appear more fully hereafter,
that it is not true, that "the rest of the dead in ve. 5 are the godless
dead," nor yet that "the judgment in vv. 12, 13 is held only on the
ungodly." And as to the epoch of the first resurrection ;-if it be (as
Hengstenberg says) "the uniform doctrine of the Apocalypse, that
substantially the heavenly glory had been communicated to the
departed saints at an earlier period, indeed at their departure out of
this life," with what propriety can these saints be said to live and
reign with Christ a thousand years in heavenly glory, if (as he also
says) 'the commencing era of the thousand years may most suitably
be fixed at the first Christmas-eve of the year 800?' Other argu-
ments might be advanced against this hypothesis; but I cannot think,
that it is likely to meet with a reception, that would make it worth
while to devote more space to its refutation. Who, e.g., will receive
the saying, that the second resurrection will consist in a descent of the
righteous from heaven to earth? And this in order to increase of bliss!
In now bringing to a conclusion my remarks in reference to the
last two divisions, I will lay before the reader a summary view of
what I take to be the true interpretation of the millennial passage,
under the several heads of the places, to which directly or by impli-
cation the text relates. On earth, in consequence of the binding of
VOL. II.
2 E
434
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 5.
Satan, men are delivered from those direct personal possessions by
the devil to which they had previously been exposed, and the nations
or Gentiles no longer have the power to persecute the Church of
Christ. As a necessary consequence, the Church enjoys a state of
comparative peace and prosperity. I say comparative; for it is
obvious, that this new state is described as one of degree, in reference
to those which preceded and followed it, and not as one of absolute
and complete change. This improved earthly condition is represented
as continuing a thousand years, and no longer. And accordingly,
whether it be supposed to commence from the era of the destruction
of the Jewish power, or from that of the heathen, there ought to be
found at the expiration of a thousand years a new outbreak of
hostilities against the Church and of persecution of the saints.
In heaven, those Christian confessors, who had suffered from the per-
secutions of heathen Rome, are represented as being exalted to a
millennium of sacred bliss and royal glory, which is granted to them
as a special reward in the way of precedence over their brethren, and
as an anticipation of that state of happiness, which, as saints merely,
they would have entered upon only at the end of the æon. -In
hades, the number of the righteous is diminished by the removal of
those, who had been confessors, to a glorified state in heaven. With
this exception, the abodes of the departed undergo no change, until
the end of the millennium. -It thus appears, that, in two cases out
of three, the history has respect to regions unknown to man. Every-
thing that is said in reference to these must be matter of pure reve-
lation; and consequently, with regard to all the statements relat-
ing to them, man must be wholly incapable of forming any à priori
opinion.
I may appropriately introduce here two or three extracts from Heng-
stenberg's work in reference to objections or rather prejudices, which
may be entertained against my view of the terrestrial millennium
in common with his.-" Strange truly," he says, "is the prejudice
against the view we have propounded of the thousand years' reign, as
if it took from us somewhat of our consolation! as if it were fitted to
overthrow our hope! On the contrary, it is very consolatory for us to
know, that we have the thousand years already behind us; therefore,
before us, not the mere glimmering, but the clear day-not the pre-
liminary victory, which is again to be succeeded by a heavy reverse,
but the final conquest."-Again he says, in reference to the existence
of the papacy as an objection to the millennium being placed in the
time past; "The papacy can only then be regarded, after an unhistori-
cal mode of viewing it (against which Luther himself protested, when
he was not carried away by the spirit of controversy), as standing on
a level with ancient and modern heathenism. It is this very mode of
xx; 7. 1393.]
435
Millennium of seventh seal.
viewing it, unhappily wide-spread and deeply rooted in former times,
which has especially led to the abandoning of the historical ground,
in determining the position of the thousand years, and flying off to
the future. The thought has also had much influence, which is
expressed by Bengel at p. 581, "Those make far too little of the
matter, who understand the thousand years of something that is past,
and consequently something quite insignificant." He who looks thus
upon the past in the Christian Church, at the same time cuts up,
without perceiving it, the root of a living and reasonable hope for the
future. If the word, "Lo I am with you always, even to the end of
the world," has been kept so badly in the past, it will be foolish to
expect, that it should suddenly begin in the future to receive a
glorious fulfilment."-Again, although Hengstenberg's theory in re-
ference to the first resurrection differs materially from mine, I can
"This
fully adopt the following remarks in reference to vv. 4-6.
section contains nothing that belongs to the earth, and on the fulfil-
ment of which history could give us its report. It rather leads us
from the earth, and from the triumph which has been granted on
earth to the cause and the servants of Christ, to heaven, that we may
see there the glory of those, who had departed before the beginning
of the thousand years,-who were slain for the word of God and the
testimony which they had, and who loved not their lives to the
death."
DIV. 5. THE LOOSING OF SATAN AND ITS CONSEQUENCES.
XX; 7–8. 1393–99. And when the thousand years are ended, Satan
shall be loosed out of his prison-hold; and shall go forth to deceive the
nations, which are in the four corners of the earth, the Gogians and the
Magogians, the number of whom is as the sand of the sea-to gather them
together unto the war.
:
In this division the writer still keeps, in imagination, the same
chronological standpoint at the commencement of the thousand years,
that he had occupied in the preceding divisions; and thence he an-
nounces, by way of preparation for the symbolization, what will take
place at the end of the millennium.-"This," says Hengstenberg,
"is properly the only instance in the Apocalypse, in which the future
as such is announced beforehand while John elsewhere, and here
also again in ve. 9, only describes what he has seen and heard." But
see C.10; 6,7: 11; 2 ss.: 14; 9 ss.: 17; 13: 18; 21 ss.: 21; 4,7.
1393. Some copies read, And after the thousand years Satan, &c.-
The reference involved in the article would grammatically be made,
rather to the thousand years of ve. 6, than to that of vv. 2, 3. Never-
theless, the subject-matter and the locality show, that the latter has
been had prominently in view; though doubtless both are included in
2 E 2
436
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 5.
the reference, inasmuch as vv. 1-3 and vv. 4-6 contain as it were two
parallel lines, the one relating to earth and the other to heaven, and
both finding a terminus in ve. 7 (see on p. 394).
1394. Satan shall be loosed. We may reasonably expect, that the
nature of Satan's loosing here must be correlative to his binding, and
congeneric with his previous special advent on the earth (cp. on
1373-74). Not that it is to be expected, that the three should be in
all respects alike in kind; but we may fairly anticipate, that they
would have some characteristic in common. Now Satan was bound
in two ways, in respect of the extraordinary powers, which had been
accorded to him for a special purpose,-and in respect of the power
of stirring up the heathen to persecuting assaults on the Church.
The former having been special to serve a temporary purpose, a loos-
ing again in respect of it is not to be looked for; but we may rightly
anticipate only a liberty to let loose his hosts in hostile attacks on the
Church.-Stuart gives as the 'sentiment' of the passage;
"The last
mighty struggle against Christianity will be made by many barbarous
nations, who will put forth most strenuous efforts to destroy it, and
will actually bring it into great danger." This struggle, as also the
advent of C. 19; 11-21, Stuart supposes to be still future; and he
interprets C. 20; 11-15 of a future judgment, and C. 21 of the state
of the righteous in heaven. Of course he severs the chronological
continuity by an unknown, but certainly a vast interval.-Hengsten-
berg, on the other hand, places the millennium between A.D. 800 and
1800, and supposes our present standpoint to be in this short Gogian
period, just previous to the general judgment, and the immediately
ensuing state of terrestrial bliss in the new Jerusalem.-Out of his
prison. See on 118, 1196.-The Greek word for prison is the same
that is used by S. Peter, when speaking (1 Pet. 3; 19) of " the spirits
in prison," to whom Christ preached; but it is not the same, that be
uses (2 Pet. 2; 4) in reference to the angels that sinned. Those
angels, he says, were "cast down to Tartarus, and delivered into
chains of darkness to be reserved for judgment." By Tartarus he
doubtless meant the same dark abode, of which S. Jude speaks (ve. 6),
saying, in reference to the same angels, that, "He hath reserved
them in everlasting chains under darkness unto the judgment of the
great day." The Tartarus of the heathen corresponded to the abyss
of the Jews while prison is manifestly a generic term, applied by
John to the abyss, but by Peter to hades-proper (see Vol. I: p. 11).
That Satan's prison was the abyss, and not the lake of fire, is an in-
dication, that it was not intended to symbolize 'an absolute restric-
tion of the powers of darkness.'
:
XX; 8. 1395. And shall go forth to deceive. I have shown (see on
1376-78), that the being loosed and the deceiving are, as to their ulti-
•
xx; 8. 1394-96.] Millennium of seventh seal.
437
mate meaning, identical, or at any rate the one implies the other.-
The nations. The heathen or Gentiles in the widest sense of the
term, as inclusive of all professors of false religions, must here as else-
where be meant: see on 1376.
1396. Which are in the four corners of the earth. The Greek word,
which in the A. V. of this text is rendered quarters, is in C. 7; 1
translated corners. Now there appears to be a peculiar significancy
in the term, which is lost sight of, when the Greek word is rendered
quarters. To understand accurately the idea conveyed by it, we must
call to mind the opinions of the eastern nations respecting the shape
of the earth; for to these the description is doubtless accommodated.
Now it may be inferred from the notions, which prevailed among the
Arabians (see Lane's Arabian Nights), that the opinion generally en-
tertained was, that the world is surrounded on every side by a circular
boundary of inaccessible mountains. Beyond these is the country of
Yajooj and Majooj, which, as it was supposed to occupy "the four
corners of the earth," may be thought to have thrown the external
shape of the world, i.e., the land, into the form of a square (the
mathematical symbol of universality), the four corners pointing to the
cardinal points, whence the winds proceeded (7; 1). Be this as it
may, the country of Yajooj and Majooj, or else their gathering-place,
is laid down in Arabian maps as occupying parts of Europe and Asia
to the north-east of Palestine. In that direction (as will also appear
presently from other authorities) was placed the only point of egress
from the land of Yajooj and Majooj; and hence in that quarter would
necessarily be the gathering-place. The accessible defile was closed.
in, however, by a rampart, on which El-Khidr and Ilyas (Elijah) were
believed to keep guard by night in order to prevent the eruption of
Yajooj and Majooj. Such were the opinions entertained by the
Easterns. And in accordance therewith, the nations from the four
corners of the earth are to be conceived of as having been gathered
together by Satan in the direction of the steppes of Tartary, and
thence issuing forth over the plateau of the earth or land of the sym-
bolical world. Hengstenberg, however, contends, that the four corners
of the earth "is all one with the whole earth even to its four corners.'
And doubtless the phrase may be and is so used, when the idea is that
of extending from the centre to the corners. But such is not the case
here. The conception is of an irruption from the corners to the
centre as in the case of the winds, C. 7; 1. Starting from the ex-
tremities of the earth, the Gogians emerge from their point of egress,
and spread over the entire breadth of the earth. The mode of expres-
sion in this place differs from that in the texts referred to by Heng-
stenberg (as, e.g., Ju. 20; 2; "the corners of the whole people") :
here Gog and Magog are said to dwell in the four corners, which must
>>
438
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 5.
be meant in contradistinction from the breadth of the earth which
they invade.
(4
1397. The Gogians and the Magogians. Magog is mentioned in
Gen. 10; 2 as a son of Japhet. Elsewhere the word is found only in
Ez. Cs. 38, 39, in which passage it means a land or country, of which
Gog is the prince. With it are associated Meshach and Tubal, which
gives us a clue to the locality of Magog; for those two countries lie
between the Euxine and Caspian seas, or at the south-east extremity
of the Euxine sea. Jerome says of Magog, that it means "Scythian
nations, fierce and innumerable, who live beyond the Caucasus and
the lake Mæotis, and near the Caspian sea, and spread out even
onward to India." Theodoret also says of Gog and Magog, that
'they are Scythian nations." The Arabian writers are full of the
mention of Yajouj and Majouj (as they pronounce the name); and
the opinion can be traced among them, that Gog and Magog were the
eastern Scythians. From a Syriac poem, written by a Jacobite Chris-
tian probably about the end of the sixth century, the following par-
ticulars relating to Gog and Magog are taken. The writer assumes,
that Alexander the Great built a wall in a pass of the northern ridge
of mountains (the Caucasian), so as to prevent an irruption of Gog
and Magog from that quarter. Subsequently he represents Gog and
Magog as assembling in such multitudes as to cover the earth with
their forces. God Himself interposes, opens the gate, and lets in
upon the countries of the southern region the countless hosts of Gog.
"In the 7000th" [year], says the author, " in which the heavens and
the earth shall be destroyed, there shall come forth armies from their
countries." He then goes on to describe the dreadful ravages and
slaughter, which their innumerable hosts shall make, until the earth
is entirely desolated. Mohammed gives in the Koran an account
very similar to this. The conclusion of it is, that, in the last period
of the world, God will throw down the wall which Alexander built,
and give free egress to the barbarian hordes. When they have done
their work of destruction, they, with all other infidels, will be turned
into Gehenna. It is only at the end of time, according to the Koran,
that an opening will be made for Gog and Magog to come from all
the lofty mountains, i.e., the Caucasian ridge.-These two accounts
in all probability were not derived the one from the other, but both
from a widely-spread tradition. If they had their origin in Apoca-
lyptic interpretations, they are of great interest, as showing what
were the earliest views taken of this passage. If they had not, they
are no less useful to show what were the ideas generally entertained
at a very early period respecting Gog and Magog, their habitat, and
the duration of the world. The whole evidence, taken together, can
leave no room for doubt, that by Gog and Magog the apostle under-
xx; 8. 1397-98.]
439
Millennium of seventh seal.
stood to be meant vast hordes of barbarians occupying remote and
unexplored districts beyond the mountainous country to the far north-
east of Palestine.-It may be worth while to observe, that such a wall
as that spoken of is actually in existence. It is still called the wall
of Gog and Magog, and according to the universal tradition of the
inhabitants extends from the Caspian to the Euxine sea.
The historical summary contained in the last paragraph is abridged
from Stuart's 'Inquiry respecting Gog and Magog.' To it I will
append the opinions of two or three other writers. In the Sibyl. Or.
Bk. III (circa B.C. 30) the land of Gog is placed in Ethiopia.
'Josephus, however, renders the Hebrew word Magog by the Greek
for Scythians. So also does Jerome: while Suidas uses that for Per-
sians—a difference that matters but little in the main question, since
Scythians, in the ancient authors, is but a collective name for northern
and but partially-known tribes." 'Michaelis thinks, that Magog
denotes those vast tracts of country to the north of India and China,
which the Greeks call Scythia, and we Tartary. The Arabs call the
Chinese wall; 'The mound of Gog and Magog.' Agag in Nu. 24; 7
is supposed to be a corruption for Gog, a common name of the princes.
of some powerful people. Mede supposes the Turks or Mahometan
powers in general to be meant.
On the whole, we may conclude, that Gog and Magog was a name
given to the barbarous nations, lying beyond the boundaries of the
civilized world in any direction. But, as the irruptions known to the
sacred writers came from the north-east, these nations were believed
to have a 'gathering-place' in that direction. Such appears to have
been the origin of the symbolical designation before us.
Of course
we are not to expect, that the peoples symbolized will bear the name
of Gog and Magog any more than Rome bore the name of Babylon.
Nor is there any ground for supposing, that apostates from Chris-
tianity are symbolized. How, indeed, could the peoples living beyond
the limits of the Christianized or civilized world, ever have become
Christians? Or if they had, what could have seduced those in par-
ticular, who lived in the four corners of the earth, to apostatize all on
a sudden, and in a body? But, indeed, they are described under the
generic name of Gentiles or heathen, which is enough to show, that
apostate Christians cannot be denoted. What we may reasonably
expect to find is peoples, who, in their aspect, manners, and religion,
were esteemed by those whom they invaded fierce, barbarous, and
heathenish, peoples coming from the same direction as Gog and
Magog, and swarming over the land in countless numbers.
1398. To gather them together unto the war. The R. T. and Gries-
bach omit the article before war; but it is authorized by A and B,
and about thirty cursives, and received in some of the best editions.
440
[H. XXIV. D. 6,
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
Admitting its genuineness, no reference to any previous mention of
this war is necessarily made; since the article may be, and doubtless
is here used to characterize this as a very notable war. This is the
war par excellence,-Satan's last struggle with the sword.-The sen-
tence reads best, when the next clause is placed before this, as in the
translation above. This clause stands in a kind of opposition with
1395, showing wherein the deceiving consisted, or the result of it.
1399. The number of whom, &c. Cp. on 849.-The host of the
Canaanites (Jo. 11; 4), the camels of the Midianites (Ju. 7; 12), and
the Philistines (1 Sa. 13; 5) are severally said to have been as the
sand of the sea. These examples may serve to guard against under-
standing the simile too literally.
DIV.
6. THE INVASION AND DESTRUCTION OF GOG AND MAGOG.
XX; 9. 1400-4. And they went up on the breadth of the earth; and
encompassed the camp of the saints, and the beloved city. And fire came
down out of the heaven from God, and devoured them.
1400. Here we observe, that the seer has changed his standpoint.
Previously it was placed at the commencement of the millennium;
and thence he announced, as it were prophetically, what would take
place until the end of the thousand years. Now it is transferred to
the end of the Gogian period, whence he relates retrospectively what
he saw in his Vision during that period.-"Going up is used of any
warlike expedition, because the object of it appears a height to be
ascended and taken."-The breadth denotes the entire extent: cp.
Ha. 1; 6: also C. 11; 8: 21; 16, 21.-Of the earth. We ought, here
as elsewhere, to conceive of the land of the symbolical world as being
primarily intended. Then this will denote in the secondary and true
sense the territory of the people of God. The terms connected with
this will be seen to support this view.
1401-2. And encompassed, &c. In the centre of the territory of the
saints the metropolis is supposed to be situated. This is termed the
beloved on account of the sentiments, which the Lord entertains
towards its inhabitants. Whether by the accompanying term is meant
a citadel within the city, or a camp around it, is not certain. The
natural order of the terms,-the land, the camp, the city, is in favour
of the latter construction. In the following texts the same Greek
word is used. Acts 21; 34; 'The chief captain commanded Paul to
be carried into the castle.' He. 13; 11; 'The bodies . . . are burnt
without the camp.' The former supports the one construction, the
latter the other. On either view the things spoken of stand to the
country in the relation of its last means of resistance: so that, when
the land is overrun, and either the camp in the one case or the city
in the other is encompassed by an enemy, the very existence of the
xx; 9. 1399-1404.]
441
Millennium of seventh seal.
nation is placed in peril; and its only hope lies in such effective
succour being brought as may avail to raise the siege. Hence the
meaning of the symbolization will be the same on either construction,
the symbolization denoting, that the very existence of the thing
symbolized is put in jeopardy.-Whether distinct significations are
to be assigned to the camp and the city may admit of doubt. Possibly
the one may represent the external form and polity, and the other
the essentials: or the one the political, and the other the ecclesias-
tical constitution.-As to the thing generally signified, I can agree
with Hengstenberg, that it is the Christian Church. The designation,
'the beloved city,' can at this epoch have no other meaning. But I
cannot agree with him, that Jerusalem is the symbol. There is no
ground for such an assertion. And it is highly improbable, that a
city, which at the epoch of the symbolization had long perished,
should have been introduced thus as a symbol. If it had been, why
should not its proper name have been used? Possibly the case of
Jerusalem, in respect of its destruction, may have been had in view
as a prototype to a certain extent. Cp. Lu. 19; 43
ss.; The days
shall come upon thee, that thine enemies shall .
. . compass thee
round, &c.' So far the cases are similar. And if it was not added,
in respect of the beloved city, 'And they shall lay thee even with the
ground, and thy children within thee; and they shall not leave in
thee one stone upon another, that shall not be thrown down,' it was
only (as the symbolization goes on to show), because the overruling
providence, which the Lord exercises over His Church, was to inter-
pose for her deliverance.
6
1403–4. And fire came down, &c. A flash of lightning is manifestly
contemplated primarily. When any one is struck down by lightning,
it seems as though God opened the heaven, and struck the blow im-
mediately by his own hand (ep. Ps. 18; 14: 144; 6; Cast forth
thy lightning, and tear them'). And hence we may conclude, that
the essence of the symbolization is the representation of a special
interposition of Providence.-As neither Gog and Magog, nor the earth,
nor the camp, nor the city, is to be taken in a literal sense, so neither
is the fire from heaven. All that may be intended is, that by a Divine
interposition the heathenish nations were arrested in their victorious
course, and an end put to their further progress. The power to make
inroads on the camp of the saints to any greater extent was taken
from them; and the fiat sent forth, that they should be devoured by
a slow, consuming fire, inherent in their own system. The wording.
of the clause, as well as the correspondence of the occurrence, show,
that Ge. 19; 24 has been had in view as a prototype: "The Lord
rained upon Sodom and Gomorrah brimstone and fire from the Lord
out of heaven." "From the allusion to Ge. 19; 24," says Hengsten-
442
MYSTERY OF GOD IN A SEVEN-SEAL ROLL. [H. XXIV. D. 7.
berg, "it is clear, that nothing is here indicated respecting the form of
the judgment. What appears to refer to it belongs to the ancient
type.”—Fire, in like manner, was said (11; 5) to proceed from the
two testifiers, and devour their enemies; and, in a different symbolic
sense, the second beast was said (13; 13) to cause fire to come down
from heaven: see on 715, 898. Cp. 2 Kgs. 1; 10, 12: Is. 29; 6:
Eze. 39; 6. So also at the end of the passage cited on p. 115 from
the Asc. Esaia it is said, that, previous to the general judgment,
'The ungodly shall be devoured by fire, which issues from the Beloved.'
And in 4 Ezra 13; 10 the Messiah 'breathes forth fire and consumes
his adversaries.' The last symbolization, however, seems to have
more points of resemblance to the premillennial advent (19; 11–21)
than to that, which precedes the general judgment. For example.
"That man [the Messiab] waxed strong with the thousands of heaven
(19; 14). And when he turned his countenance to look, all things
trembled, that were seen under him (19; 12). And when soever the
voice went out of his mouth, all they burnt that heard his voice, like
as the earth faileth, when it feeleth the fire (19; 15: 20; 9). And
lo! there was gathered together a multitude of men, out of number,
from the four winds of the heaven (20; 8), to subdue the man that
came out of the sea (19; 19). But I beheld, and lo! he had graved
himself a great mountain-the Mount Zion, and flew up upon it
(14; 1). And they which were gathered together to subdue him
were sore afraid, and yet durst fight (19; 19). And lo! he neither
lift up his hand, nor held sword, nor any instrument of war: but only
he sent out of his mouth as it had been a blast of fire, and out of his
lips a flaming breath, and out of his tongue he cast out sparks and
tempests; and they were all mixed together, the blast of fire, and
the flaming breath, and the great tempest; and fell with violence
upon the multitude which was prepared to fight, and burnt them up
every one, so that, upon a sudden, of an innumerable multitude
nothing was to be perceived, but only dust and smell of smoke (20; 9).
Afterward saw I the same man come down from the mountain, and
call unto him another—a peaceable multitude. And there came much
people unto him, whereof some were glad, some were sorry, some of
them were bound, and other some brought of them that were offered
(20; 11-15)." [Cp. in Vol. I: p. 233.] As there are correspon-
dencies in this passage with both of the symbolizations connected
with the two judgments in the Apocalypse, we may presume, that the
circumstances attending the two advents of the Messiah were expected
to be similar and parallel.-Some have regarded the wording out of
the heaven from God as being tautologous; and hence probably it has
come to pass, that some copyists have omitted the words from God.
But the expression need not be accounted tautologous. The heaven
Xxx; 10. 1405-8.]
443
Millennium of seventh seal.
(the celestial abode of the saints) may have been introduced to con-
trast with the earth (their present territory), with the view to intimate,
that, when the latter is overrun by swarms of bitter enemies, and it
may seem that they have scarcely a hope left, they are yet not with-
out resource; for rescue will come to them from their heavenly home.
A. Clarke, in reference to the passage relating to Gog and Magog,
says; "This seems to be almost literally taken from the Jer. Targum
and that of Jon. b. Uzziel on Nu. 11; 26. The latter, which is the most
circumstantial, is as follows:- Eldad and Medad prophesied together
and said; Behold, a king shall come up from the land of Magog in
the last days, and shall gather the kings together, and leaders clothed
with armour, and all people shall obey them; and they shall wage
war in the land of Israel against the children of the captivity: but
the hour of lamentation has been long prepared for them; for they
shall be slain by the flame of fire which shall proceed from under the
throne of glory, and their dead carcases shall fall on the mountains of
the land of Israel; and all the wild beasts of the field, and the wild
fowl of heaven shall come and devour their carcases; and afterwards
all the dead of Israel shall rise again to life, and shall enjoy the delights
prepared for them from the beginning, and shall receive the reward
of their works."
DIV. 7. THE FINAL PERDITION OF SATAN.
XX; 10. 1405–8. And the devil who deceived them was cast into the
lake of fire and brimstone, where both the wild-beast and the false prophet
[were cast]; and they will be tormented day and night throughout the
œons of œons.
1405. The devil, &c.
1406. The lake, &c.
1407. The beast, &c.
See on 810, 1372.
See on 1365, 1423.
See 1364.
1408. Tormented. Cp. 589, 739, 958.-Eons, &c. See on 25.
This statement may most appropriately be taken to symbolize the
full and final termination of all hostile attacks on Christendom by
heathenish or infidel powers. Such an interpretation will be most in
congruity with the meanings of the former symbolizations of a similar
character. This is Satan's third and last downfall. He has now
successively had a place in heaven, on earth, in the abyss, and in the
lake of fire. His fourth abode is a final one (see p. 390).
Synoptical interpretation of the con-proper of the seventh seal, with the
historical application thereof. This heptad is divided into two parts
(vv. 1–8 and 9-10) by the different chronological stand-points which
the seer takes, that of the former portion being the commencing epoch
of the millennium, and that of the latter the termination of the Gogian
444
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
invasion. The former division is again divided into two chronologi-
cally consecutive portions, the one (vv. 1–6) having reference to the
millennium, the other (vv. 7-8) to what is to follow it. The first of
these, again, is divided into two chronologically parallel parts, the
former of which (vv. 1-3) relates to Satan's state, and by implication
to the condition of the Church on earth during the thousand years,
the latter (vv. 4-6) to the destiny of the departed saints, and specially
of the martyrs and confessors. At present, the most convenient
method will be to review the heptad under the three following divi-
sions:-1. Vv. 1-3, relating to the earth and to Satan's binding:
2. Vv. 4–6, relating to heaven and the first resurrection : 3. Vv. 7–10,
relating to the Gogian invasion and to Satan's final doom.
Vv. 1-3. In the first of these divisions, an angel,-the Angel of
the Covenant, is brought to view as incarcerating and chaining Satan
in his own hold,-in the bottomless pit,-that pit of which he had
been designated (9; 11) "the angel," and from which he had sent
forth his most destructive and hateful agent and tool,-the beast, that
sustained the whore in her fornicating and murderous course (17; 8).
The terrestrial effect of this incarceration of Satan for 1000 years was
twofold, extra-ordinary and ordinary,-spiritual and physical. First,
that extra-ordinary liberty, which had been accorded to Satan, of
possessing the bodies of men, and otherwise operating in a preter-
natural way to lead them astray, was withdrawn; and thus he was
bound as 'the old serpent' and 'the calumniator.' Secondly, a re-
straint was put upon his ordinary actings by the withdrawal of his
liberty to use the sword of persecution for the coercion of the saints;
and thus he was bound as the dragon' and 'the adversary.' As to
the time of his binding, and consequently of the commencement of
the thousand years, our previous determination of the progressive
stages of termination of the seventh trumpet gives as epochs A.D. 70,
320, and 476 (pp. 382-84, 387).
Vv. 4-6. The second part of this heptad relates to the celestial di-
vision of the symbolical universe during the same period of 1000 years,
that was treated of in the first in reference to the terrestrial theatre.
The symbolic scene presented in it first exhibits 'the martyrs of
Jesus,' as being exalted to thrones of judgment in heaven, and having
given to them the power, privilege, and honour of declaring, who were
worthy to be admitted to the same celestial bliss. To all such,-to
all, who had in any way suffered for righteousness' sake in the cause
of Christ, and not 'drawn back unto perdition,' were awarded a pre-
ferential life and reign of 1000 years with Christ. This life and
reign they were to enjoy in precedence of their brethren; and thus to
form during the sabbatic age of the Mystery the kingdom, over which
Christ would reign in person. The rest of the righteous dead were
Synoptical interpretation.
445
not to rise, until the end of the millennium. But those, who were
privileged to have part in the premillennial resurrection, were at once.
exalted to the highest bliss and glory in the heavenly regions, and
were delivered from those apprehensions as to their future, which
might be supposed to affect their brethren, who had not as yet had
the joyful sentence proclaimed in their ears; Enter ye into the joy
of your Lord.'
Vv. 7-10. The third part of the heptad relates to the terrestrial
occurrences of the comparatively "short" period of Satan's loosing
at the end of the thousand years of his incarceration. During it the
heathenish nations, who dwelt in the extremities of the then known
world, are represented as being seduced by Satan into invading the
territory of the saints. They overrun it to such an extent as to put
the faith of Christ in imminent peril of extinction, or at least of a
subjection worse than that, which it had endured under the Roman
beast. At this crisis the providence of the great Head of the Church
interferes for its deliverance. The hosts of the enemy are stopped
in their course; and the tide of conquest is rolled back, never to flow
again. This is decreed to be the last of Satan's efforts to conquer by
the sword; and he is degraded to the lowest depths of hell.-The two
principal dates of partial and plenary commencement of the millen-
nium, to which we have been conducted by the corresponding termi-
nations of the seventh trumpet are A.D. 70 and 476. It necessarily
follows, that there will be two eras of commencement of the Gogian
period, namely, 1070, and 1476. We have, consequently, to choose.
between these two, unless it be deemed admissible to adopt both. If
it be thought necessary to make a selection, there can be no doubt,
that the latter ought to be taken. But if the nature of symbolical
representation be considered,-that it would scarcely in any way
admit within a limited space of a double representation of two similar
series of events occurring at different epochs, it will appear to be very
possible, that the one symbolization may have been designed to cover
and serve for two such historical realizations. If, again, the existing
state of the Christian Church be considered, that it had become
severed into two great parts, the Church of the East and the Church
of the West, that state will be seen to have given appropriate occasion
for, if it did not naturally lead to and involve, two such realizations.
At the least, then, it will be proper to lay before the reader what
history may present at each of the epochs, to which we have been
brought. With regard to the duration of the Gogian period, we have
no other guide in the narrative than is contained in the approximative
epithet "short" (ve. 3),-short, that is, in comparison with the thou-
sand years. Supposing it to have been about 30 years, we shall
arrive in round numbers at A.D. 1100 and A.D. 1500 as being the dates
446
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
of termination of the periods symbolized. And consequently A.D.
1500 will be the terminating date of the Mystery contained in the
seven-seal roll.-—This period of 1500 years may, then, be regarded as
being, in round numbers, divided into three semi-millennia, of which
we are led to expect, that the first will be a period of progressive
liberty and prosperity to the Church, as located on the territory of the
Roman beast; the second one of its highest exaltation; and the
third one of decline and cutting short. Consequently, between A.D.
250 and 1250 the millennium of the Church's greatest extension may
be expected to lie.—That the history of the period accords with the
announcements of the prophecy, I now proceed to show by a brief
reference to the principal events.
But first let me take occasion to advert to an objection, which
should have been noticed before. It may perhaps be said in reference
to the chronological adjustments laid down on p. 385, by which the
millennium is made to commence by stages from two widely separated
epochs, that it is an arbitrary arrangement, resorted to merely for the
purpose of carrying out the author's theory, in a way that may make
it square with the facts of history; and that, in point of fact, such an
intercalary arrangement violates the principle of close chronological
consecutiveness by introducing a period of 500 years unknown to the
work itself. Now,-not to dwell again on the fact, that the symboli-
zation in Cs. 16 and 18 of the ruin of Rome's empire exactly measures
out this period,-nor on the precedent for such a transition-period,
proceeding by a series of stages, which is contained in the book itself
(as shown on p. 385),-nor on the necessity for such an intercalary
arrangement to make the natural course of events square with a nu-
merical reckoning,-I answer, that the author himself started from
data, which show, that he must have contemplated some such arrange-
ment. I conceive, there can be no reasonable doubt, that he held
the following opinions :-(1). that 'the Mystery of God' was to extend
to 7000 years:—(2). that the seventh æon or age was to include a
distinct period of 1000 years :-(3). that he wrote in the middle of
the sixth millennium. The first appears from such having been the
opinion entertained by Jews and Christians before and after the time
he wrote (see Guide, pp. 98 ss.: supra, p. 384 n.): the second from
his own statements (20; 2-6): the third from the LXX. chronology
being that which was received in his time, and according to which
a longer period than 5500 years between the Creation and the birth
of Christ cannot be made out. He must, then, to arrive at the period
of 7000 years, have contemplated the lapse of 500 between the birth
of Christ and the commencement of his millennium, or (if I have
rightly made the era of the seventh trumpet synchronical with the
former event) between the sounding of his seventh trumpet and the
Synoptical interpretation.
447
beginning of his millennium. It is the seer, then, and not the
author of the present work, that introduces this semi-millennium.
In exhibiting the historical application of the heptad before us,
there will be two points to be illustrated. It will be necessary to
show, first, that the history of the period, to which I suppose the
prophecy to refer, exhibits such an extension and exaltation of the
Christian Church, as may be deemed to satisfy the symbolization,
which represents that great adversary of the Church, who had sought.
to strangle her at her birth (12; 4), and to annihilate her in the per-
son of her Founder at the moment that her foundation was being laid
(12; 7), as having a restraint put upon his liberty of operating to
compass her destruction. And it will be necessary to show, secondly,
that at the terminating epoch or epochs, to which we have been led
to refer the Gogian outbreak, such an irruption on Christendom of
countless hordes of infidels took place, as might fitly be symbolized
by Satan's being again allowed to let loose his hosts, with the view to
effect the extermination of the faith of Christ.
1. Now, if first we take a broad and general survey of the first
fifteen centuries of the Christian Church, it will be evident, that the
period was, on the whole, one of wonderful increase and prosperity.
The Church increased from a company of 120 disciples to hundreds
of millions. From not having where to make its abode it spread, till
it occupied half the known earth. From being the most despised and
persecuted of sects, it came to rule over the kings of the whole
civilized world. A period of which this can be said might well be
figuratively described as one, during which Satan was placed under
restraint, and not suffered to mislead the nations into hostility to the
faith of Christ. And this may with truth be said, albeit there were
occasional irruptions of infidel barbarians, which wrested from Chris-
tianity some of the fairest provinces, which it had won. The most
notable of these was that of the Saracen Mahometans. They ob-
tained, however, in some places only a temporary supremacy: and,
on the whole, the losses which the Church suffered at their hands
may be considered to have been compensated by victories in other
quarters. Hence, because the position of the Church was not dete-
riorated on the whole, no account may have been taken of these
invaders. With the irruptions of the Turks the case was different.
They alone came originally from the land of Gog and Magog. Their
conquests were unmitigated and uncompensated: and the last was
especially distinguished by effecting the overthrow of the surviving
moiety of the Christianized kingdom of the beast. These, therefore,
might be regarded in a different light to that, in which the first invasion
of Mahometans was viewed.—If, next, we direct our attention more
448
MYSTERY OF GOD IN A SEVEN SEAL ROLL.
particularly to the epochs, to which we have been led to refer the
commencing eras of the stages of Satan's millennial binding, we shall
find, that the great events then occurred, which removed the main
impediments to the progress of the Christian faith, and gave free scope
for its development. In A.D. 70 the Jews,-the earliest and most
bitter enemies of the Christian name, lost the power to persecute.
In A.D. 476 took place the full and final overthrow of the empire of
great Babylon, the city, where 'Satan's throne' was, and which had
been to him a tower of strength, and the stronghold of his tyranny.
'He who letteth' was thus taken out of the way, and an opening
given, which resulted in the Head of the Roman Church becoming
temporarily the Head of the Christian world. That, which might
have been expected to entail a great drawback on the extension of the
Church, the downfall of the then metropolis of Christendom, turned
out greatly for the furtherance of the faith.-If, again, we turn our
thoughts to the epochs, by which the millennium par excellence may
be considered to be marked out, we shall find history in full accord-
ance with our theory. In the middle of the third century the faith
of Christ had spread to such an extent as to share the Roman world
equally with heathenism: and in the beginning of the fourth it
obtained the throne; and Satan was then fully bound in respect of
the power to persecute. The Church continued to extend its sphere
and its power, until it culminated in the hands of Hildebrand.
Thenceforward a decline set in, which continued to progress, until it
could be saved from ruin only by a thorough reformation and re-for-
mation. It will doubtless be objected by some to the view now pro-
pounded, that it sees in the corrupt Church of Rome the Church of
Christ. Undoubtedly it recognizes, that the Church of Rome formed
during the ages in question a part, and the principal part, of the
Christian Church. And it does so in accordance with the fact, and
with the requirements of the symbolization and consistency of inter-
pretation. Only two views of the Church can be taken :—either that
it is an invisible, spiritual body, consisting of the elect alone; or that
it is a corporation, composed of those who profess and call themselves
Christians. The Church, in the former sense, cannot be had in view;
because, as the elect are limited to no one visible body, and are known
to God alone, they cannot have been, as such, the objects of the
esteem or of the enmity of men. Of the Church, in the proper sense
of the term, the two principal features are visibility and possession of
the truth, the latter being incomparably to be preferred, where a
choice must be made between the two. Now, whether the Paulikians,
Waldenses, and similar bodies really held the truth in so much more
purity than the Church of Rome, as to entitle them to be esteemed
the true visible Church solely on its account, may well be doubted.
Historical application.
449
And this being the case, the mark of visibility must be taken as our
principal guide. And being guided by this, there can be no doubt,
that the Church of Rome must be allowed to have formed the principal
part at least of the Christian Church. If it did not form in the main
the Church, where is the Church to be found during the dark ages?
Assuredly the gates of hell had prevailed against it, and it had ceased
to exist. If we would not arrive at this conclusion, we must recog-
nize the existence of the Church in Rome, despite all the errors and
enormities of the Papal system. Consistency of interpretation, too,
requires us to assume, that a visible body is contemplated in this as
in all the other symbolizations. It were utterly incongruous to make
an exception in this instance only by supposing, that the invisible
Church is had in view. I think, that I have now said enough to
obviate the objection, which I have supposed to be made.
2. We next, then, proceed to inquire, whether either the initial or the
plenary epoch of commencement of the millennium will, when the
thousand years is added to it, land us at such an invasion of Christen-
dom as might fitly be symbolized by an irruption of the hosts of Satan.
If either will do so, it will be a singular coincidence, considering the
great length of the period, and that, at the end of it, there must be
found a war on no ordinary scale, a war, threatening the heart of
Christendom, and the very existence of Christianity (see on 1376,
1394–98, 1401),—a war, not proceeding solely from the vile passions,
the covetousness, rapacity, and ambition of men, but a war essentially
of religions, prompted by and owing its life, vigour, and success to
religious motives. Under such conditions it will be, I say, a singular
coincidence, if at either of the epochs such a state of things should be
met with; but if at both the coincidence will surely be allowed to be
so striking, as strongly to recommend the hypothesis out of which it
arises. Let us, then, see what results will be obtained by adding
1000 years to each epoch.-A.D. 70 + 1000 = A.D. 1070. What says
history at this period? It tells us, that the Seljukian Turks, fighting
for Mahomet and the Koran, now made their assaults on Christendom,
In 1057 Togrul Beg was "constituted temporal lieutenant of the
Prophet's Vicar, and so head of the secular power of Islamism." In
1065 his nephew, Alp Arslan, conquered Armenia. In 1071 he
defeated and took prisoner the emperor of Greek Christendom. In
1072 he captured Jerusalem. In 1074, under Malek Shah, Suleiman
conquered Asia Minor. And then, trembling for the fate of Chris-
tendom, the hosts of the Crusaders poured forth to the conflict.-
Again, A.D. 476 + 1000 = A.D. 1476. What says history at this
epoch? It recounts the conquests of the Ottoman Turks, fighting in
like manner for the Mahometan faith. In 1453 Mahomet II. took
Constantinople by storm, and until 1481 he carried on a series of
VOL. II.
2 F
450
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
successful aggressions on Christendom. And thus it appears, that
exactly a millennium intervened between the downfall of the West-
ern, and that of the Eastern portion of the Roman empire; though,
there is this difference to be observed :—the former was effected by
the sword of those who were, or conquered only to become Christians,
in fulfilment of a sentence long before pronounced against Babylon,
and which was executed upon this portion of the empire as having
been the seat of the hostile heathen power: the latter was accom-
plished by the sword of a new race of heathens, permitted by God to
be sent forth by Satan, in punishment of the apostasy of the Church
from the purity of the faith.
So much as to the principal dates of the irruptions, which I suppose
to be symbolized. As to the durations of those irruptions I will next
speak, after adverting to one or two points, which appear to call for
a few remarks.
There can be no doubt, I think, that both the Seljukian and the
Ottoman Turks would be included under the generic designation of
Gog and Magog,-a designation equivalent to 'barbarians' with us,
and which probably included in the author's view all the nomadic
hordes, occupying an undefined but extensive district to the north and
east of Palestine (see on 1397). The Turkish hordes came originally
from the steppes of Tartary. By pressure from behind, or the in-
crease of their own numbers, they were led to move southwards,
sometimes slowly, sometimes by eruptions of vast hosts, which swept.
everything before them. Those who took a south-westerly direction,
on reaching the north end of the Caspian, would have their course
varied by it according as they might follow at one time its western
shore, and at another its eastern. Those who took the former course
appear to have made the deepest impression on traditional remem-
brances; but this circumstance would not exclude those who took the
other, nor those who may have come more immediately from the
Oxus, from bearing the Gogian name. The character and the origin
of all being identical, all would equally be known as 'Gog and Magog.'
The description of them as "eastern Scythians," and as "extending
even to India" (see on 1397) would prove this, if proof were needed.
The case was very different in respect of the Saracens. They issued
from Arabia in the south. And consequently, as not proceeding from
the supposed gathering-place of Gog and Magog, they could scarcely
be comprehended under that designation.-Gog and Magog are said
to be "
as the sand of the sea" for numbers. This well accords with
the countless hordes of the Seljukian and Ottoman Turks. The war
waged by each, considering its extraordinary character and success,
might well be described as "the war." Both "went up on the breadth"
of eastern Christendom. Both, not only overran and subjugated to
Historical application.
451
the creed and sceptre of Islamism the outlying Asiatic provinces of
the Greek empire, but threatened to break down entirely the bulwark,
which, like an entrenched camp, that empire formed to "the beloved
city," that is to say, the Church of the West (cp. on 1401). And in
this light Western Christendom regarded the matter in each instance.
Christian princes of the West felt, that the very existence and even
the name of Christianity were put in peril. And it was only by the
infusion of a new spirit in the West on both occasions (which, occurring
at those particular crises, may well be looked upon in each instance
as being an emanation from heaven,-a special working of Divine
Providence (cp. on 1403),—it was owing solely, I say, to this, that the
ultimate supremacy, if not the very existence, of Christianity was
secured. On the first occasion, Western Christendom was animated
by the spirit of war, and poured forth its innumerable hosts of Cru-
saders, which, if they accomplished little more, served at least to
check the further progress of the invaders. On the second, a spirit
of the love of truth and knowledge arose contemporaneously, which,
if not so immediately, yet much more certainly and permanently en-
sured the deliverance of Christianity, and its ultimate conquest of all
the territories of its last great foe. It was on this last occasion, that
the prophecy was most signally and fully accomplished. For on it,
not only were the length and breadth of the Christian world encom-
passed by the Satanic hosts of Islam; but, the last remains of the
Christian empire of the East having been swept away by the taking
of Constantinople, the infidels came in immediate contact with the
old empire of the West; and, by beleaguering "the beloved city"
itself, threatened to root out Christianity from the earth.
And now as to the epochs and durations of the Seljukian and
Ottoman conquests, that is, of the wars of the Gogians. I have shown,
that the victorious career of the former power may be reckoned to
have extended from A.D. 1057 to A.D. 1074, a period of say 20 years;
while that of Mahomet II., under whom the Ottoman power may be
regarded as having attained its climax, reached from 1453 to 1481, or
say about 30 years. These durations are sufficiently near to come
within the description of "a little season," according to the best ap-
proximation, that we have been able to make to its meaning (see on
1378). [Here let me, by the way, call attention to the curious coin-
cidence, that, in the former instance, the two great events of the war,
viz., the total defeat and capture of the Greek emperor in 1071, and
the taking of Jerusalem in 1072, should have taken place within two
years of the date, to which we are brought by the millennial reckoning.]
But as, in so large a round number as 1000, no exactness within 50
or even 100 years is to be looked for on the one hand: so neither on
the other, in so indefinite a phrase as a little season," can the dura-
((
2 F 2
452
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
tion be fixed with any accuracy (cp. p. 391). We may very well,
therefore, in round numbers, assign 1450 as the commencing era of
the full and final attack of the Gogian hosts (being about the time,
when Mahomet II. began the aggressions, which ended in the sacking
of Constantinople and the downfall of the Greek empire); and we
may allow 50 years for the duration of the war, thus finding a terminus
in A.D. 1500. Still this date is only to be regarded as an average one,
adopted to suit the numerical reckoning; for in actual history political
changes are more or less gradual and prolonged, and cannot exhibit
the definiteness, which a numerical computation necessarily must do.
I have now shown, that the several details of the symbolization are
capable of application to the events of the times, to which an inde-
pendent chronological computation has led me to refer this portion of
the prophecy. At both of the epochs determined by independent and
remote events, invasions of Christendom, answering to the symbolical
description, are found to have occurred. In both instances the in-
vading hosts would most appropriately be described symbolically by
the designation 'Gog and Magog.' Both of the attacking powers
came from the quarter indicated by this name. Both were in number
'as the sand of the sea.' Both, but especially the last, may he said
to have gone up on the breadth of Christendom, and encompassed it
in its strong-hold, so as to threaten its very existence. In both in-
stances the invasion was of that character (as being a war of races
and of religions, animated by the fiercest bigotry, and envenomed by
all that can render war most horrible), that it might fitly be described
as the war' par excellence. In both the tide of conquest swept on for
the space of time, which, in the present connexion, would most suit-
ably answer to the phrase 'a little season;' and it was then stayed,
and its ebb began to set in. In both (if man may ever presume to
distinguish between the special and the ordinary actings of the Deity)
it may be thought, that the deliverance of Christendom was due to a
special interposition of divine Providence. All these coincidences
must surely be allowed to be very striking.
