Revelation · Chapter 14

V. 1. And I saw on mount Sion-The heavenly Sion.

An hundred forty-four thousand-Either those out of all mankind who had been the most eminently holy, or the most holy out of the twelve tribes of Israel the same that were mentioned, Revelation 7:4, and perhaps also, Revelation 16:2. But they were then in the world, and were sealed in their foreheads, to preserve them from the plagues that were to follow. They are now in safety, and have the name of the Lamb and of his Father written on their foreheads, as being the redeemed of God and of the Lamb, his now unalienable property. This prophecy often introduces the inhabitants of heaven as a kind of chorus with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments temper, and devotion of the church in heaven.

Verse 1. A Lamb stood on the mount Sion] This represents Jesus Christ in his sacrificial office; mount Sion was a type of the Christian Church. And with him a hundred forty and four thousand] Representing those who were converted to Christianity from among the Jews. See Revelation 7:4.

His Father’s name written in their foreheads.] They were professedly, openly, and practically, the children of God, by faith in Christ Jesus. Different sects of idolaters have the peculiar mark of their god on their foreheads. This is practised in the east to the present day, and the mark is called the sectarial mark. Between eighty and ninety different figures are found on the foreheads of different Hindoo deities and their followers. Almost every MS. of importance, as well as most of the versions and many of the fathers, read this clause thus: Having HIS NAME and his Father’s name written upon their foreheads. This is undoubtedly the true reading, and is properly received by Griesbach into the text.

Verses 1-4. I looked, and behold a Lamb — The Lord Jesus, in the form of a lamb, or as the Lamb of God, which taketh away the sins of the world, and not only with horns like a lamb; stood on mount Sion — Namely, the heavenly Sion; and with him a hundred forty and four thousand — The same select number that was mentioned Revelation 7:4, the genuine followers of the twelve apostles, apostolically multiplied, and therefore the number of the church, as six hundred and sixty-six is the number of the beast; and as the followers of the beast have the name of the beast, so these have the name of God, and, as some copies add, of Christ, written in their foreheads — As being the redeemed of God and of the Lamb, his now unalienable property, and as having been, when on earth, his professed servants, and the same as the witnesses. This prophecy often introduces the inhabitants of heaven as a kind of chorus, with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments, temper, and devotion of the church in heaven. And I heard a voice — Or sound, from heaven — Sounding clearer and clearer; first at a distance; as the sound of many waters — Or thunders; and afterward, being nearer, it was as of harpers harping on their harps — It sounded vocally and instrumentally at once. And they sung — With voices and instruments of music; as it were a new song — The Christian song, which they sung before, chap. 5.; and no man could learn that song but the hundred and forty-four thousand — Those who had been the true spiritual worshippers of the one true God, through the one true Mediator, Jesus Christ; all the rest of mankind offering up their devotions to other objects, and through other mediators; or not worshipping with a truly spiritual worship; which were redeemed from the earth — From this present evil world, being bought by the blood of Christ, and delivered from the guilt and power of sin by the word and Spirit of God. These are they which were not — Or, had not been, defiled with women — It seems that one kind of defilement, and the most alluring temptation, is put for every other. Or rather, the meaning is, that they had kept themselves pure from the stains and pollutions of spiritual whoredom, or idolatry, with which the other parts of the world were miserably debauched and corrupted. These are they which follow the Lamb whithersoever he goeth — Who are nearest to him; or rather, the meaning is, who followed the Lamb in all things while on earth; who adhered constantly to the religion of Christ, in all conditions and in all places, whether in adversity or prosperity; whether in conventicles and deserts, or in churches and cities. These were redeemed from among men — Rescued from the corruptions prevalent among mankind, and consecrated as the first-fruits unto God and the Lamb — An earnest and assurance of a more plentiful harvest in succeeding times. And in their mouth was found no guile — They were as free from hypocrisy as from idolatry; for they were without fault before the throne of God — They resembled their blessed Redeemer, who did no sin, neither was guile found in his mouth, (1 Peter 2:22,) and were, as the apostle requires Christians to be, blameless and harmless, the sons of God without rebuke, &c., Philippians 2:15. But possibly it may be asked, Where did such a church ever exist, especially before the Reformation? To which it may be replied, That it hath existed, and not only in idea, history demonstrates; as it hath been before evinced that there hath been, in every age, some true worshippers of God, and faithful servants of Jesus Christ; and as Elijah did not know the seven thousand who had never bowed the knee to Baal, so there may have been more true Christians than were always visible.

Verse 1-5. Lo, a Lamb, the Lord Christ, stood on mount Zion, and with him a hundred and forty four thousand, whom he had redeemed to God by his blood. Here is the church of the firstborn, both jews and gentiles, distinguished as the first heirs of glory, and our forerunners to heaven, the redeemed, the washed, the elect of God. Yet their best portion, as the first heirs of glory, does not obstruct the salvation of others. All there is light, glory, and joy, at the nuptials of the Lamb. See on chap. 7. The eulogies of this church are great and high. They are nearest the eternal throne, they bear their Father’s image and name, they are happy beyond degree, and sing new songs of redemption, of victory over every foe, and have full possession of the eternal inheritance. — The song is exclusively theirs, yet others may share in the joy. — They glorify God for preserving them from the feasts and abominations, where sin is without shame. — Their felicity is associated with harps of sweetest sound; joys and songs, which the giddy crowds in carnal feasts can neither relish nor taste: they cannot learn that song till they get a new heart. — They follow the Lamb in all the paths of righteousness, and shrink not at the cross, but continue with him in his temptations. — In a word, no guile was found in their mouth; they retain their first love and simplicity to the end of their course.

1. The chapter of war menace by Jerusalem against Babylon, Revelation 14:1-20.

A careful survey of this and the two following chapters reveals that our locality throughout is at Jerusalem; and that here gradually unfold the hostilities from thence by which Babylon is overthrown. This triad of chapters is thereby a TRILOGY of Babylonic destruction. Thus mount Zion, verse 1; the throne and… elders, verse 3; the temple, verse 15; the temple, Revelation 15:6, 8, and 16:1, all indicate that we are in Jerusalem. Of the war from Jerusalem by which Babylon is overthrown in this triad of chapters, chapter 14 contains Jerusalem’s war manifestoes and menaces; chapter 15 her preparation; and 16 her execution, of the war, ending in the demolition of the guilty capital. The choral song on mount Zion, Revelation 14:1-5; the three angels menacing Babylon and her followers, 6-13; the aerial omens of harvest and blood, 14-20, are all warlike manifestoes issued in gradually-increasing definiteness from the holy capital against the Satanic metropolis. More fearful still, chapter 15 prepares the battery of plagues for the devoted city issuing from the Jerusalem temple. Chap. xvi goes through the terrible seven discharges of the plagues, each with increasing sureness of aim, 1-12; responded to from the Babylonic powers sending forth their emissaries to rally their Satanic hosts, and to gather them to the battle, 13-15. Then at the seventh vial comes an earthquake crash, and Babylon goes to pieces, 17-21. a. Anticipative But Indefinite Joy—Song At Jerusalem On Mount Zion, 1-5. From the distant sea whence the beast emerged, the spirit eye of the seer, standing on mount Moriah, (note Revelation 4:11,) now looks toward Jerusalem, to Zion, and to the temple, where (as in Revelation 6:1, where see note) are the throne and the twenty-four elders.

