The Angels' Dexology.

REVELATION, VIII.

The Countless Multitude.

ven: ch. 22. 14, "Blessed are those who wash their
robes (the oldest MSS. reading) that they may have
right to the tree of life, and may enter in through the
gates into the city," 15; 21. 27; Ephesians, 5. 26, 27. be-
fore-Greek, "in the presence of." Matthew, 5. 8;
1 Corinthians, 13. 12, "face to face." throne...temple-
These are connected because we can approach the
heavenly King only through priestly mediation; there-
fore, Christ is at once King and Priest on His throne.
day and night-ie., perpetually as those approved of
as priests by the Sanhedrim were clothed in white, and
kept by turns a perpetual watch in the temple at Jeru
salem: cf. as to the singers, 1 Chronicles, 9. 33, "day
and night," Psalm 134. 1. Strictly "there is no night"
in the heavenly sanctuary (ch. 22. 5). in his temple-
in what is the heavenly analogue to His temple on
earth, for strictly there is "no temple therein" (ch. 21.
22), "God and the Lamb are the temple" filling the
whole, so that there is no distinction of sacred and
secular places, the city is the temple, and the temple
the city. Cf. ch. 4. 8, "the four living creatures rest not
day and night, saying, Holy," &c. shall dwell among
them-rather (Greek scenosei ep' autous), "shall be the
tabernacle over them" (cf. ch. 21. 3; Leviticus, 26. 11;
especially Isaiah, 4. 6, 6; 8. 14; 25. 4; Ezekiel, 37. 27).
His dwelling among them is to be understood as a
secondary truth, besides what is expressed, viz., His
being their covert. When once He tabernacled among
us as the Word made flesh, He was in great lowliness;
then He shall be in great glory. 16. (Isaiah, 49. 10.)
hunger no more-as they did here. thirst any more-
(John, 4. 13.) the sun-literally, scorching in the East.
Also, symbolically, the sun of persecution. neither...
light-Greek, "by no means at all...light" (fall), &c.
beat-as the sirocco. 17. in the midst of the throne-i.e..
in the middle point in front of the throne (ch. 5. 6).
feed-Greek, "tend as a shepherd." living fountains of
water-A, B, Vulgate, and CYPRIAN read, (eternal)
"life's fountains of waters." "Living" " is not sup-
ported by the old authorities.

symbol of joy and triumph. It was used at the feast | out it they could never have entered God's holy heaof tabernacles, on the fifteenth day of the seventh month, when they kept feast to God in thanksgiving for the ingathered fruits. The antitype shall be the completed gathering in of the harvest of the elect redeemed here described. Cf. Zechariah, 14. 16, whence it appears that the earthly feast of tabernacles will be renewed, in commemoration of Israel's preservation in her long wilderness like sojourn among the nations from which she shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years in booths or tabernacles in the literal wilderness. 10. cried-Greek, "cry," in the three oldest MSS.. A, B, C, Vulgate, Syriac, and Coptic. It is their continuing, ceaseless employment. Salvation -lit., "THE salvation:" all the praise of our salvation be ascribed to our God. At the Lord's entry into Jerusalem, the type, similarly salvation is the cry of the palm-bearing multitudes. Hosanna means sare us now: taken from Psalm 118. 25, in which Psalm (14, 15, 22, 26 the same connexion occurs between salvation. the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming. "Blessed be He that cometh in the name of the Lord." 11. The angels, as in ch. 5. 11, in their turn take up the anthem of praise. There it was "many angels," here it is "all the angels." stood-"were standing." [ALFORD.] 12. Greek, The blessing, the glory, the wisdom, the thanksgiving, the honour, the power, the might [the doxology is sevenfold, implying its totality and completeness), unto the ages of the ages." 13. answered-viz., to my thoughts: spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing the Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified church. What, &c.-Greek order," These which are arrayed in white robes, who are they? 14. Sir-Greek, "Lord." B, C, Vulgate, Syriac, Coptic versions, and CYPRIAN read, "My Lord." A omits "My," as English Version. theu knowest-Taken from Ezekiel. 37. 3. Comparatively ignorant ourselves of divine things, it is well for us to look upwards for divinely-communicated knowledge. came-rather as Greek, "come:" implying that they are just come. great tribulation-Greek, "THE great tribulation:" "the tribulation, the great one," viz., the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Matthew, 24. 21, great tribulation), and followed by the same signs as the sixth seal (Matthew. 24. 29, 30), cf. Daniel, 12. 1: including also retrospectively all the tribulation which the saints of all ages have had to pass through. Thus this seventh chapter is a recapitulation of the vision of the six seals, ch. 6., to fill up the outline there given in that part of it which affects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the anti-Christian apostasy: with their Lord, they, and all His faithful witnesses and disciples of past ages, wait for His coming and their coming to be glorified and reign together with Him. Meanwhile, in contrast with their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (v. 16), and are fed and refreshed by the Lamb of God Himself (v. 17; ch. 14. 1-4, 13): an earnest of their future perfect blessedness in both body and soul united (ch. 21. 4-6; 22. 1-5).