Before closing my exposition of this heptad, and therefore of the
seven-seal roll (for with this heptad the roll concludes, as I have
shown in the Guide, p. 161, and on 368), I must advert to one or two
points, for which a convenient place has not hitherto been found.
1. And in the first place, I would direct attention to two remark-
able coincidences in my exposition with views, which appear to have
been handed down from the earliest times.-It has been shown, that
there prevailed in the East a tradition, that Gog and Magog would be
allowed to burst their barriers and overrun the earth, only towards the
end of the world. 'The end of the world' is an ambiguous phrase.
End of the Mystery of God.
453
It
may denote either the termination of the existing state of things
in a religious point of view, or the destruction of the human race.
In the N. T. the word translated 'world' means 'age.' And so, in
this tradition, the original idea may have been, that Gog and Magog
would issue forth at the end of the Age, i.e., of the sabbatical age or
the seventh in the system of ages, during which the present state of
things, as it was believed, would exist. Now, in accordance here-
with, we find them, on the exposition that has been given, going out
on the breadth of the earth just at the end of the seventh seal.-
Again, we have seen, that, according to an ancient tradition, this
issuing forth of Gog and Magog was to take place in "the 7000th
year, in which the heavens and the earth would be destroyed." This
allowance of 7000 years may be thought to receive something like
Apocalyptic countenance, from the circumstance of the duration of
'the Mystery of God' being divided into seven ages, to one of which
a millennium is assigned; for, taking 1000 years as the unit or the
average duration of the ages, there would result 7000 years. Now I
have shown (Vol. I: p. 235), that the LXX. computation of the chro-
nology is the one, which ought to be followed; because it was that,
which was received in the apostolic age, and which was the received
authority for many centuries afterwards. This computation, according
to the weight of ancient evidence, will place the birth of Christ at or
about A.M. 5500. Thus, e.g., Abulfaragius computed, that this event
fell in A.M. 5508, and the Greek Church has received this as the true
date. Again, the Churches of Antioch and Abyssinia calculated, that
the Christian era would synchronize with A.M. 5492. The Alexan-
drian made out 5502: and Julius Africanus exactly 5500. So that
we may say, that, according to the computation received universally
in the Church, and which was not called in question till Bede in the
eighth century manifested a disposition to exchange it for the Rab-
binical method of reckoning, "the 7000th year" of the world may be
considered to have fallen about the year A.D. 1500. And thus, on my
exposition, the seventh seal or æon will terminate synchronically with
the world's seventh millennium or chiliad of years!
2. In the next place, I would advert to an apparent difficulty, which
may probably have occurred to the reader. It may be objected; If
the portion of C. 20 hitherto considered relates to the Christian
Church, how can it be said, that we have now arrived at the end of
the seven æons or ages of the first or Jewish Mystery? or, to put the
same from a different point of view; If the seven-seal roll be held to
contain a symbolical history of the dealings of the Lord with his
people during the seven ages of the Jewish Dispensation, with what
propriety can the seventh æon be held to relate to the Christian
Church? The view I take on this point is as follows.
454
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
The symbolizations of the æon-proper of the seventh seal do not
relate exclusively to the Christian Church. They consist (as I have
shown) of two parallel lines,—one of which relates to the state in the
unseen world of those, who may be considered to have belonged to the
period, during which the old Dispensation had not wholly passed
away,—and the other to the state of the Christian Church on the
earth. What I have to account for, then, is the introduction of the
latter into the Jewish Mystery. In order to do so I would first call
attention to the fact, that I hold, that the primary object in the indit-
ing of the Apocalypse was, not to symbolize the history of "the ages
past" of the Jewish Mystery for its own sake, but as introductory to
"the ages to come" of the Mystery of Jesus Christ, and in order
to the benefit of the Christian Church during those ages, but speci-
ally of those, who lived in the time then current. To effect this object
it was necessary, 1st, that the old Mystery should be exhibited in its
completeness, so as to afford a perfect precedent of what the Lord's
dealings with his people, in providence and in judgment, in time and
in eternity, would be: 2dly, that the introduction of the Mystery of
Christ during the times of the older Dispensation, and the present
state and future prospects of living believers should form the principal
topics, and consequently occupy the greater portion, of the seven seal
roll: and 3dly, that the symbolic history should not be limited to the
old Dispensation, but should indicate the condition of the Church of
Christ in the time to come, at least so far as to cheer believers of all
ages with the prospect of a glorious future being in store for their
Zion. The first of these conditions necessitated the introduction of
the unseen general judgment at the end of the seven-seal book. The
second has been seen, on the exposition I have given of the seven-
seal roll, to have been fully realized in point of fact. The third
involved the carrying on of the symbolizations beyond the judgment
appertaining to the old Mystery. If, then, the history of the old
Mystery must be carried on through its sabbatic age to its general
judgment, and if the history of the remote future of the new Mys-
tery must also be symbolized, it necessarily follows, that the two
must be carried on contemporaneously by two parallel lines, running
through the sabbatic age of the old; for, considering the strictly
chronological character of the whole narrative, the history of the
Christian Church could not with propriety be taken up and carried
on from the terrestrial end of the old Mystery, leaving a gap of a
thousand years.
A partial objection, however, to this solution of the difficulty
may perhaps be made. It may be said, that, if a new Mystery
had been thus introduced into the middle as it were of an older one,
some mode would have been adopted of distinguishing between the
Junction of the two Mysteries.
455
two, and that the newer part would have been marked off in some way
or other, just as (to borrow in part a similitude from a parable) when
a new piece is put into an old garment, the surrounding seam makes
a line of distinction between the old and the new. Now, as it would
not be easy for an objector to point out, how this could be done in
such a composition, I might say, that, while, if we did not meet with
anything of the kind, the want thereof would be no sufficient ground
for rejecting the whole hypothesis, yet, on the other hand, if we did
find it, a strong confirmation of the validity of the theory would thence
arise. Now, just such a boundary line, or marking off of the Chris-
tian Mystery is actually to be discerned. Of course, it is mystical in
its character: the nature of the book requires, that it should be so;
and indeed it could not be otherwise. Still, it is none the less clear
and satisfactory on that account.
Before proceeding to show what I have in view I must remind the
reader, that my theory supposes, that the partition-wall between Jews
and Gentiles was fully broken down only at the invisible coming of
the Lord Jesus (at the epoch of the destruction of Jerusalem) to
'remove Judah out of his sight,' by subverting the whole Jewish
polity, and taking away the last vestige of the Jews' preferential pri-
vileges. Up to this time they had a preference given to them, in
that "it was necessary, that the word should first be preached to them"
(Acts 13; 46: 28; 17, 28); and if they as a nation had received it,
they would still "for the fathers' sakes" (Rom. 9; 5: 11; 28) have
continued a chosen race. But when they had now worn out the
long-suffering of God, exhausted their time of probation, refused to
receive the offers made to them, and fully and finally rejected Christ
as their Messiah, he then fully and finally rejected them from being
his people. Thenceforth they merged into the antagonistic world-
power, and became a limb of the Satan-ruled Roman beast. Their
Mystery had now reached its earthly terminus; and henceforth the
distinction would be, not between Jews and Gentiles, but between
Christians and Gentiles.-Now, just when the symbolic history has
reached this epoch, and immediately before the coming of "the Word
of God" is depicted, a remarkable interlude is introduced:—though,
indeed, it might perhaps be more correct to say, that this interlude is
introduced parenthetically into the very middle of the account of his
advent. For, no sooner is it announced, that the time of "the mar-
riage of the lamb" is come, and that his bride,—the new and virgin
Church, is in a state of readiness for the espousals, than, instead of
proceeding to describe the coming of the bridegroom, and the act of
rejection and punishment of the unfaithful spouse, which necessarily
must precede the contraction of a new marriage, the seer stops
abruptly and steps aside as it were, in a manner that may appear
456
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
most extraordinary to an uninitiated reader. What, we are naturally
led to exclaim, can be the meaning of the insertion of such a passage
as this (I mean C. 19; 9-10), which appears so much to break the
connexion of the narrative? Must it not be designed to mark the
epoch of some great change? And what can that change be, but that
which we have already been led to anticipate, viz., the full rejection
of the Jewish Church, in order to the exclusive adoption of the
Christian?
:
Let us examine the passage itself, and I think we shall find this
view confirmed. It begins thus. “And he saith unto me; Write,
Blessed they who are called to the marriage-supper of the lamb.”
Who spake these words? There is no immediate antecedent; but
(as I have shown on 1317) we must take the angel of C. 17; 1 to be
had in view and he is specially a symbol of Jesus. The bridegroom
himself, then, being meant, the dignity of the speaker indicates a
special importance in the passage. So, also, the direction to write,-
when John was already engaged in writing, and would without such a
direction have written what was said, can only have been introduced
to denote, that the words about to be spoken had an emphatic signi-
ficance. And this is still more strongly shown by the addition of an
affirmation after them. "He saith also to me; These words of God
are true." Such a superadded declaration must certainly be intended
to signify, that some deep meaning is connected with the words of
the speaker. It might now be thought, that no addition could be
needed or be made to so strong a previous and subsequent empha-
sizing. But such is not the case. The strongest emphasis. of all is
given by the effect, which the words are represented to have had upon
the apostle. He fell prostrate at the angel's feet to worship him.'
For a Jew and an apostle to represent himself as offering religious
worship to an angel may be supposed to denote, that a communica-
tion had been made to him, which had so overpowering an effect upon
his feelings, that he scarcely knew what he did. What, then, we ask,
was there so important and so affecting in the words, which the angel
spake? In part probably it lay in some hidden meaning. And that
meaning may have been somewhat of this kind (see on 1320):—that,
the Jews being now finally cast off, "the Mystery of Jesus Christ"
had its full commencement, and altogether superseded "the Mystery
of God;" and consequently, among the called to the marriage-supper
of the lamb,' there would henceforth be no distinction into 'Jew and
Gentile, bond and free, but all would be baptized by one Spirit into
one body' (1 Cor. 12; 13).
6
It would seem, then, that we have in this passage, when taken by
itself, internal indications, that it was introduced in part to mark the
precise epoch of the casting off of the Jewish Church, and the nuptial
Junction of the two Mysteries.
457
adoption of the Christian. But the principal evidence in support of
this view is to found in the repetition of the same scene in the epi-
logue of the book (22; 6-9). That passage, however, is made to
serve a double purpose, having reference not only to the one before
us, but also to the prologue (1; 1-3); and it will therefore be neces-
sary to compare it with both. This (as the most convenient method)
I will do by placing the three in parallel columns, and transposing
some of the clauses, so as to exhibit more clearly the agreement. I
will also mark the correspondencies of expression by prefixing small
italic letters.
i; 1-3.
(1-2). The Revelation
of Jesus Christ, which
God gave him, to shew
unto his servants dwhat
must speedily come to
pass; and sending by his
angel,
he showed by symbols to
his servant John (who
testified of the word of
God, and of the testify-
ing of Jesus Christ) what-
soever he saw.
(3). Blessed he who
readeth, and they who
hear, the words of the
prophecy, and keep in
mind the things written
in it!
For the time is near.
xix; 9-10.
(9). And he saith unto
me; These words of God
are true.
(10). And I fell at his
feet to worship him. And
he saith to me; See thou
do it not I am a fellow-
servant of thee and of thy
brethren who hold the
testifying of Jesus; wor-
ship God. For the testi-
fying of Jesus is the
"spirit of the prophecy.
(9). Write; Blessed they
who are called to the mar-
riage-supper of the lamb!
xxii; 6-9.
(6). And he saith unto
me; These words are
faithful and true.
And the Lord God of
the "spirits of the pro-
phets hath sent His angel
to show unto his servants
dwhat must speedily come
to pass.
(8). And I John am he,
who saw and heard these
things. And when I heard
and saw,
I fell at the feet of the
angel, who showed me
these things, to worship
him. (9). And he saith
to me; See thou do it
not: I am a fellow-ser-
vant of thee and of thy
brethren the prophets, and
of those who keep in mind
the words of this book;
worship God.
(7). Blessed he who
keepeth in mind the
words of the prophecy
of this book!
Behold I come quickly.
From this comparison it will be seen, that the last passage is made
parallel with the two which precede it. Now this passage is univer-
458
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
sally allowed to be the commencement of the epilogue to the book.
It follows the account of the new Jerusalem; and consequently,
while "the true words" to which it first refers may be supposed to
be those generally of the whole book, they may at the same time very
naturally be taken to be those specially, which had just been uttered,
relating to the new Jerusalem,-the symbol of the Christian Church.
The almost identity of this opening clause with that in C. 19; 9 must
have a meaning: and so must that of the two last verses with C.
19; 10; and no less the alternating of the parallelism with the two
former passages. What, then, can the object of this dovetailed or
interwoven parallelism have been, but to denote, that the last passage
has a common relation to the two former,-in fact, that it is to them
as a common goal? The re-introduction of such a narration as that
in C. 19; 10 must surely, as a repetition, partake of the character of
a formula, and be used to connect together the two points at which
the portions identical with one another are placed, and so to mark off
the part lying between them, as having something peculiar to itself.
As a general rule, indeed, the occurrence in different places of the same
phrases and passages, if of a peculiar character, may be considered to
have arisen from their being designed to serve as marks of connexion,
like the letters used in the above comparative Table to denote a cor-
respondence between those words or expressions, to which the same
letters are prefixed, or like brackets, which serve to link together
some one portion as having an independent coherency, while they
separate it from the rest, as being distinct from what precedes and
follows (see on 1372). Some such purpose as this, I say, these
parallel passages may have been intended to subserve (see on 1318).
And what they will in that case indirectly intimate is, that "the
words" to which reference is made in C. 22; 6 are in general all
those, which have been recorded since the prologue was written, but
specially those recorded since the intermediate parallel passage in C.
19; 9-10 was penned. Thus, then, it would seem, that the part be-
tween the two occasions of John's tendering worship to the angel
is distinguished from the rest of the book, as having a character
peculiar to itself. It is put in a parenthesis, as it were. It is linked
together in itself, and marked off from the preceding portion. And
why should this have been done, but to denote that it relates mainly
to a different subject,-in short, that it is chiefly occupied with that
new Mystery, to which "the testifying of Jesus Christ" gave birth?
The parallelism between the three passages seems to amount to saying
this: The epilogue which follows is generally an epilogue to the
whole book; but specially to that part of it, which relates to the new
Mystery from the time of its superseding the older one.'
The variations, which are found in the narratives of John's first and
Junction of the two Mysteries.
459
(6
second offers of worship to the angel, are not unworthy of notice, inas-
much as they tend to confirm the view now advocated. On the
second occasion, "the words" spoken of are said to be not only
true," but also "faithful," which is an addition appropriate to the
now completed revelation of Jesus Christ, the Faithful and True
one' of C. 19; 11. John's act of adoration was then called forth by
the whole of what he had heard and seen, which may be taken for an
indication, that the announcement which evoked it before contained
'the spirit of the prophecy,' that is, 'the marriage of the lamb,' or
Christ's ratifying the union with his Church (which took place at
this epoch), was the salient point had in view in the whole book. On
the first occasion, "the testifying of Jesus" was twice mentioned by
the angel; but it was omitted on the second, probably because the
need for martyr-testifying would be at an end, when the new Jerusa-
lem state should be fully established; and also because the accom-
plishment of "the prophecy" referred to in the former had now been
fully exhibited. In the last passage, "those who keep in mind the
words of this book" is substituted for "those who hold the testifying
of Jesus;" and this change is appropriate to the former having
reference generally to the whole book, and the latter having in view
the religion of Jesus. So, also, from the parallelism which follows,
we may learn, that "they who are called to the marriage-supper of
the lamb" are specially those, "who keep in mind the words of the
prophecy of this book."
On the whole, it seems to me, that there is found just such a mys-
tical marking off of that portion of the roll, which relates to the
Christian Church after its superseding the Jewish, as might have been
looked for, if my hypothesis was well founded. And consequently
the objection is removed: and my solution of the supposed difficulty
must be allowed to be unaffected by it.
Here ends my exposition of the seven-seal roll.
Interpretations of C. 20; 1-10.-1. Of the binding of Satan. Ge-
nerally held to be co-extensive with the millennium. Denotes, that
Satan will not be able to uproot Christianity [Luther]. An allegorical
binding [Faber]. A.D. 33-70 [Lee]. Restraint of Satan's power, so
that he cannot prevent the conversion of the nations [Huntingford].
Restraint, as to some peculiar species of error [Gipps].-2. The first
resurrection. A literal resurrection of saints, but the change of their
bodies to an angelic substance not to occur, till the end of the mil-
lennium [Methodius]. A spiritual resurrection, i.e., a revival of the
doctrines and spirit of the martyrs: a reign of Christ in the hearts of
men [Origen, Jerome, Augustine, and many others]. Vindication of
the memories of the martyrs, &c. [Vitringa]. The Reformation
[Brightman] Conversion of the Jews [Fleming]. A literal pre-
460
MYSTERY OF GOD IN A SEVEN-SEAL ROLL.
millennial resurrection with a personal reign of Christ [Justin, Ire-
næus, Tertullian, Mede, Daubuz, and many others]. A resurrection
from sin [Bullinger]. A peculiar privilege of confessors [Bp. Newton,
Burgh]. The resurrections before and after the millennium are figu-
rative: that of 'the rest of the dead' consisting in the revival of the
principles of Antichrist [Faber]. A resurrection, not of the bodies,
but of the souls,-the early martyrs, to whom it was given to judge
[I. Williams]. The rising up of the Waldenses, Albigenses, &c., is
the first, and the conversion of the Jews and of Gentiles the second
resurrection [Gipps].-3. The millennium. "As 10 is the number of
the decalogue, and 100 signifies the crown of virginity, therefore the
millennary number (= 10 x 100) indicates a perfect man; who may
be said (ie. while in his earthly state) to reign with Christ, and to
have the devil bound within him, &c." [Tichonius]. An earthly
Paradisiacal state [Mede and many others]. A prosperous state of the
Church [Lowman]. A dispensation of unobstructed grace [Burgh].
The seventh millenary from the creation [The old Fathers and most
others]. "A reign of the saints with Christ on the earth;" not of
dead saints, but "the spirit and power of these" is to live again in
others, who will be exalted to the governments of the earth under
Christ [Gell]. Parallel to the seventh trumpet, and the new Jerusalem
[Mede]. Parallel to the new Jerusalem [Primasius, Vitringa, Elliott].
A literal 1000 years [Papias, Justin, Irenæus, Tertullian, and the
Fathers]. From Christ's resurrection till Antichrist [Augustine,
Albert, Bale, Marlorat, Ribeira, Fleming, Faber]. A.D. 70-1070
[Luther, Bullinger, Chytræus, Pareus]. A.D. 324-1324 [Foxe].
a.d. 476–1476 [Alcassar, Hammond, Waldegrave]. From A.D. 1311
[Grotius]. From A.D. 320 to loosing of Satan at the end of the
world [Bossuet]. 50 years from A.D. 98 [Wetstein]. An indefinite
period from A.D. 33 [Lee]. 1000 years from A.D. 2000 [Fleming and
others]. 360,000 years [Driessen]. From A.D. 33 to Sylvester II.
[Bale]. The interval between the two advents [Wordsworth]. A.D.
1865 to 2865 [Faber, Elliott, and others]. A.D. 800-1800 [Hengsten-
berg].-4. The loosing of Satan. Irruption of Ottomans, A.D. 1324
[Foxe]. Figurative, by a return to wickedness [Faber]. In the
Reformation [W. H. Scott]. The great tribulation of Mt. 24, and
identical with the conflict of C. 19; 11 ss. [I. Williams].-5. Gog
and Magog. The Turks in 1071 [Luther, Bullinger]. The Turks,
or the Scythians and Tartars [Vitringa]. Barchocab [Wetstein].
The nations of America [Mede]. Unknown future enemies of the
Church [Bp. Newton]. The German hordes [W. H. Scott]. A.D.
1800 ss. [Hengstenberg].-6. Downfall of Satan. The fall of the
Roman empire [Lee].
CONCLUSION to the MYSTERY OF GOD.
PART V. Ch. XX; 11-15.
HEPTAD XXV. SCENE OF FINAL JUDGMENT.
-
Introductory remarks. In this place I propose to consider the four
following points. 1. The connexion of this passage with that in
Cs. iv-v. 2. Its connexion with the postmillennial war described
in vv. 7-10. 3. The epoch of it. 4. Its relation to the mil-
lennium of vv. 1-6.
1. The tableau before us is to be regarded as identical with that
depicted in Cs. iv-v (see Vol. I: pp. 166, 203). The scene presented
in the two shows this; for in both it is a scene of judgment. And,
as the symbolization of Cs. iv-v was a necessary introduction to the
opening of the seven-seal book and the unfolding of its contents, so
its reproduction for substance here was a necessary conclusion to
both; for, unless that symbolization had been reverted to, the scene
of the opening of the book would have been unmeaning and objectless,
the lengthy exhibition of the contents of the roll would have been
like an argument without a conclusion or a fable without a moral, and
both as it were a tale half-told. The fact is (see Vol. I: pp. 19, 166,
203), that at the outset the author, taking for his stand-point "the
day of the Lord,"-" that great day of God almighty,"-that on
which His righteous decisions in reference to the Mystery of God are
fully manifested, has commenced by describing the glorious Court of
heaven as it appeared on that awful day of trial. He has then
brought before the Court in orderly succession the evidence, touching
the Mediator's dealings with and on behalf of his people. And
finally, incidentally recalling the scene he had described at the outset,
he has related the judgment given by the Court. While thus most
appropriately and artistically (so to speak) arranging his matter, he
has attained a further end (and one most important, as a guide to the
interpretation of the work) in marking out clearly the termination of
the seven-seal book, and so of the seventh seal in particular,-a point,
which would otherwise have been open to much questioning, and
which, as it is, has proved a fruitful source of erroneous interpreta-
462
CONCLUSION TO THE MYSTERY OF GOD.
tions in cases, in which interpreters, allowing themselves to be in-
fluenced by their own preconceived opinions, instead of seeking for
the indications afforded by the work itself, have failed to discern the
boundary line marked out by the author himself. We ought, then,
to conceive of the scene here presented to view as being in the main,
but with such modifications as would make it appropriate to the
special occasion, the same with that, which is described in Cs. iv-v.
The scene in general being sufficiently shown to be identical with the
former, there was no occasion to go over its details again. In fact,
as the Judge is everything here, all the rest were appropriately
merged in Him; and, in order to recall the whole, it sufficed to bring
Him into view as on the throne of judgment. The only point, that
can be thought to indicate a difference in the two scenes, is, that here
the colour of the throne is mentioned. But this is not a positive dif-
ference; since in C. iv the colour of the throne is not mentioned at
all; and consequently, for anything that appears to the contrary, the
throne may have had the same colour there as here. Here a colour
may be supposed to have been assigned to it, with the special object
of denoting the purity and righteousness of the judgments about to
be given from it: and certainly a symbolization with such an object
would be introduced here with the greatest propriety.
(
2. The immediate consecutiveness of this scene on that, which pre-
cedes it, is a point of considerable interest and importance. To
argue,' says Stuart, 'that the end of the world with the general judg-
ment will be immediately after the overthrow of Gog and Magog, would
be quite unsafe. Whoever is conversant with the Hebrew prophets
must know, that nothing is more common with them than to overlook
all time, that intervenes between events, and merely to describe the
events themselves. Thus, in cases too numerous to be particularized
(but see Is. C. 3 cpd. with C. 4, Cs. 7-8 cp. C. 9, C. 10 cp. C. 11,
C. 34 cp. C. 35, Cs. 40-66 passim, Eze. C. 37), the coming of the
Messiah is connected (so far as continuity of discourse is concerned)
immediately with the taking place of events, which happened cen-
turies before his death. And as no one can justly argue, that that
coming was closely consecutive on those events, so no one can justly
conclude, that the end of the world is in point of time immediately
connected with the destruction of Gog and Magog.' In reference to
this argument I observe, first, that Stuart gratuitously imports 'the
end of the world' into the question. No mention is made in this
passage of the end of the world; and the opinion, that it was to ensue
on the judgment here symbolized rests entirely on what Stuart would
call 'constructive exegesis,' and is, as I shall show presently, des-
titute of foundation. Secondly, I deny the statement, by which
Stuart seeks to support his assertion. I am prepared to maintain,
The judgment of the Old Mystery.
463
that there is no such hiatus, as he affirms that there is, in any pro-
phecy of the Old Testament. In some instances the theory of a
hiatus has no other support than arises from juxtaposition in the
same book, the supposed single prophecy being in reality two pro-
phecies, which have no connexion whatever with one another. And
where this is not the case, there may be shown good reasons for
thinking, that the two parts of the prophecy had alike a primary re-
ference to the near future of the prophet's time, involving an un-
broken chronological consecutiveness. But even on Stuart's view it
cannot be pretended, that the examples alluded to furnish more than
precedents, showing, that his view of the case may possibly be cor-
rect. They afford no proof or presumption, that it is so; and conse-
quently they do not present the smallest impediment to the evidence
to the contrary, which I shall adduce under the next head of inquiry.
3. The epoch of the scene before us is commonly said to be the end
of the world. Now, as our inquiries hitherto have brought us down
to a very different epoch, we may properly lay the onus probandi upon
those, who maintain this opinion. Consequently, I proceed to
examine, in the first place, the arguments which are advanced in
support of it.
And first the clause," the earth and the heaven fled
away"-may be adduced. This, however, is only a similar expression
to that, which was used under the sixth seal (6; 14). And if I have
satisfactorily shown, that that passage (which has, much more than
the one before us, the appearance of representing the end of all things)
does really symbolize only a political catastrophe, there can be no
hesitation in admitting, that the one before us may represent a judg-
ment at the end of a Mystery, but not at the end of the world. But,
independently of the fair inference from this precedent, the clause in
question will be seen to carry with it no weight at all, when it is
known, that it has been derived from Is. 34; 4, where it denotes by a
bold figure the fearful effects of God's wrath against Idumea. Again,
it may be alleged, that the statement "Death and Hades were cast
into the lake of fire," imports their utter annihilation. But, if the
passage before us relates (as I contend, that it does) to an abrogated
Dispensation, and is descriptive of the act by which it is finally ter-
minated, it must be understood to speak only with a reference to that
Dispensation; and then this particular phrase will be symbolically
expressive merely of the final point having been reached. These two
appear to be the only statements, having any apparent bearing on the
question, that can be adduced in support of the view, which regards
this passage as representative of the final judgment,-final, that is,
not in reference to a particular Dispensation merely, but to the whole
human race. Any force they may seem to have is derived from that,
which is the most fruitful source of errors in interpreting this book,
464
CONCLUSION TO THE MYSTERY OF GOD.
namely, forgetfulness that the scenes are symbolical. The reader
forms a conception of the heaven and earth, death and hades spoken
of, as being literal realities; and then he necessarily adopts the view,
that the end of all things is contemplated: whereas, if he bore in
mind, that these are but symbols, supposed to have been seen in a
vision, it would at once be evident, that the flight of the one, and the
casting of the other into the lake of fire, may very well be representative
only of the abolition or termination of an existing state of things,-
that state of things being in the present instance what is technically
termed 'the Mystery of God.' There being, then, no internal evidence
to show, that the judgment here symbolized is placed at the end of
the world, we are justified in adopting that epoch, to which our inves-
tigations hitherto have conducted us.-The want of proof to the
contrary might, indeed, alone suffice for our justification; but, never-
theless, let us proceed to inquire what may be advanced for and against
the adoption of the epoch, to which we have been conducted. The
nature of the case almost precludes the possibility of anything being
advanced against our view; for, if this be a judgment in the unseen
world, it must be out of the sphere of man's knowledge. On the other
hand, the following considerations may be alleged in support of our
view. First in the absence of clear proof to the contrary, we are
bound to adhere to that rule of unbroken consecutiveness,-which the
ordinary method of composition justifies us in assuming, that an
author adopts, if he gives no intimation to the contrary,-which is
clearly indicated in the seven-seal book,—and to which we have
hitherto found it practicable to adhere throughout in the closest
manner, obtaining from its guidance the most satisfactory results.
And this rule, when we come to the exposition of the passage, I shall
be able to show may be applied to it without the least difficulty.
Secondly I maintain, that all the indications of the passage support
the view, for which I contend. (1). The theatre of the general
judgment at the end of the world is held to be the earth. But the
scene of the judgment in this passage is the symbolical universe at
large. The appropriate place for setting up 'the throne of God' is
the heaven; and, if I have rightly identified this scene with that in
Cs. 4-5, there can be no doubt, that it ought to be conceived of as
being so placed in this instance. The unseen world then, and not the
earth, may most reasonably be supposed to be symbolized as the
scene of the judgment in question. (2). Again, an advent of Christ
in the clouds of heaven,-" in his glory, and all the holy angels with
him," is expected to precede the future judgment. But there is no
intimation of any such advent in this passage. (3). Again, the
judgment yet future is to be a judgment of "the quick and the dead."
But no 'quick' are brought to view in this passage. In every in-
:
The judgment of the Old Mystery.
465
stance, and four several times in two verses (as though the intention
was to lay the strongest emphasis on the fact), it is said, that it was
THE DEAD that were judged. This emphatic mention of the dead, and
the dead only, may well suffice to show, that the still future judgment
cannot have been had in view. (4). Once more, the dissolution of
all things is expected to ensue on the future judgment. But the con-
text of this passage shows, that it will not ensue on the judgment
here symbolized. Immediately after the symbolization before us, the
author says;
"And I saw a new heaven and a new earth: for the
first heaven and the first earth were passed away." Now, the order of
the narrative ought alone (in the absence of any intimation to the
contrary) to be deemed sufficient to compel us to place this scene in
chronological order after, and immediately after the one, which pre-
cedes it. But, indeed, "the new heaven and the new earth" are so
evidently intended to take the place of "the first heaven and the first
earth," which (it had been said) "fled away," that all doubt as to the
consecutiveness of the order must be removed from the mind of every
unprejudiced person. Such being the case, the only other question is;
Where is the scene of the things signified by this new heaven and
earth intended to be placed? Not in heaven exclusively; for earth,
in no signification, literal or symbolical, can have place in heaven.
It must therefore be, at least in part, on earth. And consequently
there must exist a literal earth. And, that C. 21 relates to a terres-
trial state of things is clearly shown by the new Jerusalem being
represented as descending from heaven to earth, and by the fact of
men, nations, and kings of the earth, and sinners as well as saints,
being spoken of as co-existing. Seeing, then, that the new heavens and
earth and the new Jerusalem state imply a terrestrial state of things,
and that these were subsequent to the judgment, this judgment could
not have been universal, so as to entail an extinction of the human
race, nor could it have involved the dissolution of all things.-I think,
I have now said enough to justify my adoption of the era at which
we have arrived, namely, A.D. 1500 (=a.m. 7000), as the epoch of the
judgment of this heptad.
4. With regard to the chronological relation of this scene to the mil-
lennium, Elliott has said; "The great white throne synchronizes with
the beginning, not the end of the millennium." His object in thus
transposing the scenes is to make the new Jerusalem parallel with the
millennium. But what has just been shown is sufficient for the refu-
tation of this view on the one hand, no less than on the other of the
opposite extreme, which would place the white throne at some un-
known date after the millennium. And who can, for a moment,
tolerate such arbitrary and violent transpositions? The principle, if
admitted, would enable an expositor to make anything out of any-
VOL. II.
20
466
[H. XXV. D. 1.
CONCLUSION TO THE MYSTERY OF GOD.
thing; and would, consequently, set the whole adrift in a sea of utter
uncertainty. It is mainly owing to the principle of consecutive
arrangement and chronological order having been so generally lost
sight of in the interpretation of the Apocalypse, that such an endless
diversity of views has been entertained with regard to it. In the present
instance, can any good reason be given, why the scene before us
should not have been placed before that of the millennium, if such
had been its proper place in chronological order?
DIV. 1. THE EVANISHING OF THE EARTH AND THE HEAVEN.
XX; 11. 1409–12. And I beheld a great white throne, and him who
sat on it, from whose face the earth and the heaven fled, and no place was
found for them.
1409. And. While it is true (as Stuart alleges), that we cannot
rely on the use of this word, as indicating immediate sequence on what
precedes, yet the general rule of interpretation requires us to assume
consecutiveness, unless there be some indication to the contrary, which
is not the case here. The technical break (see on 285) would doubt-
less have been introduced, if any great interval between the scenes
had been contemplated.-A great white throne. The throne is de-
scribed as great for congruity with the greatness of the occasion; and
as white to denote, that the throne which He hath prepared for
judgment' is 'established in righteousness,' and that 'righteousness.
and judgment are the habitation of His throne' (Ps. 9; 7, 9: 97; 2:
cp. on 58, 213, 269). In like manner, the cloud, on which the Son of
man came to judge his people Israel, was a white one (14; 14).—The
heaven of heavens is the place, where the throne of Deity is set:
cp. 4; 2. This fact (and also the implied contemporaneous and sub-
sequent existence of men on the earth: 21; 3, 4, 7, 8, 24) shows,
that the final judgment of the Christian Dispensation, the scene of
which is to be the earth, and the result the extinction of the human
race, cannot be symbolized here.
1410. Him who sat on it. This phrase, according to Stuart, "de-
signates the Redeemer, as the analogy of Christian doctrine (Jo. 5;
22: Ro. 14; 10), and C. 21; 5-8" (cpd. with C. 19; 9: 1; 8, 11:
22; 6, 13-15, 17: 2; 7, 11: 3; 5) clearly show. On the other
hand, Hengstenberg says; "He who sits on the throne is God in the
undivided unity of his being, without respect to the diversity of per-
sons."
Perhaps an intermediate view may be taken, which will be
nearer the truth than either of these. I have shown on 292-6, that
He who sits on the throne in the scene described in Cs. 4-5 is the
triune Jehovah, specially regarded in the second person, or the Deity
manifested in the person of Christ: and, if the scene before us be a
continuation of that, we are justified in assuming, that the Judge is

x. 11. 1409-11.]
467
The judgment of the Old Mystery.
the same, and regarded in the same light, here as there. This view
will be, too, in exact accordance with Acts 17; 31 and 2 Ti. 4; 1,
in the first of which texts it is said, that "God is about to judge by a
man, whom He hath ordained," and in the other; "I charge thee
before God, and [or even] Jesus Christ, who shall judge the quick and
the dead." And, inasmuch as 'he who sits on the throne says
(21; 5); Behold, I make all things new,' with manifest allusion to
the original creation, with regard to which we are told, that 'God.
created all things by Jesus Christ,' we are hence too warranted in
concluding, that it is the Godhead represented and acting by Christ,
that is here symbolized. Similarly, in the judgment of the righteous
and the wicked described in Enoch, Cs. 50, 60, 61, the Elect one, the
Son of woman,' is said to be seated by the Lord of spirits on the
throne of His glory' to act as Judge.
1411. From whose face, &c. This, says Stuart, is "a poetic por-
traiture of the effects of the divine presence. Even the natural crea-
tion shrinks back with awe, and seeks to hide itself: cp. Ps. 18; 7,
15: 77; 16-19: 114; 3-5. See the like in Enoch, 50; 3: 51; 10.”
Hengstenberg, on the contrary, says; That this is not a merely
poetical description of the frightfulness of the Judge is plain from
the appended clause, and no place, &c., which was also employed to
denote a disappearing, a complete removal, at C. 12; 8.' There is a
modicum of truth in what each of these writers says; but both have
failed to exhibit the whole truth with exactness. In the description
of the Babylonian catastrophe it was said (6; 14); "The heaven
vanished as a roll rolling itself up." There the terms of the descrip-
tion are even stronger. The earth first, and then the heaven, is said
to flee, not merely as from one place to another, but so as that "no
place was found for them." There can be no doubt, then, that a
complete disappearance is intended. But a disappearance of what?
Not of the material heaven and earth: though Stuart and Hengsten-
berg, forgetting that all is visional, have had these in their minds as
being the things, which are said, either figuratively or literally, to flee
away. But
But it is the symbolical heaven and earth that vanish away.
The total disappearance of these, and not 'the frightfulness of
the judge' (though this may be implied as the cause of the fleeing
away) is the essence of the symbolization. The only question, then,
is; What does their vanishing symbolize? Now, inasmuch as sym-
bolic representation consists in a single point of similitude between
things, which, on the whole, are as widely diverse as possible from one
another (see Vol. I: p. 8), the point of similitude here being vanish-
ing from sight, and the symbolic things being the heaven and earth,
the à priori presumption is, that anything rather than the material
heaven and earth are the things symbolized. Still, some doubt must
2G 2

468
[H. XXV. D.
CONCLUSION TO THE MYSTERY OF GOD.
be allowed to arise in this case from the circumstance, that the nature
of the heaven and earth would necessitate their being made symbols
of themselves (Vol. I: p. 9). So that the natural heaven and earth
may be symbolized. Yet, if the general use of these terms in this
book be taken into account, and if the validity of our chronological
exposition (which has led us to arrive at circa A.D. 1500 as the latest
epoch of this scene),-if, I say, its validity be admitted, there can be
no doubt, that the material heaven and earth cannot be intended.
Indeed, such a construction seems inadmissible in any case. For,
though this earth should be destroyed on account of man's sinfulness,
is it credible, that all the heavenly bodies,-not to speak of what is
commonly meant by the term heaven, namely, the abodes of the
blessed,-would be involved in the destruction? Moreover, destruc-
tion is not in point of fact predicated, but removal and temporary
disappearance, which is a very different thing, as may be seen by the
precedents. In C. 6; 14 the heaven 'departed;' but only for a time.
And in C. 12; 8, when it is said, that no place was found for the
dragon and his angels,' this was not because they were destroyed, but
because they were removed to the earth. We may venture to con-
clude then, on the whole, that the terms heaven and earth are used
in what are their ordinary symbolical significations, when the Jewish
Dispensation alone is in question, that is to say, the earth as represen-
tative of Judaism in respect of its existence in this world, and the
heaven as significant of it in respect of its relation to the abode of
God, that is, as having its origin, its type, and its abiding mansions
in the highest heaven. And this conclusion will be seen to receive
confirmation from the circumstance, that the symbolic sea is brought
(in ve. 13) into contrast with the earth and the heaven of this verse.
The result, then, will be, that the full termination and complete
annulment of the Jewish Mystery is here symbolized. The natural
order of the terms heaven and earth may have been inverted to denote,
that the disappearance had its origin in earth, and extended thence
to heaven, thus signifying that the total removal out of God's sight
of the Jewish covenant and people arose, not from any change in the
purposes of God, but from the conduct of that people.
1412. And no place, &c. Hengstenberg, who interprets this pas-
sage literally, seeks support for his view in 2 Pe. 3; 7-12. But there
is no proof of an identity of reference in the two passages. On the
contrary, the entire absence here of any allusion to that consuming
fire, on which S. Peter dwells so emphatically, and indeed the im-
plied non-existence of it, is opposed to the supposition of the pas-
sages being identical in respect of the events, to which they refer.
xx; 12. 1412–13.]
469
The judgment of the Old Mystery.
DIV. 2. THE RESURRECTION OF THE JUST.
XX; 12. 1413-14. And I beheld the dead, the great and the small,
standing before the throne: and rolls were opened; and another roll was
opened, which is [that] of life.
1413. The dead. I have already had occasion to observe, that it is
a circumstance strongly confirmatory of the view I take, that the living
do not appear in this judgment. Not only is the passage silent in
reference to them, but the insertion of the article in the phrase before
us may be thought to be intended to denote a contrast with the living,
thus positively implying the absence of such from this judgment, and
at the same time implying their existence on the earth. Any one of
three modes of expression might have been adopted (cp. pp. 411-13).
First: I beheld quick and dead. This would have been the proper
expression, if that future judgment, at which the living and the dead
are to appear, had been intended: see Acts 10; 42: 2 Ti. 4; 1:
1 Pe. 4; 5. Secondly: I beheld veкpovs,—the Greek expression for
the dead in general. This would have been the proper phrase, if the
dead universally had been meant, without implying any contrast: see,
e.g., 1 Co. 15; 12, 13, 15. Thirdly: I beheld THE dead. In this
phrase, either a contrast of some kind is implied (see, e.g., Mt. 8; 22),
or a reference is made to a previous mention of dead persons (cp. e.g.,
Mk. 12; 26 with ve. 25): and this is the phrase, which is used in the
passage before us. So that there must be here either a reference to
some dead before spoken of, or a contrast implied, either as between
the dead and the living, or as between a particular class of the
dead and the dead in general. Now, if we call to mind the statement
in ve. 5,—“ the rest of the dead lived not, till the thousand years were
ended," we shall probably think, that reference is made here to the
dead, who were spoken of in that verse, and that these are 'the rest'
of them. But this will not forbid, that a contrast should also be
implied. On the contrary, there may be a special contrast,-a con-
trast, not with the living, nor merely with the dead in general, but
with the confessors from among the righteous dead. "The dead” in
ve. 5 I have shown (772, 1386) to mean righteous dead, in contra-
distinction from unrighteous. The rest' of these are all those, who
were not raised to the life in the first resurrection, that is, all the
righteous, except the martyrs and confessors. And to these, therefore,
the reference will, on this hypothesis, necessarily be made in the
phrase under consideration. So that the dead here will mean those
righteous dead of the old Dispensation, who were left to await the
second resurrection and judgment of that Dispensation. But if we
suppose, that reference is not intended to be made to these, then a
contrast must be implied with the living.' And, on this view, the
proof will be complete, that a judgment to come of the quick and the
470
[H. XXV. D. 3-4.
CONCLUSION TO THE MYSTERY OF GOD.
dead' cannot be symbolized.—The great and the small, i.e., all of
every
rank of the class referred to. The articles, which are found before these
adjectives in the best authorities, tend, by the emphasis they throw on
the whole phrase, to make it more probable, that a particular class of
the dead is contemplated. But perhaps the addition of these epithets
may be thought to imply greater comprehensiveness than would
exist, when only the righteous dead are supposed to be had in view.—
Standing. The proper attitude of servants (cp. 8; 2), and especially
of persons on their trial.—Before the throne. The R. T. has before God.
This reading would not militate against my view, that the person on
the throne is Jesus; because the Messiah is qualified to act as Judge,
only as being God as well as man. But the emended reading has the
best claims to be considered the genuine one. And certainly the
circumstance, that the Judge is not directly brought forward as God,
when the occasion might seem to require that he should be, is rather
in favour of my interpretation.
1414. Rolls-symbols of records of the works of those before the
throne. Some, indeed, suppose the rolls to symbolize records of the
names of the wicked, and the roll of life those of the righteous. But the
production of the names of the wicked, as well as those of the righteous,
would have been superfluous. And the rolls are virtually said in the
next sentence to contain records of works; while a non-production of
a list of the wicked is implied in what is said in ve. 15. Moreover,
the word another implies, that the roll of life is altogether of a different
description to the other rolls. A single roll would have been ap-
propriate to denote a simple list of names; but many rolls would be
required to form a record of, and may therefore be supposed to be
used as a symbol of, all the actions, internal and external, of the
parties arraigned. The symbol need not, however, be supposed to
be limited to records of works; but may be taken to include, (1).
The book of the Law, to show, that a knowledge of God's will was
possessed; (2). The book of Providence, to show, that abilities and
opportunities to do that will were given; and (3). The book of Grace,
to prove, that all necessary aid was afforded.-Another roll,—that of
life. Cp. Ex. 32; 32-33; “Blot me out of thy book :" Ps. 40
Ps. 40; 7:
56; 8: 69; 28; "the book of the living: Da. 7; 10;
"the
books were opened:" and 12; 1; "Every one found written in the
book shall be delivered." These texts may suffice to show, that, when
one roll, the roll,' is spoken of, the book meant is the roll of life
of the lamb slain from the foundation of the world,' in which have
been written from the foundation of the world the names' of the
faithful followers of the lamb (cp. 3; 5: 13; 8: 17; 8: 20; 15:
21; 27: 22; 19). And the fact of this being "the lamb's roll,”
shows, that Jesus must have been accounted the Mediator from the
))
(
:
xx; 12–13. 1414-16.] The judgment of the Old Mystery.
471
beginning, and that it is he who, in virtue of his having been the
Mediator,—God and man, sits on the throne as Judge.-The mere
fact of the production of this roll is sufficient to show, that the
righteous appear in this judgment, as well as the wicked. If the
latter alone had been present, the production of a list of such would
have been more appropriate. But the roll, which contains the names
of the righteous, is alone produced, in order that (after the righteous-
ness of the judgings of Him, who sitteth on the great white throne,
has been fully manifested by an exposition of the contents of the
rolls of the Law, of the Providence, and of the Grace of the Lord,
and also of the principles and conduct of men) the sentences of each
one of those arraigned before the throne may be pronounced by read-
ing out of the roll of life (as the production of the roll implies was
done) the names of the righteous; and then, when these have heard
the joyful words pronounced, ' Enter ye into the joy of the Lord,' the
residue,—' whosoever was not found written in the roll of life, was
cast into the lake of fire.'-The opening of the rolls of course sym-
bolizes the vindication of the proceedings of the Judge, by means of
showing, that the sentence passed on each one is according to the
works,' which he has done in the flesh.
DIV. 3.
THE JUDGMENT OF THE JUST.
XX; 12. 1415-16. And the dead were judged by the things, which
had been written in the rolls, according to their works.
1415. The natural construction will of course be, that by the dead
here the same class of persons as before is meant, that is to say (if we
adopt the first of the two hypotheses suggested under 1413), 'the
rest' of the righteous dead.