1. I looked, and lo—The words signalize the change of sight-direction, and the opening of a new scene of symbols. Great is the contrast between the sea of the beast and the mount of the one hundred forty and four thousand. The phrase, And I saw, or looked, opens a second movement of the panorama at verse 6, and a third at verse 14. A Lamb—Rather, the Lamb; known from former mention. The glorious leader is here the Lamb, since it is in his atoning character that this glorious host expects to conquer. The mount Zion was of course easily seen by John from Moriah. The throne might seem to be in the most holy place, yet allowing all visional freedom. The Jerusalem they are in is not the material Jerusalem, but the mystic Christian capital, in antithesis with the mystic antichristic capital, Babylon. And with him—Who are this hundred forty and four thousand? Dusterdieck denies them to be the same as those of chapter vii, and affirms them to be a choice body of eminently pure saints. For, 1. The article is omitted before the number, so that they are not the, but a hundred forty and four thousand, the number being merely a churchly designation; and, 2. They are the Jewish symbol, because the enemies they oppose are pagan, that is, Gentile. But Alford maintains the full identity with the glorious company of the former chapter. We think the truth lies between the two commentators. The two glorious companies are the same, but not in equal amount. Chapter vii purposes to symbolize the entire Church of glorified spirits; this simply represents a part of the same, including only the earlier Church—the Church of both the pagan and papal martyrdoms; hence they are called first-fruits. The hundred forty and four thousand are still from Israel, and the harpers are still the Gentiles. In fact, the whole are the souls under the altar of chapter vi, multiplied in number, and giving their own holy character to the whole Church of their period; they have risen from beneath the altar, have scaled mount Zion, and fill the very heaven above the mystic Jerusalem, pouring down their strains of song upon the ear of St. John.

V. 2. And I heard a sound out of heaven-Sounding clearer and clearer: first, at a distance, as the sound of many waters or thunders; and afterwards, being nearer, it was as of harpers harping on their harps. It sounded vocally and instrumentally at once.

Verse 2. The voice of many waters] That is, of multitudes of various nations.

The voice of harpers] Though the sounds were many and apparently confused, yet both harmony and melody were preserved.

Verses 1-4. I looked, and behold a Lamb — The Lord Jesus, in the form of a lamb, or as the Lamb of God, which taketh away the sins of the world, and not only with horns like a lamb; stood on mount Sion — Namely, the heavenly Sion; and with him a hundred forty and four thousand — The same select number that was mentioned Revelation 7:4, the genuine followers of the twelve apostles, apostolically multiplied, and therefore the number of the church, as six hundred and sixty-six is the number of the beast; and as the followers of the beast have the name of the beast, so these have the name of God, and, as some copies add, of Christ, written in their foreheads — As being the redeemed of God and of the Lamb, his now unalienable property, and as having been, when on earth, his professed servants, and the same as the witnesses. This prophecy often introduces the inhabitants of heaven as a kind of chorus, with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments, temper, and devotion of the church in heaven. And I heard a voice — Or sound, from heaven — Sounding clearer and clearer; first at a distance; as the sound of many waters — Or thunders; and afterward, being nearer, it was as of harpers harping on their harps — It sounded vocally and instrumentally at once. And they sung — With voices and instruments of music; as it were a new song — The Christian song, which they sung before, chap. 5.; and no man could learn that song but the hundred and forty-four thousand — Those who had been the true spiritual worshippers of the one true God, through the one true Mediator, Jesus Christ; all the rest of mankind offering up their devotions to other objects, and through other mediators; or not worshipping with a truly spiritual worship; which were redeemed from the earth — From this present evil world, being bought by the blood of Christ, and delivered from the guilt and power of sin by the word and Spirit of God. These are they which were not — Or, had not been, defiled with women — It seems that one kind of defilement, and the most alluring temptation, is put for every other. Or rather, the meaning is, that they had kept themselves pure from the stains and pollutions of spiritual whoredom, or idolatry, with which the other parts of the world were miserably debauched and corrupted. These are they which follow the Lamb whithersoever he goeth — Who are nearest to him; or rather, the meaning is, who followed the Lamb in all things while on earth; who adhered constantly to the religion of Christ, in all conditions and in all places, whether in adversity or prosperity; whether in conventicles and deserts, or in churches and cities. These were redeemed from among men — Rescued from the corruptions prevalent among mankind, and consecrated as the first-fruits unto God and the Lamb — An earnest and assurance of a more plentiful harvest in succeeding times. And in their mouth was found no guile — They were as free from hypocrisy as from idolatry; for they were without fault before the throne of God — They resembled their blessed Redeemer, who did no sin, neither was guile found in his mouth, (1 Peter 2:22,) and were, as the apostle requires Christians to be, blameless and harmless, the sons of God without rebuke, &c., Philippians 2:15. But possibly it may be asked, Where did such a church ever exist, especially before the Reformation? To which it may be replied, That it hath existed, and not only in idea, history demonstrates; as it hath been before evinced that there hath been, in every age, some true worshippers of God, and faithful servants of Jesus Christ; and as Elijah did not know the seven thousand who had never bowed the knee to Baal, so there may have been more true Christians than were always visible.

Verse 1-5. Lo, a Lamb, the Lord Christ, stood on mount Zion, and with him a hundred and forty four thousand, whom he had redeemed to God by his blood. Here is the church of the firstborn, both jews and gentiles, distinguished as the first heirs of glory, and our forerunners to heaven, the redeemed, the washed, the elect of God. Yet their best portion, as the first heirs of glory, does not obstruct the salvation of others. All there is light, glory, and joy, at the nuptials of the Lamb. See on chap. 7. The eulogies of this church are great and high. They are nearest the eternal throne, they bear their Father’s image and name, they are happy beyond degree, and sing new songs of redemption, of victory over every foe, and have full possession of the eternal inheritance. — The song is exclusively theirs, yet others may share in the joy. — They glorify God for preserving them from the feasts and abominations, where sin is without shame. — Their felicity is associated with harps of sweetest sound; joys and songs, which the giddy crowds in carnal feasts can neither relish nor taste: they cannot learn that song till they get a new heart. — They follow the Lamb in all the paths of righteousness, and shrink not at the cross, but continue with him in his temptations. — In a word, no guile was found in their mouth; they retain their first love and simplicity to the end of their course.

2. Heard a voice from heaven—From the ethereal or firmamental heaven, over the company on the mount, there comes a choral voice. The blessed air is full of heavenly music. It is from a very full celestial choir, for their voice is as the voice of many waters, as… a great thunder. And I heard—Better reading, And… the voice which I heard was as the voice of harpers, etc. There was but one aerial company, at first heard but not seen, whose voice was sweet as harp melody, yet full as the waters’ roar, and loud as a great thunder.

V. 3. And they-The hundred forty-four thousand.

Sing a new song-and none could learn that song-To sing and play it in the same manner.

But the hundred forty-four thousand who were redeemed from the earth-From among men; from all sin.

Verse 3. They sung-a new song] See Clarke on “Revelation 5:9”. No man could learn that song] As none but genuine Christians can worship God acceptably, because they approach him through the only Mediator, so none can understand the deep things of God but such; nor can others know the cause why true believers exult so much in God through Christ, because they know not the communion which such hold with the Father and the Son through the Holy Ghost.

Verses 1-4. I looked, and behold a Lamb — The Lord Jesus, in the form of a lamb, or as the Lamb of God, which taketh away the sins of the world, and not only with horns like a lamb; stood on mount Sion — Namely, the heavenly Sion; and with him a hundred forty and four thousand — The same select number that was mentioned Revelation 7:4, the genuine followers of the twelve apostles, apostolically multiplied, and therefore the number of the church, as six hundred and sixty-six is the number of the beast; and as the followers of the beast have the name of the beast, so these have the name of God, and, as some copies add, of Christ, written in their foreheads — As being the redeemed of God and of the Lamb, his now unalienable property, and as having been, when on earth, his professed servants, and the same as the witnesses. This prophecy often introduces the inhabitants of heaven as a kind of chorus, with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments, temper, and devotion of the church in heaven. And I heard a voice — Or sound, from heaven — Sounding clearer and clearer; first at a distance; as the sound of many waters — Or thunders; and afterward, being nearer, it was as of harpers harping on their harps — It sounded vocally and instrumentally at once. And they sung — With voices and instruments of music; as it were a new song — The Christian song, which they sung before, chap. 5.; and no man could learn that song but the hundred and forty-four thousand — Those who had been the true spiritual worshippers of the one true God, through the one true Mediator, Jesus Christ; all the rest of mankind offering up their devotions to other objects, and through other mediators; or not worshipping with a truly spiritual worship; which were redeemed from the earth — From this present evil world, being bought by the blood of Christ, and delivered from the guilt and power of sin by the word and Spirit of God. These are they which were not — Or, had not been, defiled with women — It seems that one kind of defilement, and the most alluring temptation, is put for every other. Or rather, the meaning is, that they had kept themselves pure from the stains and pollutions of spiritual whoredom, or idolatry, with which the other parts of the world were miserably debauched and corrupted. These are they which follow the Lamb whithersoever he goeth — Who are nearest to him; or rather, the meaning is, who followed the Lamb in all things while on earth; who adhered constantly to the religion of Christ, in all conditions and in all places, whether in adversity or prosperity; whether in conventicles and deserts, or in churches and cities. These were redeemed from among men — Rescued from the corruptions prevalent among mankind, and consecrated as the first-fruits unto God and the Lamb — An earnest and assurance of a more plentiful harvest in succeeding times. And in their mouth was found no guile — They were as free from hypocrisy as from idolatry; for they were without fault before the throne of God — They resembled their blessed Redeemer, who did no sin, neither was guile found in his mouth, (1 Peter 2:22,) and were, as the apostle requires Christians to be, blameless and harmless, the sons of God without rebuke, &c., Philippians 2:15. But possibly it may be asked, Where did such a church ever exist, especially before the Reformation? To which it may be replied, That it hath existed, and not only in idea, history demonstrates; as it hath been before evinced that there hath been, in every age, some true worshippers of God, and faithful servants of Jesus Christ; and as Elijah did not know the seven thousand who had never bowed the knee to Baal, so there may have been more true Christians than were always visible.

