Babylon's Fall: REVELATION, XVIII. legal punishment of an abominable fornication. 17. hath pat-the prophetical past tense for the future. falfil-Greek,"do," or "accomplish." The Greek poiesai, is distinct from that which is translated "fulfilled," Greek telesthesontai, below, his will-Greek, his mind, or purpose: whilst they think only of doing their own purpose. to agree-lit.. "to do (or accomplish) one mind" or "purpose." A and Vulgate omit this clanse, But B supports it. the words of God-foretelling the rise and downfall of the beast: Greek hoi logoi in A, B, and ANDREAS. English Version reading is Greck ta rhemata, which is not well supported. Not mere articulate utterances, but the efficient words of Him who is the Word, Greek logos, fulfilled (ch. 10. 7.) 18. reigneth lit., hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (ch. 11. 8). Also the beast cannot represent a spiritual power, but a world-power. In this verse the harlot is presented before us ripe for judgment. The 18th chapter details that judgment. CHAPTER XVIII. Ver. 1-24. BABYLON'S FALL: GOD'S PEOPLE CALLED OUT OF HER: THE KING AND MERCHANTS OF THE EARTH MOURN, WHILST THE SAINTS REJOICE AT HER FALL. 1. And-So Vulgate and ANDREAS. But A, B, Syriac, and Coptic omit "and." power-Greek "authority. lightened-"illumined." with-Greek,"owing to." 2. mightily...strong-Not supported by MSS. But A, B, Vulgate, Syriac, and Coptic read, "with lit., IN) a mighty voice." is fallen, is fallen-So A, Vulgate, Syriac, and ANDREAS. But B and Coptic omit the second "is fallen" (Isaiah, 21. 9: Jeremiah, 51. 8). This phrase is here prophetical of her fall, still future, as v. 4 proves. devils-Greck, "demons." the hold-a keep or prison. 3. the wine-So B, Syriac, and Coptic, But A, C. and Vulgate cmit. druuk-ch. 14. 8, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading, though not supported by the oldest MSS. Babylon. the whore, is destroyed, before the beast slays the two witnesses (ch. 11.), and then the beast is destroyed himself. abundance - lit., "power." delicacies - Greek, luxury." See Note, 1 Timothy, 5. 11, where the Greek verb wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgencies, idolatries, superstitions, worldly compromises, wherewith the harlot, ie., the apostate church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of Evangelical Protestantism is pure, but the principle of Rome and the Greek churches is not so. 4. Come out of her, my people-Quoted from Jeremiah, 50, 8; 51. 6, 45. Even in the Romish church God has a people: but they are in great danger: their only safety is in coming out of her at once. So also in every apostate or worldconforming church there are some of God's invisible and true church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom, just before its destruction, and Israel, to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem, when the apostate Jewish church was judged, "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, viz., to govern for, and as under, God, becomes beastlike; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell; whenever the kernel God's People Called out of her. thrown away." [AUDERLEN.] "The harlot is not Rome alone though she is preeminently so), but every church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, i.e., confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world." (HAHN in AUBERLEN.] The first justification of the woman is in her being called out of Babylon, the harlot, at the culminating stage of the latter's sin, when jud.ment is about to fall: for apostate Christendom, Babylon, is not to be converted. but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration-glory at Christ's coming (ch. 20. 4; Luke, 21. 28). be not partakers-Greek, "have no fellowship with her sins." that ye receive not of her plagues-as Lot's wife, by lingering too near the polluted and doomed city. 5. her sins-as a great heap. reached-Greek, "reache! so far as to come into close contact with, and to cleare unto." 6. Addressed to the executioners of God's wrath. reward-Greek, "repay." she rewarded-English Version reading adds "you" with none of the oldest MSS. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the worldpower for some injury which the world-power had inflicted on her; but she had giren the world-power that which was its due, riz., spiritual delusions, be cause it did not like to retain God in its knowledge; the unfaithful church's principle was, Populus cui decipi, et decipiatur, "The people like to be deceived, and let them be deceived." double-of sorrow. Contrast with this the double of joy which Jerusalem shal receive for her past suffering (Isaiah, GL. 7; Zechariah, 9. 12): even as she has received double punishment for her sins (Isaiah, 40. 2). unto her-So Syriac, Ciptic, and ANDREAS. A, B, and C omit it. in the cup—(e. 3; ch. 14. 8; 17. 4). filled-lit.. mixed. fill to her double-of the Lord's cup of wrath. 