1416. By the things . . . according to their works.
according to their works. The righteous
having in their lifetime been justified by the principle of faith, which
was in them, and had their names written in the list of the Lamb's
'called, and chosen, and faithful ones,' now have adjudged to them
severally such degrees of bliss and honour in the supercelestial re-
gions, as would form suitable rewards for the fruits of faith, which
had been produced by each. If we adopt the former of the hypo-
theses just alluded to, different degrees of reward must be implied in the
phrase according to their works. But if the preference be given to the
latter, the distinction may be as between the works of the righteous
and those of the wicked; and then a severance into two classes will
be implied. Such a severance appears in Enoch, Cs. 38, 45–62.
DIV. 4. THE RESURRECTION OF THE UNJUST.
XX; 13. 1417-18. And the sea gave up the dead which were in it :
and Death and Hades gave up the dead which were in them.
472
[H. XXV. D. 5.
CONCLUSION TO THE MYSTERY OF GOD.
This verse is apparently intended to be read as parallel to the pre-
ceding one. The circumstance, that both conclude with the clause
according to their works, specially shows this. Thus an indication is
given, that two distinct classes are spoken of in the two verses: in
this the wicked; in the preceding one the righteous.
1417. The earth or land, and the sea of the symbolical world having
been assigned as the territories respectively of those who were, and of
those who were not the people of God, would be the appropriate re-
ceptacles of the mortal remains of each. The earth, however, could
not be represented as giving up, previous to the judgment of the just,
the dead that were in it; because it had been found necessary in this
scene to describe it as fleeing away and perhaps it was intended,
that the reader should conceive of it as giving up its dead previous to
its vanishing. But this was not the case with that, which stands
contrasted with the earth, namely the sea. Accordingly it is repre-
sented as disgorging its contents. And from the circumstance, that
this class of the dead proceeds from the symbolical territory of the
adversaries of the Lord's people, I infer, that it consists of his
enemies,—the wicked.-Even Hengstenberg, though taking the heaven
and the earth in ve. 11 literally, yet remarks here most inconsistently;
"The sea in the literal sense does not suit here. From the juxta-
position with death and hell the sea can be referred to only as the
receptacle of the lost dead." This is one of the many instances, in
which an erroneous exposition betrays itself by the inability of its
concocter to maintain consistency of interpretation. Stuart, indeed,
preserves consistency so far by taking the sea literally as meaning
"the ocean." But it may well be demanded of such a literalist to
show, how the ocean could remain after the earth had disappeared,
and why the literal earth should not have been said to give up its
dead as well as the literal sea.
1418. "Death and Hades are plainly personified," as Stuart says.
That the dead are said to be in them, meaning in their keeping, and
that they are said to be cast into the lake of fire, is sufficient proof
of this.-The two together form a compound symbol: see on 72, 412.
And this symbol appears to carry with it generally the idea of pun-
ishment. So that it may be taken to represent the place of temporary
confinement and punishment of the souls of the wicked. And, in
accordance with this view, Hengstenberg says (using however, as he
is wont to do, too comprehensive expressions; for see Acts 2; 27, 31);
"Hades is everywhere in the N. T. the place of torment for the un-
godly."-The sea, then, giving up the bodies, and Death and Hades
the souls of the wicked, the two are reunited to stand before the throne
of judgment. It may be, however, that the sea is meant to stand as
the symbolic receptacle of the worshippers of the beast, and Death
xx; 13. 1417-19.] The judgment of the Old Mystery.
473
and Hades as that of other enemies of the lamb and his servants.
The foregoing is the view, that must be taken on the hypothesis,
that by the dead in ve. 12 the rest of the righteous dead are alone
meant. But if the phrase be taken to be a general expression, which
includes both these and the unrighteous dead, we must in this case
suppose Death and Hades to stand for the receptacle of the righteous
dead. And the circumstance, that Death and Hades is classed among
the enemies of the Lord's people (see Vol. I: p. 16), and includes
their "last enemy," may be thought to support this view. Death and
Hades will then correspond to the Charon of the infernal regions, who
keeps souls in duress vile. The following considerations suffice how-
ever, in my opinion, to show, that this is not the right view. The
righteous are, according to it, made to be raised after the unrighteous,
contrary to the order, which is apparently indicated in other passages
of Scripture. The dead at large will then be represented (ve. 12) as
standing before the throne before they are raised (cp. ve. 13). Ve.
13 will be made to appear as little else than a repetition of ve. 12.
The appropriate parallel arrangement, as shown in my divisions, will
be lost.-Cp. Enoch 50; 1: Test. XII. Pat. III; 4: 4 Ez. 7; 32:
Арос. Арос.
DIV. 5.
THE JUDGMENT OF THE UNJUST.
XX; 13. 1419. And they were judged each according to their works.
As compared with the corresponding statement of the third division,
an omission and an insertion are observable here; and both tend to
confirm the view, that, in the former division reference is made to the
righteous dead, and in this to the unrighteous. It is not said here,
that they were judged by the things which had been written in the rolls.
And this omission may perhaps be thought to indicate, that the rolls
symbolized records of the actions of the righteous alone, no such
records being required in the case of those, who were not to have dif-
ferent degrees of recompense assigned to them, but to be all alike
consigned to the lake of fire. On the other hand, the word each is
inserted here; and this with the view (as Stuart says) 'to individu-
alize emphatically.' The righteous having been justified, all alike
and equally, through the merits and righteousness of another, made
theirs by the one principle of faith, even the different degrees of
reward which they receive come to them from the same source, and
through the same means, and as a free gift; and hence, with much
propriety, their recompense is not said to be assigned to each sepa-
rately, as it is in the case of the wicked, each of whom, not being
found clothed in the robe of Christ's righteousness, is tried on his
own merits under the Law of works, and, being found wanting, is
condemned for his own personal demerits.
474
CONCLUSION TO THE MYSTERY OF GOD. [H. XXV. D. 6-7.
DIV. 6.
THE ANNIHILATION OF DEATH AND HADES.
XX; 14. 1420-21. And Death and Hades were cast into the lake of
fire. This is the second death, the lake of fire.
The lake of fire being the symbol for the mode of final and complete
destruction, appropriate to the nature of the thing to be destroyed
(see pp. 375, 378), the consigning to it of the symbols of the last and
universal enemy, and of the receptacle of the dead, is a very forcible
way of representing, that the Mystery has now reached its full and
final termination.-The second death unquestionably denotes a state of
the dead, and that one of punishment (cp. 2; 11). The consigning
of Death and Hades to this state, and the emphatic definition in this
place, that the lake of fire is identical with the second death, appears
to be designed to show, that the symbols are to be regarded as persons
(see on 413), who receive their designations from what they represent.
And the nature of the place to which these persons are consigned
indicates, that the wicked are implied in them; and thus confirms
what was said on 1418 to the effect, that Death and Hades are here
specially representative of the temporary repository of the wicked.
To take these terms in any sense literally is clearly out of the ques-
tion, as even Stuart and Hengstenberg could not but see.
Death (in
its ordinary sense) and the receptacle of the dead could not by possi-
bility be represented as being committed to a place of continued
torment. The merging, then (so to speak), of the symbol of the
temporary in that of the final receptacle of the wicked,-or (to put
the case in a different light) the exhibition of the final destruction of
that which effects the destruction of all living-is an appropriate
symbolization of the conclusion of the temporary Dispensation. As
in C. 10; 6, Time shall be no longer, must be said in reference to "the
Mystery of God," or as meaning the times of the first Dispensation
(see on 684), so here in like manner the annihilation of death and
hades must be predicated in reference only to the same Dispensation.
DIV. 7.
XX; 15. 1422-23.
THE SECOND DEATH OF THE UNJUST.
1422-23. And if any one was not found written in the
book of life, he was cast into the lake of fire.
The mode of expression adopted in this concluding statement seems
of itself alone to show, that no book of death' was produced; and
consequently that 'the rolls' could not have represented records of the
wicked. It indicates, too, that all are by nature in a state of death ;
since it follows from a man's name not having by a positive act been
entered in the book of life, that he is in the state of death.-As the
book is the lamb's (13; 8), we may infer, that by him alone can any
name be entered in, or blotted out of it (cp. 3; 5).—And if any one is
equivalent to And whosoever.—Among those not found in the book of
xx; 14-15. 1420-3.]
475
Synoptical interpretation.
life would be conspicuous the worshippers of the beast, of whom it was
said (13; 8 cp. 17; 8); "All shall worship him, whose names are not
written in the book of life."-Inasmuch as the temporary receptacle
of the unrighteous dead had been annihilated, it could only remain,
that they must, after receiving their sentence, be consigned to the
place of perpetual punishment. And this is appropriately made the
final act of the judgment.-As the third and fifth divisions are marked
out by each ending with the phrase according to their works, so the
sixth and seventh are indicated by having each the same terminal
phrase, the lake of fire.
On the whole, the author's conception of this scene appears to have
been as follows. As soon as the white throne is set up in the highest
heaven [or, as soon as the standing throne of C. 4; 2 assumes a white
colour in token of judgment being about to be given], the earth gives
up 'the rest' of the righteous dead. Then the lowest heaven and the
earth or land of the symbolic world vanish away, as having severally
served their purpose and being no longer required. At the same time,
the righteous dead are translated to the presence of the throne in
heaven. And the fact of their being capable of ascending thither
might in itself be deemed sufficient proof, that they have during their
lifetime 'washed their robes, and made them white in the blood of the
lamb;' since there could enter into heaven 'nothing defiled,' and none
could endure to stand on the fiery sea of glass in presence of the white
throne, but those whom the great High Priest had 'clothed in white
garments.' Next, two registers are produced. One of these is very
voluminous; for it contains a record of all the righteous acts of every
one of the saints, besides an account of the dealings of the Lord with
them in providence and grace. The other is less so, being merely a list
of the names of those 'ordained to life.' When the righteousness of the
Divine proceedings has been made manifest, and it has been shown who
they are, that have been justified by faith in Jesus, and also that the
rewards adjudged to each are according to their deserts, the righteous
enter upon the life of celestial bliss and glory. And when they have
thus been removed from the scene, the receptacles of the unrighteous
dead next give up their contents. The character of this class of the
dead is too manifest to need to be recorded. Not having wedding-
garments, they are refused admittance to the marriage-supper of the
lamb, and are sentenced to be cast into the outer darkness. Their
former receptacles being annihilated, they themselves go into the
everlasting fire.
Synoptical interpretation of the last judgment of the old Mystery.
The orderly and unbroken chronological interpretation, which I have
476
CONCLUSION TO THE MYSTERY OF GOD.
been able to maintain hitherto, has landed us at circa A.D. 1500 (which
is equivalent to A.M. 7000, i.e., in the longer Jewish computation), as
the full and final terminus of the seven ages of the seven-seal book.
The same principle of chronological continuity and consistency, as
well as the obvious propriety,-not to say necessity, of placing the
judgment of the Mystery at its termination, and also the fact, that all
the indications that can be gathered from other sources accord with
such a view, require us to regard this epoch as being that of the judg-
ment symbolized in this passage.-There is not the least unreason-
ableness in supposing this judgment to be past, nor does the smallest
improbability attend such a view. For we know, and can know
nothing whatever of the transactions of the unseen world; and con-
sequently must be utterly incompetent to reason, or even form a con-
jecture, in reference to them. There is not greater à priori or in-
herent improbability in God's appointing a judgment in the 7,000th
than in the 70,000th or in any other year of the world; and far less is
there than, that Christ should appear, say in A.D. 1866, to reign with
the saints in spiritual bodies on this material earth for 1000 years.
Neither is there anything in such a view, that in any way interferes
with a judgment to come of a Dispensation subsequent to the one
symbolized by the seven-seal book.
If, then, A.M. 7000 be the epoch of the judgment before us, its theatre
must undeniably be the unseen world. It is, indeed, obvious from
the passage itself, that our earth,-especially on the view of those,
who construe the terms heaven, earth, sea, literally,-cannot be the
scene of this judgment; since, before the dead are brought forward
for judgment, the earth and the heaven are described as vanishing.
And who, I may ask, considers the vision of Cs. 4-5 to be, either
symbolically or literally, a representation of things enacted on earth,
or within the cognizance of mortals? That scene is, indeed, declared
to be laid in heaven. If, then, the one before us is (as I have shown
it to be) a continuation of, and one with the former, this must also
be a vision of things in heaven, or at any rate in the unseen world ;
and consequently of things, of which men living on the earth would
have no knowledge.
If, then, such be the epoch and such the theatre of this judgment,
it cannot be doubted, that this must be the judgment of " THE MYSTERY
OF GOD" or Jewish Dispensation, including those converts to Chris-
tianity, who, having been converted previous to the time of the com-
plete abolition of the Jewish Covenant (and therefore while the seed
of Abraham had at least a preference or precedence, and Christianity
might be regarded as an offspring or portion of the Jewish Church),
including, I say, those believers in Christ, who were thus brought
under that division of the one universal Church of God of all time.
Synoptical interpretation.
477
Here, then, we have symbolized the judgment of the rest of the
dead of that Dispensation, that is, of all who had lived between the
Creation of man, and the abolition of the Jewish Covenant and polity,
-the righteous and the unrighteous,-with the exception of such as
had endured persecution for the truth's sake,-for the testifying of
Jesus or for the word of God, and to whom (as a special recompense
for their zeal and faithfulness) there had been previously awarded a
preferential life of celestial bliss and glory for a thousand years. The
abolishing of the distinction into two Covenants is first symbolized.
The righteous dead of all classes are then brought before the divine
Mediator's righteous throne. The conduct of all during their lives,
and the Lord's gracious dealings with them, are accurately exhibited;
and a suitable reward is adjudged to each one. The resurrection of
the unjust is next symbolized, and the awarding to them a recom-
pence in accordance with their doings on earth. And then, Christ
having now put down all rule and all authority, and power' (19;
19–21), and having 'reigned till he hath put all enemies under his
feet' (20; 6-10), the arrival of 'the end,' when the Mediator' delivers
up the kingdom to his God and Father,' is symbolized by the destruc-
tion of the last enemy,' death, and the annihilation of the dark
abodes, where he keeps his prisoners (cp. 1 Co. 15; 23-28). Finally,
those, who are not found written among the righteous in the book of
life, are left to the never-dying worm, and consigned to eternal per-
dition.
Miscellaneous interpretations.-This scene has been generally held
to symbolize a future and general judgment of the quick and dead:
some say of the righteous and the wicked; but others, of the wicked
only. The second resurrection is the second conversion of the Jews
[Brightman].
SUPPLEMENT to the TWO MYSTERIES.
PART VI. Chs. XXI-XXII; 5.
HEPTAD XXVI. THE NEW JERUSALEM.
C
Introductory remarks. The history of the two Mysteries having
now been traced symbolically from their commencements to the ter-
mination of the first, that is to say, that of the Mystery of God' or
'of the seven-seal roll' from the Creation (6; 1), and that of 'the
Mystery of the seven stars' or 'of Jesus' from the epoch of his birth
(11; 15), the history of the latter alone "unto the ages of ages"
(22; 5) is now carried on as a supplementary Conclusion to 'the
478
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
Mystery of the seven stars' contained in Cs. 2-3, and to 'the Mystery
of God' contained in Cs. 6-20; 10.-It has been a much controverted
question, whether the tableau of the new Jerusalem exhibits a state
of the Church in heaven or on earth. Among those, who have
adopted the former view, may be mentioned Augustine, Andreas, the
abbot Joachim, Albert, Aquinas, Alcassar, Pareus, Bossuet, Fleming,
Lowman, Eichhorn, Faber, Stuart, Brown. In favour of the latter are
Primasius, Eusebius, Hilary, Tichonius, Arethas, Ribeira, Brightman,
Bullinger, Vitringa, Mede, Pyle, Wetstein, Bp. Newton, Croly, Fuller,
Burgh, Lee, Cuninghame, Gell, Birks, Elliott, Hengstenberg. The
latter may be divided into two classes, according as they make the new
Jerusalem state to be identical with, or subsequent to the millennium.
Or they may be divided into those, who interpret the new Jerusalem
as representative of an ordinary state of the Church, and those, who
suppose it to symbolize a paradisiacal state. Among the former are
Eusebius (320), Hilary (400), Tichonius (450), Wetstein, Lee. Al-
though opinions have differed so widely, I cannot but think, that
there are sufficient indications to satisfy an unbiassed inquirer, that
a terrestrial, but not a paradisiacal state of the Church is symbolized;
and these indications I will summarily bring forward after we have
examined the passage in detail. So highly symbolical are the repre-
sentations of this book, that the more correctly they are appreciated,
the more will it be seen, that it is scarcely possible to make too`large
allowances on this account; and hence the reader may probably on
mature reflection arrive at the conclusion, that a much less perfect
and exalted state of the Church may be intended, than he had sup-
posed from having on a first perusal taken the terms, more or less, in
too literal or too spiritual a sense. It is also to be observed, that an
introduction is prefixed to the new Jerusalem symbolization, through-
out which, as well as throughout the scene itself, the Church appears
to be represented as only advancing towards perfection. And hence
how many ages might elapse before she would attain to the state
symbolized at the commencement of the new Jerusalem scene, and
much more at its perfection, it may be impossible to say.
general idea, however, to be formed of this scene as a whole is, that,
commencing from the epoch, to which we have been brought down
by the preceding symbolizations, namely, the era of the Reformation,
it depicts the Church as entering on a new phase, and, as the light of
the world, ‘shining ever more and more unto the perfect day.'
HEPTADAL PRELUDE.
Descent of the new Jerusalem.
the Church.
The
Reformed state of
Vv. 1–8 contain an introduction to the scene-proper, as appears
from vv. 9-10 cpd. with ve. 2.
xxi; 1. 1424.]
479
The new Jerusalem.
(1). The new heaven and earth. XXI; 1. 1424-26. And I beheld a
new heaven and a new earth; for the first heaven and the first earth
have passed away, and the sea is no more.
(
1424. A new heaven, &c. It can scarcely have been accidental,
that, on the occasion of the fleeing away (20; 11), the order of the
words is the earth and the heaven,' but on that of the appearing
anew 'the heaven and the earth.'-Most strangely and most errone-
ously have many interpreters taken the terms heaven and earth lite-
rally. If they had only adverted to the word I saw, and called to
mind, that the seeing intended was that of an ecstatic Vision, they
could scarcely have failed to perceive, that the symbolic universe is
had in view, and that the heaven and the earth are symbols of the
same general nature here, as in the previous instances in which they
are mentioned, though some specific modification may be given to
them by altered circumstances. There being no longer any sea, too,
conclusively proves this; since the sea could be spoken of here only
as a symbol, as Hengstenberg (while taking the heaven and earth in
a literal sense) inconsistently recognizes, saying; "the sea is the sea
of the peoples, the wicked restless world: the vanishing of the merely
natural sea would not be in its proper place here."—The heaven, earth,
and sea, then, being symbols, the following will be their significations
in this place (cp. Vol. I: p. 11). The heaven will denote generally
the covenant of salvation in the abstract, as devised from the beginning,
and ordained by God in 'the super-celestial places: the earth that
covenant in the concrete, or as having a local habitation and manifes-
tation upon our globe: the sea (as before) the antagonistic world-
power, the instrument of Satan as god and ruler of this world.—
Then, a specific adaptation of the symbolic terms to the particular
circumstances of the epoch will give the following as the general pur-
port of this passage. The former constitution of things having been
brought to a full end by the arrival of the final terminus of the first
series of ages, and the Mystery of God having wholly 'passed away,'
the Mystery of Jesus Christ assumes relatively a new, independent,
and exclusive position. It now stands alone, being at once the
Mystery of God and the Mystery of Christ; and from this epoch it
begins to appear in a new and renovated form. And an especial
characteristic of the new state of things is, that there is no longer a
dominant world-power, competent to tread under foot the people of
God; for Satan himself, the red dragon, has been cast into that lake of
fire, into which the several instruments he had made use of in former
times were cast, that is, he has been for ever deprived of the power of
the sword, wherewith he persecuted and cut short the Israel of God.'
-In accordance herewith we find the Christian Church undergoing at
this time a wonderful revolution, and assuming, through the great
480
H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
Reformation in religion, a new and better aspect, the dawning of a
brighter day. So, also, about this time the ecclesiastical and civil
power of Mahometanism,-the last and most dangerous of all the
world-powers, which Satan successively raised up, baving reached the
limit assigned to it, began to decline; and the decree went forth
against it; Thus far shalt thou advance, but no farther.' Now, too,
a new world was discovered, over which Christianity extended its
sway with a rapidity and to an extent, that eclipsed all its former
conquests. So that, from all these circumstances combined, the
Christian name speedily attained to a numerical superiority over every
other form of faith.
((
1425. For the first heaven, &c. The reference is of course to the
heaven and earth, which in C. 20; 11 were said to flee away. The
word first appears to be repeated for parallelism with the repetition of
new, the object of the repetition of the latter term having been to lay
emphasis on the distinctness of the things signified by the heaven and
the earth, and that of the parallelism to mark a contrast between the
first and the second heaven and earth in respect of time. The refer-
ence to and the comparison between these show, that the terms are used
in the same generic sense; since a reference could not be made from
terms used symbolically in one place to the same used literally in
another, or vice versa. If, then, a symbolical use has been satisfac-
torily established in the one place, the same must hold good in the
other. Hengstenberg, following some other writers, seeks to make it
appear, that the passing away is limited to the desolations caused by
sin. 'Only these desolations," he says, "vanish: the kernel re-
mains. Berleb. Bible: Nature will not be annihilated, but purified;
all corruption shall be abolished; the work of God himself remains,
and is merely set free from its dross.' But the text says not; 'The
corruption of the heaven and the earth,' but 'the heaven and the
earth' themselves.-While literalizing expositors are thus floundering
as it were in difficulties of their own making, there is a remarkable
adaptation and appropriateness in the wording of the text to my view.
It is said, that the first heaven and the first earth, that is, the old
Mystery in its entirety, have passed away (referring to the epoch
arrived at in C. 20; 11); and, according to my scheme, that Mystery
reached its full termination at that epoch, viz. at A.D. 1500=a.m.
7000. But it is not said, that a new heaven and earth were then seen
to be created (that is, that a new Mystery had then its origin); but
that, having (it may be) been created at some previous period, they
then came into the seer's view appearing as new or renovated. If the
former had been the mode of expression, it would not have suited my
scheme; but that which is actually found is as accurately adapted, as
the nature of the case would admit, to the view that the Mystery
xxi; 2. 1425-26.]
481
The new Jerusalem.
!
which is symbolized was not now founded ab initio, but only reformed
or made new.
1426. And the sea is (that is, exists) no longer.
A reference must
be made by the article here, equally as by those prefixed to heaven
and earth in the preceding clause. If so, there can be no doubt, that
the reference must be to the sea mentioned in C. 20; 13. In strict-
ness, then, and looking at this phrase only, that is the sea here spoken
of; and consequently the non-existence of that sea, and not the non-
existence of any sea at all, is what is here predicated. Hence, the
annihilation of the particular world-power, which had been symbolized
by the sea under the old Mystery, that is, the Roman, may be thought
to be what is here affirmed: and this, it is evident, would suit my
scheme well; since the last vestige of the ancient Roman empire was
The
swept away by the destruction of Constantinople in A.D. 1453.
circumstance too, that, while all the other standing symbols have been
removed from the scene, one after another, the whore, the beast, the
false prophet, the dragon, and at the end of the old Mystery, the
heaven and the earth, Death and Hades,-the passing away of the
sea alone is not mentioned under that Mystery, but reserved until the
appearance of a new heaven and a new earth has been adverted to,
cannot but be allowed to be remarkable, and favourable to the view
just stated. Nevertheless, the following considerations, namely, (1).
that the expression in this clause is is, and not was (which it more
naturally would have been, if the reference had been to the former
sea exclusively; and probably the supposition, that such was the
reference, led to the Greek word being rendered by was in the A. V.),-
(2). that the declaration of its non-existence is reserved, until after
the re-appearance of a heaven and earth had been announced (as
though for the express purpose of not allowing the non-existence of a
sea to be inferred merely from silence as to its existence),—and (3). that
there is no mention made of a sea subsequently, these considerations
may lead us to think, that the reference is not intended to be made
to the former sea exclusively. Still, the facts remain, that, if no
reference had been intended, the proper expression would have been,
'There was no longer a sea;' and that the proper place for making
mention of the passing away of the sea appertaining to the old
Mystery was in the times of that Mystery. On the whole, then, we
may come to the conclusion, that the first sea is here had in view;
and that the mention of its non-existence, coupled with the want of
any announcement of the existence of a new sea, is to be taken, as
implying the non-existence of any symbolic sea in the times of the
new Jerusalem.
The precedent for this symbolization is in Is. 65; 17; "I create a
new heaven and a new earth; and the former shall not be remem-
2 H
VOL. II.
482
SUPPLEMENT TO THE TWO MYSTERIES. [H. XXVI. PREL.
bered.. I create Jerusalem a rejoicing, and her people a joy."
To this passage Is. 66; 2 refers. Is. 51; 16, with Wemyss's com-
ment on it, runs thus; 'I covered thee with the shadow of my hand
(ie., protected thee in thy march to Canaan), that I might plant the
heavens, and lay the foundations of the earth (i.e., make thee a state,
and build thee into a political world), and say unto Sion; Thou art
my people.' "To look for a new heavens or a new earth (2 Pe. 3;
13), then, may mean," Wemyss concludes from his investigation,
"to look for a new order of the present world, or, as the Scripture
phrases it (Mt. 19; 28: Acts 3; 21), the regeneration, or the resti-
tution of all things." In principle I can agree with him.'
(2). The new Jerusalem descends. XXI; 2. 1427-30. And I
beheld the holy city, new Jerusalem, descending out of the heaven, pre-
pared by God, as it were a bride adorned for her husband.
The R. T., which is generally rejected by critics, runs thus; And
I John beheld the holy city, new Jerusalem, descending from God out of
heaven, prepared, &c.
1427. The holy city is doubtless identical, for substance, with the
beloved city of C. 20; 9, the different epithet being used to indicate a
circumstantial diversity. If so, and if I have rightly interpreted the
latter as meaning the Christian Church, then the holy city will denote
the same in a comparatively purified and in a purifying state. As
Jerusalem, standing for Judaism, and Rome for heathenism, were
each represented by symbolic cities, namely Sodom and Egypt and
Babylon, so must Christianity be similarly represented by a city, one
object of the symbolization being to bring the latter into strong con-
trast with the two former (see Vol. I: p. 16). And hence the holy city
is called new Jerusalem,―a name, which indicates the contrast with
Jerusalem and Judaism, as the parallelisms of description, noticed on
1117, do in respect of Babylon and heathenism.-These three cities
may be considered to be respectively characterized by the epithets
adulterous, fornicating (Babylon being "great" pre-eminently in
respect of its fornications), and holy or chaste; or, to use the corre-
sponding literal terms, unfaithful, idolatrous, and faithful. And when
we consider the parallelisms and relations that subsist between the
three, can we doubt, that a terrestrial state is symbolized under each,
and not a celestial under one and a terrestrial under each of the
others?—The city, of which Paul speaks in He. 12; 22-24 as 'the
city of the living God, the heavenly Jerusalem, . . . . the church of
the firstborn enrolled in heaven, the spirits of just men made
perfect, and Jesus the mediator of the new covenant,' and in Ga. 4;
26 as 'the Jerusalem which is above, the mother of all Christians,' is
here made a symbol, in order that by its descent from heaven to earth
may be signified, that the Church on earth is now entering on a course
xxi; 2. 1427-28.]
483
The new Jerusalem.
of progressive assimilation to that in heaven.—With the description
of this holy city Eze. C. 40, ss. should be compared.-In Enoch the
Christian Church is spoken of under the designation of "the plant of
righteousness.”—The name, new Jerusalem, has, as I have said, been
derived from that city, which " was the city of God," and to which
the epithet holy had been applied (see 11; 2), but which had come in
its last days, and when its people had 'crucified the Lord of glory,' to
be" called spiritually Sodom and Egypt." This, the now holy city (or,
more properly speaking, the prototype of this), being the city of the
new Covenant, it is the new Jerusalem; to be registered as a member of
which is to be sealed unto eternal life (3; 12). In connexion and for
congruity with it, all things are made new' (ve. 5): a new heaven
and earth, new covenant, new name, new song, new birth, new crea-
ture, new life, new commandment, new wine.-Hengstenberg, in
support of his opinion, that the new Jerusalem is not contrasted with
the old, and does not represent, but forms the contrast to the militant
Church, lays much stress on John's having reserved the name Jeru-
salem for the new Jerusalem, 'not having once,' as he asserts, 'used
it to denote the militant Church, much less that lifeless corpse, the
literal Jerusalem.' With regard to John's not having used the name
to denote the militant Church, Hengstenberg's assertion begs the
question at issue in this very place. And with regard to the seer's
not applying the name to the literal Jerusalem, it is a matter of
course, that he would not apply to Jerusalem its proper name; because
this would have been a violation of symbolical congruity; and it
would have led to utter confusion to use names, sometimes in a symbo-
lical, and sometimes in a literal sense.-If, then, the new Jerusalem
is a designation given to the holy city, in order to denote, that it
forms the contrast to the former Jerusalem, and if the latter, as being
the metropolis of the country, may be regarded (as it is in the passage
just cited from Hebrews, in which the two are contrasted) as the
representative of the Jewish polity and Church, the latter must be
a symbol of the Christian Church.
1428. Descending out of the heaven. This is the salient point of the
symbolization; as, in particular, is shown by the circumstance, that
the descending from heaven is mentioned in C. 3; 12 as the distin-
guishing characteristic of the new Jerusalem.-The city being described
as seen,—not in heaven, its proper place,-nor yet as descended to the
earth,—but as being in the act of descending, denotes, that the thing
symbolized, namely, the Christian Church, was, at the epoch from
which the symbolization dates, entering on a progressive state of
purification, which in course of time would bring it to the holy and
blessed condition subsequently described.-Observe, that it is the
city (which must include in its symbolization a polity or system), and
2 H 2
484
SUPPLEMENT TO THE TWO MYSTERIES. [II. XXVI. PREL.
not the people of it, that descends. Hengstenberg and others write
as though 'the citizens' were alone or chiefly had in view. A correct
appreciation of the symbol will be of itself sufficient to exclude their
theory.-There appears to have been a floating tradition among the
Jews, to the effect that "God would renew the world, and build
Jerusalem, and cause it to descend from heaven." So spake Rabbi
Jeremias. Whether his words were really meant to be taken literally
or spiritually may perhaps admit of doubt.
1429. Prepared by God. The subsequent description shows,
wherein the preparation consisted.-If this be the genuine reading
and the correct rendering (and C. 19; 7-8 leaves no doubt on my
mind, that such is the case: see on 1313-14), our thoughts are
directed to God, as being the author of the Church's purification and
sanctification; and we are reminded, that to Him she will be indebted
for the white robes of righteousness, and all the glorious habiliments
and adornings, in which she will ultimately be clothed. Even if the
reading of the R. T. be preferred, the ultimate result will not be
materially different.
(
1430. As a bride. This simile (especially when ve. 9 is compared,
wherein the new Jerusalem is directly designated the bride, the
lamb's wife') at once directs our thoughts to C. 19; 7; "The mar-
riage of the lamb is come, and his wife hath prepared herself." The
identity of the symbols spoken of in the two places will, I suppose,
be universally admitted. And if the symbol is the same here as
there, the conclusion is natural, if not necessary (seeing, that the
mention made of it in the former place has been shown to relate to
the Church on earth), that a like earthly state of the Church is had
in view here. Some have, indeed, not only recognized the identity of
the symbols, but have gone so far as to account the epochs identical,
interpreting the new Jerusalem as symbolizing the marriage-supper
of the lamb. But a comparison of the passages in C. 19; 7 and C.
21; 9 shows, that the epochs are different. In the first, the Church
is said only to have prepared herself to become the lamb's wife: in
the second, she is shown, not only as having prepared herself, but as
having actually become the lamb's wife. And the interposition of
the 1000 years further shows, that there is a wide interval between
the two epochs. The reason of the parallelism, that is found to exist
between the two passages, will be shown on 1559 and 1569.—When,
again, we observe that here, just as in the case of Babylon in C. 17,
a double symbol or two symbols,—a city and a woman in each case,
are used to represent a single thing, we are led to conclude that, how-
ever much the things signified may differ specifically, they must be
generically identical. And the parallelisms between C. 17; 1-4 and
C. 21; 9-11, 18 ss. indicate further, that the writer intended to
xxi; 3. 1429-31.]
485
The new Jerusalem.
establish a connexion between the two symbolizations; and the con-
nexion, as the character of the symbols themselves shows, could only
have been in a way of contrast. But, in order to be generically iden-
tical, and at the same time to be brought into contrast with one
another, both the things signified must be earthly, or both heavenly
polities. A state of things in heaven, or even on a "glorified earth,
could with no propriety be compared with one on an earth polluted
with sin. Since, then, it is clear, that the whore Babylon represents
an ordinary earthly polity, so must the lamb's wife, the new Jerusa-
lem. And this is confirmed by the fact, that the whore of C. 17, the
matron of C. 12, and the bride of C. 21 are manifestly companion-
pictures. How can any one doubt, that these were designed to be
symbols respectively of heathenism as embodied in the Roman world-
power, of the Church of God under its Jewish form, and of the same
under its Christian development?-Here let me notice, that, while
Wordsworth recognizes the contrast between the whore and the bride,
his interpretation makes it to be (in the literal sense) between a
visible and an invisible body, which is manifestly incongruous.
Adorned. Cp. ve. 19; "The foundations . . were adorned with
every precious stone.'
The precedents of Nos. 1429-30 may be found in Is. 49; 18 and
61; 10: in the former of which texts, speaking of the Church of the
future, it is said; "As I live, saith the Lord, thou shalt surely clothe
thee with them all, as with an ornament, and bind them on thee, as a
bride doeth : and in the latter of which the Church says; "He hath
clothed me with the garments of salvation, he hath covered me with
the robe of righteousness, as a bridegroom decketh himself with orna-
ments, and as a bride adorneth herself with her jewels." These
precedents confirm the view, that a terrestrial, but not a paradisiacal
state of the Church, is symbolized.-Cp. Test. XII. Patriar.; Au
angel will proclaim the coming of the Lord. Heaven and earth will
shake at the sound. The heavens will open, and the new Jerusalem
descend with delightful odour, adorned as a bride for her husband.'
(3.) Declaration of a voice from heaven. XXI; 3-4. 1431-41.
And I heard a loud voice out of the throne, saying; 'Lo, the tabernacle
of God [shall be] with men, and He will tabernacle with them, and they
shall be His peoples, and God Himself will be with them, [and be] their
God. And God will wipe away every tear from their eyes, and death
shall be no more; neither shall there be mourning, nor crying, nor pain
any more; because the first things have passed away.'
1431. Out of the heaven is the reading of the R. T.; but it has been
rejected by Tregelles and Kelly. Hengstenberg contends however,
that, the external testimonies for the two being nearly equal, the in-
ternal ought to decide in favour of the rejected reading. Out of the
486
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
throne he thinks equivalent to from God; whereas the use of the third
person in what is said in reference to God, and the introduction of
God as speaking when this voice ceases, indicate, that He is not the
speaker here. We might compare the loud voices, which are intro-
duced in C. 7; 10: 11; 15: 12; 10: 14; 2: 15; 3: 19; 1, 6; and
thence be led to think, that the voice proceeds from the saints, who
have previously entered into glory. But in these texts the voices are
only said generally to proceed from the heaven. And we cannot in
this work safely identify the throne, either with God, or with the heaven
(see on 1301). The only other place, in which a voice is said to pro-
ceed from the throne is in C. 19; 5, in similar close connexion with
the bride of the lamb. This text may lead us to suppose, that emis-
sion from the throne is designed to bring to view the sovereign
attributes of the Deity.
1432. The tabernacle of God. This is a designation, the precise
meaning of which may best be gathered from the construction and
relations of the Jewish tabernacle or temple, and the symbolical
significations attached to the several parts thereof. Philo and Jose-
phus state, that the temple and its furniture were representative of
the universe of God, including the visible and the invisible worlds,
that is to say, 'the Holy place' of earth, and 'the Holy of Holies' of
heaven. But S. Paul, in his Epistle to the Hebrews, makes the whole
to be significant of the Church of God under its two forms or divi-
sions, the Jewish and Christian covenants or Churches. The two
views, however, the one relating to the material universe, and the
other to the spiritual, are compatible, and might be held together:
though, if a choice must be made between them, that of S. Paul
would unquestionably be entitled to a preference, as coming to us on
inspired authority.
The view taken by S. Paul and his contemporaries (cp. Asc. Esaice,
Enoch, 4 Ezra, and Sibylline Oracles), appears to have been as follows.
There was constituted in the heavens a society or Church of glorified
saints, who worshipped God continually in a temple (cp. 7; 15), of
which the Jewish tabernacle first, and the temple afterwards, was in
all respects a copy. In this temple Christ officiated, as the great
High Priest, 'ever making intercession' for those members of his
mystical body, who had not as yet entered into the heavenly places.
Now, this mystical body being divided into two parts, the glorified
and the unglorified,-the heavenly and the earthly, the two parts of the
temple,' the Holy place,' and 'the Holy of Holies,' might aptly be
made a figure of these. But such was not the view taken by the
apostle. He makes 'the Holy place,' and 'the Holy of Holies,' to
represent respectively the two Covenants or Dispensations, or the two
Churches founded on them. This will appear in the course of the
xxi; 3. 1432.]
487
The new Jerusalem.
citations, which I shall now proceed to make from the Epistle to the
Hebrews, with the view to establish the above enunciation of the
doctrine. I shall be under the necessity of quoting the Epistle at
some length; because I am unable to refer to the A. V., in consequence
of the main features of the view not being fully brought out in it,
owing to its want of closeness to the original. But, for the sake of
brevity, I will make abstracts of the passages, and will insert here and
there, as I proceed, a few words of explanation.
"We," says S. Paul (He. 4; 14: 8; 1-6), "have a mighty High
Priest, who hath passed through the heavens ;" and "hath sat down
on the right hand of the throne of the Majesty in the heavens,-a
minister of the holy places, and of the true tabernacle which the Lord
pitched, and not man, who ever liveth to make intercession [in the
heavenly temple] for those, who come unto God by him. For every
High Priest is ordained to offer gifts and sacrifices; wherefore this
High Priest also must have somewhat to offer. Now, if he were on
earth, he would not be a priest at all, since the priests are they that
offer the gifts according to the law,—who serve for a copy [' an obscure
delineation,' according to Theophylact] and shadow of the heavenly
things, as Moses, when about to make the tabernacle, is admonished
by God; for, 'See,' saith He (Ex. 25; 40), 'that thou make all things
according to the model [lit. type] showed thee in the Mount.' [So the
ancient Jews say, that, when Moses made one tabernacle, another was
made by the angels in heaven: see Buxtorf: Hist. Arcæ, pp. 83, 84.]
But now he hath obtained a higher ministry, by so much as he is the
Mediator of a better covenant, established on better promises."
"The
first [the Jewish] covenant," the apostle says (9; 1 ss.), "had ordi-
nances of worship, and its consecrated place was in this world. For
a tabernacle was made [divided into two tabernacles or apartments],
the first . . . of which is called, 'The Holy place,' and beyond the
second veil was the tabernacle called, 'The Holy of Holies.'
Now the priests go continually into the first tabernacle . . . but into
the second the High Priest alone goes once a year,
the Holy
Spirit by this signifying, that the way into the [true, that is, the
heavenly] holy places is not yet made fully manifest, while the first
[or outer, cp. vv. 2, 6] tabernacle hath a standing place. [The apostle
must mean :—while the first or Legal Dispensation, which the Holy
place' represents, remains in force.] This [Legal] tabernacle is a
figure serving for the present moment only, gifts and sacrifices being
offered under it, which cannot accomplish the worshipper's object, but
are carnal ordinances, imposed [merely] until a time of reformation.
[by the Messiah]. But Christ having arrived at his destination [in
heaven], a High Priest of the good things which are about to come,
through the greater and more perfect tabernacle (the one not made
•
488
[H. XXVI. PRFL.
SUPPLEMENT TO THE TWO MYSTERIES.
•
:
:
with hands, that is, not of this [the earthly] creation), not by means
of blood of goats and calves, but of his own blood, he entered once for
all into the [true, the heavenly] holy places, having effected [not an
annual, but] an eternal redemption." [Cp. C. 8; 1-2; "A High
Priest,
a minister [not diakovos, but deiroupyos, at Athens one who
served public offices at his own cost]—a minister of the holy places, and
of the true tabernacle which the Lord pitched, and not man." Through
the greater tabernacle may be grammatically connected, either with the
good things to come, or with he entered. The writer in my opinion
means to say on the whole in vv. 6-12, that, as the priests entered
into the first tabernacle or 'Holy place' of the temple on earth, but
were not suffered to enter into the second or 'Holy of Holies,' so,
under the Law and so long as it was in force, men were conducted to
the door of heaven as it were, but not permitted to enter in and
again, as the High Priest passed once a year, on the day of atonement,
into the greater and more perfect tabernacle, to effect a temporal
redemption for the people, so Christ, the High Priest of the better
covenant, after he had made atonement, passed once for all, not indeed
through the Holy of Holies' of the earthly but of the heavenly
temple, into the immediate presence of the throne,-effected an eter-
nal redemption-and obtained a perpetual liberty of access to God
for all men.] The apostle goes on to show (9; 23 ss.), that "it was
necessary, that the copies of the things in the heavens (i.e., the
earthly worshippers, the book of the Law, the tabernacle, and all the
vessels of the ministry, ve. 21) should be purified with the blood of
calves and goats, but the heavenly things themselves [the redeemed,
the evangelic covenant, and the heavenly tabernacle] with better
sacrifices than these [namely, with the blood of Christ]. For Christ
entered not into holy places made with hands,-the antitypes of the
true, but into [the 'true' holy places, the archetypes in] heaven itself,
now to appear in the presence of God for us." The writer proceeds
(10; 1 ss.); “For the Law, having a shadow of the good things
about to come [cp. 8; 5; "The priests, who make the offerings
according to the Law, serve for a copy and shadow of the heavenly
things"], and not the very image of the realities, can never attain
the object of the worshippers. Wherefore Christ came, saying;
'Sacrifices Thou wouldest not: then said I; I come to do thy will, O
God.' He taketh away the first [the sacrifices of the Law], that he
may make the second [God's will, as revealed in the Gospel] to stand."
[The apostle still has in his mind indirectly the first or outer, and the
second or inner tabernacle; and now contemplates the second as
'standing,' and the first as having ceased to 'stand' (cp. 9; 8).] He
goes on (10; 19); "Having, then, a free admission for the entrance
of the [heavenly] holy places by the blood of Jesus (cp. 9; 25, there
xxi; 3. 1432.]
489
The new Jerusalem.
is an allusion here to a free admission to the Chorus of an Orchestra),
—a new and abiding entrance, which he hath opened for us through
the [second and true] veil (that is to say, his flesh), and having a
mighty priest [cp. 4; 14] over the house of God' [in heaven], let
us approach,. our hearts having been 'sprinkled' [with the blood
of Christ (alluding to C. 9; 13, 21: 12; 24)], who (12; 2, cp. 8; 1)
hath taken his seat at the right hand of the throne of God [in the
heavenly temple]. For (12; 18 ss.) ye are not come unto a mountain
that may be touched [the Mount Sinai, and the giving of the Law]; but
ye are come unto Mount Sion and to a city of a living God, a heavenly
Jerusalem, and to myriads of angels in full assembly, and to a con-
gregation of firstborn [Christians] enrolled in heaven, and to a judge
who is God of all, and to spirits of just men [of the first Dispensa-
tion] made perfect [cp. Vol. I: p. 289], and to a mediator of a new
covenant, [even] Jesus, and to blood of sprinkling, which speaketh in
a better way than that of Abel [sc. Christ's for forgiveness, Abel's for
vengeance]. See, then, that ye reject not Him that speaketh. Whose
voice then [at the giving of the Law on M. Sinai] shook the earth:
but now [in the promulgation of the Gospel] He hath promised, saying
[in Hag. 2; 6, LXX.]; 'Yet once more only [cp. 9; 26: 10; 2, 10]
will I shake not the earth alone, but also the heaven.' This, 'Yet
once more only,' signifieth the removal of those things that are
shaken, as being perishable, that the things unshaken may remain.
Wherefore, since we receive a kingdom that cannot be shaken, let us
be filled with thankfulness." [In this passage the apostle seems to
have had in his mind's eye the earthly tabernacle, as being repre-
sentative—the outer tabernacle of the earth,-the inner of the first or
starry heaven. The earth might then correspond to the Jewish Dis-
pensation, in so far as it existed on earth; and the heaven to the
same, in so far as it had a place in heaven. This view, on more
mature consideration, I think preferable to that suggested on p. 71.
If it be the correct view, the shaking will symbolize the total aboli-
tion of the Jewish Dispensation, and the things unshaken will be the
holy places of the true tabernacle in the heaven.-We may note here
a remarkable correspondence of this figurative shaking of the heaven
and the earth, and receiving of a kingdom that cannot be shaken,
with the fleeing away of the heaven and the earth, and the appear-
ance of a new heaven and earth, preparatory to the descent of the
new Jerusalem, as related in Rev. 20; 11-21; 2.-The ancient Jews
expound Hag. 2; 7 of the coming of the Messiah, and add, that as
the first tabernacle and temple were built and destroyed, so was the
second temple, but the Messiah should build a temple, and God had
built a tabernacle and temple in the heavens, which should never be de-
stroyed: Pug. Fid. pp. 304, 309.] The apostle afterwards remarks
490
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
(13; 10 ss.); “We have an altar, from which they who serve the
[outer] tabernacle have no right to receive meat. For, just as in the
case of those animals, whose blood was carried by the High Priest
into the Holy places [and consequently into the inner tabernacle],
their bodies are burned 'without the camp' (Lev. 16; 27, LXX. verb.),
so it was in the case of our sacrifice and High Priest, who in like
manner suffered without the gate [of the city]. Therefore let us go
forth unto him 'without the camp.' For here we have no abiding
city, but we seek that which is about to come [—the city of the living
God, the heavenly Jerusalem]."-Cp. Vol. I; p. 202: Vol. II; p. 419.