Verse 1-5. Lo, a Lamb, the Lord Christ, stood on mount Zion, and with him a hundred and forty four thousand, whom he had redeemed to God by his blood. Here is the church of the firstborn, both jews and gentiles, distinguished as the first heirs of glory, and our forerunners to heaven, the redeemed, the washed, the elect of God. Yet their best portion, as the first heirs of glory, does not obstruct the salvation of others. All there is light, glory, and joy, at the nuptials of the Lamb. See on chap. 7. The eulogies of this church are great and high. They are nearest the eternal throne, they bear their Father’s image and name, they are happy beyond degree, and sing new songs of redemption, of victory over every foe, and have full possession of the eternal inheritance. — The song is exclusively theirs, yet others may share in the joy. — They glorify God for preserving them from the feasts and abominations, where sin is without shame. — Their felicity is associated with harps of sweetest sound; joys and songs, which the giddy crowds in carnal feasts can neither relish nor taste: they cannot learn that song till they get a new heart. — They follow the Lamb in all the paths of righteousness, and shrink not at the cross, but continue with him in his temptations. — In a word, no guile was found in their mouth; they retain their first love and simplicity to the end of their course.

3. A new song—Different, quite, from the wail under the altar of 6:10. Before the throne—The invisible harpers become visible; from the ether they have descended on Moriah; they are before the Theophanic throne and its permanent court. No man could learn that song—None but the redeemed can truly learn and truly sing the song of the redeemed. Others may imitate it by rote, but the full depth of its music is not in their souls, and the imitation is spurious and counterfeit. Hence it is clear that the harpers were not angels, but redeemed saints. They were an abridged specimen of the multitude that no man could number of Revelation 7:9, and, like them, Gentile counterpart to the Israelite hundred forty and four thousand. The Israelite number, as being at home in the mystic Jerusalem, are on Zion; the Gentiles, as coming from all the nations, gather on Moriah, before the throne. It is a festal gathering. The new song indicates that an era auspicious of future triumph over the strongholds of Satan has opened.

V. 4. These are they who had not been defiled with women-It seems that the deepest defilement, and the most alluring temptation, is put for every other.

They are virgins-Unspotted souls; such as have preserved universal purity. These are they who follow the Lamb-Who are nearest to him. This is not their character, but their reward.

Firstfruits-Of the glorified spirits. Who is ambitious to be of this number?

Verse 4. These are they which were not defiled with women] They are pure from idolatry, and are presented as unspotted virgins to their Lord and Saviour Christ. See 2 Corinthians 11:2. There may be an allusion here to the Israelites committing idolatry, through the means of their criminal connection with the Midianitish women. See Numbers 25:1-4; 31:16.

Follow the Lamb whithersoever he goeth] They go through good and through evil report, bear his reproach, and love not their lives even to the death.

The first fruits unto God] The reference appears to be to those Jews who were the first converts to Christianity.

Verses 1-4. I looked, and behold a Lamb — The Lord Jesus, in the form of a lamb, or as the Lamb of God, which taketh away the sins of the world, and not only with horns like a lamb; stood on mount Sion — Namely, the heavenly Sion; and with him a hundred forty and four thousand — The same select number that was mentioned Revelation 7:4, the genuine followers of the twelve apostles, apostolically multiplied, and therefore the number of the church, as six hundred and sixty-six is the number of the beast; and as the followers of the beast have the name of the beast, so these have the name of God, and, as some copies add, of Christ, written in their foreheads — As being the redeemed of God and of the Lamb, his now unalienable property, and as having been, when on earth, his professed servants, and the same as the witnesses. This prophecy often introduces the inhabitants of heaven as a kind of chorus, with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments, temper, and devotion of the church in heaven. And I heard a voice — Or sound, from heaven — Sounding clearer and clearer; first at a distance; as the sound of many waters — Or thunders; and afterward, being nearer, it was as of harpers harping on their harps — It sounded vocally and instrumentally at once. And they sung — With voices and instruments of music; as it were a new song — The Christian song, which they sung before, chap. 5.; and no man could learn that song but the hundred and forty-four thousand — Those who had been the true spiritual worshippers of the one true God, through the one true Mediator, Jesus Christ; all the rest of mankind offering up their devotions to other objects, and through other mediators; or not worshipping with a truly spiritual worship; which were redeemed from the earth — From this present evil world, being bought by the blood of Christ, and delivered from the guilt and power of sin by the word and Spirit of God. These are they which were not — Or, had not been, defiled with women — It seems that one kind of defilement, and the most alluring temptation, is put for every other. Or rather, the meaning is, that they had kept themselves pure from the stains and pollutions of spiritual whoredom, or idolatry, with which the other parts of the world were miserably debauched and corrupted. These are they which follow the Lamb whithersoever he goeth — Who are nearest to him; or rather, the meaning is, who followed the Lamb in all things while on earth; who adhered constantly to the religion of Christ, in all conditions and in all places, whether in adversity or prosperity; whether in conventicles and deserts, or in churches and cities. These were redeemed from among men — Rescued from the corruptions prevalent among mankind, and consecrated as the first-fruits unto God and the Lamb — An earnest and assurance of a more plentiful harvest in succeeding times. And in their mouth was found no guile — They were as free from hypocrisy as from idolatry; for they were without fault before the throne of God — They resembled their blessed Redeemer, who did no sin, neither was guile found in his mouth, (1 Peter 2:22,) and were, as the apostle requires Christians to be, blameless and harmless, the sons of God without rebuke, &c., Philippians 2:15. But possibly it may be asked, Where did such a church ever exist, especially before the Reformation? To which it may be replied, That it hath existed, and not only in idea, history demonstrates; as it hath been before evinced that there hath been, in every age, some true worshippers of God, and faithful servants of Jesus Christ; and as Elijah did not know the seven thousand who had never bowed the knee to Baal, so there may have been more true Christians than were always visible.

Verse 1-5. Lo, a Lamb, the Lord Christ, stood on mount Zion, and with him a hundred and forty four thousand, whom he had redeemed to God by his blood. Here is the church of the firstborn, both jews and gentiles, distinguished as the first heirs of glory, and our forerunners to heaven, the redeemed, the washed, the elect of God. Yet their best portion, as the first heirs of glory, does not obstruct the salvation of others. All there is light, glory, and joy, at the nuptials of the Lamb. See on chap. 7. The eulogies of this church are great and high. They are nearest the eternal throne, they bear their Father’s image and name, they are happy beyond degree, and sing new songs of redemption, of victory over every foe, and have full possession of the eternal inheritance. — The song is exclusively theirs, yet others may share in the joy. — They glorify God for preserving them from the feasts and abominations, where sin is without shame. — Their felicity is associated with harps of sweetest sound; joys and songs, which the giddy crowds in carnal feasts can neither relish nor taste: they cannot learn that song till they get a new heart. — They follow the Lamb in all the paths of righteousness, and shrink not at the cross, but continue with him in his temptations. — In a word, no guile was found in their mouth; they retain their first love and simplicity to the end of their course.