7. How much-i.e., in proportion as. lived deliciously luxuriously: Note, v. 3. where the Greek is akin. sorrow-Greek, “ mourning." as for a dead husband. I sit-So Vulgate. But A, B, and C prefix "that." I am no widow-for the worldpower is my husband and my supporter. I shall see an sorrow-Greek, "mourning." "I am seated this long time)...I am no widow...I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future. [BENGEL.] I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on imperial coins the eterna city." So Papal Rome is called by Ammian Marcelim. 15. 7. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway." [ST. AUGUSTINE] As the Jews' restoration did not take place till Babylon's fall, so R. Kimchi, on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the gresi stumbling blocks to the Jews' acceptance of Christianity. 8. death on herself, though she thonghi herself secure even from the death of her husband. mourning-instead of her feasting. famine-instead of her luxurious delicacies (v. 3. 7). fire-Note, ch. 17. 1 Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless church), the burning The World's Mourning REVELATION, XVIII. Ap. over Babylon's Fall. and removal. BENGEL is probably right in thinking true "incense" which God loves (Psalm 141. 2; Malachi, Rome will once more rise to power. The carnal, faith- 1. 11). fine flour-The similago of the Latins. (ALFORD.] less, and worldly elements in all churches, Roman, beasts of burden: cattle. slaves-Greek, "bodies." Greek, and Protestant, tend towards one common souis of men-Ezekiel, 27. 13.) Said of slaves. centre, and prepare the way for the last form of the propriate to the spiritual harlot, apostate Christenbeast, viz., antichrist. The Pharisees were in the dom, especially Rome, which has so often enslaved main sound in creed, yet judgment fell on them as both bodies and souls of men. Though the New on the unsound Sadducees and half heathenish Sa- Testament does not directly forbid slavery, which maritans. So faithless and adulterous, carnal, worldly would, in the then state of the world, have incited a Protestant churches, will not escape for their sound-slave-revolt, it virtually condemns it, as here. Popery ness of creed. the Lord-So B, C, Syriac, and ANDREAS. has derived its greatest gains from the sale of masses But A and Vulgate omit. "Strong" is the meaning of for the souls of men after death, and of indulgences God's Hebrew name, EL. judgeth-But A, B, and C purchased from the Papal chancery by rich merchants read the past tense (Greek krinas), "who hath judged in various countries, to be retailed at a profit. [Moher: the prophetical past for the future: the charge SHEIM III., 95, 96.) 14. Direct address to Babylon. in v. 4. to God's people to come out of her, implies, the fruits that thy soul lusted after-Greek," thy autumnthat the judgment was not yet actually executed. 9. ripe-fruits of the lust (eager desire) of the soul." dainty Lived deliciously - Greek, luxuriated. The faithless-Greek, "fat" "sumptuous" in food. goodly-" splenchurch, instead of reproving, connived at the self- did." "bright," in dress and equipage. departedindulgent luxury of the great men of this world, and supported by none of our MSS. But A, B, C, Vulgate, sanctioned it by her own practice. Contrast the world's Syriac, and Coptic read, "perished." thou shalt-A, rejoicing over the dead bodies of the two witnesses (ch. C, Fulgate, and Syriac read, They (men) shall no 11. 10) who had tormented it by their faithfulness, with more find them at all." 15 of these things-of the things its lamentations over the harlot who had made the mentioned, v. 12, 13, which-"who." made rich byway to heaven smooth, and had been found a useful Greck, "derived riches from her." stand afar off for tool in keeping subjects in abject tyranny. Men's the fear-(cf. v. 10.) wailing-Greek, "mourning." 16. carnal mind relishes a religion, like that of the apostate And-So Vulgate and ANDREAS. But A, B, and C church, which gives an opiate to conscience, whilst omit. decked-lit.. "gilded." stones...pearls-Greek, leaving the sinner licence to indulge his lusts. bewail "stone...pearl." Band ANDREAS read "pearls." But her-A, B, C, Syriac, Coptic, and CYPRIAN omit" her." A and C, "pearl." 17. is come to nought-Greek, “is de10. God's judgments inspire fear even in the worldly, solated." shipmaster-Greek, "steersman," or "pilot." but it is of short duration, for the kings and great all the company in ships-A, C, Vulgate, and Syriac men soon attach themselves to the beast in its last read, "Every one who saileth to a place" (B has "...to and worst shape, as open antichrist, claiming all that the place"): every voyager. Vessels were freighted the harlot had claimed in blasphemous pretensions with pilgrims to various shrines, so that in one month and more, and so making up to them for the loss of (A.D. 1300) 200,000 pilgrims were counted in Rome the harlot. mighty-Rome in Greek means strength; [D'AUBIGNE, Reformation]: a source of gain, not only though that derivation is doubtful. 