After this lengthy citation, which the attempt to compress a great
deal into a small compass has, I fear, rendered somewhat obscure, it
may perhaps serve to make the essential points clearer, if I lay before
the reader in close juxta-position the various designations, which are
applied severally to the heavenly temple, to the earthly temple, and
to the model of the former, showed to Moses in the Mount for his
guidance in making the latter. (1). The tabernacle or temple in
heaven, with its throne or mercy-seat, its High Priest, its worshippers,
and their "many mansions," or some of these, are called by the
apostle the heavenly things' or 'places,' 'the holy places,' 'the true
tabernacle,' 'the true holy places,' 'the kingdom that cannot be
moved,' the good things to come,' the abiding city' (He. 8; 2, 5:
9; 23, 24: 10; 37: 12; 28: 13; 14), and by S. Luke (16; 9) 'the
everlasting tabernacles.'-(2). The second, the model showed to
Moses, is called the TUTоs, type (7; 5: Acts 7; 44, cp. Ro. 5; 14:
1 Pe. 3; 21). This was a 'model' in reference to the first,-the
archetype of it, and a 'type' or 'pattern' in reference to the third,
which would be the antitype both of it and of the first. (3). The
tabernacle or temple on earth, with its priests, people, sacrifices, book
of the law, and vessels of the ministry (9; 19-21), are designated
Vπоdειуμа каι σkia, a figure and shadow of the heavenly things' (8; 5),
ὑποδειγμα και σκια,
'patterns [vπodeyuara, copies would be the best word in both places]
of the things in the heavens' (9; 23), 'a figure [Tapaßoλn] for the
time current,' and 'åvτiтuña, antitypes of the true' (9; 24: cp. 1 Pet. 3;
21), things that may be moved or shaken' (12; 27).
6
(
However great may be the doubts and difficulties, which attach to
some of the details of the passages, it is, I think, sufficiently shown
by them, on the whole, in what sense the phrase, the tabernacle of God,
would be used. It can refer only to 'the true tabernacle in heaven,
which the Lord pitched.' This, then, has been made the prototype
of the symbol before us. And hence we may conclude, that this
symbol is intended to denote the most complete and intimate com-
munion between God, and those, among whom His tabernacle is set up.
The great voice from heaven declares, that the tabernacle of God shall
xxi; 4. 1433-40.]
491
The new Jerusalem.
be with or among men.
Either men in general, or a particular class
of men may be meant by the Greek expression. But, in the present
instance, the context appears to show clearly, that the Greek article
is emphatic, and that "the men" means a distinguished class of men.
For we cannot suppose, that 'the fearful' and others, of whom it is
said in ve. 5, that they shall be cast into the lake of fire, were meant
to be included in those, among whom God dwelt. Moreover, the
connexion shows, that allusion is made to the new Jerusalem; and
consequently, that that holy city either is to be, or will contain
within it, the tabernacle of God. The implication is, that, in con-
sequence of the descent of the new Jerusalem, the tabernacle of God
will be among men. And hence we may conclude, that this tabernacle
is to be set up among the men, who are citizens of the new Jerusalem.
---In C. 7; 15 it is said of those, 'who are before the throne of God,
and serve Him day and night in His temple,' that 'He who sitteth
on the throne will tabernacle over them.' The tabernacle, which, in
the times of the old Dispensation, was in heaven is here exhibited
as coming down to earth.-Hengstenberg says; "We are not to
explain; Behold this new Jerusalem is the tabernacle' (for a city
cannot properly be called a tabernacle); but, 'The tabernacle is the
centre and kernel of the city."" The abiding' and 'holy city' in-
cludes the true tabernacle,' and 'the everlasting tabernacles' or
'many mansions' of 'God's servants.'
“
(
(
1433. And He will tabernacle with them. The addition of this clause
confirms the view, that a special dwelling place of God is spoken of
in the preceding clause; since otherwise this would be wholly tauto-
logous. And if this view be well-founded, then the purport of the
two together will be, that God has a special place of abode in the new
Jerusalem, and will dwell therein permanently, and "not withdraw
Himself as He had done more than once from the Jewish sanctuary"
(Stuart). Cp. Ex. 40; 38: Eze. 37; 28: 43; 7.
1434. And they shall be His peoples. People is the reading of many
copies, but not of the most ancient Codex. The plural may be used
to denote the greatness of their numbers.-The precedent is in Le.
26; 11, 12: cp. 2 Co. 6; 16-18: Je. 24; 7: 31; 33: Zec. 8; 8.
XXI; 4. 1437. And God will wipe away, &c.
"The idea is not,
that God will so compassionate sufferers in the heavenly city as to
wipe away their tears, but He will constitute such a state of things
that no more tears shall be shed; as the sequel plainly shows" (Stuart).
The signification of this symbolization will be shown under the next
number.―This clause occurred verbatim in C. 7; 17. Cp. Is. 25; 8.
1438–40. And death shall be no more, &c. To this sentence cor-
responds in C. 7; 16; "They shall hunger no more: neither shall
they thirst any more: neither shall the sun strike them, nor any scorch-
492
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
ing heat.' Rightly taken, each will be found to be appropriate to the
state, to which it has reference,—that before us to a terrestrial, the other
to a celestial state. In the celestial state, 'the spirits of just men made
perfect' are absolutely set free from all the external trials of an earthly
life: in the new Jerusalem state, when it has attained its full perfection,
Christ's faithful servants will be delivered from all those causes of sorrow,
which spring from apprehended misery in a future state. The mean-
ing of the sentence before us will be found to hinge on the first term.
Now it seems clear, that death in the common literal sense is not
meant; because the Greek term has the article prefixed to it, which
it has not (cp. 6; 8: 18; 8), when physical death is spoken of. Death,
either in a symbolical or in a special sense, is indicated by the article.
It cannot be the former; because Death, as forming part of a symbol,
has been consigned to the lake of fire (20; 14); and, that reference
is not made to that annihilation of Death appears from the difference
of the mode of expression here as compared with ve. 1,-here' Death
shall be no more,'-there 'The sea is no more.' That, then, which is
death par excellence, viz., spiritual death, leading to eternal death,
must be meant. And hence, to accord therewith, the 'mourning, and
crying, and pain' must denote chiefly such a state of feeling, as pro-
ceeds from a sense of being under the power of the former, and liable
to all the horrors of the latter of these deaths.-Hengstenberg re-
marks here; "On the expression no more Bengel says; 'Therefore
till now it had not wholly ceased :'- a memorial for those, who would
ascribe more to the 1000 years' reign than what may be found in the
period already past.”
1441. Because the first things have passed away. The first things, in
consistency with the previous exposition, will be the things of the
first Dispensation,-things, 'which stood only in meats, and drinks,
and divers washings, and carnal ordinances, imposed until the time of
reformation;' but, more especially, the Legal covenant based on the
doctrine of justification by works. This doctrine, and as a necessary
consequence these things (for they are the natural fruits and concomi-
tants of the doctrine), had been gradually gaining ground in the
Church during the thousand years, which preceded the epoch, at
which the symbolizations have arrived insomuch that the state of
things under the Law had been practically restored, and the Gospel
of the grace of God excluded and made of none effect through tradi-
tions. The object of the Reformation was to revive and restore
this Gospel, and to make the things of the first Dispensation pass
away. This it sought to effect mainly by the re-promulgation of the
doctrine of justification by faith. And, by making the former things
to pass away, it banished from among the faithful ones of God's holy
city death, spiritual and eternal, with all the train of sorrows that
:
xxi; 5. 1441-44.]
493
The new Jerusalem.
spring from the fear thereof, and all the concomitant evils which
enter with the rival doctrine.-It may be observed, that one portion
of the parallel passage, viz., C. 7; 17, "For the lamb. . . shall feed
them, and lead them to living fountains," is not found here, though
the thing itself is more than supplied in the new Jerusalem by the
gift of the river of the water of life, of the tree of life, and of the
lamb to be the light thereof. And indeed the promise of the foun-
tain of the water of life' is made in the immediate context: see ve. 6.
In this division:-in ve. 3 there may be reckoned five affirmations
of blessings, and in ve. 4 five negations of evils.
(4). Declaration from Him on the throne. XXI; 5. 1442–43. And
He who sitteth on the throne said; ‘Lo, I make all things new.'
1442. He who sitteth, &c. From this clause it appears, that, while
the symbolical heaven and earth had been changed (symbolizing a
change of the Mystery or Dispensation), the unchangeable One main-
tained His position on the throne, as Ruler and Lord of all. Here we
may cite in illustration the words of S. Paul, who, after having arrived
at the conclusion, that "a man is justified by faith without the deeds
of the law," goes on to say (Ro. 3; 29); "Is He the God of the Jews
only? Is He not also of the Gentiles? Yea, of the Gentiles also,
seeing it is one God, which shall justify the circumcision by faith,
and the uncircumcision through the faith." Jehovah-Jesus is now
the God and the Judge (in right of His Mediatorial office) under the
Gentile, as he had been under the Jewish Covenant, and as such He
still occupies the throne.
1443. Lo, I make all things new. One object in the introduction of
different speakers appears to have been to mark more emphatically a
reference to different epochs. Here we observe, that a return is made,
from an announcement of a future state of things, to a declaration of
what would take place at the time present of the symbolization, that
is, circa a.d. 1500. The 'things' (including doctrines and practices)
proper to the former Dispensation, and which lay 'in the oldness of the
letter,' being made to pass away, 'all things' would be restored to the
original'newness of the spirit.' And this renovation or reformation
is declared to have for its first cause Him, 'from whom all good
counsels proceed.' How entirely all things were made new by the
Reformation may be judged from the differences, which pervade the
Romish and Reformed religions, and which extend from the most
minute rites to the most important doctrines.
(5). Instruction from the enthroned One. 1444-45. And he saith [to
me]; Write; because these words [of God] are faithful and true.'
C
1444. And he saith. The natural construction is, that he who
sitteth on the throne is still the speaker. But the change of word
and tense in the Greek,―he saith or tells between the double said, and
494
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
the similarity of the matter to C. 19; 9, indicate, that here (as is the
case there) the angelic hierophant is meant to be conceived of as being
the speaker. That angel was, however, shown to be a special repre-
sentative of Jesus. And from ve. 6 it is evident, that, if he who sitteth
on the throne be immediately referred to, that personage is Jesus. And
thus there is no ultimate difference with regard to the person symbolized.
'
1445. Write; because, &c. Record the declaration just made; for
this making new again shall surely come to pass, as surely as I am
the Faithful and True one (19; 11): yea, it hath been decreed by
Him, who is the first and the last, the amen God.'-Stuart's inference
from this command, that the Apocalypse was written while the
visions were passing, is an unsound one. The intention in giving it
may have been only (as Hengstenberg says) to point to the high
importance of the word spoken (see on 1320). But, as the repeated
introduction of this form of words indicates, that it has the nature of
a technical formula, I am more inclined to think, that (as I have
shown on pp. 353, 456 ss.) one object in using it was to indicate
wherein the newness would consist by pointing, by means of the
parallelism with C. 19; 9 and 22; 6, to the epoch, into accordance
with which the state of things would be brought.-Here we may fitly
call to mind the saying of Jesus; "Heaven and earth shall pass
away, but my word shall not pass away." In a sense 'heaven and
earth' had passed away (cp. 20; 11), but the words of Jesus' still
remained 'faithful and true.'
I
(6). Promise and threat of the ALPHA and OMEGA. XXI; 6-8.
1446-60. And he said to me; THEY ARE DONE.' 'I am the Alpha
and the Omega, the Beginning and the End. To Him who thirsteth, to
him will give of the fountain of the water of life gratuitously. He who
conquereth shall inherit these [things]; and I will be to him a God, and
he shall be to me a son. But to the fainthearted, and faithless, and abo-
minable, and murderers, and fornicators, and wizards, and idolaters, and
all liars,—their part [shall be] in the lake that burneth with fire and
brimstone, which is the second death.'
1446. He said to me. "The express addition of the to me here is
explained by the hortatory character of the discourse in vv. 7-8. In
John the Church is addressed:" Hengstenberg.
1447. THEY ARE DONE.' This phrase may be taken to mean, 'They
(sc. the all things of ve. 5) are made'-new. But the change of word
here, and the manifest allusion to the same phrase in C. 16; 17 (the
Greek verb is in the singular there, as some copies have it here also),
lead me to think, that the phrase is equivalent to 'It is decreed :'-
the decree is gone forth; and therefore the making new is as sure as
if it were already done. See on 1101.-The word may have, too, a
prospective as well as a retrospective aspect: or perhaps preferably
xxi; 6. 1445–50.]
495
The new Jerusalem.
the former, if a choice must be made between the two. In 1101 the
same word is prefixed to the symbolization of the utter destruction of
Babylon, and with the intention apparently of representing in the
most emphatic manner the going forth of the irrevocable decree of
doom. Here it precedes the final decree of Jehovah-Jesus, touching
the destiny of saints and sinners in connexion with that holy city,
which is the contrast to great Babylon. The decree is to this effect:
"To them, who, by patient continuance in well-doing, seek for glory
and honour and immortality, eternal life; but to them, who obey not
the truth, . . . indignation and wrath, &c." The insertion, in this
place, of such an announcement of future reward and punishment,
prefaced by a solemn 'It is decreed,' and by a declaration of the
speaker's eternal duration to serve as a basis for it, appears to indi-
cate, that, at the epoch at which the Vision has arrived, a similar plain
and bold statement of the true doctrine of 'eternal judgment' would
be especially called for, and also boldly promulgated. Accordingly we
find, that the sale of indulgences, based on the Romish doctrine of
Purgatory, was the immediate cause of the Reformation; and we
know well how uncompromisingly the Reformers set forth, that the
Romish doctrine concerning Purgatory, Pardons, &c., is a fond thing,
vainly invented,' and that 'the sacrifice of masses, in which it was
said, that the priest did offer Christ for the quick and the dead, to
have remission of pain or guilt, were blasphemous fables and danger-
ous deceits.'-With regard to the rival readings of the word before us,
the weight of authority is in favour of the plural form; but this does
not necessarily make any material difference in the meaning, since we
have met with many instances in this book, in which the plural is
used only to give greater emphasis. There is also a reading, sup-
ported by Codex B, and some cursive MSS., which would give, 'I am
become the Alpha, &c.' This at least favours the hypothesis of a
connexion with the succeeding rather than with the preceding context.'
1448-49. I am the Alpha, &c. Substantially the same declaration
is made in C. 1; 8, 11, 17: 2; 8: 22; 13, and always by the same
speaker, namely, Jesus, who is in like manner elsewhere described, as
'the same yesterday, and to-day, and for ever' (cp. He. 7; 3). Hence
we may safely conclude, that it is he, 'who sitteth on the throne.'
In every instance this declaration stands at the head of some state-
ment of more than ordinary importance and solemnity. Whence it
may be inferred, that, besides the stichoical reasons for its introduc-
tion (Guide, p. 193), it is made to serve as a kind of formula for call-
ing attention to some important announcement. Thus, as ve. 5
contains two independent statements, so do vv. 6-8 stand apart as an
independent passage.
1450. To him who thirsteth. Of those, who had 'come out of the
496
[U. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
(
great tribulation,' and 'entered into their rest' at the epoch of the
Babylonian destruction of Jerusalem, it was declared (7; 16), that
they should thirst no more.' By Zechariah (13; 1) and by Joel (3;
18) the announcement had been made; "In that day there shall be a
fountain opened for sin." Here, at the commencement of the descrip-
tion of the new Jerusalem, the promise is made, to give 'to him who
thirsteth of the water of life,'-a promise, which is repeated in the
conclusion thereof in the form of an invitation (see 22; 17), and
almost in the very words of Isaiah's invite; 'Ho, every one that
thirsteth come ye to the waters,' and again of that of Jesus himself in
John 7; 37; 'If any one thirst, let him come unto me and drink.'
Such a promise and such an invitation necessarily imply, that there
will be those in the new Jerusalem, who may, and to whom it is a
matter of life or death, that they should, feel such a thirsting after
life eternal. But if so (and especially as compared with the declara-
tion, that in the celestial regions men shall thirst no more), it must
follow, that the new Jerusalem symbolizes a state of the Church on
earth, and one by no means so absolutely perfect and free from sin
and sorrow as many have supposed.-The identity of the promise here
with that, which in C. 22; 17 is said to be made by Jesus, and its
similarity to those, which Jesus made while on earth (see Jo. 4; 14:
6; 35, 58: 7; 37), furnish additional testimonies to the fact, that
'he who sitteth on the throne' (20; 11: 21; 5) is Jesus.-To HIM
will I give. Strong emphasis is laid on the him and I by the insertion
of the pronouns in the Greek. To him, even to him alone who
thirsteth, but trusteth not in himself, I, even I, who am the Faith-
ful and True witness, all whose words are faithful and true, and who
alone am able, will give.' It is proper to state, however, that the
Greek pronoun for to him is omitted in some copies.
1451. Of the fountain of the water of life. See on 519.-Some copies
omit of the fountain, and some of life.-Gratuitously. The use of this
word again in C. 22; 17 indicates, that it is a most important one to
the sentence. The Greek word does not mean freely, that is, abun-
dantly, but gratuitously,—of free grace and favour.-The aim and the
result of the Reformation was to restore and to exalt the doctrine of
the free grace of God, namely, that 'salvation is by grace through
faith, and that not of ourselves: it is the gift of God: not of works,
lest any one should boast' (Ep. 2; 8, cp. Ro. 5; 15-18: 6; 23).
This doctrine had been overlaid, and practically obliterated from the
creed of the Christian Church, by the introduction of doctrines of
Pardons, Indulgences, Intercessions of saints, Masses, and meri-
toriousness of man's works. But now, to prepare the way for the new
Jerusalem, and to lay, in the teaching of the apostles, its foundation
(see ve. 14, and cp. 1 Co. 3; 11; 'Other foundation can no man lay
xxi; 7. 1451-52.]
197
The new Jerusalem.
than Jesus Christ'), this doctrine was to be promulgated anew, and
re-laid as the chief corner-stone. And accordingly this re-promulga-
tion is symbolized in the most emphatic manner. The Reformation
was in this respect a re-opening of the fountain of the water of life,
as it was also in leading to the free circulation of the Scriptures a
giving anew of the bread of life.-Hengstenberg has remarked; 'All
that is here said to ennoble the period, when God makes all things
new, is at the same time an evidence of poverty in respect to the
thousand years. In it the thirsty did not drink to satisfaction from
the fountain of the water of life.' So that we may see here a con-
trast implied between the state of things at the epoch, to which the
symbolizations have conducted us, and that, which prevailed during
the preceding millennium. The one state was characterized by great
external prosperity of the Church, accompanied by a relapse into the
old and abolished state of things: the latter by the revival of the
truth, and the free flowing forth of its blessings.
XXI; 7. 1452. He who conquereth. The word conquer necessarily
implies a previous conflict; and in the Apocalypse, in the form in
which it is used here, it has reference invariably to a persecution for
religion. Hengstenberg says; The practical aim plainly meets us
in this verse. It is to impart strength to the Church groaning under
the cross' [necessarily to the Church of the epoch, to which the sym-
bolization relates], 'so that from regard to the coming glory she may
stand fast amid temptations.' To perceive how appropriately such an
allusion to persecution might be introduced in reference to the time
of the Reformation, we need only call to mind the fulminations in
Papal bulls, and all the horrors of the Inquisition.-It can scarcely
be necessary to observe, that the implication, that a persecution would,
or even that it might occur in connexion with the state of the Church
here symbolized is utterly inconsistent with the notion, that the true
Church would enjoy under it exemption from all evils, or even be at
this time a paramount power on earth. Much more cannot this be a
celestial state of the Church. At the same time, there is nothing in
the occurrence of such a persecution inconsistent with the non-exist-
ence of a sea, that is, of a dominant heathen power, capable of perse-
cuting.—Shall inherit. This word carries with it an allusion to 'the
death of the testator' (He. 9; 16), who bequeaths the inheritance,
and who is the speaker here. It rests, proleptically or by an antici-
pation, on the last clause in the verse; he shall be to me a son :'
"if a son, then an heir of God through Christ : -"joint heirs with
Christ; if we suffer, we shall also be glorified together."-Again, the
word inherit seems to look forward in this case to a future state, i.e. a
heavenly: cp. 2; 7, 11: 3; 5, 12, 21.-These things is, on every account,
a preferable reading to all things. The latter would in strictness
VOL. II.
21
498
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
include things good and bad; whereas the latter of these cannot be
meant here. The things intended must be those, which had just
been promised, namely, intimate communion with God, freedom from
all spiritual sorrows and fears (vv. 3, 4), and participation in the
waters of life, which would include or imply all the blessings, that
flow from being made, by the grace of God through faith, a true
'member of Christ, a child of God, and an inheritor of the kingdom
of heaven.' Cp. Mt. 19; 29; 'Every one who hath forsaken houses,
&c., shall inherit everlasting life.'-This is the eighth instance of the
formula, with which each of the seven epistles concludes.
1453. And I will be to him a God. If we compare 2 Sa. 7; 14;
"I will be to him a Father, and he shall be to me a son," taking as
explanatory of it the words which follow in ve. 15; "My favour will
I not take from him," we may conclude, that the meaning is this:-
I will stand to him in the relation of one, who with all the affection
of a father unites all the power of God, and who consequently can and
will keep him from all harm, and bestow upon him every blessing: I
will be to him an almighty Protector, Preserver, and Saviour.-In
1434-36 a declaration, similar in form to the promise here given to
conquerors individually, is made in reference to the peoples of the
holy city collectively.
1454. And He shall be to me a son. Emphasis is laid on he by the
insertion of the Greek pronoun: as much as to say, 'He, who does
not succumb under persecution, shall be, in particular and above all
others, &c.'-The article is inserted before son in very many cursive
MSS., but not in the two ancient Codices. Its insertion here would
at any rate be very pertinent, inasmuch as it would intimate, that
such an one should be the son par excellence, that is, in a higher sense
than others.
XXI; 8. 1455. The fainthearted or fearful are those timid Chris-
tians, who, ‘moved by persecution' (as Stuart says) desert from or
fear to join the ranks of those, who, they are secretly convinced, hold
the truth in its original purity. This is the class of temporizing
time-servers, who fear man rather than God, and who, when afflic-
tion or persecution ariseth for the word's sake, straightway are
offended.' Here is another indication, that a celestial or even a para-
disiacal state of the Church cannot be contemplated in the scene
before us; and the circumstance, that the term which implies perse-
cution is placed first on the list, is an intimation, that persecution
would be a salient feature of the time referred to.-The faithless, or
those who have not faith, will include, not only professed unbelievers,
but also those professing Christians, who are destitute of that faith
which justifies and sanctifies. These fitly pair with the former class;
though they are perhaps a degree worse, being destitute of the root.
(
xxi; 8. 1453-57.]
499
The new Jerusalem.
of the matter,' which the others may not be, though their root has
not vigour enough to show a stem above ground.-Hengstenberg has
remarked;
“With fearfulness unbelief is united into a pair, as its
inseparable companion. Where there is no faith, there is no courage;
for the foundation of courage is confidence in God's help: and where
no courage is, there is no faith; for faith must necessarily manifest
itself in a spirit of invincible strength."-We find the two brought
together in our Lord's words in Mk. 4; 40; "Why are ye so fearful!
How is it that ye have not faith?" The word fearful occurs elsewhere
only in the parallel place in Mt. 8; 26.-Scholz inserts after the faith-
less, the sinful or transgressors; but the weight of authority is generally
considered to be against the reading; and the fact, that it appears to
have been the author's intention to make four pairs of classes, is also
opposed to it.
(C
1456. The abominable. This word occurs in three other places of
the Apocalypse, viz., 17; 4, 5; "A cup in her hand full of abomina-
tions: ""The mother of harlots, and of the abominations of the earth:"
21; 27; 'There shall in no wise enter into the new Jerusalem any-
thing that defileth, nor that worketh an abomination.' Cp. Ti. 1; 16:
1 Pe. 4; 3. The term is evidently used to denote some heinous
offenders; and from the connexion in which it stands in the places
referred to may probably designate those, whom S. Paul describes in
1 Co. 6; 9 as "the effeminate and abusers of themselves with mankind,"
and in 1 Ti. 1; 10 as "defilers of themselves with mankind," and in
Ro. 1; 24-27 as those who give themselves up to "vile affections,"
and whom S. Jude stigmatizes as filthy dreamers who defile the
flesh" in like manner as the Sodomites did, and by those sins to
which the term 'abominations' is applied in Le. 18; 22. In a pa-
rallel passage in C. 22; 15 there are six terms, the last five of which
are identical with the last five here. This circumstance makes it
highly probable, that the first term there, namely, dogs, is a technical
term convertible with the first here, namely the abominable. If so,
the sense I have now attributed to the latter term will be fully con-
firmed by the parallel example, as will be seen, when we come to the
exposition of that text.-Murderers. Those who would interpret this
term spiritually may perhaps allege in support of their construction
the text; 'Satan was a murderer (that is, as they would explain, ‘of
the soul') from the beginning.' But it may well be questioned, whether
this text was intended to convey a spiritual meaning. And certainly
the connexion excludes such a sense in the present instance.—The
propriety of pairing together the two most heinous of all crimes is
obvious.
1457. Fornicators. This word, like the preceding one, might be
interpreted spiritually, and taken to mean idolaters. But, if it were,
212
500
[H. XXVI. PREL.
SUPPLEMENT TO THE TWO MYSTERIES.
offenders of this class would be twice mentioned; and this may suffice
to show, that such a spiritualizing interpretation is inadmissible here.
-Wizards will include all, who participate in any superstitious acts.
or opinions, such as incantations, witchcrafts, spells, magical arts,
divinations, exorcisings, vaticinations from dreams and omens, for-
tune-tellings, lucky and unlucky days, and the like. Cp. C. 18; 23,
and see on 1594.-Fornicators and wizards "have this in common,
that their attempts on the well-being of a neighbour, unlike those of
the murderer, are made covertly:" Hengstenberg.
1458. Idolaters. The epoch to which this scene relates, and the
general bearing of the context forbid the supposition, that heathens
are had in view. Hence we are constrained to interpret this term as
referring to those, who are practically, though not professedly wor-
shippers of idols. Wherever images are used in worship, the result
will be the same: the educated classes may perhaps regard them as
representatives only, but the uneducated will, more or less according
to their knowledge, superstitiously reverence and even worship the
image itself.—All liars, that is, liars of every description and degree,
of whom 'the name is legion.' Cheats, dissemblers, hypocrites, and
all who seek in any manner or by any means to deceive or impose on
others will be included. Stuart, however, limits the meaning to 'the
false doctrines of idolaters :' and if idolaters be taken in the sense just
indicated, as denoting those, who do not 'hold the truth in incorrupt-
ness,' I can have no objection to this construction. Indeed, C. 2; 2,
the form of the original (lit. ' all the liars'), and the connexion which
will appear between the members of this pair, if Stuart's interpreta-
tion be adopted, make it probable, that deniers of the truth as it is
in Jesus' may have been specially had in view (cp. on 90, 940). At
the same time, it may be thought, that the insertion of the word all,
in this instance only, is opposed to limiting the meaning to these.
Hengstenberg's view is as follows. "In the last pair the idolaters
are the species, liars the genus: and generally all liars. Idolaters
are liars, since they change God's truth into a lie, and have given
glory and worship to the creature along with the Creator. In respect
to the idolaters it is indifferent, whether they worship what are more
commonly called idols, or mammon and their belly (Ep. 5; 5: Co. 3;
5: Ph. 3; 19)."
1459. Their part, &c. In order to make the sentence grammatically
correct, an insertion must be made before these words, so as to read;
and to all liars [I will not be a God, but they shall have] their
part, &c.'
1460. In the lake, &c. Cp. 19; 20: 20; 10, 14. It may be ob-
served, that the expressions differ in all the three places.
1455-58. Eight classes of sinners (in 'four pairs,' as Hengstenberg
xxi. 8; 1455-58.
501
The new Jerusalem.
notices) are here specified. Of these the first two are transgressors of
the first table of the Law (being those who, through fear of man, fail
to worship God in spirit and in truth, and those who are destitute of
saving faith in God), and the last six are offenders under the second
table. Below is a comparative Table, showing the points of agree-
ment between the list before us and two others, and making manifest
sufficient indications to prove, that the arrangements of the crimes
have not been wholly fortuitous, though the object in view in each
instance may not be discoverable.-In the first list the sin of idolatry
holds the first place, as coming under the first table; while in the
two others it occupies the fifth place under the second table. This
assignment of the same sin to each table in turn may be accounted
for by supposing, that professed idol-worshippers (that is, heathens)
are contemplated in the one case, but those who are only virtually
such (that is, heathenizers and papistical Christians) in the others.
For a distinction may be made between these and the heathen in this
respect, that the heathen are both theoretically (or doctrinally) and
practically idolaters, while heathenizers and papistical Christians are
only, more or less, practically such. The remarkable difference between
the first and the two last passages in the mode of describing the trans-
gressors seems strongly to confirm this view. What Hengstenberg
says of fornicators and wizards,-that they are here viewed as injurers
of their neighbour, may probably be extended to heathenizers, who in
truth by seducing men by example, if not by precept, to forsake the
worship of the true God, or to worship Him in a way that He has
expressly forbidden, do them the greatest possible injury.-The order
of arrangement of the several crimes will be seen to be different in
the three lists. Murder and sorcery stand first in No. 1, but they
occur interchangeably in the second and fourth, and fourth and second
places in Nos. 2 and 3 respectively. Fornication has the third place
in each list. Thefts, which occurs last in No. 1, is not found in
Nos. 2 or 3; but its place is supplied by liars, which holds the last
place in Nos. 2 and 3. The abominable in No. 2 has the first place,
and corresponds to dogs in No. 3. The number six in Cs. 21 and 22,
to accord with the number of the commandments on the second table,
is perhaps not accidental. In C. 21; 27 defileth, abomination, and a
lie correspond respectively to fornicators, abominable, and liars in
the passage before us.
No. 1. ix; 20-21.
A. First table.
1. False gods, and
idols of, &c.
No. 2. xxi; 8.
A. First table.
1. Fainthearted.
2. Faith-less.
No. 3. xxii; 15.
502
[H. XXVI. PREL,
SUPPLEMENT TO THE TWO MYSTERIES.
B. Second table.
1. Murders.
2. Sorceries.
3. Fornication.
4. Thefts.
[Cp. 1 Ti. 1; 9-10:
B. Second table.
1. Abominable.
2. Murderers.
3. Fornicators.
4. Wizards.
5. Idolaters.
6. Liars.
B. Second table.
1. Dogs.
2. Sorcerers.
3. Fornicators.
4. Murderers.
5. Idolaters.
6. Liars.
1 Co. 6; 9-10.]
The passage, which we have now been considering, is commonly
diverted from its true application by the assumption, that it was de-
signed to be applicable, either generally to all times, or otherwise to
the time of the author. No one would deny, that the denunciation
herein contained may be applied, wherever and whenever the sins
specified prevail; but to suppose, that such a denunciation as this
was introduced into the symbolization of the new Jerusalem, either
with a loose general reference, or with an application to a state of
things, which existed so many ages previous to the time to which the
symbolization relates, is utterly incongruous. All the precedents in
the book are opposed to such a view. In every instance (take, e.g.,
the parallel one in C. 9; 20-21), the statements have reference to the
epoch, at which the Vision has arrived. If there be any exception,
it is when a passage has a prophetic form, instead of the ordinary
historical (I saw), as, for example, C. 11; 2-11. But this is not the
case here. And in no instance, that I am aware
ment a merely general or a retrospective bearing.
of the passage itself fully sanction the opinion,
things which was being described was had in view. It was a state,
consequent on a making new of all things: ve. 5. The word conquer
implies, that a conflict of some kind was going on. The specification
of certain classes of offenders, while others are omitted, indicates a
special prevalence of particular crimes; and thus shows, that the de-
clarations are not merely general. Further, the arrangement, by
which this passage has been introduced after the announcement of
the descent of the new Jerusalem, seems to have been made on purpose
to indicate, that the contents of the passage have immediate reference
to, or are closely connected with the new Jerusalem state. If, then,
the view be well-founded, that the denunciation before us has refer-
ence to the time, to which the symbolization relates, it ought to appear,
that there was at that time a special call for such a denunciation.
of, has any state-
Here, the contents
that the state of
We must proceed, therefore, to show, that such was the case in the
early days of the Reformed Church. And, 1st, the offenders under
the first table of the Law, who would be brought into special promi-
nence by the circumstances of the time, and would need to be specially
warned and threatened, would be the fainthearted and the faith-less.
The greatest impediment to the speedy purification of the Church
xxi; 8. 1455–58.]
503
The new Jerusalem.
must unquestionably have been the unwillingness (through fear of
persecution) of those, who were convinced of the corrupt state of the
Church in doctrine and in practice, to avow their conviction, and join
in the demand for a reformation. And, 2dly, if justification by
faith be the “articulus stantis vel cadentis ecclesia," then to denounce
those who held not this doctrine, and had not this faith, must have
been a point of primary importance at such a crisis. 3. The class
of crimes coming under the second table of the Law, which might
most appropriately be selected to hold the first place, in a denuncia-
tion having reference to this epoch, would be vices of an abominable
character; for such must, in the nature of things, have been the pro-
duct of the seclusion of the sexes in the solitude of monasteries and
convents, coupled with constrained celibacy in the vast extent to
which it was now carried; and such, as a matter of fact, we know to
have prevailed to a fearful extent :—witness, e.g., the history of many
even of the Popes themselves. 4. Murders might well stand next;
for, besides those, who were carried off by poison or assassination in
various ways, what but murdered were they, who perished at the
stake, or under the tortures of the Inquisition, in so many countries?
5. In respect of fornication, what was said in reference to the first-
named crime will have a vastly wider application. 6. Sorceries of
various kinds were prominent among the superstitions, which had
been introduced into the Church, as, e.g., the belief in and practice of
bewitching, charming, an evil eye, touching for the king's evil,
pseudo-miracles, apparitions, necromancy, contracts with the devil.
7. As to idolatry, it may be superfluous to say anything. The uni-
versal use of images in the Church of Rome, and the superstitious.
reverence paid to some more than others by the bulk of the people,
speaks for itself, and proves that Church to have been then practically,
if not theoretically idolatrous. And, for a Christian people to be
idolaters is a crime of the deepest dye, and deserving of the highest
degree of punishment. 8. With no less truth may it be said, I
fear, that THE liars above all others might be found, at the epoch of
the Reformation, in the Church of Rome. For, to what a height of
iniquity must that Church have reached, when the doctrine, that no
faith was to be kept with heretics (meaning those, who professed to
derive their faith exclusively from the word of God), was boldly
avowed and openly taught by the heads of the Church! And what
must have been the consequence of sowing such seed?—especially
when a vast society, based on the principle of unscrupulous dis-
simulation and deceit, was instituted to carry the seed into all lands,
and spread it through all classes from the highest to the lowest ?
Under such circumstances it were impossible, but that every kind of lie
must flourish and abound; and history shows, that such was the case.
504
SUPPLEMENT TO THE TWO MYSTERIES. [H. XXVI. PREL.
There is yet an inference from this list of transgressors, which
strikes us as very obvious. A denunciation of such offenders as are
enumerated here would be altogether out of place, unless they might
and would exist under the state of things symbolized in this prelude.
And if so, the condition of Christendom at the commencement of, or
as preparatory to the new Jerusalem state, so far from being a pure and
exalted condition of the Church (considered as including all professors
of Christianity), must be far indeed from that state of purity, which
the Church may reasonably be expected to attain on earth. How
remote, then, is this symbolization from depicting a paradisiacal, to
say nothing of a celestial state!
1442–60. While vv. 5-8 stand apart from what follows and precedes
them, so as rightly to be placed in a separate paragraph, it is obvious,
that there is a subdivision in the paragraph, inasmuch as ve. 5 forms
an introduction to or basis of the remaining portion. Vv. 6-8, then,
hold out a reward on the one hand, and a punishment on the other,
to be awarded to certain characters; and in so doing they describe
the salient features of the parties intended in a way, which seems to
identify them with the people of the epoch, to which we have been
led by a regular and systematic evolution of the Vision to refer the
present symbolization. For, first, we have the promise made to him,
who is thirsting after the knowledge of the way of salvation, that he
shall have free access given him to the well-springs of life, and, if he
persevere unto the end in spite of the terrors of persecution, shall be
made the child of God and an heir of eternal life. And, next, we have
eternal perdition set forth as the doom of those, who should be par-
takers in the prominent sins of the period.
The portion in vv. 5-8 may be regarded as having somewhat of the
character of a digression. The narrative opens with an announce-
ment of the descent of the new Jerusalem, and of the blessed con-
sequences, which would result to men, from the setting up of the
tabernacle of God upon earth. But, instead of proceeding with the
description of the holy city, the narration is suspended for the pur-
pose of introducing the portion contained in these verses. And it is
only when this has been completed, that the hierophant comes for-
ward to describe in detail the glories of the heaven-born city. We
may, then, rightly take the following view of the tableau described in
C. 21-22; 5. The author's primary object was to depict the Church
of Christ on earth in that pure and perfect state, to which it will ulti-
mately attain. But in order thereto it was chronologically necessary,
that first of all the era of the incipient commencement of that state
should be marked. Accordingly its advent on earth at the time,
when (in fulfilment of the Divine decree) all things in religion would
be renovated, is symbolized; and the blessings resulting therefrom
xxi; 9. 1442-66.]
505
The new Jerusalem.
are figuratively depicted in general terms. The condition of the
Church, during the struggles attendant on the birth of the reformed
faith, is then by implication set forth, in declaring the reward which
the faithful reformers should receive, and the punishment which would
await the upholders of the corrupt system. And it is only when, by
way of introduction, this has been done, that the narrative passes to
the primary object had in view. By necessary implication, it will
follow from this view of the relation to one another of the two por-
tions,—the former describing the Church at the era of its incipient
renovation, and the latter at the time when it would be advancing
towards the last and perfect stage of its purification, that the inter-
mediate period is one of progressive advancement from the former to
the latter state. To the length of each period no clue is given.
(7). An hierophant appears. XXI; 9. 1461-66. And one of the
seven angels who had the seven bowls, which are filled with the seven last
plagues, came and spake with me, saying; 'Come, I will show thee the
bride, the lamb's wife.'
1461–62. And one of the seven, &c. It is more easy to see, why one
of these plague-angels should have been the hierophant selected to
exhibit the judgment on the great whore, Babylon (17; 1), than why
he, in particular, should now be brought forward to show the bride,
the lamb's wife.' Still, an explanation may be found in the circum-
stance, that the present is manifestly a companion-picture to that in
Cs. 17-18. The bride, the holy city new Jerusalem, forms the con-
trast to the whore, the great city Babylon. And, the better to bring
them together in contrast, they have the same hierophant. And not
so inappropriately either, as may seem at first sight; for the angel,
who on the former occasion was a messenger of judgment to God's
enemies, was at the same time a messenger of mercy to His people.
The companionship too, in a way of contrast, is still further indicated
by the introductory sentences being, as far as the contrast would
permit, verbally identical: see on 1117.
1463. Which are filled, de. Cp. C. 15; 1, 7.
1465. Come, I will show thee: sc. by a symbol. Cp. 1120.
1466. The bride, the wife of the lamb. Here, as in the parallel case
of heathen Rome, the body corporate is represented by a twofold
symbol, a woman and a city (see on 948, 1127). The reason is, that
a single symbol was inadequate to exhibit the points required to be
brought to view, namely, reproductiveness (associated with the idea
of purity or of impurity, as the case might be), and corporate great-
ness (allied either with the symmetry of order, or with the deformity
of licentious and unbridled tyranny). As the salient point in the two
cases was different, and to be made a matter of contrast, in the one a
female figure, habited in all the meretricious ornaments of a common
506
[H. XXVI. D. 1.
SUPPLEMENT TO THE TWO MYSTERIES.
prostitute, is made the visible symbol, while the city comes to view
only nominally (as the whore's designation), and descriptively (when
the course of narration necessitated its introduction); whereas, in the
other case, the city resplendent from an order, decoration, and illumi-
nation, surpassing the work of man, appears as the visible symbol,
and the woman is introduced only as a descriptive term, denoting the
relation of the corporate body to its Lord, and the quality it possesses
of perpetual reproduction in fidelity and purity. Licentious unfaith-
fulness, and open hostility to the Lord are the prominent features to
be exhibited in the one case; and, in contrast with these, the order
and beauty of holiness, based on faithful and pure devotedness, in the
other. The contrast is carried out in the details, as far as two so
widely differing things as a woman and a city would admit. This I
will show, after expounding the details. I may here observe, that, as
the Greek word for city is feminine, and consequently the pronouns
she and her are always used in speaking of a city, this may possibly
have suggested the conjoining of a woman with a city, to form as it
were a single symbol, having two sides or aspects.-Both Babylon
and the new Jerusalem may represent a visible body-corporate, civil
and ecclesiastical; but the former is viewed mainly under its civil
aspect, while the latter is regarded almost exclusively from the ecclesi-
astical or spiritual point of view.-It can neither be doubted, that
the bride here must be substantially identical with the bride in C.
19; 7 (see on 1430), nor yet,—as well from the term itself, as from
the descriptive statements, and from parallel passages (Is. 54; 5:
62; 5: Mt. 9; 15: 25; 1 ss.: John 3; 29: 2 Co. 11; 2: Re. 14; 4),
—that this is a symbol of the Church of Christ. The use of the same
designations, bride and wife, shows, that substantially the same thing
is symbolized in the two places; while the application of the name
new Jerusalem,' in the latter place only, indicates, that it there
appears under a different phase to that, in which it appeared in the
former. But if so, and if the bride in C. 19; 7 has been satisfactorily
shown (see on 1312, 1314) to represent the visible Church, as it came
perfect in doctrine and discipline from the hands of its apostolic
founders, then assuredly "the bride, the lamb's wife," called "new
Jerusalem," must symbolize that Church as restored to its pristine
and apostolic purity, and 'presented anew as a chaste virgin to Christ,'
being espoused to one husband,' to be formed into 'a godly matron,'
'the mother of many children.'-Hengstenberg says; "That the bride
of the lamb is here spoken of shows, that the glory of the Church is
here beheld in its becoming and beginning; and corresponds to the
circumstance of the prophet seeing, in ve. 10 as in ve. 2, the new
Jerusalem coming down." This becoming and beginning must certainly
be taken to be becoming the new Jerusalem and beginning anew in a
xxi; 10. 1467-68.]
507
The new Jerusalem.
renovated state; for it is clear, that, at the least, more than a millen-
nium is placed between the two appearances of the bride. The new
Jerusalem may be described as a bride, not only with reference to
recency of marriage, but also (and perhaps chiefly) in order to indi-
cate her perfect purity. She is further described as a wife, to denote
her faithful attachment to her Lord; and, as the wife of the lamb, to
signify, that in her alone (as a general rule) is there, through the
blood of the lamb, admission to peace and perpetual bliss.
THE NEW JERUSALEM: THE SCENE PROPER; Ch. xxi; 10–xxii; 5.
"After the Introduction," as Hengstenberg says, "we have now
the main theme, the lengthened description of the new Jerusalem."
DIV. 1. THE SEER'S TRANSLATION, AND FIRST VISION OF THE NEW
JERUSALEM.
XXI; 10. 1467-72. And he carried me away in spirit to a great
and high mountain, and showed me the city, the holy Jerusalem, coming
down out of the heaven from God, having the glory of God.
1467. And he carried me away in spirit. So in 1126.—See on 37
and 290.—Four changes of the seer's locality are explicitly noticed,
of which this is the fourth.
1468. To a great and high mountain. The place of vision appro-
priately assigned, when the Church in a persecuted and backsliding
state was to be contemplated, was a desert island (1; 9); when the
trial of those who had lived under the first Mystery was to be sym-
bolized, a court of judicature in heaven (4; 1); when the coming
desolation of the Babylon of heathenism was to be depicted, a desolate
wilderness (17; 3); and here, when the Church's exaltation upon
earth is to be represented, it is a great and high mountain.—Inas-
much as a mountain is a symbol of a kingdom, the seer's being placed
on a great and high mountain might possibly be intended to denote,
that, for a person to be a spectator, and much more an inhabitant of
God's holy city, the true Church, he must put under his feet as it
were all the kingdoms of the world, and the glory of them.' But,
more probably, the locality of vision assigned was intended to be
referred to the city, the mountain being designed for its ultimate
All the precedents just referred to show, that the locality is
intended to be taken in reference to the things symbolized, rather
than to the seer himself; though he, as the acting representative of
the Church, for whose sake the things are shown, must needs be
included. In particular, as in the case of Babylon the 'desert' inti-
mated her approaching desolation, so in the case of the new Jeru-
salem the 'great and high mountain,' to which she is seen approach-
ing, denotes her future abiding pre-eminence over the kingdoms of
508
[II. XXVI. D. 2.
SUPPLEMENT TO THE TWO MYSTERIES.
the earth. 'Great Babylon' stood on hills of small elevation; but
such will be the ultimate exaltation of 'new Jerusalem,' that to
inspect her interior, so as to appreciate her full spiritual excellence,
the beholder must take his stand as it were on a great and high
mountain. That the mountain,' says Hengstenberg, 'is destined
for the site of the new Jerusalem (which was denied in their per-
plexity by those, who would transfer the new Jerusalem to heaven),
appears first from the consideration advanced by Bengel; “In the
wilderness, whither John himself had been carried, was the whore
herself, therefore also on the great and high mountain, to which he is
now borne, is the city itself." The same thing is further manifest
from the Old Testament fundamental passages.' Ezekiel was, in like
manner, placed on a very high mountain, "whereon there was like
the building of a city" (40; 2). In Ez. 17; 22, also, a lofty moun-
tain is spoken of in respect to the future glorification of the kingdom
of God: cp. Mi. 4; 1. Is. 2; 2 ss. "In the last days the mountain
of the Lord's house shall be established in the top of the mountains,
and shall be exalted above the hills; and all nations shall flow unto
it." C. 25; 6 ss.; "In this mountain shall the Lord of hosts make
unto all nations a feast of fat things, &c. And the Lord shall wipe
away tears from all faces, &c." There is, however, this difference to
be observed in the precedents,-that they (having reference to the
last days') represent the city as being established on the top of the
mountain; whereas in the symbolization before us it is described as
only just issuing from the heaven on its descent towards the moun-
tain; and, in order to see it, a man must take his stand on the
mountain-top, above the clouds, which intervene between earth and
heaven. By this it is signified, that, at the epoch to which the
symbolization refers, the Church would be only entering on the
course, which would issue in her ultimate exaltation; and that he
who would discern her excellence must rise above the low, dark, fleet-
ing things of earth. At the same time, by the subsequent descrip-
tion of the city being based on the supposition, that she is built upon
the mountain (as appears from her having foundation-stones, being
surrounded by nations of the earth, having a river flowing from her,
&c.), it is denoted, that she is then described at the epoch of her
attaining to her state of ultimate purity.-Cp. Enoch 29; 8; "Michael
answered me, saying; That mountain which thou beholdest, the
extent of whose head resembles the seat of the Lord, will be the seat
on which shall sit the holy and great Lord of glory, when he shall
come and descend to visit the earth with goodness." See also Enoch,
Cs. 21, 24, 31, 51: 4 Ezra 2; 12: Apocr. Apoc. of John: Hermas,
Sim. ix; 177.