4. These are they—Verses 4 and 5 are strikingly parallel with Revelation 7:14, 15. This fact indicates that Dusterdieck is mistaken in supposing that this company is a select class of eminent saints. The simple truth is, that the virtues specially ascribed to them are selected as contrast to the vices ascribed to their Babylonian persecutors. These are not defiled with women, in contrast with the whore and her partisans that did corrupt the earth with her fornication. Compare Revelation 18:3, 7,

9. They are virgins—The Greek term is applicable to either sex, and in its full literal sense implies not only purity from fornication, but abstinence from all sexual indulgence. But it cannot be supposed to be affirmed that all the early Church were chaste celibates. Rather, are they all virgins in the sense in which the whole Church is the purely chaste bride of Christ, which takes sexual purity as the ideal type of all purity from sin. Such a view honours matrimony, and yet allows that there may be a chaste celibacy, not forced nor bound by changeless vows, which may enjoy the royal prerogative of pre-eminent consecration of itself to God. Note 1 Corinthians 7:1-9. Follow… whithersoever he goeth—They are the special retinue and obedient body-guard of their Lord. The oath of the ancient soldiers bound them, in similar words, “to follow their generals wherever they may lead.” Redeemed… men—Not redeemed as

Dusterdieck, “in an eminent sense,” but in the same sense as the whole true Church. First fruits—Early in time in comparison with the Christian and millennial ages that will follow; choice in character, as having fought the battles of persecution against the beast.

V. 5. And in their mouth there was found no guile-Part for the whole. Nothing untrue, unkind, unholy.

They are without fault-Having preserved inviolate a virgin purity both of soul and body.

Verse 5. In their mouth was found no guile] When brought before kings and rulers they did not dissemble, but boldly confessed the Lord Jesus.

Verse 1-5. Lo, a Lamb, the Lord Christ, stood on mount Zion, and with him a hundred and forty four thousand, whom he had redeemed to God by his blood. Here is the church of the firstborn, both jews and gentiles, distinguished as the first heirs of glory, and our forerunners to heaven, the redeemed, the washed, the elect of God. Yet their best portion, as the first heirs of glory, does not obstruct the salvation of others. All there is light, glory, and joy, at the nuptials of the Lamb. See on chap. 7. The eulogies of this church are great and high. They are nearest the eternal throne, they bear their Father’s image and name, they are happy beyond degree, and sing new songs of redemption, of victory over every foe, and have full possession of the eternal inheritance. — The song is exclusively theirs, yet others may share in the joy. — They glorify God for preserving them from the feasts and abominations, where sin is without shame. — Their felicity is associated with harps of sweetest sound; joys and songs, which the giddy crowds in carnal feasts can neither relish nor taste: they cannot learn that song till they get a new heart. — They follow the Lamb in all the paths of righteousness, and shrink not at the cross, but continue with him in his temptations. — In a word, no guile was found in their mouth; they retain their first love and simplicity to the end of their course.

5. No guile—Greek, no lie. Contrast with the “great wonders” of the second beast, “the false prophet,” who “deceiveth them that dwell on the earth,” (Revelation 13:13, 14,) “with all signs and lying wonders,” “with all deceivableness of unrighteousness,” “that they should believe a lie.” 2 Thessalonians 1:9-11. And the work of the reappearing dragon is to “deceive the nations,” Revelation 20:3, 8. The song of this holy throng bodes no good to the powers of darkness. And still clearer omens now appear in the mid-sky.

b. Three Angels Hovering In Mid-Heaven Over Jerusalem, 6-13.

1. First angel proclaims the triumphal everlasting gospel, 6, 7. From mount Zion, where the martyr army is uttering its chant, the eye of the seer standing on Moriah is directed sky-wards, and beholds objects in next verse.

V. 6. And I saw another angel-A second is mentioned, Revelation 14:8; a third, Revelation 14:9. These three denote great messengers of God with their assistants; three men who bring messages from God to men. The first exhorts to the fear and worship of God; the second proclaims the fall of Babylon; the third gives warning concerning the beast. Happy are they who make the right use of these divine messages!

Flying-Going on swiftly.

In the midst of heaven-Breadthways.

Having an everlasting gospel-Not the gospel, properly so called; but a gospel, or joyful message, which was to have an influence on all ages. To preach to every nation, and tribe, and tongue, and people-Both to Jew and Gentile, even as far as the authority of the beast had extended.

Verse 6. Another angel fly in the midst of heaven, having the everlasting Gospel] Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled THE BRITISH AND FOREIGN BIBLE SOCIETY, whose object it is to print and circulate the Scriptures of the Old and New Testaments, through all the habitable world, and in all the languages spoken on the face of the earth. Already they have been the instruments, by actually printing (or by affording the means to different nations to print for themselves) the Bible in a vast number of languages and dialects, so that it has been sent in hundreds of thousands of copies, in whole or in part, to almost every part of the globe: viz., in their native language to the Welsh; in Erse to the Irish; in Gaelic to the Highlands of Scotland; in Manks to the Isle of Man; in French, Italian, Portuguese, and Spanish, to those countries and Switzerland; in Low Dutch to Holland, &c.; in High Dutch to Germany, Prussia, &c. Through them a similar society has been established at St. Petersburgh, by which the Bible has been sent in Slavonic to the Russians; and in different dialects to the people of that vast empire; besides the Turkish, Tartaric, and Calmuck. They have also sent the Holy Scriptures in ancient and modern Greek to Asia Minor and the different isles of the Mediterranean Sea; in Arabic and Æthiopic to Egypt and Abyssinia; in Syriac to the Holy Land, and to the Christians at Travancore. They have also greatly and effectually assisted a very worthy society in the East Indies, whose indefatigable and incomparable missionaries, the Rev. Messrs. Carey, Marshman, and Ward, have translated the Scriptures into the principal languages of India; and they have furnished the means of printing a complete translation of the New Testament in the Chinese language at Canton, by the Rev. Mr. Morrison. In short, almost every nation in the universe has, through this society, directly or indirectly received, or is receiving, the words of eternal life; so that it appears to answer the description of the Apocalyptic “angel, flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.”

Verses 6, 7. And — As a further motive to Christian patience and constancy, this vision of the happy state of faithful Christians was followed by another; I saw another angel — A second is mentioned verse 8; a third, verse 9. These denote great messengers of God, with their assistants. The first exhorts to the fear and worship of God, the second proclaims the fall of Babylon, the third gives warning concerning the beast. Happy were they who made a right use of these divine messages! Fly — Or flying, going on swiftly; in the midst of heaven — Through the air; having the everlasting gospel to preach unto every nation and people — Both to Jews and Gentiles, even as far as the authority of the beast had extended. In the fourth and fifth verses the nature and character of the true Christian Church, in opposition to the wicked antichristian kingdom, were described; and here it is predicted that three principal efforts would be made toward a reformation at three different times, represented by the three angels appearing one after another. Or, that the gospel, here said to be everlasting, because, like its Divine Author, it is the same yesterday, to-day, and for ever, should be preached during this period, in opposition to the novel doctrines of the beast and the false prophet, which should be rooted up, Matthew 15:13. And the swiftness with which the gospel should be disseminated and spread over the world, is admirably represented by the swift flight of the first angel; and the nature of the doctrine, and the earnestness wherewith it should be especially inculcated, is set forth by the first clause of the next verse; saying, with a loud voice — That is, urging in the most zealous and forcible manner, Fear God, and give glory to him, who made heaven, earth, the sea, &c. — Revere, stand in awe of, dread to offend, worship, and serve him; for the hour of his judgment is come — It is now denounced with certainty, and in due time will be fully executed on the impenitent, unbelieving, and disobedient. “It is,” says Bishop Newton, “a solemn and emphatic exhortation to forsake the reigning idolatry and superstition, and such exhortations were made even in the first and earliest times of the beast. Besides several of the Greek emperors, who strenuously opposed the worship of images, Charlemagne himself held a council at Frankfort in the year 794, consisting of about three hundred French, and German, and Italian, and Spanish, and British bishops, who condemned all sorts of adoration or worship of images, and rejected the second council of Nice, which had authorized and established it. At the same time the Caroline books, as they are called, four books written by Charles himself, or by his authority, proving the worship of images to be contrary to the Scripture, and to the doctrine and practice of antiquity, were approved by the council, and transmitted to the pope. Lewis the Pious, the son and successor of Charles, held a council at Paris, in the year 824, which ratified the acts of the council of Frankfort, and the Caroline books, and affirmed that, according to the Scripture and the fathers, adoration was due to God alone. Several private persons also taught and asserted the same Scriptural doctrines. Claude, bishop of Turin, declares, that ‘we are not commanded to go to the creature that we may be made happy, but to the Creator himself; and therefore we should not worship dead men; they are to be imitated, not to be adored; let us, together with the angels, worship one God.’ Agobard, archbishop of Lyons, wrote a whole book against images, and says, that ‘angels or saints may be loved and honoured, but not be served and worshipped; let us not put our trust in man, but in God, lest that prophetic denunciation should redound on us, Cursed is the man who trusteth in man.’ Many other bishops and writers of Britain, Spain, Italy, Germany, and France, professed the same sentiments; and this public opposition of emperors and bishops to the worship of saints and images, in the eighth and ninth centuries, appears to be meant particularly by the loud voice of this first angel flying aloft, and calling upon the world to worship God. In another respect, too, these emperors and bishops resemble this angel having the everlasting gospel to preach unto every nation; for in their time, and greatly by their means, the Christian religion was propagated and established among the Saxons, Danes, Swedes, and many other northern nations.”