CHAPTER VIII.

Ver. 1-13. SEVENTH SEAL. PREPARATION FOR THE SEVEN TRUMPETS. THE FOUR FIRST, AND THE CON SEQUENT PLAGUES. 1. was-Greek, "came to pass:" "began to be." silence in heaven about...half an hourThe last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones of heaven. The halfhour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (ch. 7. 9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In ch. 10. 4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (ch. 11. 15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, ch. 16. 17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices, close the seven thunders and the seven seals alike (cf. ch. 8. 5, with ch. 11. 19). Cf. at the seventh washed...robes... white in the blood of...Lamb vial, the voices, thunders, lightnings, and earthquake, (ch. 1. 5; Isaiah. 1. 18; Hebrews, 9. 14; 1 John, 1. 7; cf. ch. 16. 18. The half-hour silence is the brief pause Isaiah, 61. 10; Zechariah, 3.3-5.) Faith applies to the GIVEN TO JOHN between the preceding vision and the heart the purifying blood: once for all for justification, following one, implying, on the one hand, the solemn Continually throughout the life for sanctification. 15. introduction to the eternal sabbatism which is to folTherefore-Because they are so washed white; for with-low the seventh seal; and, on the other, the silenco

The Angel Adds Incense

REVELATION, VIIL

to the Saints Prayers.