1469. And showed me the city. The reading of the R. T., the great
xxi; 10. 1469-73.]
509
The new Jerusalem.
city, is accredited by "very many MSS., but not by A or B, nor by
near thirty cursives." Its correspondence, however, with the parallel.
clause in ve. 2, in respect of inserting a second adjective, gives some
additional probability to it.-The resumption of the narrative here in
the same terms, that were used in ve. 2, shows plainly, according to
the technical practice in several places, that the intermediate portion
is to be regarded in the light of a parenthetical Introduction to the
principal portion contained in Cs. 21; 10: 22; 5.—The prototype of
this city may be found in Eze. Cs. 40–48.
1472. Having the glory of God. The idea intended to be conveyed
seems to be, that the symbolic city was resplendent with a dazzling
brilliancy, like to that with which the sun shines in his meridian
strength, and too great for mortal eyes to endure: cp. Acts 26; 13.
This resplendency denotes the special presence of God in His Church:
Is. 60; 1, 19. 'God is present-this was the noblest ornament even
of the Church of the Old Testament, its most glorious privilege, its
fundamental distinction from the heathen world. But in the new
Jerusalem the presence of God shall manifest itself in a way hitherto
unknown.' "Jehovah therein" is the crowning point in Ezekiel's
city. Hence this is an item proper to stand alone, and at the head
of all the rest.—Here let me observe once for all, that I believe it
will be found impossible to assign a specific signification to all the
details in the new Jerusalem symbolization; and hence it may be
inferred, that some, at any rate, have been inserted only for the
general effect.
like to a most
She had a great
DIV. 2. GENERAL VIEW OF THE EXTERIOR.
XXI; 11-17. 1473-1501. Her luminary [was]
precious stone, as it were a jasper-stone clear as crystal.
and high wall. She had twelve gates, and over the gates twelve angels,
and names written thereon, which are the names of the twelve tribes of
the sons of Israel: on the east three gates, and on the north three gates,
and on the south three gates, and on the west three gates. And the wall
of the city had twelve foundation-stones; and on them twelve names of
the twelve apostles of the lamb. And he who spake with me had a golden
measuring reed in order to measure the city, and her gates, and her wall.
And the city is laid out as a tetragon; and the length of her [is] as much
as the breadth. And he measured the city with the reed for twelve chiliads
of stadia: the length and the breadth and the height of her are equal.
And he measured her wall [for] a hundred [and] forty-four cubits, man's
measure, that is, an angel's.
1473. Her luminary was like to a most precious stone. The and is
omitted in critical editions; and its omission, considering that it
occurs in the Apocalypse at the commencement of almost every sen-
510
[H. XXVI. D. 2.
SUPPLEMENT TO THE TWO MYSTERIES.
tence, is an indication of a wide break here. The original word
rendered by light in the A. V., properly means, not light, but that
which gives the light, a luminary. The idea is, that, in consequence
of the presence of God in the holy city, she becomes herself a splendid
luminary (cp. ve. 23). The generic signification is obviously related
closely to that of the preceding item; but the latter directs the thoughts
more immediately to the cause, and the former to the effect of the
city's splendour: as thus, the grace of God works out the sanctification
of all the citizens, who in consequence shine, like to 'the sun' and
'the stars,' in all the beauty of holiness. The more specific design
may be to represent 'the city of God,' the true Church of Christ, as
being a light to lighten the nations,' even to the most distant parts.
of the earth. Such, by its missionary efforts, the Protestant Church
has already in some degree proved to be.
(
1474. As it were a crystal jasper-stone. The jasper was accounted
by John the noblest of precious stones, as appears from his selecting
it to form the first foundation (ve. 18), and also the superstructure of
the wall of the city (ve. 19), and still more from his using it (4; 3)
to convey an idea of the glorious appearance of Him, who sitteth on
the throne. Perhaps he may have had the diamond in view. Dio-
scorides and Psellus, however, speak of a crystal kind of jasper.
:
XXI; 12. 1475. She had a great and high wall—for the exclusion
of "everything that defileth, &c. :" cp. vv. 17, 27. Here the strength.
and magnitude of the wall, as a means of affording protection, is had
in view cp. Zec. 2; 5: Is. 26; 1. By it the protection afforded by
a pure and perfect system of doctrine and discipline may be denoted.
-Hengstenberg, having remarked "by the walls great and high is
here represented the security of the new Jerusalem against all hostile
assaults," was constrained by his erroneous view, that the locale of the
new Jerusalem will be a glorified earth, to seek to turn the edge of
the necessary implication by adding, "The dangers, against which
the wall protects, could be no real, but only conceivable and possible
ones." The city of God provided with a defence against imaginary
dangers! What next shall we be asked to believe?
1476. She had twelve gates—to give the freest admission to every
one, who might come thirsting after the water of life, and to prevent
the entrance of all others: cp. 22; 14; that they may enter in
through the gates,' and ve. 27; 'there shall in no wise enter in, &c.' :
Is. 26; 2; 'Open ye the gates, that the righteous nation, which
keepeth the truth, may enter therein:' Ps. 118; 20; 'The gates of
the Lord, the righteous enter into it:' on which Cruden remarks;
"These are those of the Lord's tabernacle, where the righteous, the
priests of the Lord, the true Israelites, paid their vows to the Lord;
where none were to enter but purified Israelites."—“ Gates,” accord-
xxi; 12. 1474-79.]
511
The new Jerusalem.
ing to Wemyss, " are the symbol of power, government, security."-
The number was chosen as being a perfect number, and the number,
which is used symbolically to denote a dynasty or nation in its com-
pleteness or entirety (see Vol. I: p. 38): also, because it allowed of
the same number of gates being assigned to each of the four sides of
the city; and because this number was requisite, in order to allow of
the inscription of the names of the twelve tribes, a gate for each
name.
1477. And over [or at] the gates twelve angels. These stand as porters
or "watchmen" (Is. 62; 6) to give or refuse admittance, their number
being of course determined by that of the gates. Cp. 1 Chr. 26; 13:
2 Chr. 8; 14.-According to the use of angels throughout the Vision,
these may represent Jesus; and then it will be denoted, that admis-
sion to his true Church will be given by himself alone. See Jo. 10;
'I am the door:' and cp. C. 3; 20; 'I stand at the door:' Mt.
25; 10; 'the door of mercy:' Lu. 13; 25: Acts 14; 27: 1 Co. 16; 9:
Co. 4; 3.
9;
1478–79. Names . . . of Israel. Cp. Eze. 48; 31;
"One gate of
Reuben," &c. And in Syn. Sohar, p. 115, it is said; "In the palace
of the world to come there are twelve gates, each of which is inscribed
with one of the twelve tribes, as that of Reuben, of Simeon, &c. He,
therefore, who is of the tribe of Reuben is received into none of the
twelve gates but his own; and so of the rest.”—This quotation would
help to show, if there were any occasion to do so, that the meaning
is, that the names were on the gates, and not on the angels, as the
connexion might at first sight lead some to suppose. The inscription
on the gates of the names of the patriarchs and representatives of the
Law (see on 298) shows, that the gates represent the Law. Now, the
gates of a city serve two purposes,-to exclude enemies, or those who
are unworthy of admittance, and to admit those, to whom the Gover-
nor of the city grants admission. In like manner, the Law of God
serves both these purposes in reference to the city and church of the
living God.' It bars the gates of the holy city, and gives admission
to none but those, who can satisfy its demands. Now satisfaction
may be given in two ways,-in person or by proxy,-by a man's own
righteousness, or by his being made a partaker in 'the righteousness
of God, which is by faith in Jesus Christ.' But, inasmuch as no
fallen being can satisfy the Law by his own righteousness, the Law
bars the gates of 'the kingdom of heaven' against all, who come trust-
ing in any merits of their own, and, by excluding any other way of
entrance, 'shuts up all unto the faith of Jesus.' Thus it becomes ‘a
schoolmaster' or 'pedagogue' [conductor] to guide men's steps to
Christ, even to him, who is here symbolized as the doorkeeper, that
alone can open 'the strait gate' of the Law, and throw wide the portals
C
512
[H. XXVI. D. 2.
SUPPLEMENT TO THE TWO MYSTERIES.
<
of the holy city; and who is thus represented as being virtually the
very gate and "door" of heaven. And so the Law becomes a savour
of death unto death to some, but of life unto life to others.' Like a
gate, it serves both for exclusion and for admission.-A name being
on every gate alike, and no gate without a name, may import, that no
exception is made. There is no bye-way nor side-way; but the en-
trance of all, from whatever quarter they come, must be made by the
same 'strait gate,'-by the same 'door,' that is, by faith in Jesus, the
satisfier of the Law; for, as the apostle says, 'there is salvation in
none other; for there is no other name but his given among men,
whereby they may be saved.'-Cp. on 469.-In this item, again, we
find plain indications, that a militant state of the Church is sym-
bolized.
XXI; 13. 1480-83. On the east three gates, &c. Cp. Eze. 48;
31 ss. But, in the order, neither Ezekiel nor Isaiah (43; 5), but
rather our Lord (Mt. 8; 11) is followed.-The object of this specifi-
cation may have been to intimate, that access to Christ's true Church
should be given equally to all, whether they came from the East or
from the West, from the North or from the South.
XXI; 14. 1484–85. The wall had twelve foundation-stones. From
there being twelve foundation-stones, it follows, that a single stone
filled the space between every two gates; and each was a precious stone
(ve. 19). Twelve were required, in order that there might be one for
each apostle's name. Cp. He. 11; 10; "He looked for a city, which
hath foundations, whose builder and maker is God." Pr. 10; 25.
1486-87. And upon them twelve names of the twelve apostles of the
lamb. The precedent may be found in the inscription of the twelve
names of the founders of the Church of the Law on the High Priest's
breastplate see Ex. 28; 17-20.-The apostles' names being put on
the foundation-stones denotes, that they as a whole (that is, their
doctrine) formed the foundation of the new Jerusalem. Now, of
what are they or their doctrine, speaking literally, the foundation.
Undeniably, of the Christian faith, or of the Church as built there-
upon. For thus writes S. Paul (Ep. 2; 20); “Built upon the foun-
dation of the apostles and prophets (meaning inspired Christian
teachers), Jesus Christ himself being the chief corner stone" (cp.
Gal. 2; 6). And so in Mt. 19; 28 (cp. 16; 18) their appointment
to be assessors in judgment in the regenerated Church rests on their
apostolic office, as founders of the Church. The new Jerusalem, then,
must be a symbol of the Christian Church, as restored to that pure
state in respect of doctrine and discipline, in which it came from the
hands of its apostolic founders. As the Law is the cause of entrance,
-'the pedagogue,' whose office it is to conduct to Christ and his
Church, so the Gospel in its fundamental truths, as they were taught
xxi; 13-16. 1480-93.]
513
The new Jerusalem.
by the apostles and other inspired men, is the foundation, on which
the superstructure of the Church of Christ, and its godly discipline
and order, are built up.-According to the most approved reading, the
twelve is thrice repeated in this verse. This circumstance, in addition
to the frequent repetition of the word elsewhere in this chapter, in a
way that appears unnecessary, leads us to look for some reason, that
may account for the redundancy. It may have arisen from the exi-
gencies of the stichöical arrangement; but, more probably, the object
has been to make twelve repetitions of the number; for six occur in
vv. 12, 14, in connexion with the wall, and six more will be found
subsequently.
measures.
XXI; 15. 1488-91. He who spake had a golden measuring reed, &c.
This measuring of the new Jerusalem recalls to mind that of parts of
'the holy city' in C. 11; 2; and the parallelism confirms the view,
that the latter was meant to be a symbol of the Jewish Church, and
the former a symbol of the Christian. There are, however, several
differences between the two cases observable. 1. In C. 11; 1 the
reed was given to the seer to measure; but here the angel himself
2. In the former instance the reed was 'like a rod;'
but in this it is a 'golden reed.' 3. In 'the holy city' the temple,
the altar, and the worshippers, but not the court, nor yet the city,
were to be measured; in 'the holy Jerusalem,' the city, the gates,
and the wall. 4. In respect of the former, there is no mention of
the measuring having actually been made; while, in the latter, the
result of the measuring is given. The widely differing circum-
stances of the two cities fully account for these differences. The old
Jerusalem 'had no glory in comparison with the excelling glory' of
the new; for if that, which was to be done away, was glorious, much
more did that, which was to remain, exceed in glory.' A golden
reed and an angel's hand were, therefore, appropriate to the latter,
while they would have been out of place in respect of the former.
The first 'holy city' was measured for the excision and destruction
of everything in it, that was of a temporary nature; but the second
to show forth its excellent and abiding qualities: the former for dis-
crimination between its parts; the latter in its entirety. Cp. on C.
11; 1-2; and see Eze. 40; 3: 42; 16-19: Ze. 2; 1-2: Am. 7;
17. The last clauses must be taken as equivalent to-the city, in-
cluding both her gates, and her wall. As the admeasurements of the
city and of the wall are afterwards given, but not that of the gates, the
two last clauses were probably inserted to show, that the gates were
not excluded from the measurement.—And her wall is omitted in B,
and at least twenty-four MSS.
XXI; 16. 1492-93. The city is tetragonal, &c. A square was by
the ancients, and in the mystical system, accounted the figure of per-
VOL. II.
2 K
514
[H. XXVI. D. 2.
SUPPLEMENT TO THE TWO MYSTERIES.
fection; insomuch that the Pythagoreans represented the Divine
nature and absolute perfection by this figure. The Greeks styled a
man of unsullied integrity, and perfect in all respects, a tetragonal
man: see, e.g., Aristotle, Eth. I; 10: Rhet. III; 11: “TETράywvos
τετράγωνος
avev yoyôv." [See further in Vol. I: pp. 32, 37, 39.] That great
stress is laid on the form of the new Jerusalem is evident from the
laboured and repetitive description of it. It is described as being a
cube, and thus presenting a square in every direction. And by this
is signified, that it is the ne plus ultra of perfection in the symmetry
of its construction. It is solidity itself; and hence qualified for the
utmost permanence and endurance. The solid square intimates,'
according to Bede, 'the subsisting in perfect peace.' The form has
respect also,' Hengstenberg says, 'to the cecumenical character of the
new Jerusalem, it being indicated by it, that an equal right to the
city was presented to all the four quarters of the earth.' Thus, the
Church, when made pure and perfect in her system of doctrines and
code of discipline, will present to view the ideal of symmetry, order,
and strength,-be capable of resisting all assaults,--the abode of
perfect peace, and adapted for universal comprehensiveness and per-
manence. In the description of the new Jerusalem picturesque effect
is obviously sacrificed, for the sake of the exactness and regularity
given by numerical admeasurement, and the idea of perfection
attached mystically to the square.
1494. And he measured the city. It was not sufficient, that the city
should be declared to be tetragonal in its form. It must be shown to
the eye of the seer to be a perfect square on every side and that,
too, on Divine authority; for the angel, here as elsewhere, is a
symbol of Jesus, the divine Head of the Church. Hence the ulti-
mate perfection and permanent durability of the purified Church of
Christ are certified on divine authority.
(
1495-7. For twelve chiliads of stadia. The number here also has
doubtless been derived from the number of the tribes of the sons of
Israel,' a thousand being allowed for each tribe, as in several pre-
cedents. It must thus be regarded as being composed of two distinct
numbers, twelve ("the signature of the Church," as Hengstenberg
calls it), and each of the twelve as consisting (like the Jewish regi-
ments: see Ex. 19; 21: Nu. 31; 5: Re. 6; 15: 19; 18) of a thousand
units and we have already met with several numbers similarly com-
pounded, to wit, the 'twelve times twelve chiliads' of the redeemed
(twice), the chiliads of chiliads' of angels, and the 'seven chiliads
of names slain in the old Jerusalem (see on 468, 752). But here we
have a city, covering a square area containing 12 times 12 or 144
thousands of thousands of square furlongs, and containing as a solid pile
of buildings 12 times 12 times 12 or 1728 thousands of thousands of
:
xxi; 16. 1494-97.]
515
The new Jerusalem.
CC
thousands (=1728,000,000,000) of furlongs, or (to state the same in
Jewish measure) a square area of 1,440,000 square miles, and a cube of
1728 thousands of thousands of cubic miles. In English miles these
numbers would be greatly increased; but unquestionably they ought
to be looked at in Jewish measure, more especially as the symbolic
numbers are lost sight of by converting them into a foreign measure
(cp. on 1000). These vast sums convey the most enlarged idea, that
can be conceived, of the immensity of the city, particularly as com-
pared with the symbolical numbers of the redeemed, who are brought
to view in connexion with the old Jerusalem. What are 12 times 12
chiliads, or twice that number, as compared with the number of souls,
that a city comprehending 12 times 12 times 12 chiliads of chiliads of
chiliads of cubic furlongs would be capable of containing? But it is
not magnitude only, nor even perhaps chiefly, that is meant to be
symbolized. The most exact numerical uniformity and completeness
are prominently exhibited in the symbolization, showing the ecclesi-
astical edifice not to be defective in a single iota of doctrine or disci-
pline. How grand and pleasing an idea is here presented of the
ultimate perfection and greatness of the Church, and of the countless
multitudes, which will be received into her bosom !
As," says
Hengstenberg, "the immense extent of the new Jerusalem-300
geographical miles-points to the vast multitude of members belong-
ing to the triumphant Church, rendering' many mansions' absolutely
necessary, so does the enormous height point to its glory. People
have often been at a loss to comprehend the reason for such vast
dimensions-12,000 stadia in length, breadth, and height; and hence
have gone about to lessen the measurements. Thus it has been sup-
posed, that the 12,000 stadia announced belong to the circumference
of the whole city, and that each side is only to be regarded as extend-
ing to 3000 stadia. But it is against this view, that in Eze. 48; 16 the
sides of the city were each measured." The natural construction, also,
is opposed to it. "Some, again, would understand the height, not of
the houses, but of the mountain-of which, however, no mention is
made in this connection. Others, still again, would refer what is
said of the height to the circumstance, that all the buildings were
equally high. But the height is manifestly made equal to the length
and the breadth, and the relation of the houses one to another is not
the subject of discourse. . . . Nor can we understand how, in a de-
scription which everywhere rises above the common, any one should
think of constraining the particular parts into ordinary bounds."
How Hengstenberg, on the view he advocates, arrives at 300 geogra-
phical miles as the extent of the city,' I am unable to discover. I
can only suppose, that there must be a typical error. Lowman and
Stuart make the city to be "375 [Roman] miles square, and the
(
2 K 2
516
[H. XXVI. D. 3.
SUPPLEMENT TO THE TWO MYSTERIES.
height the same." But this is by reckoning on the assumption,
noticed above, that “ '12,000 stadia" represents the measurement of
the circumference of the city. Stuart does not appear, however, to
have adopted this hypothesis, as a way of escape from the 'too great
dimensions.' For he, on the contrary, considers 375 miles square to
be 'too small' to contain all the redeemed; and deems it necessary to
seek relief from any painful doubts by calling to mind, that all is
symbol; and, moreover, that subsequent parts of the description bring
to view country as well as city!' The difficulties felt on both hypo-
theses arise mainly from a want of due appreciation of the nature of
symbolical representation; and it is really almost amusing to see, how
expositors can stumble in opposite directions, through a too literalizing
tendency, and from bringing into comparison things, which were
never intended to be so closely compared.
=
XXI; 17. 1498-99. He measured her wall for 144 cubits. 144 cubits
216 feet or 72 yards.-It has been made a question, whether the
height or the thickness of the wall is meant. Against the latter it
may be alleged, that it is not the natural construction,-that it is
more usual to notice the height than the thickness, and that 'the
height of a city's wall is often mentioned without the thickness, but
the thickness never without the height.' On the other hand,—the
probability, that it was intended in stating the height of the city to
give that of the wall,-the extraordinary incongruity of representing
buildings 12,000 stadia, or 1200 [Jewish] miles high, as being sur-
rounded by a wall only 72 yards in height, the want of accordance
(while standing in such a contrast to the city) with the statement in
ve. 12, that the wall was 'great and high,'—and the propriety of
stating the thickness in order to exhibit the 'greatness,' and to indi-
cate substantiality and durability, may be advanced as furnishing
strong grounds for believing, that the thickness of the wall was meant.
Moreover, a wall not so high, as the walls of ancient Babylon are said
to have been, would, not only be out of all proportion to the height of
the city, but glaringly incongruous in respect of a city, which in every
other detail is brought into contrast with "great Babylon," as far sur-
passing it in that magnitude, which was its especial boast. The ideal
model, after which the holy city was drawn, probably was a city set
on a high bill (as was commonly the case in respect of the cities in
Palestine), and of which, as seen from the plain below, only the wall
might be visible. On the whole, I think it most probable, that the
thickness of the wall was intended. The square of twelve was doubt-
less assigned as the thickness, in order to show congruity with the
other admeasurements and numbers; and because 144, as being a
square number, and especially as the square of 12, would denote per-
fection. And so, in this particular also, the Church's bulwarks of
xxi; 17. 1498-1501.]
517
The new Jerusalem.
holy doctrine, cemented by godly discipline, are exhibited as a sure
defence.' "Mark well her bulwarks: consider her palaces;" for unto
'salvation will God appoint her walls and bulwarks.' See Vol. I:
p. 39.
(
1500–1. Man's measure, that is, an angel's. Not being able to offer
any better explanation, I must give the ordinary one, which is, that,
lest it should be supposed, that an angel's admeasurement would differ
from man's, the writer explains, that it is the same. But I must add,
that this does not appear to me satisfactory. I am inclined to think,
that the phrase a man's measure is a technical one, similar to a man's
number in C. 13; 18, and has a hidden mystical significance, which
we are not able to fathom. Why else has this clause been inserted
in reference to the wall in particular?-Hammond supposed, that by
' a man's measure' was meant a man's stature;' and he refers to Eze.
40; 1 ss., where it is said; 'In the visions of God brought He me
into the land of Israel, and set me upon a very high mountain, by
which was as the frame of a city. . . And, behold, there was a man,
whose appearance was like the appearance of brass, with a line of
flax in his hand, and a measuring reed . . . of six cubits long by the
cubit and a handbreadth. And behold a wall on the outside of the
house round about. So he measured the breadth of the building, one
reed, and the height, one reed.' If we suppose, that the intention is
to state, that the 144 cubits were gigantic cubits, each being equal to
six ordinary cubits, still the difficulties will be as far as ever from
being removed. In particular, it will not at all appear, why the
clause, that is, an angel's, has been added.
•
1488-1501. It is remarkable that, although we had been led in
ve. 15, according to the most natural construction of its last clauses,
to expect a specific admeasurement of the gates, equally with those of
the city and the walls, none is given. Why is this? We may
perhaps find the reason by looking to the thing signified by the gates,
namely, the Law. The Law, in one point of view, is no part of the
Gospel, but rather stands contrasted with it; yet, in another (as an
indispensable introduction and necessary mean of entrance) it may be
regarded as a portion, though but as it were a porch, of the Evan-
gelical edifice. We may hence see, then, how the Legal gates might
be included in the general admeasurement of the city, as a whole, but
not be deemed worthy of separate admeasurement.
DIV. 3.
XXI; 18-23. 1502-31. And the superstructure of her wall was
jasper. And the city was pure gold, like to pure glass. The founda-
tions of the wall of the city were adorned with every precious stone. The
first foundation-stone [was] a jasper; the second a sapphire; the third
DETAILS OF THE STRUCTURE WITHIN AND WITHOUT.
518
[H. XXVI. D. 3.
SUPPLEMENT TO THE TWO MYSTERIES.
a chalcedony; the fourth an emerald; the fifth a sardonyx; the sixth a
sardius; the seventh a chrysolithe; the eighth a beryl; the ninth a topaz;
the tenth a chrysopras; the eleventh a jacinth; the twelfth an amethyst.
And the twelve gates [were] twelve pearls, each one of the gates severally
was of one pearl. And the broad [street] of the city was pure gold, as it
were radiating glass. And I beheld no temple in her; for the Lord, the
almighty God, is her temple, and the lamb. And the city hath not need
of the sun, nor of the moon, that they should shine in her; for the glory
of God did illuminate her, and the lamb was her lamp.
The precedent of vv. 18-21 is in Is. 54; 11-12 ("Behold, I lay
thy stones with fair colours, &c."), together with Ex. 28; 17-20 and
39; 10-13, which relate to the precious stones composing the High
Priest's breastplate. The 'gold,' 'precious stones,' and 'pearls' of
vv. 18–21 have their correspondents in the counterfeit 'gold, precious
stones, and pearls,' which constituted the adornments of the whore
Babylon (17; 4). On this correspondence Hengstenberg has re-
marked; "The world may for a time carry itself proudly: it may
have a transient glory granted to it; but the Church can look on
with a quiet and composed spirit, for she knows, that it must soon
come to an end."
XXI; 18. 1502. The superstructure, that is, the building or wall,
or (more strictly speaking) the material of which the wall-proper, in
contrast to the foundation, was composed. The Greek word properly
means that, which is built within anything. In the only other in-
stance of its use (Jos. Ant. XV: ix; 6), it is applied to a mole, built
in a harbour. Building-on (having regard to resting on, and close
connexion with) a foundation, may be considered to be a kind of
building-in.-The next clause shows, that the interior of the city is
had in view in this verse. So that we should not limit our concep-
tion of the material of the superstructure to the outside, but regard
what is said of it, as being equally applicable to the inside of the
walls. Then it will appear, that the wall properly so called was
wholly composed of the white pellucid jasper, to which, as 'the most
precious' of stones, He who sitteth on the throne (4; 3), and the
effulgence of the glory of God (ve. 11), had been likened. This pre-
sents to us the grandest idea conceivable of the brilliant resplendency
of the city. And especially would its brilliancy appear and be mag-
nified in contrast with, and when reflecting, the bright gold of the
interior of the city. By this it may be signified, that, in order fully
to appreciate the excellence of the complete system of doctrines and
duties, which is built up on the fundamental truths of the faith, it
must be viewed from within the Church. None but the initiated,
who have practical experience of the doctrines and precepts, can have
any adequate idea of their loveliness. What is beautiful, when seen
xxi; 18-19. 1502-6.] The new Jerusalem.
519
from without, is a thousand-fold more beautiful, when experienced
within.
1503-4. The city was pure gold, like to pure glass. The idea seems
to be, that the gold was of such purity and so highly polished, that
it reflected, like a mirror of the purest glass.-There is a reading,
sanctioned by A, B, and twenty-nine cursives, which makes the gold
like to glass; but that found in very many MSS. makes the city to
be like to glass. The result will be ultimately the same in respect
of the thing signified. As the city is here mentioned in contradis-
tinction to the wall, the internal buildings or "mass of houses"
would seem to be intended. And as Christians are frequently spoken
of figuratively, as being stones composing an edifice, the reflection of
the perfect law of God in its purity, in the character of those, who, in
their several spheres or stations, compose the new Jerusalem Church,
may be here symbolized.
XXI; 19. 1505-6. The foundation-stones, &c.-Were adorned.
This term appears to have been suggested by its use (in ve. 2), in the
comparison of the city to a bride adorned for her husband.' It might
lead to the supposition, that the several foundation-stones, the jasper,
the sapphire, &c., were adorned by having jewels set in them. And
if this were the case, inasmuch as the foundation-stones represent the
apostles, the jewels inlaid (and which may have been conceived of as
being set, so as to form the 'names of the apostles' on the several
stones: cp. ve. 14) might denote the apostles' converts,—' their joy
and crown of rejoicing' (cp. 1 Co. 3; 12). But, on the whole, I am
more inclined to think, that the intention was merely to convey, that
the foundation between every two gates consisted of a single and
different precious stone, and that the adornment of the foundation, as
a whole, arose from the varied effect of the several foundation-stones.
As Bengel says; "Not only did each precious stone form an orna-
ment in the foundation, but it constituted the foundation itself.”
It is common to conceive of the foundations of the new Jerusalem as
consisting (as Stuart speaks of them) of "twelve courses of stone."
But, if this had been the case, inasmuch as there must have been (at
the least) one stone between every two gates, there would then have
been twelve horizontally and twelve perpendicularly; and conse-
quently 144, instead of twelve, as stated in the text. Besides, the
first course in a building is alone properly the foundation. We may,
therefore, conclude, that the true view is that of De Wette, namely;
"Every twelfth part of the walls between the several gates had a
foundation-stone, stretching along the whole length, which was
exposed to view." By the foundation will then be understood the
portion of the wall, which was lower than the gates. And if we call
to mind, that the conception is of a city placed or to be placed on a
520
[H. XXVI. D. 3.
SUPPLEMENT TO THE TWO MYSTERIES.
(C
great and high mountain, it will be seen, that the lowest course of
the wall might be exposed to view, and yet form a proper foundation;
since the sharp inclination of the ground would admit of its being
visible on the outside, but below the level of the ground on the inside
of the wall. With every precious stone-meaning those, which are
about to be mentioned.-Compare what was said of the temple of the
old Jerusalem: Mk. 13; 1; Master, see what manner of stones,
and what buildings are here!" Lu. 21; 5; "how it hath been
adorned with goodly stones." Josephus states, that the stones of
Herod's temple were 25 cubits (about 45 feet) long, 8 cubits (14 feet)
high, and 12 cubits (21 feet) broad. The vastness of the stones, he
says, in the foundations of Solomon's temple (being on the side of the
hill) were plainly visible on the outside. The compass of the outer
wall of the temple was four furlongs, each side being a furlong.
Perhaps in ancient times there may have been reckoned to be twelve,
and only twelve precious stones. And it is not impossible, that each
may have had its distinct symbolical significance in the mystical
system. But even if so, it were too much to expect, that we should
now be able to determine the signification of each. We may well be
content, if we can discern the general symbolical meaning, intended
to be expressed by the precious stones, as a whole. And perhaps we
shall not greatly err, if we suppose them, in the present instance, to
denote the varied excellence and completeness (especially as united
into one whole) of the fundamental doctrines, on which the apostles
reared the edifice of the Church, and of which each is so essential,
that the building could not stand without it, and at the same time
each so excellent, that by it a new and special feature of beauty is
added, and without it the effect of the whole would be marred. This
interpretation accords sufficiently well with that of the Indian in-
terpreter, which is, that precious stones are to be interpreted of the
divine oracles, and of the wisdom and knowledge of God.—We might,
indeed, particularize the several details by having recourse to the
ancient tradition, that each apostle contributed an article to the Creed.
But I decline to follow the example of those writers, who indulge in
what must be at the best baseless and fanciful conjectures; and I
only allude to this, in order to call to mind the coincidence between
these twelve foundations assigned to "the apostles of the lamb," and
the twelve articles of the apostles' Creed, which contain the funda-
mental truths of Christianity. Hengstenberg has justly remarked;
'So that, rejecting special applications of the several stones, as of the
several articles of the Creed, we must rest in the conclusion, that by
the variety in the precious stones is symbolized the richness of the glorious
gifts of God, which unfolded themselves in the apostles,'-rather, in their
work. Much to the same effect writes Lowth on Is. 54; 11; 'These
xxi; 19. 1507-18.]
521
The new Jerusalem.
seem to be general images to express beauty, &c.; and to have never
been intended to be . . particularly explained, as if each had some
spiritual meaning.'-There is a somewhat similar description of the
new Jerusalem, as built with precious stones and gold, in Tobit 13;
16, 17.
1507-18. The first a jasper, &c. "That S. John," says Hengstenberg,
"in his enumeration of the precious stones intentionally departs
from the order of Moses in describing the arrangement in the High
Priest's breastplate, is plain from the fact, that he sets the jasper in
the first place, which there holds the last." If this view be correct,
the places of the jasper, in what may be regarded as symbols of the
Jewish and Christian churches respectively, may be supposed to
denote, that the latter begins from the point, where the former termi-
nates. To this effect it is said in the Berleb. Bible; "The last on
the breastplate of Aaron, and the first here is one, and unites together
the Alpha and the Omega,-ends the Old and begins the New."
It is not, however, quite certain (that is, on the view of those, who
think, that the foundations were meant to be conceived of, as cou-
sisting of twelve courses of the precious stones laid one upon another)
that the places of the jasper in the two enumerations are really inter-
changed. We may certainly infer from the high estimation, in which
the jasper was held (as the precedents in C. 4; 3, and vv. 11, 18,
show), that John's intention was to assign to it the most honourable
place. And this, in the case of a foundation, would be the lowest
place; for there it would constitute the foundation-proper. That this
must have been, on this hypothesis, the contemplated place is also
shown by the circumstance, that, if it had formed the uppermost
course, there would have been no difference perceptible between the
highest foundation-stone and the wall, which also was of jasper. We
should suppose then, if we adopted this view, that John began his
enumeration from the bottom. And consequently, if in both instances
it be made from the top, the jasper will come last in both. This in-
version of John's list, however, would not bring the order of the two
lists into nearer approximation; for only one stone will be found
occupying the same place on either reading. And indeed only seven
of the names occur in both lists.-After what I have said in refe-
rence to the futility of attempting to discover the symbolical signifi-
cations of the several stones, I can have nothing to add, in reference
to them separately. I will only subjoin the following remarks from
Stuart's Commentary. "In looking over these various classes we find
the first four to be of a green or bluish cast; the fifth and sixth of a
red or scarlet; the seventh yellow; the eighth, ninth, and tenth, of
different shades of the lighter green; the eleventh and twelfth of a
scarlet or splendid red. There is classification, therefore, in this
522
SUPPLEMENT TO THE TWO MYSTERIES. [H. XXVI. D. 3.
arrangement; a mixture not dissimilar to the arrangement in the
rainbow, with the exception, that it is more complex. The splendour
of such a foundation or basis of the wall admits of no question.
As to the order of the arrangement of colours, it is difficult to say
what rule is followed; and mere mental conception about propriety of
order is hardly adequate to guide us. Whether this arrangement is
in conformity with some ornamental arrangements of the day, which
were regarded as beautiful, we cannot positively affirm, yet in itself
this is highly probable."
XXI; 21. 1519-21. The twelve gates were twelve pearls. Pearls
were not reckoned as precious stones: cp. 17; 4: 18; 12, 16. Their
appearance is dim as compared with these; and hence they may have
been selected, as being the articles of this description, which were best
suited to represent the Law (see on 1478), which has 'no glory,'
when brought into comparison with the excelling glory' of the
Gospel. The High Priest of the Law wore the twelve precious stones
on his breastplate; but these have now been transferred to the founda-
tions of the new Jerusalem, there to symbolize the glorious truths, on
which the Church of the Gospel is founded. At the same time, less
brilliant symbols have been assigned to the Law.-Each one, &c.
This almost tautologous addition may have been intended to signify,
that the way of admittance to the city was uniform, and that not the
slightest deviation from, nor abatement as to the smallest tittle in, the
Law could be allowed.
(
1522–23. The-broad [street] of the city was pure gold. The broad
street designates the chief thoroughfare, and place of public resort for
business or pleasure, and which in modern times would be called in
different places the High Street, the Market place, the Corso, or the
Boulevards. The roads, which enter at the several gates, and are all
precisely alike, are doubtless to be regarded as comprehended under this
designation. "The whole of the streets," says Hengstenberg, "are
thrown together into one ideal street."-In 'the broad street' of the
old Jerusalem the slaughtered witnesses of the Lord lay 3 days un-
buried; but in that of the new Jerusalem is the tree of life,' and the
street itself (like the buildings, see ve. 18) is of the purest gold,
glowing as it were in the rays of the sun with unspeakable splendour.
The broad street being of pure gold may denote, that the way in
which the inhabitants walk is par excellence that, which is variously
described in the Scriptures as 'the way of uprightness' and 'of holi-
ness,' the way of the righteous,' the path of the just, which shineth
more and more unto the perfect day,' 'the way of the Lord's precepts,'
'the way of truth,' 'the way of the saints,' 'the narrow way' that was,
but which is now become in the new Jerusalem a 'broad way' in
short, the way of life.'-As it were radiating glass. There are two
(
xxi; 21-22. 1519-27.]
523
The new Jerusalem.
readings of the epithet applied to glass; but they have substantially
the same meaning, that is to say, primarily diaphanous, but second-
arily (as here) glowing or radiating, as glass radiates the rays of the
sun, when they impinge on it at a particular angle.
(
XXI; 22. 1524-27. I beheld no temple; for the Lord.. is her
temple. In ve. 3 it was said; "The tabernacle of God shall be with
men" in the new Jerusalem (cp. ve. 2). How is this apparent
inconsistency to be reconciled? Not by drawing a distinction between
the tabernacle and the temple. For they were in all their uses and
objects essentially one, and the differences between them arose merely
from the different circumstances, under which the two were erected.
That too, which, when seen descending in the new Jerusalem, is
called 'the tabernacle of God,' is the same, that in C. 3; 12 is spoken
of as 'the temple of my God' in the new Jerusalem in heaven.
Moreover, if any distinction be to be drawn between the Apocalyptic
applications of the temple' and 'the tabernacle,' it may most pro-
bably be thought, when the use of 'the tabernacle' in several places
(12; 12: 13; 6: 15; 5: see on 571) with a distinctive reference to
Christianity is considered, that this designation has, in the new Jeru-
salem tableau, a specially Evangelic aspect, while 'the temple' has in
view the Law, its mediating priests, sacrifices, and burdensome cere-
monies. But we must rather solve the seeming discrepancy by
marking the wide difference between the times, to which the two
statements relate. The earlier refers to the commencement of the
new Jerusalem state,-to that reformed condition of it, which is but
as it were a preparation for the new Jerusalem proper, and may be
many ages distant from it. The later has respect to the new Jeru-
salem in its fullest development.-The temple was the glory of the
old Jerusalem (cp. Ps. 122; 1: Jer. 7; 4); but in the new there is
none. Why is this? Because the temple was a building set apart for
the special inhabitation of the Deity, and in which, too, he might be
approached only by priestly mediators and intercessors. "Whoever
sought God under the old covenant could find Him only in the
temple, in which He confirmed His word spoken in Ex. 25; 8 (cp.
29; 40, 46); “They shall make me a sanctuary, and I will dwell in
the midst of them." The name itself of the temple in its first form,
Ohel Moed, the tent of meeting, characterized it as the place, where
God was to meet with His people.' But the case is very different in
the new Jerusalem. In the state preparatory for or introductory to
it, God had, indeed, His particular tabernacle or tent of meeting'
(ve. 3), but in the new Jerusalem state itself, when, 'in the last
days, the mountain of the Lord's house shall be established on the
top of the great and high mountain,' God will make the city as a
whole his tabernacle, wherein He will dwell with men. He will
C
524
[H. XXVI. D. 3.
SUPPLEMENT TO THE TWO MYSTERIES.
:
therein be to them a God, and they will be in a special sense His
sons; and thus their city will indeed be 'the city of the living God.'
Inasmuch, then, as the whole will be His dwelling-place, and all the
citizens will have free access to and communion with Him as His
children, no one house in particular can serve as a temple, nor can
priestly mediators have scope for the exercise of their office. 'The
glory of God' having so filled the city in every part (vv. 11, 23), that
she has become a most brilliant 'luminary' (even as, in old time, ‘the
glory of the Lord filled the house' built by Solomon: 2 Ch. 7; 1),
the Lord Himself has become as it were the temple of the city by
making the whole city a temple.-The Lord,-the almighty God, and
the Lamb or rather, I think, even the Lamb. I consider, that at any
rate by the Lord is meant Jesus, and that by the clauses following
the Lord it is intended to designate him in his divine nature, and in
his mediatorial character: see on 759.-From C. 3; 12 and 7; 15 it
appears, that there is a temple in the heavenly world. And as there
is said to be none in the new Jerusalem, we may infer, that the latter
as here exhibited does not symbolize a heavenly state.-Hengsten-
berg's remarks on this verse are so excellent, and for substance I so
fully agree with them, that I cannot forbear quoting from them at
some length. "What," he says, "was the highest privilege of the
old covenant, that was not the highest, which God was able and
designed to give to his people? Union with God, the eternal good
and source of all good, as it was represented by the temple, was only
a provisional, an imperfect one. The privilege of the Old Testament
was at the same time its defect. How imperfectly the fellowship of
God with his people was represented by the temple, appears from the
longing eye directed toward the future by those who enjoyed it,
especially the liveliness of their hope toward the Messiah. All
Messianic hope was a proof of poverty in respect to the temple. But,
because in the kingdom of God the imperfect is a prophecy of the
perfect, the temple pointed forwards to a real union between God and
his people. Because in the militant church the presence of God
is still not perfectly realized, from the bodily presence of the Lor
having been soon withdrawn from it again (cp. C. 12; 5), and from
the agency of his Spirit being subjected to manifold restraints, it is
only the triumphant Church, that is to be regarded as the full antitype
of the Old Testament type. There only the words, "Behold the taber-
nacle of God is with men," and "I saw no temple therein, for the
Lord God the Almighty is its temple and the Lamb," however they
may be verified even during the period of the Church's warfare, will
find their complete and perfect realization. We have an Old Testa-
ment parallel passage in Jer. 3; 16, 17; "It will then no more be
said, The ark of the covenant of the Lord! neither shall it come to
xxi; 23. 1528-31.]
525
The new Jerusalem.
mind, neither shall they remember it; neither shall they miss it, nor
shall another be made. At that time they shall call Jerusalem the
throne of the Lord, and all the heathen shall be gathered to it, because
the name of the Lord is at Jerusalem." The ark of the covenant
was the heart of the temple, the kernel and centre of the Old Cove-
nant. How infinitely great must be the compensation that was to be
given for it, if this were to make the desire after it to cease, and itself
to be forgotten, as belonging to the beggarly elements,-to the image
and shadow. We have here the announcement of an entire annihila-
tion of the earlier form of God's kingdom, but of such an annihilation
of the form, as is, at the same time, the highest perfectionment of the
substance, a dissolution like that of the seed-corn, which dies only
that it may bring forth much fruit, or of the body, which is sown in
corruption, that it may be raised up in incorruption. . . . That the
temple once existed is a pledge of its everlasting continuance. No
truly divine institution can be of a merely temporal nature (Matt.
5; 17). That the temple is only in a certain sense wanting in the
new Jerusalem is evident, even from the assertion here. For, the
temple is not simply denied to it; it is accorded as well as denied.
The designation of God: The Lord God the Almighty, points to the
glory of the compensation. Where he is in the whole glory of his
being, with the whole fulness of his gifts, there the loss of the poor
temple with its imperfect manifestations of God's presence is to be
considered real gain. Along with the Almighty God the Lamb is
named. Bengel: Thus are the same glorious properties ascribed to
God and the Lamb, ver. 23, C. 22; 1, 3, 7, 10.' Cp. 5; 13: 6; 16:
7; 10. It is precisely through the Lamb, that the Almighty God
has become for the Church the reality of the temple. Till John knew
the Lamb the temple was to him his one and all. From the entire
cast of his mind we may be sure, he clung to it with the most pro-
found regard. That the Lamb still did not exist, was the cause of
the old temple's poverty, of the imperfect manner in which it dis-
played God's presence. Immanuel! so was it proclaimed at the
moment of Christ's appearance in the flesh; so still more loudly was
it proclaimed when he finished the atonement; and so yet again, most
gloriously of all, will it be proclaimed in the new Jerusalem."
The
XXI; 23. 1528-31. The city hath not need of the sun, &c.
fundamental passage is Is. 60; 19; "The sun shall no more shine to
thee by day, and the brightness of the moon shall not give light to
thee; but the Lord will be thy eternal light, and thy God thine
ornament:" cp. Is. 24; 23. And so in Yalcut Rubeni, fo. 7, 3, it is
written ; "In the world to come the Israelites shall have no need of
the sun by day, nor of the moon by night."-Of old it was said;
Thy word is a lamp to my feet, and a light to my paths:" "the
526
[II. XXVI. D. 4.
SUPPLEMENT TO THE TWO MYSTERIES.
entrance of thy words giveth light:" "the commandment is a lamp,
the law is light." Hence the sun may perhaps stand here for Gospel
doctrines, and the moon for Legal ordinances (see on 778-79). Of these
the Lord's people in the new Jerusalem, though they walk in perfect
conformity with them, will have no need; because the light of God's
Providential dealings, and the grace and mediation of the Lamb (as
he himself says in Jo. 8; 12; "I am the light of the world") direct
their paths, and 'make all their ways plain before them.' As living
under the Dispensation of the Spirit, and being 'governed and sancti-
fied' by his special influences, they need neither teaching nor precepts.
Their heart being knit to the Lord, their understanding is instinc-
tively guided into the way of truth, and their conduct made conform-
able to his law.—The glory of God and the lamp of the lamb form a
parallelism, the members of which (as is the case in the precedent in
Isaiah) denote the same thing. So that we ought not to refer God and
the lamb to two persons. And this confirms what has just been said
as to God and the lamb meaning the Lord.—The glory of God in form-
ing the lamp or luminary of the city makes her a luminary to the sur-
rounding 'nations' (cp. ve. 24), as was intimated in ve. 11. The
Church, in proportion as 'the Spirit of Christ' dwells in her and illu-
minates her, is 'a light in the world.'-Lamp. The five following
terms, having kindred significations, occur in the Apocalypse. 1. λux-
2. λύχνος. 3. λαμπας. 4. φως.