Ver. 6, 7. I saw another angel fly in the midst of heaven, having his commission immediately from God. He was like the seraphim, burning with ardour to tell the good news to every nation, and kindred, and tongue, and people. He saw the world lying in a state of apostasy from the covenant of Noah. The missionaries carry no new religion to the heathen, but the religion of their fathers, made perfect in Christ. He saw them lying in darkness, and brought them the light of life; he preached the righteousness of God to men enslaved by every crime. He saw the anguish of the woman without the certainty of a husband; he saw the tyranny of their chiefs and princes; and what is more, he saw them under the tyranny of Satan, the spirit that now worketh in the children of disobedience.

The manner of his preaching is with fervour; he cried with a loud voice, Fear God. Abstain from crimes. Give glory to him for all his grace; be now converted at once, and from all your sins; for the hour of his judgment is come. Give your idols to the moles and the bats, and worship him that made heaven and earth, for all the heavens worship him by obedience. Cry in your thirst to him that made the fountains of waters, infinitely valuable in the sandy deserts, and the torrid zones. — The present revivals of religion, connected with bible and missionary efforts in the whole christian church, are thus favoured with the cares of heaven.

6. Another angel—In addition to the many angels who have appeared in former scenes. The everlasting gospel—The truth of Jesus, everlasting in its endurance, unlike the falsehoods it contradicts. It is here strikingly intimated that the very beginning and source of the overthrow of antichrist’s citadel is the everlasting gospel. It is divine truth that is to overthrow this mighty stronghold of error and sin, which the “Lord shall consume with the breath of his mouth.” 2 Thessalonians 2:8. Nation… kindred… tongue… people—The cosmical four, implying the utmost universality, unlimited to any one land or continent. It is strictly a universal gospel, proclaimed to all mankind, and destined to universal diffusion.

V. 7. Fear God and give glory to him; for the hour of his judgment is come-The joyful message is properly this, that the hour of God's judgment is come. And hence is that admonition drawn, Fear God and give glory to him. They who do this will not worship the beast, neither any image or idol whatsoever.

And worship him that made-Whereby he is absolutely distinguished from idols of every kind.

The heaven, and the earth, and the sea, and fountains of water-And they who worship him shall be delivered when the angels pour out their phials on the earth, sea, fountains of water, on the sun, and in the air.

Verse 7. Fear God, and give glory to him] This is the general language of the sacred writings. Worship the true God, the creator and governor of all things; and give him glory, for to him alone, not to idols or men, all glory and honour belong.

Verses 6, 7. And — As a further motive to Christian patience and constancy, this vision of the happy state of faithful Christians was followed by another; I saw another angel — A second is mentioned verse 8; a third, verse 9. These denote great messengers of God, with their assistants. The first exhorts to the fear and worship of God, the second proclaims the fall of Babylon, the third gives warning concerning the beast. Happy were they who made a right use of these divine messages! Fly — Or flying, going on swiftly; in the midst of heaven — Through the air; having the everlasting gospel to preach unto every nation and people — Both to Jews and Gentiles, even as far as the authority of the beast had extended. In the fourth and fifth verses the nature and character of the true Christian Church, in opposition to the wicked antichristian kingdom, were described; and here it is predicted that three principal efforts would be made toward a reformation at three different times, represented by the three angels appearing one after another. Or, that the gospel, here said to be everlasting, because, like its Divine Author, it is the same yesterday, to-day, and for ever, should be preached during this period, in opposition to the novel doctrines of the beast and the false prophet, which should be rooted up, Matthew 15:13. And the swiftness with which the gospel should be disseminated and spread over the world, is admirably represented by the swift flight of the first angel; and the nature of the doctrine, and the earnestness wherewith it should be especially inculcated, is set forth by the first clause of the next verse; saying, with a loud voice — That is, urging in the most zealous and forcible manner, Fear God, and give glory to him, who made heaven, earth, the sea, &c. — Revere, stand in awe of, dread to offend, worship, and serve him; for the hour of his judgment is come — It is now denounced with certainty, and in due time will be fully executed on the impenitent, unbelieving, and disobedient. “It is,” says Bishop Newton, “a solemn and emphatic exhortation to forsake the reigning idolatry and superstition, and such exhortations were made even in the first and earliest times of the beast. Besides several of the Greek emperors, who strenuously opposed the worship of images, Charlemagne himself held a council at Frankfort in the year 794, consisting of about three hundred French, and German, and Italian, and Spanish, and British bishops, who condemned all sorts of adoration or worship of images, and rejected the second council of Nice, which had authorized and established it. At the same time the Caroline books, as they are called, four books written by Charles himself, or by his authority, proving the worship of images to be contrary to the Scripture, and to the doctrine and practice of antiquity, were approved by the council, and transmitted to the pope. Lewis the Pious, the son and successor of Charles, held a council at Paris, in the year 824, which ratified the acts of the council of Frankfort, and the Caroline books, and affirmed that, according to the Scripture and the fathers, adoration was due to God alone. Several private persons also taught and asserted the same Scriptural doctrines. Claude, bishop of Turin, declares, that ‘we are not commanded to go to the creature that we may be made happy, but to the Creator himself; and therefore we should not worship dead men; they are to be imitated, not to be adored; let us, together with the angels, worship one God.’ Agobard, archbishop of Lyons, wrote a whole book against images, and says, that ‘angels or saints may be loved and honoured, but not be served and worshipped; let us not put our trust in man, but in God, lest that prophetic denunciation should redound on us, Cursed is the man who trusteth in man.’ Many other bishops and writers of Britain, Spain, Italy, Germany, and France, professed the same sentiments; and this public opposition of emperors and bishops to the worship of saints and images, in the eighth and ninth centuries, appears to be meant particularly by the loud voice of this first angel flying aloft, and calling upon the world to worship God. In another respect, too, these emperors and bishops resemble this angel having the everlasting gospel to preach unto every nation; for in their time, and greatly by their means, the Christian religion was propagated and established among the Saxons, Danes, Swedes, and many other northern nations.”

Ver. 6, 7. I saw another angel fly in the midst of heaven, having his commission immediately from God. He was like the seraphim, burning with ardour to tell the good news to every nation, and kindred, and tongue, and people. He saw the world lying in a state of apostasy from the covenant of Noah. The missionaries carry no new religion to the heathen, but the religion of their fathers, made perfect in Christ. He saw them lying in darkness, and brought them the light of life; he preached the righteousness of God to men enslaved by every crime. He saw the anguish of the woman without the certainty of a husband; he saw the tyranny of their chiefs and princes; and what is more, he saw them under the tyranny of Satan, the spirit that now worketh in the children of disobedience.