11. shall-So B. to the Papal see, but to shipmasters, merchants, pilots, But A and C read the present, "weep and mourn." de. These latter, however, are not restricted to those merchandise-Greek, "cargo:" wares carried in ships: literally "shipmasters," &c., but mainly refer, in the ship-lading (cf. v. 17). Rome was not a commercial city. mystical sense, to all who share in the spiritual traffic and is not likely from her position to be so. The of apostate Christendom. 18. when they saw-Greek merchandise must therefore be spiritual, even as the horontes. But A, B, C, and ANDREAS read, Greek bleharlot is not literal, but spiritual. She did not wit-pontes, "looking at." Greek blepo is to use the eyes, to ness against carnal luxury and pleasure-seeking, the look; the act of seeing without thought of the object source of the merchants' gains, but conformed to them seen. Greek horao refer to the thing seen or presented (v. 7). She cared not for the sheep, but for the wool, to the eye. [TITTMANN.] smoke-So B. C. But A reads Professing Christian merchants in her lived as if this "place." What city is like-cf. the similar boast as to world were the reality, not heaven, and were unscru- the beast, ch. 13. 4: so closely do the harlot and beast pulous as to the means of getting gain. Cf. Zechariah, approximate one another. Contrast the attribution of 5. 4-11 (Notes), on the same subject, the judgment on this praise to God, to whom alone it is due, by His mystical Babylon's merchants for unjust gain. All servants (Exodus, 15. 11. MARTIAL says of Rome, the merchandise here mentioned occurs repeatedly in "Nothing is equal to her;" and ATHENÆUS, "She is the Roman Ceremonial." 12. (Note, ch. 17. 4) the epitome of the world." 19. walling-" mourning." stones...pearls-Greek, "stone... pearl." fine linen-A. costliness-her costly treasures: abstract for concrete. B, and C read (Greek) bussinou for bussou, i.e., "fine that had ships-A, B, and C read, "that had their linen manufacture." [ALFORD.] The manufacture ships: lit.. "the ships." 20. holy apostles-So C reads. for which Egypt (the type of the apostate church, ch. But A, B, Vulgate, Syriac, Coptic, and ANDREAS read, 11. 8) was famed. Contrast "the fine linen" (Ezekiel, Ye saints and ye apostles." avenged you on her16. 10) put on Israel, and on the New Testament Greek, judged your judgment on (lit., exacting it church (ch. 19. 8), the Bride, by God (Psalm 132. 9). from) her." "There is more joy in heaven at the thyine wood-the citrus of the Romans: probably the barlot's downfall, than at that of the two beasts. For cypressus thyioides, or the thuia articulata. "Citron the most heinous of all sins is the sin of those who know wood." [ALFORD.] A sweet smelling tree of Cyrene God's word of grace, and keep it not. The worldliness of in Libya, used for incense. all manner vessels-Greek, the church is the most worldly of all worldliness. "every vessel," or "furniture." 13. cinnamon-de- Hence, Babylon, in Revelation, has not only Israel's signed by God for better purposes: being an ingredient sins, but also the sins of the heathen; and John dwells in the holy anointing oil, and a plant in the garden of longer on the abominations and judgments of the har. the Beloved (Song of Solomon, 4. 14); but desecrated to lot, than on those of the beast. The term 'harlot' vile uses by the adulteress (Proverbs, 7. 17). odours-describes the false church's essential character. She of incense. A. C. Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and ANDREAS, but not oldest MSS. ointments-Greek, "ointment." frankincense-Contrast the retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, JehovahChrist, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and The Judgment on the Harlot: REVELATION, XIX. the Heavenly Church's Thanksgiving. vain things of the world, in its manifold forms. The people-Greek, "multitude." Alleluia-Hebrew, "Praise fullest form of her whoredom is, where the church ye JAH," or JEHOVAH : here first used in Revelation, wishes to be itself a worldly power, uses politics and whence ELLIOTT infers the Jews bear a prominent part diplomacy, makes flesh her arm, uses unholy means in this thanksgiving. JAH is not a contraction of for holy ends, spreads her dominion by sword or JEHOVAH, as it sometimes occurs jointly with the money, fascinates men by sensual ritualism, becomes latter. It means "He who IS" whereas Jehovah is *mistress of ceremonies' to the dignitaries of the world,"He who will be, is, and was." It implies God exflatters prince or people, and, like Israel, seeks the help perienced as a PRESENT help; so that "Hallelujah,” of one world-power against the danger threatening sasy KIMCHI in BENGEL, is found first in the Psalms from another." [AUBERLEN.] Judgment, therefore, on the destruction of the ungodly. "Hallelu-Jah" occurs begins with the harlot, as in privileges the house of God. four times in this passage. Cf. Psalm 149, 4-9, which is 21. a-Greek, "one." millstone-Cf. the judgment on plainly parallel, and indeed identical in many of the the Egyptian hosts at the Red sea, Exodus, 15. 