5. φωστηρ. These I have
rendered respectively by the following English words. 1. A candela-
brum. 2. A lamp. 3. A torch. 4. Light. 5. A luminary. The
first denotes the lamp-stand in contradistinction from the second,
which means the lamp or burner (see on 53). The second is the word
used here, and in C. 18; 23: 22; 5. And it was similarly used by
Jesus, when he said of John Baptist (John 5; 35); "He was the
burning and shining lamp." The third is used in C. 4; 5 to form the
symbol of the Holy Spirit, and in C. 8; 10 in the simile "a star
blazing like a torch." The fourth occurs in C. 18; 23; no light of
a lamp,"-in 21; 24; "the nations shall walk by her light,"—and in
22; 5;
no need of the light of a lamp or of the sun." Jesus is
called (by John 1; 9) "the true light," (8; 12) "the light of the
world," and (Acts 13; 47) "a light of the Gentiles ;" and his people
are designated as "the light of the world" (Mt. 5; 14), and "the
children of light" (Lu. 16; 8). The fifth word is found in the N. T.
only in ve. 11 and in Ph. 2; 15; "among whom ye shine as lumi-
naries." Closely related to it is the verb, which I have rendered in
C. 18; 21: 21; 23: 22; 5, by 'illuminated:' cp. in the Gk. Jo. 1; 9:
Eph. 1; 18: 3; 9: 2 Ti. 1; 10: He. 6; 4: 10; 32.
νια.
(C
(6
xxi; 24. 1532.]
527
The new Jerusalem.
DIV. 4. EXTERNAL RELATIONS OF THE CITY.
XXI; 24-27. 1532-39. And the nations shall walk by means of her
light; and the kings of the earth do bring their glory into her. And
her gates shall not be locked at all by day; for there shall be no night
there. And they shall bring the glory and the honour of the nations
into her. And there shall never enter into her anything common, neither
he who worketh an abomination and a lie; but-they who are written in
the lamb's roll of life.
1532. The nations shall walk, &c. The precedent for ve. 24 is
Is. 60; 3; "The heathen walk in thy light, and kings in the bright-
ness, which goes forth on thee:" cp. 49; 23; "Kings shall be thy
nursing fathers," &c.-There is here a most important variation from
the R. T.; for it reads, according to the A. V., the nations of them
which are saved, the Greek phrase being the same, that in the A. V.
of Acts 2; 47 is rendered; "The Lord added to the church such as
should be saved," but which means those in a state of salvation: that is,
He brought them into a state, in which they might be saved. But I need
not enter into the meaning of the reading; since it is destitute alike of
MSS. authority and of compatibility with the context, and has in all
probability been introduced into the text, either from the comment of
Andreas, or to support an erroneous interpretation. The saved must
clearly be within the city, while the nations designates peoples out of
it (cp. ve. 26: 22; 2). The terms, therefore, are not likely to have
been applied conjointly to one of the two classes.-The Greek word
for nations, "in the usage of the Revelation," says Hengstenberg,
means not nations generally, but always heathen nations. That
we are to think here only of converted heathen is clear as day. No
room for conversion can be found on the further side of C. 20; 15;
for everyone, who had not been found written in the book of life, had
already been cast into the lake of fire." In the first statement I
agree, but not in the second: and the only argument, by which the
latter is supported, will be seen to have no validity after the exposi-
tion I have given of the text, on which it rests. The heathen cease
to be the heathen or nations, when they are converted. But if the
heathen properly so called are meant, then it is clear, that such must
be in existence, and consequently that the new Jerusalem state can-
not be a celestial, paradisiacal, or glorious, but only an ordinary earthly
state.-Shall walk in the light of her. The nations being in 'the
outer darkness,' or darkness that covers all that is without the city,
have no other light than what this glorious luminary' gives. She,
like her Lord, is 'a light to lighten the Gentiles.' "The light here,
as in Isaiah," says Hengstenberg, "is the glory of the Lord mani-
festing itself in the Church, which is to shine forth in the new Jeru-
salem with the fullest and most cloudless splendour."-The literal
528
SUPPLEMENT TO THE TWO MYSTERIES.
[H. XXVI. D. 4.
purport of this statement seems to be, that, so great and brilliant will
be the illumination, which the Church in the latter days will shed
abroad, that it will afford sufficient light, even to the most distant
parts of the earth, to guide the Gentile nations into the way of truth
and life, if they refuse not to walk in her light. Such, though in a
comparatively insignificant degree, has been, and more and more is
becoming, the case with the Reformed Church. By her missionary
efforts she is even now 'a light to lighten the Gentiles' in every
region of the globe. But the light, which one branch of the Church
Catholic sheds, is but as gross darkness' to that which may be ex-
pected, when the whole has been brought to emit a perfectly pure
light.
(
1533. And the kings, &c. It was said by the prophet; "All kings
shall see thy glory:" "kings shall come to the brightness of thy
rising," and shall "minister to thee:" "thou shalt also suck the
breast of kings;" and, according to the earnest given, when kings
came from afar to present their gifts to her infant Lord, so shall it
come to pass in the latter days of the Church.
"It does not mean,'
says Bengel, "that all kings of the earth with their earthly glory
shall come into the holy city. Very many fail in respect to it. But
what is really glorious among the kings of the earth, and is sanctified
through faith in Christ, that will be regarded as an acceptable present,
and as a becoming addition to the fulness of the holy city. As it is
in respect to kings, so it is also proportionately in respect to their
subjects.”—The word bring indicates, that we should conceive of there
being regularly constituted kingdoms and nations (ve. 26) without
the symbolic city. And this must denote, that, during the state
symbolized, there will be peoples and classes forming no part of the
Church, but being more or less, though increasingly more and more,
friendly towards her. She is, then, still a Church in the midst of the
world, and perhaps we might say, of a generally 'wicked world.'-
Stuart is led to remark here; The conception of the Apocalyptist is
modelled by the representations of the Old Testament respecting the
universal subjection of the nations to the metropolis of the Church in
the Messianic period.' Has there ever yet been such a subjection?
And if not, must we not look for it in the distant future?—This verse
presents another point of contrast between the new Jerusalem and
great Babylon. With the latter the kings of the earth committed
fornication, and the inhabiters of the earth were made drunk with the
wine of her fornication' (17; 2).
(
(
XXI; 25. 1534–35. Her gates shall not be locked at all by day, &c.
This verse is modelled after Is. 60; 11; "Thy gates shall stand open
continually day and night they shall not be closed." Day and
night,' as the parallelism shows, is here equivalent to 'at any time:'
(
xxi; 25-27. 1533-39.]
529
The new Jerusalem.
see on 962.-On reading this clause, especially with the precedent in
view, the inquiry would naturally arise, Why is not the night men-
tioned? Anticipating this question, the reason is given; for there is
no night there. And this being the case, not by day becomes equiva-
lent to not at all, as in the precedent.—'Neither here nor in the pre-
cedent is any respect had to rest and security, as the reason for the
gates standing open :' Hengstenberg. This is true. But it is so, not
because no enemies are in existence, but because the symbolization
has not enemies in view at all; for by the gates not being locked by
day is signified, that admission into the holy city will not be barred
against any, who seek it seasonably, and by the appointed way. Thus,
the contemporaneous existence of those, who stand in need of admit-
tance into the city is as much implied, as if enemies were contem-
plated, on account of whom it was necessary to take steps to guard
against surprise' [Stuart].-We may, then, understand the meaning
to be, that Christ, having fulfilled the Law by His death, has taken
away the bar which it had set up, and has thrown wide the gates of
the Church to all comers: and he now evermore stands at the door
ready to give free admittance and welcome to all those out of the
nations, who are willing to enter into the city of the living God.'
More especially, in respect of the new Jerusalem, seeing that "night
denotes a state destitute of blessing, such as always enters, when the
gracious presence of the Lord is withheld" [Hengstenberg], there can
be no night there; because he, who is the light of the city, stands
ever ready to enlighten by the beams of his gracious countenance
all, who are desirous to seek refuge in the continuing city.'-Cp. C.
22; 5.
(
(
"
XXI; 26. 1536. They shall bring the glory and the honour of the
nations into her. Even those without shall render the tribute of their
homage and highest reverence to the purified Church of Christ, and
she shall be a praise upon earth.' Cp. ve. 24.-The repetition of
the article appears to be for emphasis, that is, to denote the highest
degree of glory and honour.-Here is a great contrast to what had
been said (11; 2) of the old Jerusalem and her temple: "It is given
unto the nations, and the holy city shall they tread under foot."
XXI; 27. 1537. There shall never enter anything common. Cp.
Mt. 15; 11, 18, 20; "The things which proceed out of the mouth
come from the heart, and these defile [make common] a man:"
Acts 10; 14, 15, 28; "God hath showed me, that I should not call
any man common or unclean:" Ro. 14; 14; nothing unclean
[common] of itself, etc."
((
1538. Neither he who worketh an abomination and a lie. Cp. and
see on ve. 8: Nos. 1456-58.
1539. But-they, &c. The construction is, similarly as in ve. 8
VOL. II.
2 L
530
SUPPLEMENT TO THE TWO MYSTERIES.
[H. XXVI. D. 5,
and other places, but they shall enter who are written, &c.—In the roll
of life. See on 882.
1537-39. Here again is implied the co-existence of two classes, a
class without-workers of abominations, who need to enter the city;
but are not allowed to do so, and a class within, who are written in the
roll of life.—“ The new city shall not, like Jerusalem of old, be open
to clean and unclean, to the evil-minded and to faithful citizens: all
that is unclean, base, polluting, abominable, all who mislead and
deceive men by false doctrine and feigned revelations, shall be ex-
cluded" [Stuart]. Who would think of making a statement to this
effect in reference to heaven? Are men wont sententiously to inform
us, that fire will burn, or that ice is cold?
DIV. 5. THE SUPPLY OF WATER TO THE CITY.
XXII; 1. 1540-43. And he showed me a river of water of life, bright
as crystal, proceeding out of the throne of God and of the lamb.
1540. He showed me.
((
What could have induced the editor of the
R. T. to place a capitular division here, it is difficult to conceive; for
the first five verses of this chapter manifestly form part of the de-
scription of the new Jerusalem, and the epilogue of the book begins
at the sixth verse. The mode of introducing the river of the city, he
showed me the river, parallel to the commencement of the description
of the city, he showed me the city, certainly indicates a divisional
break here, but not one of a magnitude, corresponding to that of
chapters.—A river. The pure of the R. T. and of many cursives is
rejected in critical editions. Observe, that here it is not merely a
fountain as elsewhere (7; 17: 21; 6), but a river; and this to con-
vey the idea of a great abundance of water (cp. 12; 15); and so to
denote the great fulness of life," that is in the new Jerusalem.-
The prototype is the river, which went out of Eden to water the
garden.' But the immediate precedent is in the river, which flowed
from Ezekiel's temple in various directions. Cp. also Ps. 46; 4;
The river of the flood thereof shall make glad the city of God, &c.
. . God is in the midst of her: therefore shall she not be removed :'
Ps. 36; 8; Thou shalt make them drink of the river of thy plea-
sures' Joel 3; 18; 'A fountain goes out of the house of the Lord,
&c.' Zec. 14; 8; Living waters shall go forth out of Jerusalem,
&c.'-Of water of life. We should understand living, i.e., flowing,
water in respect of the symbol, and water of life, i.e., life-sustaining
(meaning spiritual and eternal life) in respect of the thing symbolized.
And, to see the full force of the symbol, we should call to mind the
inestimable value of an abundant supply of water in 'a barren and
hot country, where no water is.'-To this corresponds literally the
river of life, that is to say, the glad tidings of free and full salvation
xxii; 1. 1537-42.]
531
The new Jerusalem.
and an eternal life to all, who are willing to share therein,—a river,
flowing from the throne of God through the heart of the Church into
the barren wilderness of the world, according as channels are cut for
it by the labourers in the word and doctrine. To this effect runs
Eze. 47; 8; 'Then said he unto me; These waters issue out towards
the east country, and go down into the desert, and go into the sea
(the territory of the heathen), which being brought forth into the sea,
the waters (which are peoples, &c.' : 17; 15) shall be healed.'-Cp.
on 519.
1541. Bright as crystal, like the sea of glass before God's throne
(4; 6), and uniform with the luminary, which the city herself ap-
peared to be (21; 11). This simile is used, when the intention is
to express the highest degree of brilliancy, such as pure and limpid
- water will sometimes present, when the sun's rays fall on it. A river
of such brilliancy is a splendid conception; and one in perfect keeping
with that, which the city would convey, both when viewed from a
distance, glittering as a dazzling luminary, and when closely in-
spected in all the splendour of its rich and varied details. What a
glorious idea does this give of the excellence, to which Christ's Church
will ultimately attain!
•
1542. Proceeding out of the throne of God and of the lamb. The
heathen, in order to represent the universal power and beneficence of
Jupiter, used the symbol of a river flowing from his throne; and to
this the sycophant in Plautus alludes (Trium, act 4, sc. 2, v. 98) in
his saying, that he had been at the head of that river :
Ad caput amnis, quod de cœlo exoritur, sub solio Jovis.'
-Salvation is of the Father, as having been of His devising and
granting, and of the Son as being of His procuring.-It is worthy of
notice, how often 'God' or 'He who sitteth on the throne,' and 'the
lamb' are mentioned together: no less than seven times. They are
conjoined in the same ascriptions of 'glory, &c.' and of 'salvation.'
They occupy the same throne. Their wrath is equally dreaded.
They are conjointly 'the temple,' and also the light' of the new
Jerusalem; and from their one throne her 'river' takes its rise. If
we ought not in all the instances to read of God, even the lamb, it must
at least be allowed, that the two are named together in an apparent
association of equality. For my part, however, I cannot doubt, that
even the lamb expresses the author's meaning. I think, that the
phrase before us is intended to be descriptive of the Mediatorial
throne of God the Son. He will rule over, and bestow all blessings
on his Church, as being the Mediator of the Covenant on which it is
founded.
2 L2
532
SUPPLEMENT TO THE TWO MYSTERIES.
[II. XXVI. D. 6.
DIV. 6. THE SUPPLY OF FOOD TO THE CITY.
XXII; 2. 1544-48. In the midst of her broad [street], and of the
river, on this side and on that side, [he showed me] a wood of life, bearing
twelve fruits, rendering each its fruit every month; and the leaves of the
wood [were] for the healing of the nat!ns.
1544–45. In the midst of, &c. There are two readings in 1545:
ἐντευθεν και ἐκεῖθεν and ἐ. κ. ἐντευθεν. The latter is the reading of the
R. T. and of very many MSS. The former is supported by A, B,
twenty-eight cursives, and some versions; and hence it obtains the
preference in critical editions. But the latter is considered to receive
strong confirmation from John 19; 18,-the only other place in the
N. T. in which the phrase occurs. It is also supported by the pre-
cedents in the LXX.: cp. Nu. 22; 24: Da. 12; 5: Eze. 47; 7.-
The mode of expression here is not very perspicuous. To make it
clearer Stuart, referring to C. 5; 6, renders by between instead of in
the midst of. And certainly the author could scarcely have had any
other meaning than, that through the broad street or place of the city
flowed the river, on each bank of which grew, either a tree (as some
think) or a row of trees (as others suppose him to mean). The objec-
tion to the latter hypothesis lies in the Greek word, which is in the
singular, being taken to mean trees, in the plural. Stuart, however,
holds, that the phrase is 'generic, and means something equivalent
to our word grove,' in short a wood: and hence, as well as because
wood is the literal correspondent to the Greek word, I have adopted it
in my translation. The precedent in Eze. 47; 7, 12, especially as
rendered by the LXX., strongly supports the latter construction.
Lo, on each bank of the river there was wood very much [or, there
were very many trees], on the one side and on the other. . . . By the
bank of it on this side and on that shall they grow up: no wood fit
for food shall grow old beside it; neither shall its fruit fail in the
bursting forth of its freshness, for their waters they go forth from the
sanctuary, and their fruit shall be for food, and their growth for heal-
ing." Moreover, if the word each in 1547 be taken to refer (as it may
be, for the construction is ambiguous) to wood, then it will clearly be
implied, that the author had more than one tree, and probably many,
in his mind. And that such was the case will be rendered still more
probable by quotations to be presently adduced from contemporaneous
writings. It may, however, be thought, that the prototype in Gen.
2; 9 is opposed to the supposition, that more than one tree is con-
templated. But the term that is used here is also used there, and
likewise in Eze. 47; 12, by the LXX. So that, if they understood
more than one tree to be included in it in the one place, they would
do so also in the other; and, as they were more competent judges of the
(6
xxii; 2. 1544-16.]
533
The new Jerusalem.
ancient Hebrew usage and opinions than we can be, this precedent
may be entitled to but little weight, or may even have a favourable
bearing. Besides, as Hengstenberg notices, 'the tree of life in
Genesis had conjoined with it as a type "every tree, that is pleasant
to the sight and good for food," which the Lord is said, in the imme-
diately preceding context, to have made to spring out of the earth,
and which we may suppose, according to ve. 10, to have grown on the
banks of the river. We must still think of these trees as trees of
life in the more general sense, the tree of life only as such in the
highest degree.”—The river running through the wood, and forming
the mean of junction and communication between its two parts, may
denote the union of the two Dispensations through the life-giving
Spirit, and their being made efficacious unto life by His influences.
"}
C
1. The term that
1546. A wood of life. See on 107, and cp. Ps. 1; 3: Pr. 11; 30:
15; 4: Je. 17; 8: Rev. 18; 12; "every fragrant wood, and most.
costly wood."-The first Greek substantive in this phrase means
literallywood ready for use; and it was only by a later usage, that
it came to denote a tree' [Liddell]. Elsewhere in the N. T., even in
the Apocalypse itself (cp. 7; 1, 3: 8; 7: 9; 4), it is never used,
when a tree is spoken of. And as there can be no doubt, that a tree
or trees must be meant in the present instance, we are naturally led
to inquire, why the usual term has not been used. Conjectures only
can be offered, of which I suggest the following.
is used here is put five times for the cross, on which Christ suffered,
as, e.g., in the saying; "He bare our sins in his own body on the
wood.' Possibly, then, there may have been a design to intimate a
connexion between the cross of Christ, and the tree of life. Through
the wood of the cross, that is, through the atonement made thereon,
we obtain the wood of life,- "the meat which endureth to everlasting
life." The former gives life: the latter sustains it. Again,
Again, there
may have been an intention to intimate the necessity there is, that
those, who would be partakers of the tree of life, should ‘take up the
cross,' and follow Christ in the endurance of persecution. 2. The
same word is used five times in the account of the officers' coming to
take Jesus "with swords and clubs" (lit. woods), and again in the
statement; "They made the apostles' feet fast in the stocks." Hence,
from the word wood being used to denote an instrument of coercion
or punishment, it may have been intended, that it should carry with
it mystically the notion of persecution; and so the phrase before us
may be taken to imply, that those, who would 'reign in life with
Christ,' must first 'suffer with him.'-In like manner, the expression
in the Latin version of 4 Ezra 2; 12 is “lignum vitæ."-Three modes
of receiving the tree of life appear to be spoken of, or alluded to. In
ve. 14 it seems to be implied, that persons must have authority over,
534
[H. XXVI. D. C.
SUPPLEMENT TO THE TWO MYSTERIES.
or a claim upon the tree of life, before they can enter by the gates
into the city. This may possibly imply, that a counter made of the
precious wood, similar to the white counter of C. 2; 17, and serving
the same purpose as a ticket of admission to the holy city, should be
given to approved candidates. Another mode of partaking of the tree
of life is 'eating of the wood' (2; 7), that is, after having been ad-
mitted into the city, feeding on one or more of its different kinds of
fruit. The third mode consists in partaking of the leaves of the tree.
This last denotes the way of admission for the heathen into the Church.
The first seems to signify the way of spiritual conversion as necessary
for those, who are only members of the Church in name, but who thus
become obedient 'doers of the word.' The second symbolizes the
feeding of true members with the food, which endureth unto eternal
life.—Bearing twelve fruits: A. V., "twelve manner of fruits." But
Stuart renders twelve fruit-harvests. Such a rendering, however, does
not give the true meaning of the word (cp. 14; 15, 18: 18; 14: Mt. 13;
26, 30); and here it would make the next clause to be little better
than tautologous, for "each month yielding its fruit-harvest” is equiva-
lent to "producing twelve fruit-harvests in a year." The A. V. has in
its favour the precedent in Eze. 47; 12; "By the river grew every
kind of edible fruit."-Cp. He. 12; 11; Chastening yieldeth the
peaceable fruit of righteousness.'
:
(
The
1547. Each rendering its fruit monthly. This clause may admit
grammatically of two constructions, or possibly three may be given
to it. Each may be referred to fruit-harvest, or to month, or to wood.
Thus, the A. V., Schleusner, and Hengstenberg agree in the render-
ing, the tree yielded its fruit every month while Stuart has each month
yielding its fruit-harvest. The first two would make this clause little
better than a repetition of the one, which precedes it. The third,
when joined with the preceding clause, gives the best sense.
purport of the two will then be, that the wood of life produced twelve
different fruits, each tree yielding its fruit monthly. If, then, we
suppose (as the precedent would lead us to do), that every tree pro-
duced a different fruit on each occasion, and that there were twelve
trees, there would be in all twelve times twelve different kinds of
fruit, giving a number corresponding with that in C. 21; 17. At any
rate, not merely 'abundance' (as Stuart says), nor merely variety'
(as Luther), but abundance, and variety, and an ever-ready supply will
be predicated. And, on the whole, the inexhaustible supply of grace,
that is provided for the members of the purified Church, and which
will flow to them through an endless variety of channels, is forcibly
symbolized.—There are various readings of the words rendered by
bearing, each, and yielding; but no material difference is made in the
meaning by any reading, that is well supported.
xxii; 2. 1547-48.]
535
The new Jerusalem.
1548. And the leaves were for the healing of the nations. Green leaves
are of course intended. And these are generally emblematical of an
improving spiritual state (Gen. 8; 11: Je. 17; 8: Da. 4; 12), as
dry and withering leaves are of the contrary (Ps. 1; 3: Is. 1; 30:
34; 4: 64; 6).—In Eze. 47; 12; "Its fruit serves for food, and its
leaf for healing." John did not add of the nations, without a meaning.
He clearly implies, that nations or heathen would exist contemporane-
ously with the new Jerusalem, who would at least need to be healed,
and for whose healing it was right, that provision should be made,
whether or not they availed themselves of it. A specimen of the
sophisms and subterfuges, to which those are driven to have recourse,
who interpret the new Jerusalem as symbolizing a celestial or a
"glorified" terrestrial state, may be seen in Hengstenberg's Exp.
in loco.
'
1544–48. The author's intention appears to have been to represent
the wood of life, as deriving its power to bear fruit to serve for food'
to the inhabitants, and 'leaves for the healing of the nations' without,
from the river of life, which proceeds from the throne of God and of
the lamb. And this may signify, that the means of grace (of which
the administering of the bread of God's word by His ministers is a
principal one) derive their power to sustain the spiritual life in those,
who have been new-born, and to regenerate those, who have need of
healing, from the grace of God, flowing as a river from the side of
the slain lamb, and carrying with it the renewing and purifying
influences of the Spirit. The higher and more spiritual means of
grace specially sustain and invigorate the new life in the people of
God, while the preaching of the word is directed to the healing of
those, that are without. And since the life eternal is universally the
basis, end, and motive-power, the tree, which bears the various means
of grace, is a tree of life, just as the river, which gives to it its vitality,
vigour, and fructifying energy, is a river of life.
The following are abstracts of some passages in coæval works, which
may be thought to confirm statements, that have been made, and
which will at any rate show what views were entertained by the
author's contemporaries.-Enoch, C. 24; The prophet is transported
to a place, where he sees seven splendid mountains, adorned with
brilliant stones. The seventh mountain was in the midst, and as a
whole they resembled the seat of a throne. Odoriferous trees sur-
rounded them. Among these there was a tree of an unceasing odour,
superior to all the trees of Eden. Its leaf, its flower, and its bark
never withered; and its fruit was beautiful. Michael informs the
prophet, that the mountain will be the seat, on which the Lord of
glory will sit, when he descends to the earth; and the tree will be
given to the righteous after the great judgment, who shall live a long
536
SUPPLEMENT TO THE TWO MYSTERIES. [II. XXVI. D. 7.
life on the earth, and suffer no sorrow, distress, or trouble.- Ezra
2; 10 ss.; The Lord instructs the prophet to tell his people, that he
will give them the kingdom of Jerusalem, the everlasting tabernacles,
and the tree of life; that the kingdom is prepared for them; also
twelve trees laden with divers fruits; and as many fountains, flowing
with milk and honey; and seven great mountains.-G. of Nicodemus
19; 1; 'Then Jesus said; Come to me, all ye my saints, who were
condemned by the tree of the forbidden fruit. Live now by the wood
of my cross.'
DIV. 7. THE PRIVILEGES AND BLESSINGS OF THE CITY.
XXII; 3-5. 1549-57. And there shall no more be any curse. And
the throne of God and of the lamb shall be in her. And his servants shall
serve him: and they shall look upon his face: and his name shall be
upon their foreheads. And there shall no more be night: and no need
of lamp-light nor of sun-light; because the Lord God will give them
light. And they shall reign unto the cons of cons.
In the account of the state and privileges of the citizens, which
occupies these three verses, symbolism is necessarily dropped, and
figurative description adopted.-Hengstenberg says; 'The futures in
vv. 3-5, serve to show, as Bengel has justly remarked, that "there
shall be an everlasting continuance in the glorious things here de-
scribed." Up to this the Seer wrote what he had seen: here writing
in such a manner could no longer suffice, and the description must
take the form of prophecy.'
1549. No curse. None, such as was incurred in the paradise, in
which the tree of life was first placed, nor yet such as was entailed by
the Law, shall have place in the evangelical Jerusalem. To the same
effect spake Zechariah (14; 11) long before; "There shall be no
more curse in it, and Jerusalem is securely enthroned." Some, how-
ever, prefer the reading, which may be rendered an accursed thing.
1550. And the throne, &c. The throne, which under the former
Dispensation was seen in the heaven above (4; 2), descends with the
new Jerusalem to the symbolic earth beneath, in order to denote that
God will not only dwell spiritually with her citizens and be their
God, but also their immediate though unseen Governor, Lawgiver,
Protector, and King. Here Hengstenberg remarks; "Because there
is no more curse, that is, no more an object of cursing, the gracious
presence of God and of Christ shall no longer be liable to such a with-
drawal as of old, when it was said to the Jews, as the curse began to
alight on them, "Behold your house is left unto you desolate; ye
shall not henceforth see me, till ye shall say; Blessed is he, that
cometh in the name of the Lord" (Mt. 23; 38, 39); and so does he
virtually speak from time to time to his Church."
xxii; 3-5. 1549-57.]
537
The new Jerusalem.
1551. And his servants shall serve him, that is, without let or hin-
drance. They shall not have to endure persecution, as those who lived
in the old Jerusalem had.—Note from the words his and him, that
one person only is spoken of, showing, that we should read (as I have
remarked above) God, even the lamb.
XXII; 4. 1552. They shall look upon his face. Actually to look
upon the face of God would be the greatest honour, that could be con-
ferred on created beings. Moses and Elijah could endure but a small
part of his gloriousness; and no man could look upon his face and
live. Hence this statement is to be taken figuratively, as denoting
the enjoyment of the Divine favour in the highest degree. Cp. Ps.
17; 15.
1553. And his name shall be upon their foreheads,-as it was on those
of the conquerors of the beast (3; 13), and of both the twelve times
twelve chiliads of the redeemed (7; 3: 14; 1). This, the being
stamped with the Divine image, and renewed after the likeness of the
Creator, is the sure and indelible mark of God's servants, and the
certain passport to heaven.
XXII; 5. 1554. There shall be night no more. Some prefer the
reading, no night there.—The same declaration was made in C. 21; 25;
but there it was introduced only incidentally in assigning a reason;
whereas here it is made as a direct statement.-Throughout my ex-
position of the new Jerusalem tableau I have shown, that a running
contrast with the old Jerusalem is implied. This may be carried on
here; for certainly the two Dispensations, in respect of the degrees of
spiritual light possessed under them respectively, might be fitly com-
pared to the day and the night. And with this view S. Paul's say-
ings agree well; 'The night is far spent: the day is at hand.'
'Ye
are all the children of the day: we are not of the night.'
the day of salvation.' 'Ye are sealed unto the day of redemption.'
By S. John, however, day and night appear to be sometimes used to
denote respectively seasons of prosperity and adversity: see Jo. 9; 4:
11; 9: 13; 30.
'Now is
1555–56. And no need of . . . sun-light, &c. The inhabitants of the
city of God may possess and use the ordinary means of spiritual
enlightenment; but the time will come, that they will not stand in
actual need of them. They will be able to dispense with them;
because the Lord will guide them by his ever-present eye,' and by
the special influences of his Spirit (see on 1531).-A statement sub-
stantially the same as this was made in C. 21; 23; but there the city
was the subject, here the inhabitants are spoken of,-there the past
tense, here the future is used. Different stages in the progress of the
holy city must be referred to.
1557. And they shall reign unto the cons of ceons. As to the cons
538
SUPPLEMENT TO THE TWO MYSTERIES. [H. XXVI. D. 7.
(
see on 25.-As it was said (11; 15) of the Lord, when he took the
kingdom, that he should 'reign unto the æons of æons,' so here the
same is said of his servants.-Those who were made 'kings and priests
unto God' during the millennium were to reign for the definite and
limited period of 1000 years; but the citizens of the new Jerusalem
shall reign throughout endless ages. This difference ought alone to
suffice to show, that the same state and epoch cannot be spoken of in
the two places.-The new Jerusalem, or true Church of Christ, has
been held to consist of two divisions, the Church militant on earth,
and the Church triumphant in heaven. If this view be adopted, it
will follow, that the elect people of God, when they have served their
allotted time, and been delivered from the burden of the flesh,' will
be removed to the state of 'joy and felicity,' there to dwell in the
presence of God for evermore. But there are some who think, that
the earth will be the final abode of the righteous. And this is an
opinion, with which the statement before us will accord well. Still,
it by no means constrains us to adopt this view, and the other is
decidedly the more probable one. The new Jerusalem represents the
Church in its corporate capacity. And hence, when it is said; They
shall reign, we must understand, that the inhabitants as a corporate
body are meant. And this body may exist for ever and ever, while
the generations that compose it are successively removed from a state,
fitted for mortal bodies only, to one adapted to immortal and 'spiritual
bodies.' Still, it will be seen, when the limited application of the
phrase for ever in such passages as Ge. 17; 8: 49; 26: Ex. 12; 14:
14; 13: 21; 6: 27; 21: Le. 25; 30: 1 Sa. 2; 35: 2 Sa. 7; 16:
2 Kgs. 5; 27: Ps. 21; 4: 23; 6: Is. 34; 10: Je. 17; 25: Jo. 8; 35:
Ph. 15: Re. 14; 11, is taken into account, that eternal duration, in
the strictly literal sense, cannot with certainty be predicated in refer-
ence to the new Jerusalem, as an earthly state, in any point of view.
-Bengel asks; "If the inhabitants of the city shall be all regents,
where then shall be the subjects?" and he answers; "Outside the
city." Hengstenberg cannot accept this answer; because it rests on
what he considers to be the untenable supposition of a place, inter-
mediate between the new Jerusalem and the lake of fire. He thinks,
that 'a hint for the right answer is furnished by Ps. 49; 14, and that
the wicked, notwithstanding their destruction, are the objects of the
ruling.' To me it seems, that the question assumes two points, which
are not necessarily involved in the statement: first, that the place of
reigning must needs be this earth; secondly, that the word reign
necessarily implies persons, who are reigned over. With regard to
the former-this sentence might be taken to contain an independent
statement, in which the eternal duration of the reigning is simply
affirmed, without any reference being made to the locality of it. As
xxii; 5. 1557.]
539
The new Jerusalem.
to the latter, I have already had occasion to notice (see on 368, 1079,
1087, 1122, 1157, 1392), that the word king and its related terms are
always used in the Apocalypse in a loose or figurative sense. As the
priests of the millennium cannot rightly be supposed to be priests in
the strict sense, that is, persons offering animals in sacrifice, so
neither is it necessary, that the kings should be understood to have
subjects. Royal honour and glory may be all that is intended.—On
the whole, I think, that the statement before us is adapted to a two-
fold application, and may be understood to affirm a long duration of
the Church as a corporate body on earth, and a glorious and never-
ending existence of its members individually in heaven.
At this place it is evident, as well from the mode of conclusion of
this verse, as from the change of subject in the next, that the account
of the new Jerusalem (forming the Supplement to the two Mysteries)
terminates. With it the Vision, which had now occupied the 24
hours of 'the Lord's day' (see the Guide, p. 134 ss.) came to an end.
But, before concluding my exposition of the details, I would call
the reader's attention to some curious correspondencies between
several of the principal particulars of this symbolization, and views.
entertained in heathen nations, or by contemporaneous writers.—1st.
In respect of the future situation of the new Jerusalem, namely, on a
high mountain. The paradise of the Hindoos is placed on the high
mountain, called Meru, and is arched by four mountains. That of the
Thibetans is on the peak of M. Rivou. That of the Chinese is on M.
Kouantun, the heavenly mountain. That of the Persians is on M.
Abbordj. Symbolic mountains are continually being brought to view
in Enoch. For example. One in the West, and six in the South,
making seven (Cs. 17, 18). In another place, seven shining moun-
tains, adorned with precious stones, form the ground-plot of paradise
(C. 24). Again, a mountain [Zion] in the middle of the earth, with
one on the east, and another on the south (C. 25). On the north
seven other mountains (C. 31). Westwards six mountains, in contra-
distinction from the seventh of the Messiah (C. 51). Seven high
mountains are the storehouses of frost (C. 76). In like manner, in
4 Ezra God has provided seven mountains for the enjoyment of the
inhabitants of the heavenly Jerusalem.-2dly. In reference to the
shape of the new Jerusalem,-that it was a cube. The statue of
Hermes, the inventor of all the sciences, and of language and writing,
was a simple cubiform stone or pillar. The statues of the gods gene-
rally in ancient times were cubiform pillars. The ancient Arabians
worshipped cubiform statues, and amulets of this form were common
among them. Cybele, the Phrygian mother of the gods, was repre-
sented in this way; and the Arabian black stone, Hagiar Al Hassoud,
540
SUPPLEMENT TO THE TWO MYSTERIES.
was of this form. Down to this day, the Parsees consider the cube
to be the perfect image of the world.-3dly. With regard to the
square, which each side of the new Jerusalem presented. The throne
of God in Eze. C. 1 is square. The mystical square, which the
Hindoos used to represent the world, has been noticed in Vol. I:
p. 32. Buddha, or reason personified, in which the Godhead reveals
itself, holds a square in its hands, and wears another on its breast.
The Brahmin, in sacred meditation, sits upon a square form. Hermes,
the Logos of the Egyptians, was called Terpaywvos by the Greeks.
The statues of some of the Grecian deities were square in form.
With the Chinese a square is the figure of the universe: and they
symbolize the celestial empire by two squares. Among the Sabæans
and Chaldeans, a square was the symbol of the sun, as the light of
lights in which Godhead is revealed. The paradise of the Thibetans
is square.-4thly. With regard to the river. Four rivulets of silver
water (cp. Gen. 2; 10) proceed from the mountain, on which the
paradise of the Hindoos is placed. Brahma's palace has four doors,
out of which flow four rivers towards the four quarters of the world.
Also, from the paradise-mountain of the Thibetans flow four rivers.
The Chinese paradise, too, is watered by a golden river, which divides
into four branches. So also is the Persian paradise: and the rivers
contain the waters of salvation.-5thly. With regard to the num-
bers, generally, and the number twelve in particular, see Vol. I:
pp. 37 ss.
Before proceeding to take a synoptical view of the new Jerusalem
tableau, I will lay before the reader two summaries, one showing
briefly the points of contrast, not already noticed, between the holy
city Jerusalem and the great city Babylon,—the other exhibiting the
indications, that the new Jerusalem is neither a celestial, nor a mil-
lennial or perfect state of existence on earth.
The following tabular comparison will serve the former purpose.
Babylon in C. xvii.
1. is exhibited as a whore,
2. with whom kings and people
fornicate:
3. is seen in a wilderness,
4. sitting on many waters,
5. adorned with meretricious or-
naments,
The new Jerusalem in C. xxi.
1. is brought to view as a virgin
bride,
2. adorned for a husband: 'kings
and peoples bring their glory
to her.'
3. is beheld from a mountain,
4. descending from heaven,
5. illuminated by the glory of
God,
The new Jerusalem.
511
C. with purple and scarlet,
7. with gilding and tinsel :
6. as with the brilliancy of the
diamond,
7. and all manner of precious
stones:
8. seated on the horns of a wild 8. built on a foundation of pre-
beast, which will ultimately
make her desolate ve. 6:
:
9. notable for bestial confusion
and strife:
cious stones :
9. characterized by symmetry,
order, and beauty :
10. the abode of those not written 10. the abode of 'those written in
in the book of life: ve. 8:
the book of life:' ve. 27:
11. illuminated by her own burn- 11. by God and the lamb:
ing: ve. 17.
ve. 23.
12. In her was found the blood of 12. The saints, her inhabitants,
will reign for ever: 22; 5.
all saints: 18; 24.
13. The apostles are called on to 13. The apostles form her founda-
rejoice over her destruction:
18; 20.
tion: 21; 14.
14. Her inhabitants make war with 14. Her inhabitants are the ser-
the lamb and his servants:
vants of the lamb: 22; 3.
ve. 14.
That the new Jerusalem does not represent, either a state in
heaven, or a state of unmixed purity, happiness, and perfection on
earth, appears from the following considerations. 1. That the city is
seen descending from the heaven to the earth (vv. 2, 10) shows, even
more strongly than if she had been seen located on the earth, that a
terrestrial state is symbolized. 2. The declaration (3), 'the taber-
nacle of God is with men,' shows the same. 3. That there are those,
who may thirst (6) after spiritual and eternal life, implies a state, in
which unconverted persons may exist. 4. And 'those who overcome'
(7) implies a militant state. 5. That there may be those guilty of the
vilest crimes (8) shows, that no extent of sin is necessarily excluded.
6. The contrast with Babylon (9 ss.) indicates an imperfect condition;
since there would be no propriety in, nor basis for making a contrast
between things, so diverse in their nature as an earthly and a heavenly
(i.e., a necessarily imperfect, and an absolutely perfect) state of ex-
istence. 7. 'The lamb's wife' (9) must unquestionably denote the
Church of Christ, as the parallelism with C. 19; 7 shows. 8. What
need could there be for a wall, for gates to close, and guardians to
keep them (12), if there were no enemies, and none to be excluded?
9. What occasion for gates on every side (13), if there were none to
be admitted? 9. How could a city in the heavens be otherwise than
built on sure foundations, or how could it have the apostles as such
542
SUPPLEMENT TO THE TWO MYSTERIES.
(14)? 10. Much more pertinency and propriety is seen in the highly
coloured picture of the order, symmetry, and excellence of the city,
when a terrestrial state of the Church is supposed to be symbolized,
than when a celestial (15 ss.). To state, that in heaven there was no
need of the light of the sun (23), whatever may be signified, would
seem to be a jejune truism. 12. The mention of the nations' or
'heathen,' and of the kings and the nations giving honour to the city,
and walking by her light (24-26), necessarily implies the existence of
such outside; and intimates, that the many, while deriving more or
less of spiritual light from the Church, would still be in an uncon-
verted state. 13. So also, the declaration (27), that all gross sinners
should be excluded, implies the contemporaneous existence of such.
14. What occasion, again, for the river of life and the tree of life
(22; 1), unless there were those, who needed to be nourished contin-
ually by means of grace? 15. Or, what for leaves to heal the heathen
(2), if there were none to be healed? 16. All the statements in vv.
3-5 are appropriate to a purified condition of the Church on earth,
but would be mere truisms in reference to a state of glory in heaven.
17. The details generally, and especially those which most exalt the
new Jerusalem, indicate by their utter unworthiness of, and unsuita-
bility to a celestial condition (see the summary view infra), that that
holy city symbolizes an earthly state.
Synoptical interpretation of the new Jerusalem tableau. This, the
last of the 24 heptads seen during the 24 hours of the Lord's day, is
divided into two principal parts, vv. 1-8 being introductory to the
description of the new Jerusalem. But vv. 1-2 connect immediately
with ve. 9; and hence the intermediate portion is in some sort paren-
thetical.
The prelude. Having been brought down in regular chronological
order to the epoch of the Reformation, we must suppose, that the
opening portion of the Introduction to the new Jerusalem scene refers
to that era; and, by the reconstituting of the relations between heaven
and earth, with the absence of the sea, symbolizes the re-formation of
the Church, and the absence henceforth of an antagonistic world-
power capable of persecuting the people of God. As the renovated
Church of God comes into view, commencing its descent from the
heaven of divine Providence under the appearance of a glorious city,
formed of gold and precious stones and pearls, a heavenly voice pro-
claims, that the tabernacle of God is about to be set up among men,
fraught with blessings, and with remedies for all the ills, to which
flesh is heir. The former things' of the Legal Dispensation, and
the practical re-establishment of them, even in Christ's Church (which
is the very opposite of the Law), having passed away, sinners, who
(
Synoptical interpretation.
543
mourn for their sins, shall be for ever delivered from spiritual death,
and all its horrid train of evils; and, being adopted as the sons of
God, they shall be admitted into the most intimate communion and
union with Him.-This making new of all things is again solemnly
affirmed, as from the very throne of God; and the command is given
to place this decree, and that which is about to be given in continua-
tion of it, on record to all future generations, with the view to show
their high importance, bearing, and results. The proclamation, which
at the first Jesus and his apostles began to make; 'Ho, every one
that thirsteth, &c.,' shall now again be heralded in all lands; and the
gratuitous character of the redemption, that is in Christ Jesus, shall
be specially insisted on. To him in particular, who shall endure
persecution, striving unto blood,' is the promise of adoption and of
the heavenly inheritance given. But to those, who are swayed by the
fear of man, or are destitute of a saving faith, or are guilty of abomi-
nable crimes, of murders legal or illegal, of lustful vices, of supersti-
tious heathenish practices, of idolatries, or of laying snares to entrap
the faithful,—all these shall go into everlasting punishment.
The tableau-proper. The prelude, which adverts to the state of
things at the commencement of the period introductory to the new
Jerusalem, having thus been brought to an end, the description of
the tableau itself is entered upon. And, in order to intimate a con-
nexion, in the way of contrast, between this and that of the great
whore, the angelic interpreter, who had exhibited the latter, is again
introduced as the hierophant of this. This appears to symbolize the
Church of God in that state of perfection, to which it will ultimately
attain, and on its progress towards which it entered at the Reforma-
tion. If so, it will necessarily be implied, that the interval between
the states depicted in the prelude and the tableau will be one of pro-
gress towards perfection.-I think it will be most convenient to pre-
sent my summary view of this symbolization in the following tabular
form.
1. INTRODUCTORY: (ve. 10).
The bride, new Jeru- = the purified Church of Christ.
salem
2. GENERAL VIEW OF THE EXTERIOR (11-17).
(1). Her brilliancy as
a luminary (11)
(2). Her walls, 'great
and high' (12)
=
the special presence of God and the Lamb,
manifested in sanctification by the Spirit.
the protection of a system of sound doctrines
and discipline.
(3). Her gates, the 12 THE LAW, excluding self-righteous sinners,
patriarchs (12)
(4). The gatekeepers,
12 angels (12)
=
and admitting those to whom Christ opens.
Christ, who alone can open the gates, which
the Law shuts.
544
SUPPLEMENT TO THE TWO MYSTERIES.
(5). Equal distribution = equal admission to all from every quarter.
of the gates (13)
(6). Foundations, the THE GOSPEL, i.e., the fundamental doctrines
12 apostles (14)
of the faith, as taught by the apostles.
(7). The measuring
and admeasurement of
the city and her wall (15–
17)
=
an exhibition of the symmetry, immensity,
durability, and completeness of the whole.
3. Details of THE STRUCTURE, WITHIN AND WITHOUT (18–23).
(1). The superstruc-
ture of the wall, jasper
(18)
(2). The interior of =
the city, gold (18)
(3). The 12 founda-
tion-stones, precious
stones (19-20)
excellence of the Church's doctrine and dis-
cipline in their entirety.
excellence of internal arrangements, or of the
character of her members.
excellence of the fundamental truths, on which
the Church is built, as well when viewed se-
parately, as when regarded in their com-
bined effect.
(4). The 12 gates, 12 = inasmuch as they are all alike, uniformity of
pearls (21)
admission: inasmuch as they are all pearls,
the want of 'glory' in the Law as compared
with the Gospel.
(5). The street, gold the way of the saints is the way of upright-
(21)
=
ness.'
(6). The temple, none communion and oneness with the Father
through the Son, without mediating priests.
Divine guidance by providence and grace.
save God (22)
(7). Her light, God
and the Lamb (23)
4. EXTERNAL RELATIONS
(1). To heathen na-
tions a light (24)
(2). Kings render their
glory (24)
=
=
OF THE CITY (24–27).
"A light to lighten the Gentiles," like her
Lord.
"Kings shall be thy nursing fathers."
(3). Gates never locked = free admission always to all, whom Christ,
by day (25)
the gatekeeper, recognizes as friends.
(4). No night there = no time when any will be excluded, or no
(25)
time when enemies can covertly assail.
=
(5). Her tribute, the the Church is a 'praise upon earth.'
honour of the nations
(26)
(6). What may not
enter (27)
anything unholy.
(7). Who may enter = the elect.
(27)
Synoptical interpretation.
545
5. HER SUPPLY OF WA- = eternal life in Christ, open to all.
TER, a river from the
throne, (xxii; 1)
trees, ever yielding fruit
and leaves (2)
6. HER SUPPLY OF FOOD, = various and neverfailing means of grace,
appropriate to the converted and the uncon-
verted, and made efficacious by the Spirit.
Free from curse: enjoy the perpetual pre-
sence of God: intimate communion with
Him: no dark cloud of doubt or alienation
intercepts the light of His countenance: they
will reign in glory for ever.