The manner of his preaching is with fervour; he cried with a loud voice, Fear God. Abstain from crimes. Give glory to him for all his grace; be now converted at once, and from all your sins; for the hour of his judgment is come. Give your idols to the moles and the bats, and worship him that made heaven and earth, for all the heavens worship him by obedience. Cry in your thirst to him that made the fountains of waters, infinitely valuable in the sandy deserts, and the torrid zones. — The present revivals of religion, connected with bible and missionary efforts in the whole christian church, are thus favoured with the cares of heaven.

7. Fear God… glory to him—And not to saints, angels, Mary, the wafer, or to images. The absolute universality is again shadowed by the cosmical four—heaven… earth… sea… fountains. The clear proclamation of this gospel is destruction to Babylon. And this its aim is rendered more specific by the announcement of the next angel.

2. Second angel defines the object of these war manifestoes—Babylon, 8.

V. 8. And another angel followed, saying, Babylon is fallen-With the overthrow of Babylon, that of all the enemies of Christ, and, consequently, happier times, are connected.

Babylon the great-So the city of Rome is called upon many accounts. Babylon was magnificent, strong, proud, powerful. So is Rome also. Babylon was first, Rome afterwards, the residence of the emperors of the world. What Babylon was to Israel of old, Rome hath been both to the literal and spiritual "Israel of God." Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty. Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon, when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow.

Her fornication is her idolatry; invocation of saints and angels; worship of images; human traditions; with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the Pope, which are no inconsiderable branch of his revenue. This is fitly compared, to wine, because of its intoxicating nature.

Of this wine she hath, indeed, made all nations drink-More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate the idolatrous doctrines and practices, with or without the consent of this or that Pope, who himself is not secure from their censure.

Verse 8. Babylon is fallen, is fallen] This is generally understood to be a prediction concerning Rome; and it is certain that Rome, in the rabbinical writings, is termed Babylon.

That great city] Among the same writers this city is styled atbr atrq karta rabbetha, the great city; and atbr ymwr Romi rabbetha, the great Rome. But which Rome is meant? Pagan or Papal Rome? Some parts of the description apply best to the former.

The wine of the wrath of her fornication.] There is an allusion here to a custom of impure women, who give philtres or love potions to those whom they wish to seduce and bind to their will; and these potions are generally of an intoxicating nature, greatly inflaming the blood, and disturbing the intellect.

Fornication and adultery are frequently used in Scripture as emblems of idolatry and false worship.

The wine of the wrath is another expression for the envenomed or poisoned cup given by such women.

No nation of the earth spread their idolatries so far as the ancient Romans; they were as extensive as their conquests. And papal Rome has been not less active in disseminating her superstitions. She has given her rituals, but not the everlasting Gospel, to most nations of the earth.

Verse 8. And there followed another angel — As the admonitions of the first angel had not the proper effect upon the kingdom of the beast, a second angel is commissioned to proclaim the fall of the capital city, saying, Babylon is fallen, is fallen, that great city — By Babylon is meant Rome, including the antichristian kingdom, the papal hierarchy seated there. Rome, considered in this light, is called Babylon, upon many accounts. Babylon was magnificent, strong, proud, powerful. So was Rome also. Babylon was first, Rome afterward, the residence of the emperors of a great part of the world. What Babylon was to Israel of old, Rome hath been both to the literal and spiritual Israel of God. Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty. Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem, about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon, till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow. Her fornication is her idolatry, invocation of saints and angels, worship of images, human traditions, with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the pope, which are no inconsiderable branch of his revenue. This is fitly compared to wine, because of its intoxicating nature. Of this wine she hath, indeed, made all nations drink — More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate their idolatrous doctrines and practices, with or without the consent of this or that pope, who himself is not secure from their censure. But, as Bishop Newton observes, though Rome, with the antichristian power above described, was evidently here intended, it would not have been prudent to predict and denounce its destruction in open and direct terms; it was for many wise reasons done thus covertly under the name of Babylon, the great idolatress of the earth, and enemy of the people of God in former times. By the same figure of speech that the first angel cried, that the hour of his judgment is come, this second angel proclaims that Babylon is fallen; the sentence is as certain as if it was already executed. For greater certainty too it is repeated twice, Babylon is fallen, is fallen; as Joseph said, Genesis 41:32, that the dream was doubled unto Pharaoh twice, because the thing was established by God. The reason then is added of this sentence against Babylon; because she made all nations drink of the wine of her wrath, or rather, of the inflaming wine, of her fornication — Hers was a kind of Circean cup with poisoned liquor, to intoxicate and inflame mankind to spiritual fornication. St. John, in these figures, copies the ancient prophets. In the same manner, and in the same words, did Isaiah foretel the fate of ancient Babylon, (Isaiah 21:9,) Babylon is fallen, is fallen; and Jeremiah hath assigned much the same reason for her destruction, (Jeremiah 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. As by the first angel calling upon men to worship God, we understand the opposers of the worship of images in the eighth and ninth centuries, so by this second angel proclaiming the fall of mystic Babylon or Rome we understand particularly Peter Valdo, and those who concurred with him among the Waldenses and Albigenses; who were the first heralds, as I may say, of this proclamation, as they first of all, in the twelfth century, pronounced the Church of Rome to be the apocalyptic Babylon, the mother of harlots and abominations of the earth; and for this cause not only departed from her communion themselves, but engaged great numbers also to follow their example, and laid the first foundation of the Reformation. Rome then began to fall; and as the ruin of Babylon was completed by degrees, so likewise will that of Rome; and these holy confessors and martyrs first paved the way to it.

Ver. 8. There followed another angel, saying, as the order of the words are in the Greek, Fallen, fallen, is Babylon the great. See the note on Revelation 11:8.

8. Babylon… fallen—Or, with the elegant inversion of the Greek: Fallen, fallen, is Babylon the great. It is the prophetic future-preterite. Here first occurs in the apocalypse the name of “great BABYLON.” It carries our thought back to the Babel built by the survivors of the flood on the plains of the Euphrates, where was first developed in history, under Nimrod, the type of mighty but godless nationality. It next appears in sacred history under one of the greatest princes of antiquity, Nebuchadnezzar, as the conqueror and leader into captivity of beloved Jerusalem. Then commenced the antithetical typology which is unfolded in the apocalypse. Babylon was then the great profane empire city, hostile to the city of God, in which a false religion dominates the world and persecutes the followers of Jehovah. But Babylon is now transferred westward and impersonated in Rome. And this new Babylon first is dragon or pagan, and then, semi-Christianized, is bestial or papal. It was first anti-God, and so anti-Christ; it is now specifically anti-Christ. And under the victorious career of Christ it must finally fall; fall embracing in itself all the profane traits of its typical national predecessors; fall followed by the destruction of all Babylonianism, secular and ecclesiastical. Wine of the wrath of her fornication—A very pregnant expression. Her fornication is at once a seductive wine and a destructive wrath; wine to the appetite, wrath upon the soul and body.

3. Third angel pours forth a volume of divine malediction against Babylon and her devotees for martyring the saints, 9-12.

V. 9. And a third angel followed-At no great distance of time. Saying, If any one worship the wild beast-This worship consists, partly in an inward submission, a persuasion that all who are subject to Christ must be subject to the beast or they cannot receive the influences of divine grace, or, as their expression is, there is no salvation out of their church; partly in a suitable outward reverence to the beast himself, and consequently to his image.

Verse 9. And the third angel followed] Bishop Bale considers these three angels as three descriptions of preachers, who should bear their testimony against the corruptions of the papal Church.

The beast and his image] See the notes on Revelation 13:1-18. Mark in his forehead] Such as the sectarial marks of the idolatrous Hindoos, as has been observed before.