which continued during the Incense accompanied ing prayers of the saints. The saints themselves are prayers which usher in the first of the seven trum- priests; and the angels in this priestly ministration pets ch. 8. 3-5. In the Jewish temple, musical instru- are but their fellow servants ch. 19 19. 5. cast it to ments and singing resounded during the whole time of the earth-ie., unto the earth: the hot coals of the the offering of the sacrifices, which formed the first altar cast on the earth, symbolize God's fiery judgpart of the service. But at the cffering of incense, ments about to descend on the church's foes in answer solemn silence was kept Psalm 62. 1. “My soul warteth to the saints' incense-perfumed prayers which have upon God." Margin, “is silent;" 65. 1, Margin, the just ascended before God, and those of the martyrs. people praying secretly all the time. The half-hour How marvelous the power of the saints' prayers! stillness implies, too, the earnest adoring expectation there were-" there took place," or "ensued." VOICES with which the blessed spirits and the angels await the...thunderings. &c-B places the "voices" after "thussucceeding unfolding of God's jud¿ments. A short derings." A places it after "lightnings. 6. sound-blow space is implied; for even an hour is so used ch. 17. 12; the trumpets. 7. The common feature of the first four 18. 10, 19. 2. the seven angels-Cf. the apocryphal trumpets is, the judgments under them affect natural Tobit, 12. 15, “I am Raphael. one of the seven holy objects, the accessories of life, the earth, trees, grass, angels which present the prayers of the saints, and the sea, rivers, fountains, the light of the sun, moon, which go in and out before the glory of the Holy one." and stars. The last three, the woe-trumpets. 11. Cf. Luke, 1. 19, "I am Gabriel, that stand in the pres- affect men's life with pain, death, and bell The ence of God." stood-Greek, "stand." seven trumpets language is evidently drawn from the plagues of Egypt. -These come in during the time whilst the martyrs five or six out of the ten exactly corresponding: the rest until their fellow-servants also, that should be killed | hail, the fire (Exodus, 9. 24, the WATER turned to Hood as they were, should be fulfilled; for it is the inhabiters Exodus, 7. 19, the darkness Exodus, 10, 21), the locusts of the earth on whom the judgments fall, on whom also Exodus, 10. 12, and perhaps the death (ch. 2. R the martyrs prayed that they should fall ch. 6. 16. Judicial retribution in kind characterizes the inflic All the ungodly, and not merely some one portion of tions of the four first, those elements which had been them, are meant, all the opponents and obstacles in abused punishing their abusers, mingled with—A. B, the way of the kingdom of Christ and His saints, as is and Vulgate, read, Greek,...IN blood." So in the case proved by ch. 11. 15, 18. end, at the close of the seven of the second and third vials ch. 16, 3, 4), upon the trumpets. The Revelation becomes more special only earth-Greek, "unto the earth.” A. B. Fulgate, and as it advances further (ch. 13.; 16. 10; 17.; 18). By the Syriac add. “And the third of the earth was burnt up” seven trumpets the world-kingdoms are overturned to So under the third trumpet, the third of the rivers is make way for Christ's universal kingdom. The first affected; also, under the sixth trumpet, the third part four are connected together; and the last three, which of men are killed. In Zechariah, 13, 8, 9, this tripar alone have Woe, woe, aroe (v. 7-13). 3. another angel-tite division appears, but the proportions reversed, not Christ, as many think; for He, in Revelation, is two parts killed, only a third preserved. Here, ria always designated by one of His proper titles; though, rersa, two thirds escape, one-third is smitten. The doubtless, He is the only true High Priest, the Angel fire was the predominant element. all green grass-po of the covenant, standing before the golden altar of longer a third, but all is burnt up. 8. as it were-not incense, and there, as Mediator, offering up His peo-literally a mountain: a mountain like burning mass. ple's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit, just as the twenty-four elders have vials full of odours, or incense, which are the prayers of saints, and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed ro. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone. there was given unto him-The angel does not provide the incense; it is giren to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well-pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered. offer it with the prayers-rather as Greek, "give it To the prayers," so rendering them efficacious as a sweetsmelling savour to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saint's praying on earth, and the angel's incensing in heaven, are simultaneous. all saints-The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments. golden altar -Antitype to the earthly. 4. the smoke...which came with the prayers...ascended up-rather, "the smoke of the incense FOR (or given To: 'given' being understood from v. 3) the prayers of the saints ascended up, out of the angel's hand, in the presence of God." The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascend

There is a plain allusion to Jeremiah, 51. 25; Amos, i. 4.

third part of the sea became blod-In the parsilel second vial, the whole sea (not merely a third becomes blood. The overthrow of Jericho, the type of the antiChristian Babylon, after which Israel, under Joshua the same name as Jesus', victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVEN trumpes, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, al the serent time, when the seven priests blew the scre rams' horn trumpets, the people shouted, and the wais fell flat; and then ensued the blood shedding of the foe. A mountain-like fiery mass would not naturally charge water into blood; nor would the third part of ships be thereby destroyed. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heret ical corruptings (1 Timothy, 6. 5). 10. a lamp-a torch. 11. The symbolizers interpret the star fallen from heaven as a chief minister (ARIUS, according to Bri LINGER, BENGEL, &c.; or some future false teacher, if, as is more likely, the event be still future falling from his high place in the church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And wornwood, though medicinal in some cases, if used as ordinary water, would not only be disagreeable to the taste, but also fatal to life: so "heretical wormword changes the sweet Siloas of Scripture into deadly Marahs." [WORDSWORTH.] Contrast the converse change of bitter Marah water into sweet, Exodus, 15 23, &c. ALFORD gives as an illustration in a physical