7. HER INHABITANTS, =
their blessed state (3–5)
It will be seen, that three of the divisions of the heptad are se-
verally divisible into seven parts.
As a last word, before taking leave of the final scene in the Apo-
calyptic Vision, let me quote two passages from Stuart's concluding
remarks in reference to Cs. XX-XXII; 5. "I cannot therefore
doubt," he says, "that the setting sun of the Church on earth is to
be in a heaven of unclouded splendour. Peaceful and triumphant
will be her latest age. The number of the redeemed will be aug-
mented 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. Is there not in every breast a kind of necessary antici-
pation, that such will be the triumphs of redeeming love and mercy?”
"No Eden can present any more than a faint resemblance of the
picture, which the writer has drawn. The understanding and pious
reader closes the book with admiration, with wonder, with delight,
with lofty anticipations of the future, and with undaunted resolution
to follow on in the steps of those, who, through faith and patience,
have inherited the promises, and entered into everlasting rest."
•
Interpretations of the new Jerusalem.-State of the Church under
Constantine [Eusebius]. The Christian Church [Hilary]. From the
birth of Christ to the end [Joachim]. The true Church from the
passion [Tichonius]. A renovated world [Primasius]. The heavenly
state [Augustine, and others; see p. 478]. Earthly and heavenly
states [Fleming]. Abode of saints and angels after the first resur-
rection [Arethas]. The Church of Rome [Ribeira]. The Church of
Rome in heaven [Alcassar]. A prosperous state of the Church on
earth [Brightman, and others]. The Church reformed and trium-
phant [Pyle]. The state on earth after a future millennium and
judgment [Bp. Newton, Fuller, Burgh]. The Church as established
after Constantine [Lee]. Contemporaneous with the millennium
[Cuninghame and others]. The earth purified for the everlasting
habitation of the saints under Christ their king [Gell]. The visible
VOL. II.
2 M
546
CONCLUSION TO THE REVELATION.
[H. XXVII. D. 1,
Church enthroned for 1000 years after A.D. 476 [W. H. Scott]. "The
mother-church of a christianized universe" [Elliott].
EPILOGUE to the REVELATION.
PART VII. Ch. XXII; 6-21.
HEPTAD XXVII. SPECIAL CONCLUSION TO THE NEW JERUSALEM
(vv. 6-13), and GENERAL CONCLUSION TO THE VISION (vv. 14-21).
Introductory remarks. I have shown in the Guide, pp. 127-140,
that the description of the new Jerusalem (and with it the 24 hours'
Vision, in which the Revelation-proper was seen) terminates with ve.
5 of this chapter. The nature of the details of the epilogue now to
be examined, and their parallelisms with the general prologue in C.
1; 1-10, will be seen to confirm this fully. Of course, the epilogue
does not stand connected in chronological order with the Vision, any
more than the prologue does. Both are primarily addressed to the
author's contemporaries, and have immediately in view the events
current at the time of writing.
DIV. 1. THE ANGELIC HIEROPHANT SHOWS THE OBJECT OF THE REVELATION.
XXII; 6. 1558-63. And he said to me; 'These words [are] faithful
and true. And the Lord God of the spirits of the prophets hath sent his
angel to show to his servants things, which must come to pass with speed.'
1558. And. I have deemed it expedient, more than once already,
to remind the reader, that no inference can be drawn from the use of
this copulative as to the closeness of connexion with the preceding
context; since this conjunction is used throughout the book, in the
widest transitions, as a formula of commencement (or perhaps to con-
tribute to the stichöical arrangement), without any intention existing
to draw closer the connexion between the parts. It is important, that
this should be constantly borne in mind.-He said, or (according to
another reading) saith. Who said? Unquestionably the hierophant
of the new Jerusalem, namely, one of the seven angels who had the
seven vials" (21; 9). Yet, in the next verse the speaker assumes the
character of Jesus; and, throughout the epilogue, he takes alternately
the angelic and the Messianic characters. This is one of the many
conclusive proofs, that the angels are to be regarded as symbols of the
Messenger of the covenant. The hierophant of the new Jerusalem is
continued as the speaker, for the purpose apparently of indicating,
(C
xxii; 6. 1558-60.]
547
Special to the new Jerusalem.
that this portion of the epilogue is to be regarded, as being specially
connected with the new Jerusalem scene.
1559. These words are faithful and true. This is the third repeti-
tion of an affirmation, which has a precedent in Dan. 8; 26: see on
1318-20, 1445, and cp. 15; 3: 16; 7: 19; 2. Its use, as a formula,
is (as I have shown on pp. 457 ss.) to mark a connexion between the
places, in which it occurs. Thus, its insertion here marks out, first,
in relation to C. 21; 5, the portion, which has reference to the new
Jerusalem (that is, the Christian Church) from the date of the renewed
espousals of the bride of Christ at the Reformation; and again, in
relation to C. 19; 9, that, which refers to the same from her first
espousals at the epoch of the annulling of the union with the Jewish
Church. But the relation, with which we are now more immediately
concerned, is that with C. 1; 1-3,-" the revelation of things shortly
to come to pass,' "the word of God and testifying of Jesus Christ,"
"the prophecy of this book" (cp. C. 19; 10); and which connexion
will more clearly appear, as we proceed with the clauses, which follow
the one before us. I cannot doubt, that the object of the parallelisms
in the passage before us with C. 1; 1-3 has been, by connecting the
beginning of the Conclusion with that of the Introduction, to indicate
the point of commencement of the former, and at the same time to
intimate what 'the words' here referred to are, namely; in general
the whole portion lying between the Introduction and the Conclusion,
and constituting what is variously designated 'the Vision,' 'the
revelation,' 'the testifying of Jesus Christ,' 'the words of this pro-
phecy;' and in particular that part of it, which relates to 'the things
shortly to come to pass.'-Hengstenberg says; "The expression,
what must shortly come to pass (which was already explained at C. 1; 1)
shows, that this verse does not primarily refer to what immediately
precedes, to what lies beyond the thousand years' reign, but that
it applies to the whole of the book. In unison with that is the
fact of the coincidence with the Introduction of the book, which
has the effect of emphatically stamping this as the Conclusion of
it." To the same effect writes Stuart; "The angel-guide reassures the
seer, that all which has been disclosed is certain." Cp. Guide, p. 126.
1560. And the Lord God, &c. The remainder of this verse, con-
jointly with the next, are substantially identical with C. 1; 1-3,
thus confirming what was said on 1559.-Of the spirits of the prophets,
that is, who governs their spirits, or inspires those, who write by in-
spiration. The emended reading (in place of the holy prophets), sanc-
tioned by A, B, and most cursives, may look to the expression, the
spirit of the prophecy, in the parallel place in C. 19; 10.-The word
spirit appears to be used, when the intention is to bring to view the
immaterial principle in contradistinction from the corporeal: and the
2 M 2
548
[H. XXVII. D. 2-3.
CONCLUSION TO THE REVELATION.
word soul, when it is desired to bring specially forward the life or
living quality of the spirit. Thus, we have spirits made a symbol in
C. 13; 15: 16; 13: and again, souls, in two places (8; 9: 16; 3) in
respect of the animal life, and in two others (6; 9: 20; 4) in respect
of the spiritual life. Cp. pp. 428-432.-As to prophets see on 698,
1055.
1561. Hath sent His angel. Jesus, the High Priest, is manifestly
exhibited in the Frontispiece (1; 10 ss.), and again in C. 4; 1, as the
revealing angel throughout. Hence, there is here another proof, that
the angels are representative of Jesus. See on No. 4.
1562-63. To show, &e. Cp. and see on No. 3.
DIV. 2. JESUS DECLARES HIS SPEEDY ADVENT.
XXII; 7. 1564–66. 'And lo! I am coming speedily. (Blessed he,
who is keeping the words of the prophecy of this roll.)'
Cp. and see on C. 1; 3, 7: 2; 5. Here, and again in vv. 12, 20,
the last book of the new Testament is brought to a close in a similar
way to the last book of the old Testament. For Malachi concludes
thus; The Lord shall suddenly come to his temple, even the mes-
senger of the Covenant: behold, he shall come."
DIV. 3. JOHN OFFERS WORSHIP TO THE ANGEL.
XXII; 8-11. 1567-83. And I John [am] he, who heard and saw
these [things]. And when I heard and saw, I fell down to worship before
the feet of the angel, who showed me these [things]. And he saith to me
See [thou do it] not. I am a fellowservant of thee, and of thy brethren
the prophets, and of those who keep the words of this roll. Worship God."
And he saith to me; 'Seal not the words of the prophecy of this roll; because
the [appointed] time is near. He who doeth unrighteously, let him do un-
righteously still; and he who is polluted, let him be polluted still: and he
who is righteous, let him do righteousness still; and he who is holy, let
him be holy still.'
1567. I John. The seer's name is introduced five times: and it
may be thought, that it was not without an object, that the name has
been inserted only in the Introduction to the Vision, in the Introduc-
tion to the new Jerusalem, and nearly at the commencement of the
Conclusion (Ct. 5; 4: 7; 13: 10; 8: 17; 3). The object may have
been to assist in marking the commencements of principal portions.
Doubtless, too, as Hengstenberg says, there has been an intention to
indicate the high importance of the book." Who," asks Vitringa,
"could be be, excepting John the apostle, known by this name to the
churches?"—The pronoun is, here as elsewhere, inserted to mark
emphatically the person, to whom it relates.-Am he who heard and
As the seer is represented throughout the Vision as seeing and
saw.
xxii; 7-9. 1561-76.] Special to the new Jerusalem.
549
hearing, so in congruity therewith he is here said to have seen and
heard. But this does not imply here, more than in the previous in-
stances, that the seeing and hearing was actual, or more than ima-
ginative and as it were ecstatic: see on 35, 66.
1568. And when I heard and saw, that is, no sooner were the seeing
and hearing concluded than, &c.
XXII; 9. 1569–76. I fell, &c. Here our thoughts are at once led
to revert to the parallel passage in C. 19; 9-10; and I doubt not, that
the parallelism has been made with the intention of marking out the
intermediate portion as that, which relates to the history of the
Christian Church from its full establishment, until the time that it
merges in 'the ages of ages.' During this period Christ would re-
ceive Divine worship, yet not under the character of a fellowservant
of John, but as God.-All the details of this passage have been fully
considered under C. 19; 9-10, and in pp. 457 ss. So that there will
only be occasion here to notice some differences between the two
passages, which have not already been adverted to.
1. The clause,
These words, &c., which in C. 19; 9 immediately precedes I fell, in
C. 22 stands at the commencement of the Conclusion, and is separated
from I fell by several sentences. I suppose the principal object of
the separation to have been to mark the beginning of the Conclusion;
and at the same time to draw as close as possible the connexion be-
tween vv. 6 and 8, so as to intimate, that there is no distinction in
respect of time or precedence between the two passages commencing
with these verses, but that they stand on an equal footing, as a goal
to both C. 1; 1, and C. 19; 10. Another object may have been to
indicate, that 'the words,' which are declared in ve. 6 to be 'faithful
and true,' are identical with 'the things,' which the angels had
showed to the seer (ve. 8); and consequently with those, which 'God
had given to Jesus to show, and which he symbolized by his angel to
his servant John' (1; 1), and which are none other than the words of
the prophecy of this book (1; 1: 22; 7, 9, 10, 18, 19), and in parti-
cular 'the things, which must come to pass shortly' (1; 1: 22; 8).
2. C. 19; 10 runs; "I fell down before his feet to worship him :"
C. 22; 8; "I fell down to worship before the feet of the angel, who
showed me these things." By 'these things' must be intended (as
just shown) all the things, contained in the Revelation. And if so,
there could have been but one angel throughout, and he 'the angel
of the Covenant.' 3. The word for, before I am thy fellowservant
(which is not found in C. 19; 10), has been admitted into the R. T.,
but it is rejected in critical editions. The difference is not material;
but its omission causes the clause to be put less decidedly in the form
of a reason for not offering the worship. 4. In C. 19; 10 we read
of thy brethren, who hold the testifying of Jesus: in C. 22; 9 of thy
550
[HI. XXVII. D. 3.
CONCLUSION TO THE REVELATION.
brethren the prophets (i.e., the inspired teachers), and of those, who
keep the words of this roll. The difference between the two places. is
appropriate to the circumstances of each; inasmuch as in the former
there is an immediate reference to the persecuted saints of the time,
and in the latter the reference is quite general, and comprehensive
of all inspired teachers, and obedient followers of true religion from
first to last. An aspect of the latter clause to that in C. 1; 3; "they
who hear and keep the words of the prophecy," may be perceived.
5. A clause, appropriate to the circumstances, is appended in C. 19;
10, which is not found in C. 22; 9, because the latter passage is de-
signed to be less specific. "In C. 19; 10," says Hengstenberg, "the
offered worship had respect to the marriage of the lamb, &c.: here, on
the other hand, it is done in respect to the whole subject-matter of
the book."
XXII; 10. 1577-78. Seal not, &c. In C. 10; 4, in connexion with
the little opened roll, an instruction was given; 'Seal what the seven
thunders spake, and write not these things:' and this instruction
manifestly imported, that the things were not to be then made known
(see on 671). On the other hand, the great roll was brought to view
sealed, in order that the opening of the seals might symbolize the
revelation of the contents (see on 330-31). See also Da. 9; 24: 12;
4, 9: Is. 8; 16: 29; 11, and cp. Job 9; 7: 14; 17. These prece-
dents, negative and positive, would suffice to show (if any elucidation
were needed, which it scarcely can be), that the instruction now
before us is tantamount to a declaration, that the contents of the
Apocalyptic roll were meant to be, and therefore (if inspired by God)
must have been, made generally intelligible to competent and unpre-
judiced readers. The facts too, that the book is declared in its title
to be 'a revelation or unveiling of Jesus Christ,' and that it was com-
municated to the seven churches for their comfort and guidance
(1; 1, 4), confirm this. With this declaration before us, then, we
must either deny the inspiration of the book, or admit its intelligi-
bility. But, if we take the latter alternative, how are we to account
for the undeniable fact, that the book has not been generally under-
stood? Only by concluding, that readers have not brought unpre-
judiced and duly qualified minds to the perusal of it. And, in truth,
there can be no reasonable doubt, that the great bulk of readers either
have not used due diligence in the investigation, or have not come to
the study of the work with an unbiassed desire to ascertain, what
events were had in view by the writer. The many have sought
rather to discover in it, and (by any means, no matter how tortuous)
to make it conform to, their own preconceived schemes, or those
advocated by some favourite expositor, or in vogue with their parti-
cular party. Great guilt, then, must lie upon those, who, while they
"
xxii; 10. 1577-79.]
551
Special to the new Jerusalem.
recognize the inspiration of the book, either directly or indirectly
deny the truth of the statement before us,-directly, by neglecting to
study the book on the ground of its being unintelligible,-indirectly,
by the lie, which their perversions of the meaning are calculated to
give practically to this declaration, made by Jesus himself. Such
persons certainly cannot expect to be partakers in the blessing pro-
mised in C. 1; 3 to readers and hearers (and which the next clause
shows to have been had in view here): and it will be well, if, through
their erroneous expositions, they do not incur the curse denounced in
vv. 18-19 against those, who 'add to, or take from the words of the
prophecy of this book.'-Perhaps, however, I have not, in the light,
in which I have now put the matter, done full justice to the inferences
I have drawn from this statement. The precise point of the figurative
instruction not to seal the words doubtless has reference, not to their
intelligibility, but to their publication. The right literal rendering
would be (as the reason appended shows); 'Publish the things with-
out a day's delay.' And this rendering of it places my argument in
a much stronger light; for the intelligibility of the things is neces-
sarily assumed in the instruction to publish them, and is on this view
manifestly regarded as being so much a matter of course, as not to
need to be mentioned.
1579. For the time is near, sc., of the advent of Christ (spoken of
in ve. 7, and symbolized in C. 19; 11 ss.: see on 13, 26), at which
would commence the overthrow of the persecuting powers, and the
institution of the Church of the new Covenant in place of that of the
old.—The same clause is found in C. 1; 3; but there it assigns the
reason, why the readers of the prophecy are blessed; while here it is
appended as a reason, why 'the words of the prophecy' should be
made intelligible to all (John's contemporaries being doubtless had
primarily in view). Two questions suggest themselves here: 1st.
How could the prophecy possibly be made intelligible to John's con-
temporaries, if it entered into the details of the history of distant
ages? 2dly. What cause is there for surprize, that the prophecy has
not been understood, when, although the direction given was to make
it intelligible to all, because the time was near, men have constantly
persisted in maintaining, that the greater part of it relates to periods
more or less remote, and even to a time yet future, and none can say
how distant?—If it be asked, why was the nearness of the time a
reason for enjoining the immediate publication of 'the words,' the
answer is, that otherwise Christ's coming would have forestalled the
publication; and thus have rendered useless the revelation of the
words,—at least in respect of the primary object had in view, namely,
the comfort and encouragement of Christ's then suffering servants.-
The for of some copies, and the because of others, are alike rejected
552
CONCLUSION TO THE REVELATION. [H. XXVII. D. 4-5.
by Scholz. No material difference is made, whichever reading be
adopted.
(
XXII; 11. 1580-83. He who doeth unrighteously, &c. Cp. Eze.
3; 27.—These four stichs contain a remarkable quartad, which, as
such, carries with it the idea of completeness or universality, and
hence of finality or termination; since, when a thing is complete or
all-comprehensive, it has reached its utmost limit. And this may
guide us to the general idea, meant to be conveyed by this alliterative
formula, as a whole. The mention in the clause, which we have just
considered, of the nearness of the time of the end' of the old Dispen-
sation led to the solemn declaration, that, in whatsoever state a man
should be found, when the Lord should summon him hence, in the
same he should permanently remain. The general purport is well
expressed in the proverbial saying; 'As a tree falls, so it must lie.'
And the above construction is placed beyond doubt by the next verse,
in which substantially the same declaration is made by a different
mode of expression. To understand the statement in any other way,
than as having reference to the immutability of the condition in a
future state of existence, were inconsistent with the spirit and tenor
of the Gospel, which forbid to give any one over to a course of
unrighteousness. Both the preceding and the succeeding context
show, that the coming of Christ is had in view; and C. 1; 7, with
which a partial similarity of sentiment may be discerned, tends to
confirm this. In appropriateness to the thought, which suggested
this declaration,-in order to make the latter as emphatic as possible,
—and with the view to indicate its universal applicability, it is thrown
into the fourfold form, which denotes universality. It may also be
observed, that the statement is subdivided into two contrasted or
antithetical pairs of stichs.-The several clauses do not appear to
need any elucidation.
DIV. 4. JESUS REPEATS THE ASSURANCE OF HIS SPEEDY COMING.
XXII; 12-13. 1584-89. 'Lo! I am coming speedily (and my
reward is with me) to render to every one as his work is. I [am] the
Alpha and the Omega, the First and the Last, the Beginning and the
End.'
1584. Lo! I come, &c. By the general rule when a clause is
repeated, I am led to suppose, that this verse is to be regarded, as a
resumption and continuation of what was being said in ve. 7; and
consequently, that the intermediate portion is to be looked upon, as
being in some sort parenthetical, or otherwise parallel to the portion,
which the catch word or phrase introduces. Hence I infer, that the
angel at this point again takes up his discourse in the character of
Jesus, having intermediately spoken in his ostensible character as an
xxii; 11-13. 1580-89.] Special to the new Jerusalem.
553
angel. The quasi-parenthetical symbolization was introduced very
naturally. The words, 'I am coming,' must have led John more
immediately to recognize his Lord in the angelic hierophant. Hence
he fell down to worship him. But, inasmuch as Jesus was now mani-
fested under the form of a fellowservant of the seer, worship offered
as to a Divine person was rejected. It must not, however, be for-
gotten, that all this (as in the previous instance) was not a real, but a
symbolical transaction,-a mode of representation, introduced (in
part) for the purpose of reminding the reader, that Jesus is the
revealing angel throughout, and (more expressly still) in order to
show, that not even he, albeit his true character be recognized under
the form of a servant,' is to be worshipped, when thus manifesting
himself. It may have been designed, too, to be an anticipative
rebuke, à fortiori, of that worshipping of angelic and spiritual beings,
which was afterwards introduced into the Church.
(
1585. My reward, &c. The conception is of a person coming with
rewards in his hands ready for bestowal. Cp. Is. 40; 10: 62; 11.
Similarly it was said in the syllabus of the seventh trumpet (11; 18);
"To give the reward (or hire) to thy servants."
1586. To render, &c.: sc. to those, whose work is "unrighteous"
and "polluted," fellowship with the unrighteous and polluted in per-
petual pollution: to those, whose work is "righteous" and "holy,"
communion with all the righteous and holy ones in never-ending
holiness. Thus this text is virtually (by implication) an exposition.
of the preceding verse. It looks back, also, to C. 1; 7; "Lo, he
cometh with clouds, and all the tribes of the earth shall wail."
Cp. Ro. 2; 6; "who will render to every one according to his works,
to those, &c.:" and C. 2; 23: 18; 6.
•
XXII; 13. 1587-89. I am the A. and . . . end. This is the last
of six repetitions of this formula, which make on the whole a sti-
chöical series of seven items: see the Guide, p. 193. It doubtless has
a more especial aspect to the precedents in the Introduction, 1; 8,
11, 17, and to that in the new Jerusalem scene, 21; 6. Apparently
it serves as a technical break, while forming a basis for an important
sequel. Its frequent repetition,—so emphatically enforcing at the
beginning and end of the book, that Jesus is the beginning and
end,'-seems designed to impress strongly on the mind, that to him
respect is to be had from 'first to last.' See on 30.
DIV. 5.
•
THE ANGEL SHOWS, WHO ARE WITHIN, AND WHO WITHOUT THE
CITY.
XXII; 14-15. 1590-96. ('Blessed they, who wash their robes, that
they may have authority over the wood of life, and may enter by the gates
into the city without [will be] the dogs, and the sorcerers, and the for-
:
554
[II. XXVII. D. 5.
CONCLUSION TO THE REVELATION.
nicators, and the murderers, and the idolaters, and every one who loveth
and acteth a lie.')
1590. Blessed. This catch-word recalls C. 1 ; 1; "Blessed he,
who readeth, &c.;" and again, at the epoch of the great catastrophe,
C. 14; 13; "Blessed the dead, &c. ;" and C. 16; 15; "Blessed he,
who keepeth his garments, &c.;" and C. 19; 9; "Blessed the called,
dc.;" and previously in this Conclusion (ve. 7); "Blessed he, who
keepeth the words, &c." In all there are seven of these beatitudes,
marking as many interludes (Guide, 196). Here, the eye had to the
Introduction, and to the beginning of this Conclusion, should be
especially noted. And the identity of sentiment between this clause,
and that in C. 16; 15, may well lead to the opinion (nothing appear-
ing to the contrary), that the two have respect to the same time and
parties. And if so, as C. 16; 15 has been shown to refer to the
Christians of the period immediately preceding the second destruction
of Jerusalem, this clause must have been immediately addressed to
the same parties.-The alternation of speakers apparently intended,
and the reading of the R. T. (his commandments'), as contrasted.
with the first person in ve. 13 ('I am'), have led me to conclude, that
the angelic interpreter is to be conceived of, as taking up the word in
his apparent character.―They who wash their robes. This is the read-
ing adopted by Tregelles. And since his work was published, it has
received the high sanction of the newly discovered and very ancient.
Codex Sinaiticus. Griesbach and Scholz adhere to the reading of the
R. T., who keep his commandments: and they do so on the authority
of B, the great majority of cursives, and many versions. The meaning
comes to much the same on either reading. For the one is the figu-
rative expression for the cause, and the other the literal expression for
the effect of that cause. Certainly the former is more in evangelical
congruity with giving a right to the tree of life than the latter. The
latter occurs only twice elsewhere (12; 17: 14; 12), and both times
in reference to Christians of the epoch, to which we refer the present
instance, viz. circa A.D. 69.-The clause before us (as we have just
seen reason for thinking, and as the entire context, and especially the
present tense shows) has in view primarily Christians of the mystico-
Babylonian or Roman crisis. And in C. 7; 14 there is a similar one,
spoken in reference to those, who had 'come out of the great tribula-
tion' of the literal Babylonian crisis.
1591. That they may have authority or power. The word power
directs our thoughts to what was said in reference to those, who have
part in the first resurrection,-" over such the second death hath no
power;" and thus indicates, that the same blessed state is implied in
both modes of expression. Again, the second death turns our thoughts
to the parallel passage in C. 21; 7-8 relating to the abominable and
xxii; 15. 1590-93.] Special to the new Jerusalem.
555
others, in respect of whom it is said; 'They shall have their part in
the lake of fire, which is the second death.'-This clause may denote,
not only a right to partake of the fruit themselves, but also authority
to dispense its leaves for the healing of the nations.-Over the wood,
&c. See on 1546.
1592. And they may enter by the gates. The salient point here will
be best illustrated from John 10; 1 (see on 1477); "He that entereth
not by the door is a thief." This text shows, that the emphasis is to
be thrown on by the gates,—the gates of the Law. A ticket from the
tree of life must first be obtained by washing in the blood of the lamb,
and then the narrow path of God's commandments be followed into
the heavenly city. There must, at any rate, be a willingness to do
the commandments of the Law of God, before the Lord Jesus will
admit any into the number of his 'called, elect, and faithful' ones.—
The connexion between the doing of the commandments' (R. T.:
cp. ve. 11), and entering by the gates, affords a confirmation of my
exposition, that the gates stand for the Law.-Into the city. The new
Jerusalem is of course referred to. But, as the parties primarily con-
templated here were the Christians, who were living at the time that
the Revelation was written (circa A.D. 69), and at that epoch the new
Jerusalem had not entered upon its descent to the earth (cp. 3; 12),
the heavenly division of the city," the city of the living God,-the
heavenly Jerusalem" (He. 12; 22), must immediately, though not of
necessity exclusively, be meant.
C
XXII; 15. 1593. Without or outside, sc. of the symbolic city.
That such grievous sinners as those mentioned should exist contem-
poraneously, and in connexion with the city, is a plain proof, that
heaven cannot exclusively be its site,―cannot be contemplated, in so
far as reference is now made to it, as being its site at all. And we
shall see, that there is here another link, making the new Jerusalem
one with Christ's Church on earth.-Cp. C. 14; 20, where the wine-
vat is said to be trodden without the city.'-Without and within, in
contradistinction to one another, were the terms commonly used in
reference to the heathen and the Lord's people respectively: see Deut.
25; 5: 1 Co. 5; 12: Co. 4; 5: 1 Th. 4; 12.—[Will be]. The future
tense, and not the present, ought to be supplied from the preceding
verse. The difference is not unimportant, as may be seen by com-
paring 1592. This verse looks forward to a time subsequent to the
date of the work: and its terms are even sufficiently comprehensive
to include the whole period of the new Jerusalem's existence on earth.
The similarity between the four verses, 12, 13, 14, 15, and the four,
5, 6, 7, 8, in C. 21, is so great (especially in sentiment) and the infer-
ence arising from the points of agreement and diversity is so impor-
tant, that it will be worth while to place the passages in juxta-position.
556
[H. XXVII. D. 5.
CONCLUSION TO THE REVELATION.
From xxi; 5-8.
5. Lo, I make all things new,
6. To him who thirsteth, to him
will I give out of the fountain of
the water of life gratuitously.
I am the A and the , the be-
ginning and the end.
7. He who conquereth shall
inherit these things, and I will
be to him a God, and he shall be
to me a son.
8. But to the fainthearted, and
faithless, and abominable, and
murderers, and fornicators, and
wizards, and idolaters, and all
liars, their part shall be, &c.
From xxii; 12–15.
12. Lo, I am coming speedily.
And my reward is with me to
render to every one as his work
is.
13. I [am] the A and the 2, the
first and the last, the beginning
and the end.
14. Blessed they who wash their
robes, that they may have autho-
rity over the wood of life, and may
enter by the gates into the city.
15. Without [will be] the dogs,
and the sorcerers, and the forni-
cators, and the murderers, and the
idolaters, and every one who loveth
and acteth a lie.
These passages may be taken to be mutually explanatory. The
former is part of the Introduction to the new Jerusalem tableau; the
latter of the Conclusion special to the same. And hence it may with
C
certainty be inferred, that both have a general reference to the thing
thereby symbolized. Their substantial identity shows this; while
their circumstantial diversity indicates, that their reference is to
different epochs. But we have seen (pp. 353-56, 456-59, 494), that
both these passages stand connected with that in C. 19; 6-10. And
thus it appears, that the three mark out the space, in which, in the
Apocalyptic symbolization, the Church of Christ, has existence on the
earth as the bride, the lamb's wife,' the period being divided into
two parts at the epoch, at which the Church assumes, strictly speak-
ing, its new Jerusalem aspect and constitution. The passage before
us, however, relates primarily to the same epoch as the first of the
three, namely, to the commencement of the Church's existence as the
fully espoused bride, who was about to take the place of the repudiated
matron: that is, the first and the last passages relate primarily to
circa A.D. 70. But the second relates to the re-formation or Reforma-
tion epoch, circa A.D. 1500. And hence, together with a generic
resemblance, appropriate circumstantial differences are to be expected.
It will be my object now to point out these differences; and I have
chosen to do so here, because they chiefly come to view in the verse
before us.
For the specialty of reference generally of C. 21; 6-8 to the period
of the Reformation, I refer the reader to my remarks on that passage,
and proceed to compare the terms used in C. 22; 15 with those in C.
xxii; 15. 1593.]
557
Special to the new Jerusalem.
21; 8, in so far as I have not already done so in considering the latter
text.-(1). In C. 21; 8 are found eight terms in four pairs, while in C.
22; 15 there may be reckoned seven, which are probably intended to
be divided as usual into a triad and a quartad. (And here I may notice
in passing, that four similar terms are found in C. 9; 21, while three are
introduced in C. 21; 27. A precedent for seven occurs in Is. 1; 4.)
−(2). In C. 22; 15 it is observable, that the article is inserted before
each term, while in C. 21; 8 it is introduced only before the first and
last, though not before the former in the R. T. (cp. 6; 15-16: 13;
16). The difference may be accounted for in a grammatical way, and
fully explained by supposing, that the sins were more rife and cha-
racteristic of the period, in respect of the parties alluded to, at the
earlier than they would be at the later epoch. At the earlier those
"without" were had in view, but at the later those (nominally)
'within' the Church.-(3). The first two terms in C. 21; 8 ('the
faint-hearted,' and 'the faithless') are omitted in C. 22; 15; because
(it may be supposed) those failings were not so prominent in the
Church in the times of the early persecutions, as at the epoch of the
Reformation; and also because the heathen were mainly had in view
in the one case, but those ostensibly within the Church in the other.
—(4). The dogs. This term is not found in C. 21; 8, but (as I have
shown on that text) it is probably an equivalent, or nearly such, for
the abominable. And this will further appear from the use of the term
dog among the Jews. The strongest mode of expression, that they
could use to testify a sense of the insignificance of any one, or the
contempt with which a person deserved to be treated, was to compare
him to a dog. Hence it was, that David said to Saul; "Dost thou
pursue after a dead dog?" (2 Sa. 9; 8: 16; 9). See also Ex. 11;
7 ; Against Israel shall not a dog move his tongue :" 1 Sa. 17; 43;
"Am I a dog?" 2 Kgs. 8; 13; "Is thy servant a dog?" Ps. 22;
16, 20; "Dogs have compassed me." St Paul applies the term to
false teachers; "Beware of dogs, beware of evil workers." And Isaiah
had done the same long before: "They are dumb dogs, . . . greedy
dogs." In Mt. 15; 26 the designation is used in reference to hea-
thens; "It is not meet to cast the children's bread to the dogs" or
curs. And in the Rabbinical writings the answer to the question,
'What does a dog mean?' is, 'One who is uncircumcised.' Solomon
(and after him Paul) compares grievous sinners, who are continually
relapsing into heinous sins, to 'dogs, returning to their own vomit.'
But, more especially, dog is given as a name of opprobrium to one,
who has lost all modesty,-to one, who prostitutes himself by com-
mitting abominable crimes, such as the Sodomites committed. In
this sense Wemyss takes the term; and he says, that Herbelot quotes
a passage from a Persian poet, in which Sodomites are compared to
66
558
[II.XXVII. D. 5.
CONCLUSION TO THE REVELATION.
(
dogs. And so the term is used in De. 23; 18; "Thou shalt not
bring the hire of a whore, or the price of a dog, into the house of the
Lord." Applications of the term, similar to the foregoing, are found
in most languages. For example, in the common English use of the
word (as in "cut-throat dog," "most impenetrable cur," "inexorable
dog" Shakespeare), and in the French canaille. The word cynodi is
pregnant with meaning. We may readily see, then, that this term
may have been used to designate the same description of sinners, as
‘the abominable' of C. 21; 8; and, at the same time, that it would
be even more appropriate than the latter to the heathen of this epoch,
on account of their being so notoriously addicted to vices, which 'it is
a shame even to speak of' (Ep. 5; 12: Ro. 1; 24-27). So that the
Roman heathen of the times of the empire might well be styled by
the seer "the dogs" par excellence,-" obscoeni canes" (Georg. I. 470).
1594. (5). And the sorcerers. With no less propriety might
this term be similarly applied to the heathen, and to the unbelieving
Jews. Witness, e.g., in respect of the latter,—Simon Magus (that is,
the magician), 'who of long time had used sorceries, and bewitched
the people of Samaria,'-Elymas the sorcerer,-the damsel at Thya-
tira, who had a spirit of divination' or 'of Python,' and 'brought
her masters much gain by soothsaying,'-' the vagabond Jews, exor-
cists,' and 'the many at Ephesus, who used curious arts, whose books
were valued at 50,000 pieces of silver.' In reference to the heathen,
it is needless to adduce proofs. But I may remind the reader, that,
in the Apocalypse itself, sorcery is charged upon them, as one of
their crying sins. At the commencement of the beast's existence,
sorcery is one of the sins, from which, it is said, they would not
repent (9; 21); and again, towards its extinction, the climax of the
damnatory charge against the Roman whore, who, during the whole
of her career, carries ' a cup of divination' in her hand (17; 4), is,
that 'by her sorceries all the heathen were deceived' (18; 23).—There
is a slight difference between the word used here, and that in C. 21; 8,
that is, if the received reading of the latter be adopted (for it is a
doubtful one, though Griesbach gives it the preference). The mean-
ing of the word in C. 21; 8 is given by Liddell as one who deals in
drugs, spells, or charms :" of that in C. 22; 15 (the termination only
of which differs from the other) as "one, who is sacrificed as a purifi-
There
cation for others: hence an arrant rascal, a polluted wretch."
can be no doubt, that the two words have generically the same mean-
ing, which is best expressed by our word wizard or sorcerer: but that
in C. 22; 15 is the stronger of the two. And hence we may perhaps
discern an appropriateness of use, in reference to professing Christians
in the former place, and to Jews and heathens in that before us.-
(6). And the fornicators. This, again, is one of the salient vices
xxii; 15. 1594-96.]
559
General to the Vision.
charged upon the heathen in C. 9; 21; and with how much pro-
priety they might be designated "the whoremongers" it needs not to
show. Every page of Paul's epistles would furnish a proof. The
symbol of Rome is a whore; and, throughout the whole Vision, for-
nication is the head and front of her offending. Spiritual fornication,
it is true, is immediately intended; but the statements would be no
less true in their literal sense.
1595. (7). And the murderers, and the idolaters. These need no
illustration.
C
1596. (8). And every one, who loveth and acteth [or practiseth] a lie.
The verb, which different translators render here by acteth, practiseth,
maketh, and doeth, has a very varied sense in the Apocalypse (see on 868).
'Doing a lie' here stands contrasted with 'doing righteousness' in ve.
12, and also with, 'doing his commandments' in the R. T. of ve. 14.
Similarly, in 1 Jo. 1; 6 we have 'doing the truth.'-In C. 21; 8 the
expression is "all liars." Here these appear to be divided into two
classes, an hypothesis, which receives support from C. 21; 27, where
only one of the classes,-those who act a lie,' is mentioned. The
two classes may be, either those who delight and glory in deceiving,
and those who play a false part in any respect; or those who at heart
or in principle are liars or deceivers (i.e., those who will not scruple
to deceive, when they can do so safely), and those who will carry a
lie into practice to any extent, or at any risk. In the class of those,
who are in principle liars, would be included the 'false apostles' of
John's time mentioned in C. 2; 2: 3; 9; and they may probably
have been specially had in view here. So also may the antichrists of
John's epistles, in speaking of whom he says; "Who is the liar, but
he who denieth, that Jesus is the Christ? The same is the antichrist"
(1 Jo. 2; 22, cp. ve. 4: 5; 10). Again, heathenism was one great
lie (Ro. 1; 25),-in principle and in practice,-in the abstract and in
the concrete. It was, in the highest sense, the lie: and, what it was
in itself, such were its professors: cp. Co. 3; 9: 1 Ti. 1; 10. The
coadjutor and chief instrument of the beast, and hence of the dragon
or Satan, was the false prophet' or 'prophet of a lie' (19; 20).
Satan, the dragon, is himself 'a liar and the father of it.' 'He abode
not in the truth;' and, 'when he speaketh the lie, he speaketh of his
own' (Jo. 8; 44), i. e., according to the things, which are peculiarly in
his province. Hence, the trio in their unity may be deemed the liar of
liars, the antichrist of antichrists. In contrast to the Judaizing and
heathen liars, the army of the Lord's elect, which stood opposed to
them, was described as consisting of those, 'in whose mouth was found
no lie' (14; 5).
We have now arrived at the end of that portion of the Conclusion,
560
[H. XXVII. D. 6.
CONCLUSION TO THE REVELATION.
which seems to be more immediately connected with the new Jeru-
salem scene.
DIV. 6. FINAL DECLARATIONS BY JESUS.
XXII; 16-19. 1597-1615. 'I Jesus have sent my angel to testify to
you these [things] concerning the churches. (I am the root and the off-
spring of David, the bright [and] the morning Star. And the Spirit
and the bride say; Come. And he who heareth, let him say; Come.
And he who is athirst, let him come: he who willeth, let him take water
of life gratuitously.) I testify to every one, who heareth the words of the
prophecy of this roll:-If any one shall add unto these [things], God
shall add unto him the plagues, that have been written in this roll: and if
any one shall take away from the words of the roll of this prophecy, God
shall take away his part from the wood of life, and out of the holy city,-
which have been written in this roll.'
1597. I Jesus. That the angel now speaks in his Messianic cha-
racter is not only stated, but stress is laid on the circumstance by the
insertion of the pronoun.-Have sent. The tense used is that, which
imports, that a thing is begun, but not ended. Hence we may con-
clude, that the mission is that spoken of in C. 1; 1 (which was begun
to be executed in C. 1; 10), and that it has been carried on up to the
present verse; and, consequently, that the angelic hierophant is to be
regarded as being one and the same throughout, though assuming
from time to time the appearance and character of different angels for
greater effect in the pictorial representation. And as the voice in C.
1; 10 proceeded from Jesus the Mediator, and the angel who speaks.
here designates himself as 'Jesus,' it will follow, that he (as indeed
is explicitly declared in C. 1; 1) is the Revealer of himself and his
actings from first to last, and that all the angels are only symbolic
manifestations of him. See on 4, 43.—My angel. This expression
refers us back to C. 1; 1, and more immediately to C. 1; 11 ss., as
the portion, to which allusion is here made.
1598. To testify. The whole book is a testifying,—a witness-
bearing of, for, and by Jesus, from first to last: see on 6, 7. It began
by exhibiting Jesus as 'the faithful testifier,' and the seer as 'he who
testified of . . . the testifying of Jesus Christ' (1; 4, 2). It was
occupied throughout with such a testifying. And now it concludes
with a threefold declaration (vv. 16, 18, 20) respecting testifying.-
To you.
To whom? Not to John; for the pronoun is in the plural
(cp. 21; 9 Gk.). Nor to "his servants, the prophets" (as Hengsten-
berg says); for there is no such limitation. But to those, to whom
'the book' was directed to be sent (1; 11), i.e., to the seven churches,
as representative of Christ's Holy Catholic Church, or (as the expres-
sion is in ve. 21) "to all the saints." The testifying, then, is of
xxii; 16. 1597-98.]
561
General to the Vision.
6
interest and concernment to all, even to the end of time. And the
declaration in this sentence is, as far as it goes, equivalent to that in
C. 1; 1; "A revelation of Jesus Christ, to show to his servants
what must shortly happen: and he sent by his angel, and symbolized
it," &c.—These things are all the things contained in the book, as Heng-
stenberg has rightly said. They include the 'things shortly to come to
pass' of C.1; 1,—the 'prophecy' or 'the things written in this prophecy'
of C. 1; 2: 19; 10: 22; 7, 9, 10,-the 'things seen' of C. 1; 11,-
the things which thou hast seen, and those which are, and those
which are about to happen after these' of C. 1; 19,-the things (viz.
those contained in the seven epistles), and those which must happen
after these' (viz. the chief subject-matter of the seven-seal book) of C.
4; 1,—and the 'all things new' in the new Jerusalem of C. 21; 5.
And this is placed beyond doubt by what follows in vv. 18-20.—Con-
cerning. Codex A and some versions have ev, in; and some cursives
omit the preposition altogether, which has the effect of giving to the
churches. The reading which I have followed, viz. that of the R. T.,
is authorized by B and most cursives. The first has been adopted by
Lachmann, Tregelles, and Kelly: the last by Ewald and Tischen-
dorf. When the former is received the meaning is; 'I have sent to
testify to you the saints in your several churches or assemblies.' This
is in accordance with what was the fact (see 1; 4, 11). But it seems
to me to be scarcely the full meaning of what was here intended: at
any rate, it was equally the fact, that the subject-matter of the com-
munication was of concernment and deep interest to the churches. I
have therefore adopted the other preposition. Stuart, who also re-
ceived it, has rendered it by on account of or for the sake of. But this
rendering is, I think, scarcely admissible; and, though either phrase
states a truth, it is not the truth here expressed, though necessarily
implied. The upon of Fairbairn's translation of Hengstenberg (or
perhaps about would better express the meaning of the latter) is strictly
literal, and gives a good sense. But I think, that it scarcely comes
up to the fulness of what is intended; for we find included in the
subject-matter, not only what immediately related to, but also what
was, indirectly, of interest or concernment to "all saints." Hence I
have given the preference to the word concerning, as being the most
comprehensive, and the word which I have elsewhere used in similar
doubtful cases (see on 699).—The churches. If what has now been
said be well-founded, it will follow, that, while the seven churches, to
which in C. 1; 11 the Revelation was directed to be sent, are pri-
marily contemplated as forming the symbol, and while churches in
existence in the apostle's time were immediately spoken of and to,
the body corporate ultimately had in view is the Church universal in
respect both of time and place,-God's elect from the beginning'
VOL. II.
2 N
562
[II. XXVII. D. 6.
CONCLUSION TO THE REVELATION.
to 'the end' (cp. vv. 12, 13),—from the Creation to the Consumma-
tion, and wherever dispersed throughout all the world.--The remarks
now made on this verse will make it apparent, that this portion has
been rightly described, as being a General Conclusion to the whole
book.
1599. (I am. From the beginning of this sentence to the end of
ve. 17 I have placed in parenthesis; because the difference of the
subject-matter, and the recurrence to 'testifying' in ve. 18 appear to
indicate, that this portion is to be regarded as being spoken aside as it
were, or digressively.-Again we have an emphatic I introduced,
which is as though it were said; 'I, and I alone, am, &c.'-The root,
&c. Jesus, 'of the seed of David' (2 Ti. 2; 8), was "the root and the
root-shoot [offspring, or race] of David" par excellence, and in a sense,
in which none other ever was or could be. Hengstenberg renders the
second of the two Greek substantives by a word equivalent to race,
and says;
"The race of David is more than his offspring: it indicates,
that the race of David should, save for Christ, have ceased to exist.
The race of David is here brought into view, in respect to the uncon-
querable strength and everlasting dominion, promised to it by God.
What he testifies, in whom the glorious race of David culminates, will
assuredly go into fulfilment.” And in reference to the first he
remarks; "The root of David, as in C. 5; 5, is the product of the
root, the sprout from the root, that in which the family of David, that
had sunk into the lowest depression, again bloomed forth." To the
same effect Stuart says; "Rootshoot, not root, as our version has it.”
The result is to make the two terms in reality synonymous, the for-
mer being the figurative expression for that, of which the latter is the
literal equivalent. I have already (on 347) stated my reasons for
rather thinking, that the terms are meant to present a contrast; and
I
may
add here, that such a collocation of terms, as Hengstenberg's
and Stuart's construction would make out,-the one used figuratively
and the other literally, is incongruous, and not in accordance with
the author's manner. I think, that the following is the view, we
ought to take of this clause. As by the next preceding clause our
thoughts were carried back to the scene introductory to the new
Mystery (cp. 1; 1 ss.), so by this they are directed to that, which in-
troduced the old Mystery (cp. 5; 5). In the passage first referred to,
Jesus appears as the High Priest giving his instructions to the uni-
versal Church, specially that called after his name: in the other, he
is introduced as the lion of Judah, the root of David, who has con-
quered to open the roll," that is, to reveal his own mysterious actings.
under the older Dispensation. What is in the latter specialized, so
as to refer to that Dispensation, is in the clause before us, by the
twofold phrase, made comprehensive of both Mysteries. And the
xxii; 16. 1599-1600.]
563
General to the Vision.
"
apparent contradiction, in making Jesus to be at once the root' and
'the race,' does but present a difficulty similar to that, which Jesus
himself propounded to the scribes for solution, when he asked them;
'If David himself called the Messiah LORD, how is he then his son?'
And this may guide us to the solution of the present difficulty. The
Christ was David's 'root' and 'LORD,' as the Mediator and Lord of the
Dispensation, under which David lived: and (besides his descent after
the flesh, which is of secondary importance) he was spiritually David's
'son' and his 'race' (extending to the remotest ages), as
"the son
of the woman (12; 5), that is, of the Church of God, which David
served, loved, and honoured,-the son, who founded (and hence is
regarded as the representative, comprehending in his own person the
thing founded)-who founded, I say, a spiritual race, over which he,
the son of the Highest," "the horn of salvation raised up in the
house of his servant David," "should reign as on the throne of his
father David for ever, and of whose kingdom there should be no end"
(Lu. 1; 32, 69). Cp. Is. 11; 1: Jer. 23; 5. Thus, by the two
passages in question, both taken separately, and as mutually explana-
tory, Jesus is virtually set forth as the Lord and Originator of both
Dispensations, and as He who is the Mediator of the Church of God
of all time.