Verses 9-12. And the third angel followed — At no great distance of time; saying — As the two former had done; with a loud voice — With authority and earnestness; If any man worship the beast, &c. — The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast — That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. — The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, “There is no salvation out of the church;” and partly in a suitable outward reverence to the beast and his image — the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God — The wine of God’s indignation, tempered with various ingredients of wrath; which is poured out without mixture — Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, “His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; tou kekerasmenou akratou, which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine;” in the cup of his indignation; and he shall be tormented with fire and brimstone — In the day of God’s future vengeance; in the presence of the holy angels — From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb — This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever — “When I seriously reflect on this text,” says Doddridge, “and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble.” By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, verse 12. Here is the patience of the saints — Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus — The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.

Ver. 9-11. A third angel followed, saying with a loud voice, if any man worship the beast and his image, after the full blaze of gospel light, the same shall drink of the wine of the wrath of God. On the ages of past ignorance God has winked, but he will punish all image-worship, as he punished the worshippers of the golden calf. While I am writing this, the Spaniards are drinking the bitter cup of a civil war, and God is avenging the blood which the Inquisition has shed. He has sworn that the earth shall not conceal the blood of his saints.

9. The third angel—Most terrible and full of all, this angel crowns the climax of menace with denouncing judgments on all the Babylonic peoples, 9-13. Beast… image… mark—Note Revelation 15:2.

V. 10. He shall drink-With Babylon, Revelation 16:19. And shall be tormented-With the beast, Revelation 20:10. In all the scripture there is not another so terrible threatening as this. And God by this greater fear arms his servants against the fear of the beast. The wrath of God, which is poured unmixed-Without any mixture of mercy; without hope.

Into the cup of his indignation-And is no real anger implied in all this? O what will not even wise men assert, to serve an hypothesis!

Verse 10. The wine of the wrath of God] As they have drunk the intoxicating wine of idolatry or spiritual fornication, they shall now drink the wine of God’s wrath, which is poured out into the cup of his indignation. This is an allusion to the poisoned cup, which certain criminals were obliged to drink, on which ensued speedy death. See Clarke on “Hebrews 2:9”.

Shall be tormented with fire and brimstone] An allusion to the punishment of Sodom and Gomorrha for their unnatural crimes. Presence of the holy angels, and-of the Lamb] These being the instruments employed in their destruction; the Lamb-the Lord Jesus Christ, acting as judge.

Verses 9-12. And the third angel followed — At no great distance of time; saying — As the two former had done; with a loud voice — With authority and earnestness; If any man worship the beast, &c. — The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast — That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. — The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, “There is no salvation out of the church;” and partly in a suitable outward reverence to the beast and his image — the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God — The wine of God’s indignation, tempered with various ingredients of wrath; which is poured out without mixture — Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, “His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; tou kekerasmenou akratou, which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine;” in the cup of his indignation; and he shall be tormented with fire and brimstone — In the day of God’s future vengeance; in the presence of the holy angels — From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb — This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever — “When I seriously reflect on this text,” says Doddridge, “and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble.” By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, verse 12. Here is the patience of the saints — Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus — The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.

Ver. 9-11. A third angel followed, saying with a loud voice, if any man worship the beast and his image, after the full blaze of gospel light, the same shall drink of the wine of the wrath of God. On the ages of past ignorance God has winked, but he will punish all image-worship, as he punished the worshippers of the golden calf. While I am writing this, the Spaniards are drinking the bitter cup of a civil war, and God is avenging the blood which the Inquisition has shed. He has sworn that the earth shall not conceal the blood of his saints.

10. Wine of the wrath of God—The double effect of wine—first to exhilarate, and then, when drunk in full quantity, to asphyxiate—is here alluded to. The former images the exciting power of sin, the latter its destructive effect. To sip the wine is a delight; to drink the cup to its dregs is destruction. Poured out without mixture—The Greek has a play upon words: Which is mixed without mixture. The wine was so customarily mingled with water that the Greek word mixed came to signify prepared. Hence the phrase prepared without mixture could, as here, be verbally, mixed without mixture. Cup of his indignation—As if divine justice had a regular retributive cup. Fire and brimstone—Imagery borrowed from Genesis 19:24. “Jehovah rained upon Sodom and upon Gomorrah brimstone and fire.” The imagery of fire and brimstone for the wicked is used in Psalm 11:6, and brimstone in Job 18:15. This imagery is not used in the New Testament excepting in the Apocalypse, namely, here and Revelation 19:20; 21:8. “The addition of brimstone to the imagery,” says Stuart, “renders it exceedingly intense: for this not only makes the fire to rage with the greatest vehemence, but it is noisome to the smell and suffocating to the breath.” Of those who maintain that final punishment is in literal fire it may be asked, Is the brimstone literal? Presence of angels… Lamb—Their sentence and execution take place by the judgment and solemn approbation of the holiest and most merciful of Kings. Holiness and love ratify the penalties of divine justice.

V. 11. And the smoke-From the fire and brimstone wherein they are tormented.

Ascendeth for ever and ever-God grant thou and I may never try the strict, literal eternity of this torment!

Verse 11. The smoke of their torment] Still an allusion to the destruction of Sodom and Gomorrha.

Verses 9-12. And the third angel followed — At no great distance of time; saying — As the two former had done; with a loud voice — With authority and earnestness; If any man worship the beast, &c. — The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast — That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. — The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, “There is no salvation out of the church;” and partly in a suitable outward reverence to the beast and his image — the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God — The wine of God’s indignation, tempered with various ingredients of wrath; which is poured out without mixture — Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, “His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; tou kekerasmenou akratou, which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine;” in the cup of his indignation; and he shall be tormented with fire and brimstone — In the day of God’s future vengeance; in the presence of the holy angels — From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb — This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever — “When I seriously reflect on this text,” says Doddridge, “and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble.” By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, verse 12. Here is the patience of the saints — Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus — The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.

Ver. 9-11. A third angel followed, saying with a loud voice, if any man worship the beast and his image, after the full blaze of gospel light, the same shall drink of the wine of the wrath of God. On the ages of past ignorance God has winked, but he will punish all image-worship, as he punished the worshippers of the golden calf. While I am writing this, the Spaniards are drinking the bitter cup of a civil war, and God is avenging the blood which the Inquisition has shed. He has sworn that the earth shall not conceal the blood of his saints.

V. 12. Here is the patience of the saints-Seen, in suffering all things rather than receive this mark.

Who keep the commandments of God-The character of all true saints; and particularly the great command to believe in Jesus.

Verse 12. Here is the patience of the saints] Here the faith of the true Christians shall be proved; they will follow the Lamb whithersoever he goeth, they keep the commandments of God, and are steadfast in the faith of our Lord Jesus Christ.

Sometimes h upomonh, patience or perseverance, is taken for the reward of these virtues; the text therefore may be thus understood: Here is the reward of the perseverance of the true Christians; for although they die for the testimony of Jesus, yet they shall be unutterably blessed. See the next verse.