5, 10; phrases, as well as the general idea. Israel, especially. Nehemiah, 9. 11, and the foretold doom of Babylon, the will join in the Halleluia, when "her warfare is accomworld-power, Jeremiah, 51. 63, 64. with violence-Greek, plished" and her foe destroyed. salvation — Greek, "with impetus." This verse shows that this prophecy"The salvation...the glory...the_power." and honour is regarded as still to be fulfilled. 22. pipers-flute--So Coptic. But A, B, C, and Syriae omit, unto the players. "Musicians," painters, and sculptors, have Lord our God-So ANDREAS. But A, B, C, and Coptic desecrated their art to lend fascination to the sensuous read, "(Is) of our God," ... belongs to Him. 2. worship of corrupt Christendom. craftsman-artisan. which did corrupt the earth-Greek, "used to corrupt" 23. What a blessed contrast is ch. 22, 5, respecting the continually. "Instead of opposing and lessening, she city of God: "They need no candle (just as Babylon promoted the sinful life and decay of the world by her shall no more have the light of a candle, but for a own earthliness, allowing the salt to lose its savour." widely different reason) for the Lord God giveth them (AUBERLEN.] avenged-Greek, "exacted in retribulight." For "candle." translate as Greek, "lamp." tion." A particular application of the principle (Genebridegroom...bride...no more...in thee-Contrast the hea- sis, 9. 5). blood of his servants-literally shed by the venly city, with its Bridegroom, Bride, and blessed Old Testament adulterous church, and by the New marriage supper (ch. 19. 7, 9; 21. 2, 9< Isaiah, 62. 4, 5). Testament apostate church; also virtually, though thy merchants were-So most of the best authorities not literally, by all who, though called Christians, read. But A omits the Greek article before "mer-hate their brother, or love not the brethren of Christ, chants," and then translates, "The great men of, &c., were thy merchants." sorceries-Greek, "sorcery." 24. Applied by Christ (Matthew, 23. 35) to apostate Jerusalem, which proves that not merely the literal city Rome, and the church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless church of both the Old and New Testament is meant by Babylon the harlot; just as the whole church (Old and New Testament) is meant by "the woman" (ch. 12. 1). As to the literal city, ARINGHUS in BENGEL says, Pagan Rome was the general shambles for slaying the sheep of Jesus. FRED. SEYLER in BENGEL calculates that Papal Rome, between A.D. 1540 and 1680, slew more than 900,000 Protestants. Three reasons for the harlot's downfall are given: (1.) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2.) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form, shall exceed her; cf. "sorcerers" (ch. 21. 8; 22. 15), specially mentioned among those doomed to the lake of fire. (3.) Her persecution of (Old Testament) "prophets" and (New Testament)" saints." CHAPTER XIX. Ver. 1-21. THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION; JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. 1. As in the case of the opening of the prophecy, ch. 4. 8; 5. 9, &c.: so now, at one of the great closing events seen in vision, the judgment on the harlot (described in ch. 18.), there is a song of praise in heaven to God: cf. ch. 7. 10, &c., towards the close of the seals, and ch. 11. 16-18, at the close of the trumpest: ch. 15. 3, at the saints' victory over the beast. And-So ANDREAS. But A, B, C, Vulgate, Syriac, and Coptic omit. a great voice-A, B, C, Vulgate, Coptic, and ANDREAS read, "as it were a great voice." What a contrast to the lamentations, ch. 18! Cf. Jeremiah, 51. 48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven, but shrink from the reproach of the cross, and show unkindness towards those who bear it. 3. againGreck, "a second time." rose up-Greck, "goeth up." for ever and ever-Greek, "to the ages of the ages." 4. beasts - rather, "living creatures." sat-Greek, "sitteth." 5. out of-Greck, "out from the throne" in A, B, C. Praise our God-Cf. the solemn act of praise performed by the Levites 1 Chronicles, 16, 36; 23, 5, especially when the house of God was filled with the Divine glory (2 Chronicles, 6. 13). both-Omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great." 6. many waters-Contrast the "many waters" on which the whore sitteth (ch. 17. 1). This verse is the hearty response to the sturring call "Halleluia! Praise our God," &c. (v. 4, 5). the Lord God omnipotent - Greek, "the Omnipotent." reigneth-lit., reigned: hence reigneth once for all His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognised. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition:" so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot. 7. glad...rejoice-Greek, "rejoice...exult." give-80 B and ANDREAS. But A reads, "we will give." gloryGreek, "the glory." the marriage of the Lamb is comeThe full and final consummation is at ch. 21. 2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan, and his last overthrow, and the general judgment. The elect-church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, c Matthew, 22. 