The Fallen Star Opens the Abyss

REVELATION, IX.

whence Issue Locusta. point of view, the conversion of water into fire-water hilation, not from the torment of their suffering, but or ardent spirits, which may yet go on to destroy even from fear of the face of the Lamb before whom they as many as a third of the ungodly in the latter days. have to stand. 7. prepared unto battle-Greek, “made 12. third part-Not a total obscuration as in the sixth ready unto war." Cf. Note, Joel, 2. 4, where the reseal (ch. 6. 12, 13). This partial obscuration, therefore, semblance of locusts to horses is traced: the plates of comes between the prayers of the martyrs under the a horse armed for battle are an image on a larger scale fifth seal, and the last overwhelming judgments on the of the outer shell of the locust. crowns-(Nahum, 3. ungodly under the sixth seal, at the eve of Christ's 17.) ELLIOTT explains this of the turbans of Mahomecoming. the night likewise-withdrew a third part of dans. But how could turhans be "like gold?' ALthe light which the bright Eastern moon and stars FORD understands it of the head of the locusts actually ordinarily afford. 13. an angel-A, B, Vulgate, Syriac, ending in a crown shaped fillet which resembled gold and Coptic, read for "angel," which is supported by in its material. as the faces of men-The "AS" seems to none of the oldest MSS., "an eagle:" the symbol of imply the locusts here do not mean men. At the same judgment descending fatally from on high; the king time they are not natural locusts, for these do not of birds pouncing on the prey. Cf. this fourth trum- sting men (v. 5). They must be supernatural. 8. hair pet and the flying eagle with the fourth seal intro- of women-long and flowing. An Arabic proverb comduced by the fourth living creature, "like a flying pares the antlers of locusts to the hair of girls. eagle," ch. 4. 7; 6. 7. 8: the aspect of Jesus as presented EWALD in ALFORD understands the allusion to be to by the fourth evangelist. John is compared in the the hair on the legs or bodies of the locusts: cf. "rough cherubim (according to the primitive interpretation) caterpillars," Jeremiah, 51. 27. as the teeth of lionsto a flying eagle: Christ's divine majesty in this simili- (Joel, 1. 6, as to locusts.) 9. as it were breastplates of tude is set forth in the Gospel according to John, His iron-not such as forms the thorax of the natural judicial visitations in the Revelation of John. Con- locust. as...chariots (Joel, 2. 5-7.) battle-Greek, trast "another angel," or messenger, with "the ever- "war." 10. tails like unto scorpions-like unto the tails lasting gospel," ch. 14. 6. through the midst of heaven- of scorpions. and there were stings-There is no oldest Greek, in the mid-heaven," i... in the part of the sky MS, for this reading. A, B, N. Syriac, and Coptic read, where the sun reaches the meridian: in such a position" and they have) stings: and in their tails (is) their as that the eagle is an object conspicuous to all. the power lit., authority: authorized power to hurt," &c. inhabiters of the earth-the ungodly, the "men of the 11. And-So Syriac. But A, B, N, omit "and." hadworld," whose "portion is in this life," upon whom the Greek, "have." a king...which is the angel-English martyrs had prayed that their blood might be avenged Version, agreeing with A, N, reads the (Greek) article (ch. 6. 10. Not that they sought personal revenge, but before "angel," in which reading we must translate, their zeal was for the honour of God against the foes of "They have as king over them the angel," &c. Satan God and His church. the other-Greek," the remaining (cf. v. 1). Omitting the article with B, we must transvoices." late, "They have as king an angel," &c.: one of the chief demons under Satan: I prefer from v. 1, the former. bottomless pit-Greek, "abyss." Abaddon-i.e., perdition or destruction (Job, 26. 6; Proverbs, 27. 20). The locusts are supernatural instruments in the hands of Satan to torment, and yet not kill, the ungodly, under this fifth trumpet. Just as in the case of godly Job, Satan was allowed to torment with elephantiasis, but not to touch his life. In v. 20, these two woetrumpets are expressly called " plagues." ANDREAS of Cesarea, A.D. 500, held, in his Commentary on Revelation, that the locusts mean evil spirits again permitted to come forth on earth and afflict men with various plagues. 12. Greek, "The one woe." hereafter