1600. The bright, the morning star. Some copies read 'And (both)
the bright, and:' while others omit one or both copulatives.-By this
particular, again, we are referred back to the beginning; where (see
on 195) the promise is made; "To him that conquers I will give the
morning star," that is (as we learn from our present text), "I will give
to him myself"-give myself both for him, and (by my Spirit) to him.
-We should not look for the precedent, as Commentators direct us,
to Is. 14; 12; "How art thou fallen, O Lucifer (the king of Babylon),
son of the morning." For, to connect in any way the Lord of the
Covenant with the ungodly ambition of the ruler of the hostile world-
power, he who 'said in his heart; I will ascend into heaven, I will
exalt my throne above the stars of God,' were almost blasphemous.
But we must rather look to Nu. 24; 17; "There shall come a star out
of Jacob" (which expositors refer first to David, and then to the
Messiah); and more especially in this connexion to 2 Sa. 21; 17,
where David is called "the light of Israel."-I agree with Stuart,
that "the splendour and beauty of the morning star make it a fitting
emblem of the King of Zion." But this only satisfies the epithet
'bright.' That of 'morning,'-early-rising or first visible, must also
have its appropriate signification. And this it will be seen to have,
if we consider, that Jesus was the harbinger of a brighter day to the
Church, as compared with the afflictive circumstances, under which
she was placed at the time, when this was written,-yea, of an abso-
2 N 2
564
[H. XXVII. D. 6.
CONCLUSION TO THE REVELATION.
lutely 'bright' and 'perfect day,' even that of her new Jerusalem
state, when there will be 'no night,' and 'no need of sun, or moon,
or lamp; for God and the lamb will be her light.' Cp. 2 Pe. 1; 19;
"Until the daystar (lit., the light-bringer, Lucifer) arise in your hearts;"
and Lu. 1; 78, where Christ is called "a dayspring (or sunrising)
from on high."-The remarks now made have shown, that, when
Jesus, the messenger of the Covenant, has arrived at the last words.
of his communication to the churches, he stops short in what he is
saying, in order to throw in a farewell word of comfort and encourage-
ment. This he does by exhibiting himself in his relations to David,
and to his own Church. Under the former head he gives, as by a single
stroke of the pen, a bird's eye view of the main features of the whole
Revelation, exhibiting himself as the Mediator of the two Covenants,
and Lord of the Church, 'from the foundation of the world' unto 'the
ages of ages.' This is the basis of the latter head; for, as the one
Mediator and Lord of all, he is qualified to be a harbinger of 'bright'
and blessed things to his now afflicted people. When thus regarded,
how gracious a Conclusion is this! How fitted to call forth such a
response, as that which follows! And hence how naturally is that
response appended, which would otherwise seem to be not pertinent !
XXII; 17. 1601. And the Spirit, &c. It may be doubted who is
the speaker,-who are the parties addressing or addressed,-and with
what object the invitations are given in the four clauses of this verse:
and therefore these points must be considered: but we will first ascer-
tain the purport of the several terms.-And. The first copulative
might properly in this instance, as in so many other places (cp. 6;
11: 17; 11: 18; 15, 16: 20; 10), be translated both.-The Spirit.
Hengstenberg says; "The Spirit is not the Spirit, that dwells in all
believers (Ro. 8; 16), but the Spirit of prophecy (19; 10),—the Spirit
of the prophets (22; 6),—that in which John was on the Lord's day
(1; 10: 4; 2),-which also speaks through John in C. 14; 13, and
which utters the promises in the seven epistles." In this statement
there is a lamentable commingling of things, which differ in their
nature as widely as God and man. Doubtless the same Spirit, namely,
the Holy Spirit, is spoken of here and in C. 2; 7: 14; 3, and (inas-
much as it is 'the same Spirit, that worketh all in all') also in Rom.
8; 16. But the Holy Spirit is not immediately spoken of in C. 1; 10:
4; 2: 19; 10: 22; 6, as either the absence of the article or the com-
pound phrase shows. The bride being the Church, which is 'the temple
of the Holy Spirit,' the Spirit here must be that Holy Being, who
dwells in the Church, thereby giving to her the life and holiness,
which make her fit to be the wife of the lamb.-The bride. See on
1312.--Come. This invitation, given in answer to the preceding
words of Jesus, implies, that the announcement of himself, as 'the
xxii; 17. 1601-4.]
565
General to the Vision.
bright and morning star,' carried with it the idea of an early rising,
having in view that immediate advent, which he had just before
thrice announced (vv. 7, 10, 12). Come is here equivalent to the
Come quickly of ve. 20. The Greek word is not the same, that is
translated Come in the call to the birds of prey (19; 17); and this
advent has, in reference to the saints, a very different object in view
to that of the birds.
1602. He who hears. As the series is a descending one, I should
not (as some do) understand this phrase in its widest sense; but
would rather (recalling the formula; "He who hath an ear to hear,
let him hear:" 13; 9) limit the application to those earnest Christian
hearers, who were prepared to entertain the sentiment with fervour.-
But, ‘hears' what?" the words of the prophecy of this book” (vv.
7, 9, 10), as Stuart says? or,-the 'Come' of the Spirit and the bride,
as Hengstenberg asserts? I think the former, on account of the con-
nexion (the immediate reference being to 'the things' of ve. 16), and
still more because the utterance of the Spirit and the bride must be a
spiritual or figurative, and not an audible one.
(
1603. He who is athirst let him come. This is from Is. 55; 1; "Ho,
every one that thirsteth, come ye to the waters." Let him who
thirsts after the water of life, which flows from the throne of God and
of the lamb' (22; 1), 'come unto me and drink' (Jo. 7; 37); and 'I
will give to him out of the fountain of life gratuitously' (21; 6).
From the invitation being given to John's contemporaries to partake
of that water of life, which was the peculiar privilege of the new
Jerusalem, we perceive, that, although the new Jerusalem was as yet
formally, or in respect of its chief and proper locality, "above" (Gal.
4; 26), yet it was at this epoch virtually, or as good as, come down to
earth. Hence we have here again a proof, that the new Jerusalem
is a symbol of a terrestrial state of Christ's Church.-Strictly speak-
ing, we should not understand primarily, 'Let him come to me,' but
(as in the precedent) 'Let him come to the living water, which I have
to give.'
1604. He who willeth let him take, &c.) To will' is something
more than 'to be willing,' or even than 'to wish.' There was re-
quired, especially at the time when John wrote, a strong effort of the
will, a stedfast purpose, a stern unalterable determination.-Of course,
we are not to understand the two clauses, as if they ran thus; 'He
who thirsteth, let him come to the water;' and, 'He who willeth, let
him take the water:' though the meaning intended might be more
clearly expressed thus; 'Let him who thirsteth for, and him who is
stedfastly purposed to obtain the living water, come and take it as my
free gift. The condition of obtaining being one and the same, but
the classes twofold, the mode of expression has doubtless been thrown
·
566
[H. XXVII. D. 6.
CONCLUSION TỎ THE REVELATION.
into the existing form, in order to make a quartad in ve. 17, and thus
to intimate, that this is a universal invitation, comprehensive of all,
who are themselves willing to be comprehended in it.-Water of life.
The best Codices omit the article.-Cp. and see on C. 7; 17: 21; 6:
22; 1.
We are now in a position to deduce answers to the questions sug-
gested above (see on 1601). 1st. Who is the speaker here? 2dly.
Of or to whom does he speak? 3dly. To or by whom does he state,
that an invitation or exhortation is or ought to be addressed? 4thly.
For what purpose, how, and when are the several parties invited
called upon to come? It is important to distinguish between the
first two questions; because, owing to the distinction not having been
observed in putting the questions, confusion and error have arisen.
For example, the questions have been proposed thus. (1). Who are
the parties addressing? and (2). Who are the parties addressed?
And then such answers as the following have been given. (1). In
the first member the Holy Spirit and the Church, and in the second
weak believers, address Christ: in the third and fourth Christians
address sinners. (2). In the two first the Church addresses Christ:
in the two last she addresses the world. (3). In the two first the
parties addressing are the Church and individuals: in the two last the
parties addressed are he, who has an earnest desire, and he, who will
listen.
In order to clear away this confusion, the most ready way will be to
observe, in the first place, thit the text naturally divides itself in two
ways:—1st, into those, who have come to the living water (as shown
by their being qualified to say, Come), and those, who have not; 2dly,
into those who do, and those who do not say, Come. On the former
division the four members are divided into two pairs: on the latter
into one and three. But it may be observed, that the first member
(as it is commonly regarded) is capable of division into two members,
inasmuch as it includes two parties; and, on the other hand, the last
two may (as I have shown) be taken together, so as to form one
member. This capability of double arrangement has not, I think,
happened without design. I believe, that there has been an intention
to admit of a distribution into pairs on both modes of division. At
any rate, the reader can choose between the two, if he thinks that both
are not admissible. On the former, we shall have, as those who
have come to the living water (and who consequently must be true
Christians); 1st, the Spirit and the Bride (i.e., the spiritual Church,
in which the Holy Spirit dwells); and 2dly, the well-disposed Chris-
tian 'hearer' (but one not yet so fully converted, as to be in the
facc of persecution an open 'doer of the word,' and in consequence to
be constrained to cry from his inmost soul; 'Come, Lord Jesus (ve. 20):
xxii; 17. 1001.]
567
General to the Vision.
come quickly, as the bright and morning star, the harbinger of a better
day'): and we shall have, as those who have not come to the living
water (and who must, therefore, be heathen unbelievers); 1st, he
who thirsteth' with all his soul to know the way of life,—to be
assured of, and to attain unto the blessedness of a future state of bliss;
and 2dly, 'he who is willing, and stedfastly purposeth' to choose the
way of life rather that that of death, if the two are made known to
him. Those, who constitute the former of these two pairs, are in a
position to be able to say to Jesus, Come; and in consequence they are
either said to do so, or are called upon to do so. Those, who consti-
tute the latter, are not in a position to say to him, Come; and they
are, therefore, not exhorted to do so. On the second of the two
divisions, we shall have, as those who do say to Christ, Come; 1st,
the Holy Spirit (who, as the Sanctifier, is properly placed first); and
2dly, the sanctified, or those in a state of salvation: and we shall
have, as those who do not give him this invitation, such as are not yet
converted unto life, including (1). those who will not, and (2). those
who can not invite Christ (i.e., convinced but not fully converted,—
sincere but not spiritual Christians), and earnest-minded and well-
disposed heathens (and none but such are worthy of being brought
into consideration).
This analysis will enable us readily to arrive at right answers to
the questions, proposed at the outset. 1st, The speaker must be
Jesus in his Divine character. Not John; because in such a case as
this, in which the statement itself does not indicate the speaker, his
name would have been introduced, if any change had been intended.
Not Jesus, as the angelic hierophant (and à fortiori not the seer);
because Divine knowledge was required to know the mind of the
Spirit, and to search hearts; and because none, but the Divine
Mediator, has the water of life at his disposal. Jesus then, as God,
must be the speaker: and this the relation to the preceding context
likewise requires. 2dly, He speaks of parties in the first member only,
namely, of the Holy Spirit and the spiritual Church. In the three
last members he speaks to parties, namely, to convinced Christians,-
to heathens thirsting after life, and to heathens willing and wishing
to obtain it. The first he exhorts to let their zeal and affections be
enflamed to the point of earnest longing for his coming; and the two
last to arise from the dead, and he will give them life.' 3dly, In
the first member an invitation is not directly given; but a statement
is made, to the effect that one is being given by the Church to the
speaker, Jehovah-Jesus. In the second also no invitation is given;
but a call is made on convinced Christians to give one to the speaker.
In the two last an exhortation is given by the speaker to two classes
of heathens to come and receive the water of life gratuitously.
4thly,
(
568
H. XXVII. D. 6.
CONCLUSION TO THE REVELATION.
[H.
By the party spoken of in the first member Jesus is, and by the
party contemplated in the second it is required that he should be,
earnestly implored to come to the rescue of his persecuted Church.
This is no ordinary 'Come:' it does not invite to come into the
believer's heart. It is one manifestly called forth by the perils of the
time (A.D. 66-70), and by the afflicted circumstances of those, to whom
the Revelation was immediately addressed: and it is based on the un-
veiling of Jesus by himself as the bright and morning star,' that
holds forth the prospect of a day, in which the Sun of righteousness
will shine in unclouded splendour. It is, therefore, a pressing call on
Jesus to hasten his coming,-to fulfil the promises he had just made,
and 'come quickly,'-to come at once to execute the threatened judg.
ment on his enemies (14; 6: 15; 4: 16; 5-7), to deliver and give
the promised reward to his servants (11; 18), and to set up his æonic
or millennial kingdom (14; 6: 20; 4). While thus the Church
urgently calls upon her Lord, who in his goodness delayeth his
coming, until the number of the 144000 'elect' ones (14; 1-5:
19; 14), who are to form his train shall have been made complete,
he, in the two last members, no less urgently calls upon his heathen
enemies and persecutors (upon those at least, whose state of mind
affords the smallest hope, that they will listen to the call) to come
without a moment's delay, and partake of the water of life by recep-
tion of the saving truths of his Gospel; and he will give unto them
eternal life, and none shall pluck them out of his hand.
The dependence of the statement in ve. 17 on that in the last sen-
tence of ve. 16 will be more clearly perceived, when the two are re-
garded (as they ought to be), as forming together a digression, which
has been introduced parenthetically as it were.
XXII; 18. 1605. I testify. The connexion of subject, which is
indicated by the For of the R. T., does not exist with ve. 17, though
it may be considered to do so with the first sentence in ve. 16, that
is, with the context preceding the digression. The omission of the
particle may, therefore, be thought to be sanctioned by the sense, as
it is by the great majority of MSS.-On the same grounds the reading
of the R. T., which would properly be rendered (though it is not so
in the A. V.), I testify together with every one, &c., is rightly rejected.
—The verb testify occurs only four times, viz., in the Introduction in
ve. 2, and in this Conclusion in the three alternate verses, 16, 18, 20.
By this circumstance, again, the parallelism of the Conclusion with
the Introduction is made more obvious; and, the limits of each being
marked out, the portion intermediate between them is shown to be
the testimony that is testified.-The close connexion between the first
clauses in the three verses just mentioned, and more especially that
between the one under consideration and the first of the three, will
xxii; 18. 1605-6.7
569
General to the Vision.
be apparent on comparing them with one another. Jesus, having in
ve. 16, by the words "I Jesus," emphatically avouched himself to be
the testifier of 'the things' contained in the book (and which concern
the Church of all time), in ve. 18 returns from his digression; and, in
order to connect closely with his first declaration that, which he is
about to make as a safeguard against corrupting the testimony, he
takes up again the thread of his discourse by repeating the word I
testify, which he had used as the emphatic word of the sentence in ve.
16. It was because the testimony proceeded from him, and concerned
the Church of all time, that such a protective statement as that which
follows, was rendered proper and necessary. Besides, in the case of a
book numerically and stichöically arranged in the way that this is, a
special reason would exist for such a conservative declaration; inas-
much as the smallest addition or omission might suffice to throw out
the whole arrangement. These reasons will better and more natu-
rally account for the insertion of the warning, which the word before
us introduces, than the hypothesis of Stuart (which, by the bye, has
nothing to rest upon), that there was a special proneness to tamper
with such books in the region, where the Apocalypse was published.'
And it must be admitted, that a declaration, so solemnly appended as
a parting word, needs to be accounted for; since, as Stuart says,
'there is something not perfectly natural in the severity of the inter-
dict before us.' Precedents, however, for such a caution may be
found in De. 4; 2: 12; 32: Pr. 30; 5, 6.-Hengstenberg asserts,
that no one, who has discerned the spirit of this book, will for a
moment doubt, that such additions and omissions as belong to the
proper kernel of the book, and to which a clew may be found by com-
paring C. 2; 10, 20: Is. 5; 19: 2 Pe. 3; 4: 2 Ti. 2; 17, are here
referred to.' For my part I must submit to be reckoned by him.
among the number of those, who have not discerned the spirit of the
book; for I can see no grounds for entertaining such an opinion.—
To every one who heareth. In C. 1; 3 two terms, hear and read, are
used. In this place the preference is given to the former, in conse-
quence of the hearers being necessarily far more numerous than the
readers, owing to the paucity of manuscript copies, and the compara-
tively small number of persons, that could read. Of course, no con-
trast between hearers and readers is intended; but we are to under-
stand the latter, as being included in the former. In the use of the
term hear, we may see another indication of immediate reference to
the time then current.
1606. The words of the prophecy of this roll. This phrase and the
similar one (the words of the roll of this prophecy) in 1611, the these
things in 1607, and this roll in 1609 and 1615, may be supposed, at
first sight, to have all the same meaning. But a closer inspection
570
[H. XXVII. D. 6.
CONCLUSION TO THE REVELATION.
will show, that there are indications to the contrary. Thus, the
arrangement of the words in the two first is not identical. In the
genuine text of the third the pronoun, which expresses these things, is
not (as might have been expected) put in the gender, that would
have made it refer to the words in the preceding clause, but in that,
which refers it to the things spoken of in ve. 16. Again, the roll
cannot be precisely identical with the prophecy contained in it. What,
then, do the several terms and phrases mean? 1. The roll is that,
which John sent to the seven churches in obedience to the command
given to him in C. 1; 11, and which contained the epistle (1; 4, cp.
22; 21), in which the revelation-proper was sent. In short, it was
the Apocalyptic roll. And strange it is, in so self-evident a case,
that the interdict before us should be commonly cited as referring to
the whole Bible, as though it were the book intended, or could pos-
sibly have been at a time, when the Scriptures contained in it were
not collected into a volume. 2. The prophecy is, properly, the in-
spired matter contained in the roll. Hence the roll and the prophecy
are not strictly identical; though they are so closely connected, that,
when strict accuracy was not required, the terms might be used inter-
changeably. 3. The words of the prophecy of this roll (22; 7, 10,
18) may be taken to be equivalent to the words of this prophetic roll.
So that this phrase, the roll (1; 11: 22; 18, 19), the prophecy (19;
10), the words of this roll (22; 9), and the words of this prophecy (1; 3),
may be considered to be in the main identical in meaning, all vir-
tually denoting the Apocalypse. The two remaining phrases, while
they may have the same general meaning, seem to have a specialty
of signification assigned to them. 4. These things (cp. ve. 16)
appears to have specially in view 'the things about to happen, after
those now occurring,' of C. 1; 19 and 4; 1. 5. Again, the phrase
in ve. 19, corresponding to the one before us, may be thought to have
had the arrangement of its terms varied expressly for the purpose of
signifying, that it is the roll of the prophecy,' that is to say, the pre-
dictive portion of the Apocalyptic roll, that is specially meant. If
so, this phrase will be substantially identical with that last noticed.
The chief result I will hereafter exhibit in a collation of the two parts
of this interdict. At present, I will only further call attention to the
additional instance of parallelism between the Introduction and the
Conclusion, which appears in the distribution between them of the
four examples of the clause before us.
'
1607-8. God shall add... God shall take away.
God shall take away. Jesus alone.
could be justified in speaking thus.
1609. The plagues, sc. 'those, in which the wrath of God attains
its end' in the due punishment of the offending party.-Codex B,
seven cursives, and some versions have 'the seven plagues.'
xxii; 19. 1607–15.]
571
General to the Vision.
•
•
XXII; 19. 1610-13. And if any one his part, &c. Far from
having “part in the first resurrection," his portion shall be with 'the
liars (this being a species of lie), who have their part in the lake of
fire.' "God shall appoint him a portion with the unbelievers." "This
shall be the portion of his cup.'-From the wood of life. This reading
is better accredited than that of the R. T.; and the circumstance of
the wood and the city having been mentioned together just before
(ve. 14) gives additional probability to it. As "the plagues," by
which the great city Babylon was desolated and destroyed were doubt-
less had in view in ve. 18, so the blessings, which are to be found in,
and which form the crowning glory of the holy city, new Jerusalem,
are implied in the wood of life.
1614. And from the holy city. The wood of life and the holy city
were blessings promised (2; 7: 3; 12) to the conquerors of the beast
in the seven churches (i.e., in the Catholic Church of John's time
primarily). And they are finally exhibited in Cs. 21-22, as being the
consummating privileges and blessings of earth. Whence it may be
inferred, that the things signified in Cs. 2-3 and in Cs. 21-22; 6 are
substantially the same, the Church of Christ on earth being repre-
sented in both places, only under different aspects, and at different
stages and epochs.
1615. The things written in this roll. In consequence of the
unauthorized insertion of the copulative in the R. T., the things here
spoken of are made in the A. V. to be distinct from, and additional to
the roll and the city; whereas these are in point of fact the things
spoken of. The view to be taken is this. To 'the plagues' (ve. 18)
would have corresponded naturally in ve. 19 'the blessings written;
but, instead of the indefinite term 'blessings,' a symbolical speci-
fication of them has been substituted. And the reason for this seems
to be obvious. The term 'plagues' would in itself be sufficient to
indicate, that such plagues as the seven last plagues, by which the
great city Babylon was to be destroyed, were intended. But in order
to bring out the parallelism of reference to the holy city, new Jeru-
salem, something more definite than the term 'blessings' was re-
quired.
The threat contained in the two verses last considered has been
deemed to be 'severe,' and disproportioned to the offence. But this
can appear to be the case, only when a too literalizing principle of
interpretation is adopted. The principle followed throughout the
book ought, in a degree proportioned to the character of the passage
as a whole, to be adhered to here. This will require, that we take
the terms used in the same wide and quasi figurative sense here as in
similar places, and that we look rather at the gist of the passage as a
whole, than interpret it in its several details. The passage itself, by
572
[II. XXVII. D. 7.
CONCLUSION TO THE REVELATION.
the alliterative form into which it is thrown, indicates, that this is the
right view to take of it. Construing it on this principle, we shall
merely gather the following, as being its general purport in literal
terms:-God will assign a due measure of punishment to any one, who
in any way wilfully corrupts this book.
Vv. 18-19 contain the last words of the Mediator Jesus; and it
must be superfluous to point out how appropriate they are, as a termi-
nation (excepting John's final prayer) of the Conclusion.
DIV. 7. JOHN'S FINAL COMMUNICATION AND PRAYER.
XXII; 20. 1616-18. He who testifieth these things saith; 'Yea, I am
coming speedily: Amen.' Come, Lord Jesus !
1616. He who testifieth. The change to the third person indicates.
a change in the person, from whom this verse proceeds; and I think
there can be little doubt, that John (by inspiration) adds one more.
word of his own, in order, by a fourth repetition in this Conclusion of
the Lord's own assurance of his speedy coming, to inspire those, who
were suffering for the truth's sake, with hope and consolation. He
who testifieth is, of course, Christ. And what he testifieth is the
REVELATION OF JESUS CHRIST," but with so especial a view to "the
things, which must shortly come to pass," that these may be, and
occasionally are put for the whole (1; 1). Whence we see, what we
must understand by the these things; and, that we must not refer the
expression to the sayings just uttered.
66
1617. 'Yea, I am coming speedily: Amen.' That I have done
right in not following commentators in connecting the Amen with
the clause that follows it, and in attaching it to this, may, I think,
be satisfactorily shown. 1. Yea: Amen is the most emphatic
Hebrew expression for affirming, that a thing is unalterably fixed,
and will inevitably happen. See 2 Co. 1; 17-20; When I was thus
minded, did I use lightness, that with me there should be the
•
•
•
6
For the Son of God . . . was not
yea yea, and the nay nay?
made yea and nay, but hath been made yea in him. For all the pro-
mises of God have in him the yea [which seals their truth], and in
him the amen' [which seals their unchangeableness]; that is, they
have the highest possible attestation given to them; and they may,
therefore, in the fullest manner be relied upon. See also Mt. 5; 37,
where the command is given, that a Christian man must not go
beyond a double yea or nay. Now, as the intention here manifestly
is to give the strongest possible attestation to the declaration made,
the connexion which I have indicated must be adopted. 2. This
is confirmed by C. 1; 7, which contains a declaration, to which the
one under consideration is doubtless intended to form a parallel; and
in which, moreover, the two terms appear together:-"Lo, he cometh,
xxii; 20. 1616-17.]
573
General to the Vision.
&c. Yea: Amen." Thus we have at the end of the general Intro-
duction, and at the end of the Conclusion, statements precisely
parallel (the one presenting the Lord's coming in the aspect, in which
it will be regarded by his enemies, and the other in that, in which it
will be viewed by his saints); and both are avouched by 'the two
immutable words, after which it is impossible for God to lie.' If there
be any difference arising from the varied allocation of the words in
the two texts, it would seem, that the placing one before, and the
other after the declaration to be attested by them, gives additional
force to the attestation. The affirmation of his coming is then as it
were encircled by the immutability of Jehovah. The kernel of the
statement, that in which his elect are supremely interested, is
defended on every side by an impenetrable and indestructible shell.
The assurance of his speedy coming is made to appear so infallible,
that the Sun of righteousness may be said to be seen as it were to be
actually making his appearance in the heavens, the rays which encircle
him leaving no doubt as to either the fact or the person. 3. We
have, in like manner, found the Amen placed at the beginning and
the end of a statement for double attestation (7; 12). Moreover,
in four places the single Amen of immutability, and in three the
single yea of truth occurs. But it is only at the beginning and
the end of the book, and in reference to the advent, that the YEA:
AMEN is introduced; and then it is uttered by him, who is desig-
nated "the AMEN, the faithful and true testifier" (3; 14), "the God
of truth" (Heb., the amen God: Is. 65; 16). What more could be
said? Or could it have been made more clearly evident, that the
grand and primary object of the revelation was to comfort and
sustain Christians of the time then present, under their sufferings
for his name's sake?-Here let me take occasion to remark gene-
rally, in reference to the word Amen, that it invariably affirms the
truth, certainty, or unchangeableness of that, to which it is prefixed
or affixed, and never signifies "So be it," so as to constitute a prayer.
It is remarkable, that, except as a concluding term of confirmation, it
is found in the N. T. only in the words of our Lord; "Amen I say
unto you." And still more singular is it, that, while he is reported
by the first three Evangelists to have always used the word singly, he
is represented by S. John as invariably doubling it. It is further
worthy of notice, that the above phrase is reported in four times
seven places of S. Matthew, in twice seven of S. Mark, in seven of
S. Luke; and it may be reckoned to occur seven times seven in
S. John's Gospel; for the phrase is found in twenty-five places, and,
the term being doubled in each, gives the Jubilee-number, which was
so reckoned. In Romans, again, it is inserted seven times, as a con-
cluding word of attestation, thus dividing the epistle into seven parts.
574
[H. XXVII. D. 7.
CONCLUSION TO THE REVELATION.
And in the Apocalypse, according to the best critical editions, it ought
to be read only seven times: though in the R. T. it occurs ten times.
1618. Come, Lord Jesus. The R. T. has yea: come Lord Jesus.—
The seer appends his Come, as a fourth invitation or prayer (cp.
ve. 17), in response to Jesus's fourth declaration of his speedy com-
ing. And thus this verse is seen immediately to connect itself
with vv. 16-17; and it would be well to read it in immediate
sequence to them.-John should be regarded as acting, here as else-
where, in the character of a representative of the universal Church.
Then, this response will appear as hers. And, most appropriately,
with this fervent wish and prayer for her Lord's coming does the
apostolic Communication terminate.
VALEDICTORY SALUTATION OF THE APOCALYPTIO EPISTLE.
XXII; 21. 1619-20. The grace of the Lord Jesus Christ [be] with
all [the saints. Amen].
With the usual benediction John concludes his work in the episto-
lary form. Some copies have our before Lord.—Christ is omitted in
A, and in two cursives.-There are three readings of the concluding
words, viz., be with all (A), be with you all. Amen (R. T.), and be with
all the saints (B). The first is perhaps the best accredited. That of
the R. T. is almost identical with S. Paul's valediction in Ro. 16; 20:
1 Co. 16; 23: Ph. 4; 23: 1 Th. 5; 28: 2 Th. 3; 18.-The limitation
to 'the Lord Jesus Christ' is most appropriate to a revelation of
Jesus Christ.'-" The saints" must of course mean christian saints.
Recapitulatory interpretation.-The CONCLUSION does not form part
of the VISION, and consequently does not connect in chronological
sequence with the preceding context. Chronologically it must have
immediate reference, like the Introduction, to the time and circum-
stances of the writer, and of those whom he addresses.-The first six
of the seven parts, into which it naturally resolves itself, consist of
declarations, made by the interpreting angel alternately in his angelic
and in his Messianic characters, the seventh being a statement, which
the seer is inspired to add as the last word of the Revealer, in order
to afford him an opportunity of making a response on the part of the
Church, expressive of her longing aspirations for the advent of her
Lord. All these parts exhibit parallelisms to the statements of the
INTRODUCTION, the INTRODUCTION and the CONCLUSION being thus
marked out as corresponding to one another, and as being distinct.
from the VISION or REVELATION-PROPER.
1. In the first division (ve. 6) the angel, as the Revealer, solemnly
a.irms the truth of all the things, that have now been revealed, and
the trustworthiness of the expectations, that have been held out; and
Synoptical interpretation.
575
he repeats the declaration made at the beginning, that the principal
object of the Lord in giving the revelation was to show to his perse-
cuted saints what things were about to happen, in reference to their
persecutors and themselves. He had made the same affirmation at
the commencement of the new Jerusalem scene; and thus that state
of the Church is as it were marked out, and distinguished from the
rest. 2. In the second division (ve. 7) the angel-Mediator renews
the assurance, which he had given at the outset, that he would come
speedily to avenge and deliver his people; and he adds parenthetically
a declaration of the blessedness of him, who should so observe the
sayings of this inspired book as to govern his conduct by them.
3. The third division (vv. 8-11) consists of a colloquy between the
angelic hierophant and the seer. First of all, the scene is repeated,
which had been exhibited at the epoch of the marriage of the lamb
(Jesus's espousing his Church); and thus the strictly Christian period
is marked out. In it the seer offers worship to the angel, in order to
give occasion to a stern rebuke and rejection of the worship by the
angel: and thus is symbolically represented, that in the Christian
Church no worship must be given to angels, no, not even to the Lord
of the Church, when appearing in an angelic character; because then,
inasmuch as he acts as 'a ministering spirit sent forth to minister to
them, who shall be heirs of salvation,' he appears only as a fellow-
servant of all those, who minister in like manner. Divine worship
must exclusively be rendered to the Godhead as such. [Cp. p. 379].
Next, the angel directs John to lay the things, which had been re-
vealed to him, before the Church forthwith, and in so plain a manner
that they might readily be understood; since, if this were not done,
the chief purpose of the revelation would be frustrated, inasmuch as
the accomplishment of the things, in which his contemporaries were
specially interested, was near at hand. The final sentence of the
Lord would decree, that every one should for ever remain in the con-
dition, in which he was found at the Lord's coming, the holy should
be for ever holy, and the vile for ever vile. 4. Whereupon, as a
fourth division (vv. 12, 13), and in order to give the highest attesta-
tion to the speediness of his coming, Jesus in his character of
Mediator takes up the word, and again declares, that he is coming
speedily, bringing recompenses in his hand. He states, further, what
is the object of his coming, namely, to give to every one his wages
according to his work,—to the persecutors' confusion of face,'—to his
servants deliverance. And this he avouches on his word as the thrice
eternal One. 5. The angel then, in the fifth part (vv. 14, 15),
resumes, as the hierophant, his discourse with reference to the two
classes of which he had spoken, declaring, that those, who washed the
filthiness from their robes by the blood of the lamb, should be blessed
576
CONCLUSION TO THE REVELATION.
6
indeed (for they should be permitted to enter by the strait gate into
the holy city, and should be made partakers of all the privileges of
the city); while the heathen workers of iniquity of every description.
should be kept 'outside,' and be consigned to 'the darkness that is
without, where there is weeping and wailing and gnashing of teeth.'
6. The sixth division (vv. 16-19) contains the parting words of Jesus,
spoken in his own person. First, he repeats the assurance which he
had vouchsafed at the beginning, that the testifying now given through
the symbolic hierophant, touching matters of deepest interest and
concernment to his Church, especially the then existing Church, pro-
ceeded from himself. And here in his great love to his people, he
cannot refrain from pausing to throw in (as it were parenthetically)
yet one word more of comfort, encouragement, and exhortation. He
therefore describes himself as being, at once the root,'-the Divine
Creator of David and David's throne,-He who called him from the
sheepfolds to make him King of Israel, and also the long-promised
"seed of Judah," "that son of David," to whom God would give the
throne of his father David.' Moreover, with special regard to the
present distressed circumstances of his people, he designates himself
'the morning star,' which is about to appear as the harbinger of a
brighter day. He then shows the sentiments, with which different
classes were prepared to receive him as thus announced, and the way
in which they should be severally addressed. His own true people,
under the guidance of his Holy Spirit, were earnestly calling and
praying to him to hasten his bright and blessed coming, and to estab-
lish 'the kingdom which should never be moved.' The bearers of
his word, the convinced but not converted followers of him, were
halting between two opinions, and needed to be exhorted to make up
their minds to say; Come. The heathen man, who, weary of 'living
without hope in the world,' was thirsting after a better state; and he,
who was not only willing but stedfastly purposed to choose life,' if
'the way of life' were made known to him,-these could not indeed
be expected as yet to say to Jesus, Come; but to each of them the
gracious invitation might still be given to come and take the water of
life, which Jesus had at his disposal, and which he was willing to
bestow without money and without price. And thus there was a final
word of comfort and encouragement from Jesus to all, who might be
disposed to receive him. After this 'comfortable' digression, Jesus
resumes his discourse relating to the testifying. He has only now to
add a sanction, which may serve as a safe-guard against the corrup-
tion of it. This sanction he appends in two parallel lines, the paro-
nomasia in which will more clearly appear by a parallelistic arrange-
ment of them.
'If any one shall add unto
C
'If any one shall take away from
Synoptical interpretation.
577
these things [sc. the things of
the prophecy, specially those
in the near future],
God shall add unto him
the plagues [such as those
which destroyed the great city
Babylon],
the declarations of the book of
this prophecy [those of the pro-
phetic part, relating to the near
future],
God shall take away his share of
[the blessings, to wit,] the wood
of life, and the holy city, new
Jerusalem,—
which have been written in this
book.'
which have been written in this
book.'
7. Thus end the alternate declarations of the "angel" Jesus, as made
in his angelic and his Messianic characters. But, that the last word
may be one of promise, and not of threat, the seer is inspired to add,
in a seventh and last portion (ve. 20) a fourth and final declaration of
the fixed purpose of the Mediator to come quickly. And this declara-
tion is 'set' in a Yea, Amen, whereby it is certified to be the immutable
declaration of the Almighty God. To it the seer, as the representa-
tive of the Church, responds with a devout and fervent 'Come, Lord
Jesus.'
The Apocalyptic Communication having been thus brought to an
end, it only remains for the writer to conclude his epistle to the seven
churches with the usual apostolical benediction; and appropriately he
invokes for all Christ's saints the favour of him, who has been pleased
thus graciously to unveil himself and his actings for their edification
and comfort.
FINIS S. ANDREW'S DAY, 1860.
The author of this Exposition of the Apocalypse, having brought
his labours to a close at the end of the Christian year, may appropri-
ately conclude with a prayer for his readers and for himself, that each,
' at the end of the days' allotted to him, may find, that his name has
been written in the lamb's book of life, and that an entrance will
thus be ministered unto him into the everlasting kingdom of his God.
and Saviour.' Amen.
VOL. II.
CORRIGENDA: VOLS. I. & II.
Vol. I. om. : p. 287, 1. 26 : for Epilogue read Episode.
,,
>>
288, 1. 39: for A.D. read B.C.
393, 1. 32: for 30-1 read 31-30.
Vol. II. p. 39, 1. 17: for dragonic read draconic.
353, 1. 21: for 9-11 read 9-10.
20
578
NOTANDA.
NOTANDA.
Since the greater part of the present work was printed, Scrivener's edition of
the Greek Testament, and Kelly's 'Revelation edited in Greek," have come into
my hands. The following are the only Various Readings in them, which appear to
deserve notice in this place.-In C. 7; 5–8, A, C, with many cursives, have the
numbers in words, but B, and very many MSS. in numeral letters.-In Vol. II :
p. 199, I stated, on the authority of the editions to which I had access, that the
reading adopted by Hengstenberg in C. 16; 3 was not 'well supported.' I now
find, that it is authorized by A and C.-The very ancient Uncial, recently dis-
covered, and designated Codex Sinaiticus, has the following readings.-C. 2; 13;
T. T. μOU EY T. ǹ iv rais 'A.-In C. 2; 20 the second rou is omitted.-In C. 5; 9-10
μου ἐν ταις
reads ήμων, and αὐτοὺς τῷ θ. ἡ. βασιλιαν κ. ἱερατειαν κ. βασιλευσουσιν.-C.
-C. 6; 11;
πληρωσωσιν.-C. 10; 8, 10 ; βιβλαρίδιον . . βιβλιον.-C. 12; 18; ἐσταθην.
C. viii; 1. The half-hour's silence. In connexion with the view enunciated in
Vol. I: p. 302 it seems to be very significant, that Scripture should be wholly
silent (that is, the prophetic spirit was intermitted) during the period indicated:
and it is a curious coincidence, that the duration of the period between the date
of the last book of the Old Testament and the era of the trumpet, under which
Rome takes the place of the Grecian kingdom as the world-power, is the same
as that of the latter kingdom.
If any
C. xiii; 10: p. 76. There are so many variations of reading in the former
part of this verse, that it is difficult to form an accurate opinion as to the true
meaning; but the following may be given as an expository paraphrase, which
will probably for substance exhibit it, in so far as it has Nero in view.
one seek to carry into captivity (as Nero has done), into captivity he shall be
carried (as some think that Nero has been). If any one killeth with the
sword (like Nero), with the sword he shall be killed (as some say, that Nero has
been).' Cp. Jer. xv; 2.
(
Having a spare page or two, I will subjoin abstracts of some passages in
Enoch, to which references have been made as presenting points of resemblance
to parts of Rev. xx-xxii.—C. xxxviii. Parable the first. When the righteous
shall be manifested, who will be elected for their works, weighed by the Lord of
spirits, where will be the place of rest for those, who have rejected the Lord of
spirits? It would have been better for them, if they had never been born.
When, too, the secrets of the righteous shall be revealed, then shall sinners be
judged. [So that the apostle's contemporaries believed, that the godly, and not
'the ungodly dead only,' would appear in the judgment.] From that period
those who possess the earth shall cease to be powerful and exalted ["there shall
be no more a sea"]. Neither shall they be capable of beholding the counte-
nances of the holy; for the light of the countenances of the elect has been seen by
the Lord. Yet shall not the mighty kings of that period be destroyed; but be
In those
delivered into the hands of the righteous and the holy.-C. xxxix.
days shall the holy and elect race descend from the upper heavens [Re. 21; 2];
At that time my eyes
and their seed shall then be with the sons of men.
beheld the dwelling of the elect, of truth, faith, and righteousness. Countless
shall be the number of the elect, in the presence of God for ever.'-In C. xl.
are described, and
"the four angels of the most high God and their four voices "
These
their names are given as Michael, Raphael, Gabriel, and Phanuel.
evidently correspond to the four zöa of Re. 4; 6.—' C. xlv. Parable the second.
•
NOTANDA.
579
In that day shall the Elect one [the Messiah] sit upon a throne of glory [Re.
21; 5]; and shall appoint their conditions and countless habitations for those,
who have fled for protection to my holy name.
In that day I will cause my
Elect one to dwell in the midst of them [Re. 21; 3]; will change the heaven
will bless it, and illuminate it for ever. I will also change the earth; will bless
it, and cause those whom I have elected to dwell upon it [Re. 21; 1]. But
those who have committed sin shall not inhabit it [Re. 21; 7].-C. xlvi. There
I beheld the Ancient of days, whose head was like wool; and with him another,
whose countenance resembled that of man. Then I enquired of one of the
angels, who showed me every secret thing, concerning this Son of man; who he
was; whence he was; and why he accompanied the Ancient of days. He
answered me; This Son of man will raise up kings from their couches, and the
powerful from their thrones, and will break in pieces the teeth of sinners.—
C. xlvii. In that day the prayer of the holy and the blood of the righteous shall
ascend from the earth into the presence of the Lord of spirits. At that time I
beheld the Ancient of days, while He sat upon the throne of His glory, and the
book of the living was opened in His presence [Re. 20; 12]. Then were the
hearts of the saints full of joy, because the consummation of righteousness was
arrived.-C. xlviii. In that place I beheld a fountain of righteousness, which
never failed, encircled by many springs of wisdom. Of these all the thirsty
drank [Re. 21; 6: 22; 1], having their habitation with the righteous. In that
hour was this Son of man invoked before the Lord of spirits, and his name in
the presence of the Ancient of days. The Elect and the Concealed one [the
Spirit] existed in His presence before the world was created, and for ever.-
C. xlix. Others shall be made to see, that they must repent, and forsake the
works of their hands [Re. 9; 20].-C. 1. In those days shall the earth deliver
up from her womb, and hades deliver up from hers that which she has received;
and destruction shall restore that which it owes. He shall select the righteous
from among them; for the day of their salvation has approached. And in those
days shall the Elect one sit upon his throne [Rev. 20; 11 ss.]. The earth shall
rejoice: the righteous shall inhabit it, and the elect possess it.-C. lii. After
the powerful ones of the earth perish, the righteous and chosen house of his
congregation shall appear, thenceforward unchangeable. And the righteous
shall be relieved from the vexation of sinners.-C. liii. I beheld a deep valley
burning with fire. To this they brought the mighty, the host of Azazyel, that
they may be delivered over to the lowest condemnation; because they seduced
those that dwell on the earth. All shall be destroyed who dwell upon earth,
and under the extremities of heaven. [Re. 20; 8, 9].-C. liv. Then shall
princes combine together. They shall go up, and tread upon the land of their
elect. The threshing floor and the city of my righteous ones shall stop their
horses. They shall rise up to destroy each other, until the number of the dead
bodies shall be completed by their death. Hades shall swallow up sinners from
the face of the elect. [Re. 20; 9].-C. Ivi. The third parable: concerning the
elect. The saints shall exist in the light of the sun, and the elect in the light
of everlasting life. There shall be light interminable: nor shall they enter
upon the enumeration of time. [Re. 21; 11,
days I beheld long ropes given to those angels.
with me said; They are gone forth to measure.
righteous; and cords shall the righteous bring, that they may trust in the name
of the Lord of spirits for ever. And these are the measures, which shall be
23: 22; 5].—C. lx. In those
And the angel who proceeded
These are the measures of the
580
NOTANDA.
"
given to faith, and which shall strengthen the word of righteousness. [Re. 21;
15.]-Previously in C. x, Enoch appears to have had in view the recognized
scheme of the ages, and to have contemplated it in its whole duration. As I
have omitted to notice this passage in my Introduction to the seven-seal roll, I
will introduce an abstract of it here. "The Lord said to Raphael: Bind Azazyel
[Satan] hand and foot; cast him into darkness; and, opening the desert which
is in Dudael, cast him in there [Re. 20; 2]. There shall he remain for ever:
cover his face, that he may not see the light. And in the great day of judgment,
let him be cast into the fire [Re. 20; 10]. Restore the earth, which the angels
have corrupted; and announce life to it, that I may revive it [Re. 21; 1]. All
the sons of men shall not perish in consequence of every secret, by which the
Watchers have destroyed, and which they have taught, their offspring. All the
earth has been corrupted by the effects of the teaching of Azazyel. To him
therefore ascribe the whole crime. To Michael likewise the Lord said; Go and
announce their punishment to those associated with Samyaza, the teacher of
sorcery, and the leader of the 200 angels, the sons of heaven, who chose them-
selves wives from the progeny of men, and begat children, which became giants
[cp. Gen. 6; 1-4]. When all their sons shall be destroyed, bind them for seventy
generations underneath the earth, even to the day of final judgment. Then
shall they be taken away into the lowest depths of the fire in everlasting torments.
Immediately after this shall he, together with them, burn and perish: they shall
be bound until the consummation of many generations [="unto the cons of
æons"]. Let every oppressor perish. Let every evil work be destroyed. Let
the plant of righteousness and of rectitude [=the new Jerusalem] appear, and
its produce become a blessing. In those days all the earth shall be cultivated
in righteousness; it shall be wholly planted with trees, and filled with benedic-
tion: every tree of delight shall be planted in it: and the vine which shall be
planted in it shall yield fruit to satiety [Re. 22; 2]. Purify the earth from all
oppression, from all injustice, from all crime, from all impiety, and from all the
pollution which is committed upon it. Then shall all the children of men be
righteous; and all nations shall pay me divine honours [Re. 21; 26]. The earth
shall be cleansed from all corruption, and from all suffering: neither will I again
send a deluge upon it from generation to generation for ever. In those days I
will open the treasures of blessing which are in heaven, that I may cause them
to descend upon earth. Peace and equity shall associate with the sons of men all
the days of the world, in every generation of it.'-I think there can be no doubt,
that the new Jerusalem state is had in view in the last seven sentences; and if
so, it is manifest, that the apostle's contemporaries must have expected the new
Jerusalem to be a terrestrial, and not a celestial state.-Considering that the
author, when speaking of the 70 generations,' had immediately in view the
antediluvian period, it is probable, that he intended to allow 100 years to a gene-
ration; and the fact, that in one scheme his computations would give on the
average 100 years to a mystical day' (see Vol. I: p. 224), tends to confirm
this. If so, the "70 generations" will give 7000 years.
(
The following is the text in 4 Ezra 7; 32, to which reference is made under
Rev. 20; 12. "The earth shall restore those that are asleep in her, and so shall
the dust those that dwell in silence; and the secret places [of hades] shall de-
liver those souls, that were committed unto them. And the Most High shall
appear on the seat of judgment."
URTHER
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