2; 25. 6, 10; 2 Corinthians, 11. 2. Per fect union with Him personally, and participation in His holiness, joy, glory, and kingdom, are included in this symbol of "marriage:" cf. Song of Solomon everywhere. Besides the heavenly bride, the transfigured, translated, and risen church, reigning over the earth The Blessedness of those REVELATION, XIX. the same Spirit, who enables me to show you these Called to the Marriage Feast. with Christ, there is also the earthly bride, Israel, in | apostles, all alike have the testimony of (bear testithe flesh, never yet divorced, though for a time sepa-mony concerning) Jesus by the operation of one and rated, from her Divine husband, who shall then be re-united to the Lord, and be the mother-church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the church as a whole, not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually believers are effectually-called guests; collectively. they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ. 8. granted-Though in one sense she "made herself ready," having by the Spirit's work in her put on the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who by giving Himself for her. presents her to Himself a glorious church not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers. clean and white-So ANDREAS. But A, B transpose. Translate, "Bright and pure" at once brilliantly splendid and spotless as is the bride herself. righteousness-Greek, "righteousnesses:" distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the church in the aggregate; the saints together have righteousnesses, viz., He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as ALFORD erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Romans, 5. 18, is decisive on this. Cf. Article XI., Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this rather than to their primary justification on earth, the reference is here. Their justification before the apostate world which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has failen, the woman triumphs." [AUBERLEN.] Contrast with the pure fine linen (in-kingdom of the Lombards, and the state of Rome, dicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate church, is the antithesis to new Jerusalem, the transfigured church of God. The woman (ch. 12.), the harlot (ch. 17.), the bride (ch. 19.), are the three leading aspects of the church. 9. He-God by His angel saith unto me. called effectually, not merely externally. The "unto," or "into," seems to express this not merely invited to (Greek epi), but called INTO, so as to be partakers of (Greek eis), cf. 1 Corinthians, 1. 9. marriage supper-Greek, "the supper of the marriage." Typified by the Lord's supper. true-Greek, "genuine" veritable sayings which shall surely be fulfilled, viz., all the previous revelations. 10. atGreek, "before." John's intending to worship the angel here, as in ch. 22. 8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the church in her apostasy as the harlot (ch. 17. 6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle. should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against. and of thy brethren-i.e., a fellow-servant of thy brethren. have the testimony of Jesus-(Note, ch. 12. 17.) the testimony of-i.e., respecting Jesus. is the spirit of prophecy-is the result of the same spirit of prophecy in you as in myself. We angels, and you obtained by Pope Zachary and Stephen II. from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems on the seven heads of the dragon (ch. 12. 3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone. he had a name written-B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated, were written on them severally. But A, Vulgate, ORIGEN, and CYPRIAN omit the words, as English Version, name... that no man knew but .. himself - (Judges, 13. 18; 1 Corinthians, 2. 9, 11; 1 John, 3. 2. The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads" whence we may infer that His as yet unknown name also is written on His forehead: as the high priest had "Holiness to the Lord" inscribed on the mitre on his brow. John saw it as "written" but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation. 13. vesture dipped in blood - Isaiah, 63. 2, is alluded to here, and in v. 15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, The Word of God and Ilis Armies REVELATION, XIX. Going forth to War with Antichrist, lowers of the beast. Again, the giving of their flesh to the fowls to eat, is a ri hteous retribution for their not suffering the dead boilies of Christ's witnesses to be put in graves. 19. gathered together at Armsgeddon, under the sixth vial. For their armies" in B and ANDREAS, there is found "His armies in A. war-So ANDREAS. But A, B read, "the war" riz that foretold, ch. 16. 14; 17. 4. 20 and with him, &c.—A reads, "and those with him." Breads, "and he who was with him, the false prophet." miracles-Greek, "the miracies" t., "signs" recorded already ch. 13. 