prey.

CHAPTER IX.

Ver. 1-21. THE FIFTH TRUMPET: THE FALLEN STAR OPENS THE ABYSS WHENCE ISSUE LOCUSTS, THE SIXTH TRUMPET. FOUR ANGELS AT THE EUPHRATES LOOSED. 1. The last three trumpets of the seven are called, from ch. 8. 13, the woe-trumpets. fall -rather as Greek, "fallen." When John saw it, it was not in the act of falling, but had fallen already. This is a connecting link of this fifth trumpet with ch. 12. 8, 9, 12, "woe to the inhabiters of the earth, for the devil is come down," &c. Cf. Isaiah, 14. 12. "How art thou fallen from heaven, Lucifer, Son of the Morning!" the bottomless pit-Greek, "the pit of the abyss:" the orifice of the hell where Satan and his demons dwell. 3. upon-Greek, "after these things." I agree with ALFORD, -Greck, "unto," or "into." as the scorpions of the earth-As contrasted with the "locusts" which come up from hell, and are not "of the earth." have power.. to sting. 4 not hurt the grass...neither... green thing...neither...tree-the food on which they ordinarily Therefore, not natural and ordinary locusts. Their natural instinct is supernaturally restrained to mark the judgment as altogether Divine. those men which-Greek," the men whosoever." in-Greek, "upon their forehead." Thus this fifth trumpet is proved to follow the sealing in ch. 7., under the sixth seal. None of the saints are hurt by these locusts, which is not true of the saints in Mahomet's attack, who is supposed by many to be meant by the locusts; for many true believers fell in the Mahomedan invasions of Christendom. 5. they...they-The subject changes: the first "they" is the locusts; the second is the unsealed. five months-the ordinary time in the year during which locusts continue their ravages. their torment-the torment of the sufferers. This fifth verse and v. 6 can not refer to an invading army. For an army would kill, and not merely torment. 6. shall desire-Greek, "eagerly desire:" set their mind on. shall flee-So B, Vulgate, Syriac, and Coptic read. But A. N read, **Fleeth," riz., continually. In ch. 6. 16, which is at a later stage of God's judgments, the ungodly seek anni

DE BURGH, &c., that these locusts from the abyss refer to judgments about to fall on the ungodly immediately before Christ's second advent. None of the interpre tations which regard them as past, are satisfactory. Joel, 1. 2-7; 2. 1-11, is strictly parallel, and expressly refers (2. 11) to THE DAY OF THE LORD GREAT AND VERY TERRIBLE: v. 10 gives the portents accompanying the day of the Lord's coming, the earth quaking, the heavens trembling, the sun, moon, and stars, withdrawing their shining: v. 18, 31, 32, also point to the immediately succeeding deliverance of Jerusalem: cf. also, the previous last conflict in the valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. DE BURGH confines the locust-judg ment to the Israelite land, even as the sealed in ch. 7. are Israelites: not that there are not others sealed as elect in the earth; but that, the judgment being confined to Palestine, the sealed of Israel alone needed to be expressly excepted from the visitation. Therefore, he translates throughout, "THE LAND" (i.e., of Israel and Judah), instead of "the earth." I incline to agree with him. 13. a voice-lit., "one voice." from-Greek, "out of." the four horns-A, Vulgate (Amiatinus MS.), Coptic, and Syriac, omit "four." Band CYPRIAN support it. The four horns together gave forth their voice, not diverse, but one. God's revelation (e.g., the gospel).