14 as wrought by the second beast before (lit., in sight of) the first beast. Hence it fellows the second beast is identical with the false prophet. Many expositors, represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast to the false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the bloodstained ungodly, including them both. The Word of God-who made the world, is He also who under the same character and attributes shall make it anew. His title. Son of God, is applicable, in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom: her love casteth out fear. She welcomes Him: she cannot be happy but at His side. The Lamb [v. 9, the aspect of Christ to His people at His coming) is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the favenging judge and warrior stained in the blood of His enemies." 14. the armies... in heaven-pretensions of the Papacy; whilst the beast in its last Cf. "the horse-bridles," ch. 14 20. The glorified saints whom God "will bring with" Christ at His advent; cf. ch. 17. 14, "they that are with Him called, chosen, faithful" as also "His mighty angels." white and clean Greek, "pure." A. B. Vulgate, Syriac, and CYPRIAN omit "and" which ORIGEN and ANDREAS retain, as English Version. 15. out of his mouth...sword -(ch. 1. 16; 2. 12, 16.) Here in its avenging power, 2 Thessalonians, 2. 8, "consume with the Spirit of His mouth" (Isaiah, 11. 4, to which there is allusion here; not in its convicting and converting efficacy (Ephesians, 6. 17; Hebrews, 4, 12, 13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son. he shall rule-The IE is emphatical, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," lit.. "tend as a shepherd." but here in a punitive sense. He who would have shepherded them with pastoral rod and with the golden sceptre of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron." treadeth...wine-press (Isaiah, 63. 3.) of the fierceness and wrath-So ANDREAS reads. But A, B, Vulgate, Coptic, and ORIGEN read, "of the fierceness for boiling indignation) of the wrath," omitting "and." Almighty-The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence. 16. His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appear. ing as the glorified "Son of man." On the other hand His incommunicable Divine name, which no man knew," is on His head (v. 12). [MENOCHIUS.] KING OF KINGS: cf. ch. 17. 14, in contrast with v. 17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him. 17. an-Greek, "one." in the sun-so as to be conspicuous in sight of the whole world. to all the fowls-(Ezekiel, 39. 17-20.) and gather yourselves-A, B. Vulgate, Syriac, Coptic, and ANDREAS read, "be gathered," omitting "and." of the great God-A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "The great supper (ie., banquet) of God." 18. Contrast with this "supper." v. 17, 18, the marriage-supper of the Lamb, v. 9. captains-Greek, "captains of thousands," i.e., chief captains. The kings" are "the ten" who "give their power unto the beast." free and bond-specified in ch. 13. 13, as receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh five times in this verse, marks the gross carnality of the fol form as the fully-revealed antichrist will be the secular representative and embodiment of the fourth worldkingdom, Rome, in its last form of intensified opposi tion to God. Cf. with this prophecy, Ezekiel. 38. 09: Daniel, 2. 34, 35, 44; 11. 44, 45; 12. 1; Joel, 3. 9-17: Zechariah, 12.; 13.; 14. Daniel (7. 8 makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," ie, cunning and intellectual culture: this is not a feature of the first beast in ch. 13., but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power-the power of ideas. But both are beasts, the worldly anti-Christian wisdom serving the worldly anti-Christian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless church, by the world-power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zephaniah, ch. 1. compared with ch. 2. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the barlot, and the Lord's destruction of the beast, &c., will intervene that season in which earthly-mindedness will reach its culmination, and anti-Christianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the church be ripe for her glorification, the anti-Christian world for destruction. The world at the highest development of its material and spiritual power, is but a decorated carcase round which the eagles gather. It is characteristic, that antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts: herein is shown the extreme folly of Babylo nian confusion. The Lord's mere appearance, with out any actual encounter, shows antichrist his nothingness: cf. the effect of Jesus' appearance even in His humiliation, John, 18, 6. (AUBERLEN.] had receivedrather as Greek, "received," once for all. them that worshipped-lit.. " them worshipping" not an act once for all done, as the "received" implies, but those in the habit of worshipping" These both were cast... into a lake-Greck, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (ch, su, 16. |