Pur Ange's at the

REVELATION. I

CHAPTER X.

Euphrates Locard thench in its aspects fourfold four expressing world- proves, or second beast, having the horns of s lamh, wide extension: whence four is the number of the evan- but speaking as the dragon, who supports by bo gelists, still has but one and the same voice. How- miracles the final Antichrist, seems to me to be intend ever, from the parallelism of this sixti trampet to the ed Mahomet, doubtless, is a forerunner of him, but fifto seal ch. 6. 9. 10, the n artyrs' cry for the avenging not the exhaustive fulfiller of the prophecy bere: Satan of their blood from the altar reaching its consumma will, probally, towards the end, bring out all the tion under the sixth seal and sixth trampet, I prefer powers of bell for the last conflict Note," devils" n. 9; understanding this cry from the four corners of the cf. e. 1. 2, 17, 15. with them-with the serpent beads altar, to refer to the saints' prayerful cry from the four and their venomous fangs. 20 the rest of the mes-16, quarters of the world, inned by the angel, and the ungodly. yet-So A, Fulgate, Syriae, and Coptic 2sending to God from the golden altar of incense, and B. x read, "did not even repent of," riz.. so as to give bringing down in consequence fery judgments. N up "the works," &c. Like Fharach hardening his omits the whole clause, "one from the four horns." 14. heart against repentance, notwithstanding the plasmes. in-Greek epi to potamo, "ON," or "AT, the great of their hands-Deuteronomy, 31. Espera y the river." Ephrates- cf. ch. 16. 12. The river whereat idols made by their hands. Cf. ch. 13. 14. 15,” the image Babylon, the arcient foe of God's people, was situated. of the beast; ch. 19. 20. that they should rot-So B Agan, whether from the literal region of the Euphrates, reads. Bat A. C. y read, “..... shall not.” imply.cz a or from the spiritual Babylon the arostate church, prophecy of certainty that it shall be so. devia-Greek, especially Roмr, four angelic ministers of God's judg-|"demons:" which lurk beneath the idols which idrisments shall go forth, assembling an army of horsemen ters worship. 21. sorceries-witcherafus by means of throughout the four quarters of the earth, to slay a drugs so the Greek. One of the fruits of the urrethird of men. The brunt of the visitation shall be on newed flesh: the sin of the heathen: about to be repestal Palestine. 15. were-which had been prepared." by apostate Christians in the last days, eb. 22. 15, ** 908(TREGELLES Ttly.) for an hour, &c.-rather as Greck, cerers. The heathen who shall have rejected the for (ie, against THE hour, and day, and month, and proffered gospel and clung to their fleshly lusts, and year," riz, appointed by God. The Greek article teen, apostate Christians who shall have rearsed into the put once only before all the periods, implies that the same, shall share the same terrible judgments. The hour in the day, and the day in the month, and the worship of images was established in the East in su month in the year, and the year itself, had been de- A.D. fornication-singular: whereas the other sins are finitely fixed by God. The article would have been in the plural. Other sins are perpetrated at intervas omitted had a sum total of periods been specised, v., those lacking purity of heart indulge in one perpetual 391 years and ore month the period from A.D. 1281, fornication. [BENGEL] when the Turks first conquered the Christians, to 1672, their last conquest of them, since which last date their Ver. 1-11. VISION OF THE LITTLE BOCK. As an empire has declined. stay-not merely to "hurt" v. 10, episode was introduced between the sixth and seventh as in the fifth trumpet. third part- Note, ch. 8. 7-12.) seals, so there is one here ch. 10. 111. 14 after the of men-tiz.. of earthy men, ch. 8. 13, "inhabiters of the sixth and introductory to the seventh trumpet chil earth," as distinguished from God's sealed people of 15, which forms the grand consummation. The chan which the sealed of Israel, ch. 7., form the nucleus. and her fortunes are the subject of this episode: as the 16. Cf. with these 200,600,000, Psalm 68, 17: Daniel, 7. judgments on the unbelieving inhabiters of the earth 10. The hosts here are evidently, from their numbers ch. 8. 13) were the exclusive subject of the fifth sod and their appearance (r. 17), not merely human hosts, sixth woe-trumpets. Ch. 6. 11 is plainly referred to in but probably infernal, though constrained to work out. 6 below; in ch. 6. 11 the martyrs crying to be aver.ed God's will (cf. v. 1. 2. and I heard-A, B, N. Vulgate, were told they must "rest yet for a little season or Syriac, Coptic, and CYPRIAN, Cmitand. 17. thus-time: in v. 6 here they are assured. "There stau le as follows. of fire-the fiery colour of the breastplates no longer any interval of time:" their prayer shall answering to the fire which issued out of their mouths. have no longer to wait, but (e. 7 at the trumpet-andof jacinth-lit., of hyacinth colour, the hyacinth of the ing of the seventh angel shall be consummated, and ancients answering to our dark blue iris; thus, their the mystery of God (His mighty plan beretofore hidien, dark-dull-coloured breastplates correspond to the smoke but then to be revealed shall be finisher. The i out of their mouths. brimstone-sulphur-coloured: open book (v. 2, 9, 10) is given to John by the angel wit answering to the brimstone or sulphur out of theira charge (r. 11) that he must prophesy again concerns mouths. 18. By these three-A, B, C. g rend apo foring so the Greek) peoples, nations, tongues, and key hupo), "From" implying the direction whence the which prophecy (as appears from ch. 11.) affects tho slaugliter came; not direct instrumentality as "by" peoples, nations, tongues, and kings only in reistics to implies. A, B, C. g. also add "plagues" after "three." ISRAEL AND THE CHURCH, who form the rusin ob English Version reading, which omits it, is not well ject of the prophecy. 1. Another mighty angel-19 supported by the fire-Greek, "owing to the fire," distinguished from the mighty angel who asked as to lit., out of 19. their-A, B, C, read, "the power of the former and more comprehensive book ch á “ the horses." in their mouth-whence issued the fire, Who is worthy to open the book? clothed with a smoke, and brimstone (v. 17). Many interpreters un-cloud-The emblem of God coming in judgment. derstand the horsemen to refer to the myriads of Turk- B, C. & read "The" referring to ch. 4. 3) the risk ish cavalry arrayed in scarlet, blue, and yellow fire, already mentioned. rainbow upon his head-The evr hyacinth, and brimstone), the lion-headed horses denot- blem of covenant mercy to God's people, amidst judg ing their invincible courage, and the fire and brimstonement on God's foes. Resumed from ch. 4. 3 see our out of their mouths, the gunpowder and artillery, introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mahomet supplanting Christianity, or, as ELLIOTT thinks, the Turkish Pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Isaiah, 9. 15

there. face as...the sun-(ch. 1. 16; 18. 1.) feet as picars
of fire-(ch. 1. 15; Ezekiel, 1.7.) The angel, as represen
tative of Christ, reflects His glory, and bears the in
signia attributed in ch. 1. 15, 16; 4. 3, to Christ himself.
The pillar of fire by night led Israel through the wil-
derness, and was the symbol of God's presence. 2. He
had-Greek, "Having. in his hand-in his left hand:
as in v. 5 Note), he lifts up his right hand to heares,
a little book-A roll little in comparison with the "bock”
(ch. 6. 1) which contained the whole vast scheme of