Verses 9-12. And the third angel followed — At no great distance of time; saying — As the two former had done; with a loud voice — With authority and earnestness; If any man worship the beast, &c. — The commission of this angel reaches further than that of the preceding; it extends not only to the capital city, not only to the principal agents and promoters of idolatry, but to all the subjects of the beast, whom it consigns over to everlasting punishment. If any man worship the beast — That is, embrace and profess the religion of the beast; or, what is the same, the religion of the Papal hierarchy; the same shall drink, &c. — The worship against which judgment is here denounced, consists partly in an inward submission to the beast, a persuasion that all who are subject to Christ must be subject to the beast, or they cannot receive the influences of divine grace; or, as their expression is, “There is no salvation out of the church;” and partly in a suitable outward reverence to the beast and his image — the antichristian kingdom, and the pope that rules in it. The same shall drink of the wine of the wrath of God — The wine of God’s indignation, tempered with various ingredients of wrath; which is poured out without mixture — Namely, of mercy, and without hope. Bishop Newton renders the expression, the poisonous wrath of God; observing, “His punishment shall correspond with his crime; as he drank of the poisonous wine of Babylon, so he shall be made to drink of the poisonous wine of God; tou kekerasmenou akratou, which is mixed unmixed, the poisonous ingredients being stronger when mixed with mere, or unmixed wine;” in the cup of his indignation; and he shall be tormented with fire and brimstone — In the day of God’s future vengeance; in the presence of the holy angels — From hence some conjecture that possibly the torments of the damned may, at certain seasons, through eternal ages, become a spectacle to the inhabitants of the blessed world above; and in the presence of the Lamb — This signifies that their punishment shall not only be appointed by the infinite majesty of God, but approved moreover by men and angels, and by him also who loved us unto death, even Christ, our merciful and compassionate High-Priest. In all the Scriptures there is not another threatening so terrible as this. And God, by this greater fear, intended to arm his servants against the fear of the beast. The smoke of their torment ascendeth up for ever and ever — “When I seriously reflect on this text,” says Doddridge, “and how directly the force of it lies against those who, contrary to the light of their consciences, continue in the communion of the Church of Rome for secular advantage, or to avoid the terror of persecution, it almost makes me tremble.” By this third angel following the others with a loud voice, we may understand principally Luther and his fellow-reformers, who, with a loud voice, protested against the corruptions of the Church of Rome, and declared them to be destructive of salvation to all who obstinately continued in the practice and profession of them. This would be a time of great trial, verse 12. Here is the patience of the saints — Manifested in suffering all things, rather than receive this mark of the beast, the badge of their devotedness to him, and making an open profession of his religion; who keep the commandments of God, and the faith of Jesus — The character of all true saints. It is very well known that this was a time of great trial and persecution; the Reformation was not introduced and established without much bloodshed; there were many martyrs in every country, but they were comforted with a solemn declaration from heaven in the next words.

12. Here—In refusing this worship of the beast and avoiding this direful destiny. Patience—Endurance of persecution from Babylon and her adherents. Keep—Faithfully obey. The commandments of God—Against all idolatry with its fornications, as noted on verse 7. Faith of Jesus—The Lord of the holy capital.

V. 13. And I heard a voice-This is most seasonably heard when the beast is in his highest power and fury.

Out of heaven-Probably from a departed saint.

Write-He was at first commanded to write the whole book. Whenever this is repeated it denotes something peculiarly observable. Happy are the dead-From henceforth particularly: 1. Because they escape the approaching calamities: 2. Because they already enjoy so near an approach to glory.

Who die in the Lord-In the faith of the Lord Jesus.

For they rest-No pain, no purgatory follows; but pure, unmixed happiness. From their labours-And the more laborious their life was, the sweeter is their rest. How different this state from that of those, Revelation 14:11 Revelation

Verse 13. I heard a voice from heaven] As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.

Blessed are the dead] Happy are they. They are happy in two respects: 1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings. 2. They actually and conscientiously enjoy happiness in a state of blessedness.

In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr.

triv makarev danaoi kai tetrakiv, oi totoJlonto

troih en eureih, carin atreidhsi ferontev.

wJv dh egwgoJfelon qaneein kai potmon epispein

hmati tw, ote moi pleistoi calkhrea doura

trwev eperriyan peri phleiwni qanonti.

ODYSS., lib. v. ver. 306.

Happy, thrice happy; who, in battle slain,

Press’d, in Atrides’ cause, the Trojan plain:

O, had I died before that well fought wall;

Had some distinguished day renown’d my fall,

Such as was that when showers of javelins fled,

From conquering Troy, around Achilles dead.

POPE.

Thus imitated by the prince of the Roman poets:—

Extemplo Æneæ solvuntur frigore membra.

Ingemit, et, duplices tendens ad sidera palmas,

Talia voce refert: O terque quaterque beati,

Queis ante ora patrum Trojæ sub mœnibus altis

Contigit oppetere! O Danaum fortissime gentis

Tydide, mene Iliacis occumbere campis

Non potuisse? tuaque animam hanc effundere dextra?

Sævus ubi Æacidæ telo jacet Hector, ubi ingens

Sarpedon: ubi tot Simois correpta sub undis

Scuta virum, galeasque, et fortis corpora volvit.

VIRG., ÆN. i., ver. 93.

“In horror fix’d the Trojan hero stands,

He groans, and spreads to heaven his lifted hands.

Thrice happy those whose fate it was to fall,

Exclaims the chief, before the Trojan wall!

O, ‘twas a glorious fate to die in fight!

To die so bravely in their parents’ sight!

O, had I there, beneath Tydides’ hand,

That bravest hero of the Grecian band,

Pour’d out this soul, with martial glory fired,

And in the plain triumphantly expired,

Where Hector fell, by fierce Achilles’ spear,

And great Sarpedon, the renown’d in war;

Where Simois’ stream, encumber’d with the slain,

Rolls shields and helms and heroes to the main.”

PITT.

Which die in the Lord] These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.

From henceforth] aparti. From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.

Yea, saith the Spirit] The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.

That they may rest from their labours] Have no more tribulation and distress.

And their works do follow there.] erga autwn akolouqei metJ autwn. And their works follow WITH them. They are in company. Here is an elegant prosopopœia or personification; their good works, sufferings, &c., are represented as so many companions escorting them on their way to the kingdom of God.

There are some good and pertinent things in the Jewish writers on this subject. “Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment.” Sota, fol. 3, 2. Avoda Sara, fol. 5, 1.

“Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me.” Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text.

“In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, ‘This and that thou hast done in such a place on such a day.’ This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just.” Taanith, fol. 11, 1.

The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. “A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king’s palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbours, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment.” The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man’s lot will be in the other world as his conduct has been in this; Their works follow with them.

Verse 13. And I heard a voice from heaven — This is most seasonably heard when the beast is in his highest power and fury; saying unto me, Write — He was at first commanded to write the whole book. Whenever this is repeated, it denotes something peculiarly observable. Blessed — Makarioi, happy, are the dead which die in the Lord — In the faith of the Lord Jesus Christ; and, in consequence of that faith, in a state of vital union with him, he being thereby made of God unto them wisdom, righteousness, sanctification, and redemption, and thereby imparting unto them, 1st, A satisfactory knowledge of the nature and greatness of their future felicity, in their illumination; 2d, A title to it, in their justification; 3d, A meetness for it, in their sanctification; and, 4th, Bringing them to the enjoyment of it, in their complete redemption from all the consequences of the fall; from henceforth — Particularly, 1st, Because they escape the approaching calamities, or are taken away from the evil to come, as the expression is, Isaiah 57:1, 2, to which passage there seems to be an allusion here; 2d, Because they already enjoy so near an approach to, and indeed an anticipation of, glory — the glory to be conferred at the second coming of Christ, and the resurrection of the dead; for they rest — No pain, no purgatory follows; but pure and unmixed happiness; from their labours — And the more laborious their life was, the sweeter is their rest. How different is this state from that of those (verse 11) who have no rest day nor night! Reader, which wilt thou choose? And their works — Each one’s peculiar works, done from a principle of faith and love, with a single eye to the glory of God, and in a spirit of humility before God, resignation to his will, and patience under all trials and sufferings; and in meekness, gentleness, and long-suffering toward those who oppose them in their Christian course of cheerfully doing good, and patiently suffering ill; follow them — And will be produced as evidences of their faith and love; or of the genuineness of their religion at the day of judgment. But the words, ta erga autwn akolouqei met’ autwn, properly signify, their works follow with them, or follow them immediately; that is, the fruit of their works; they reap this, in some measure, immediately on their admission into paradise. Observe, reader, their works do not go before, to procure for them admittance into the mansions of joy and glory, but they follow or attend them when admitted. Bishop Newton accounts for the expression, From henceforth, blessed are the dead, &c., by observing, that though from the time of the Reformation, “the blessedness of the dead who die in the Lord hath not been enlarged, yet it hath been much better understood, more clearly written and promulgated than it was before, and the contrary doctrine of purgatory hath been exploded and banished from the belief of all reasonable men. This truth,” adds he, “was moreover one of the leading principles of the Reformation. What first provoked Luther’s spirit was the scandalous sale of indulgences; and the doctrine of indulgences having a close connection with the doctrine of purgatory, the refutation of the one naturally leads to the refutation of the other; and his first work of reformation was his ninety-five theses, or positions, against indulgences, purgatory, and the dependent doctrines. So that he may be said literally to have fulfilled the command from heaven, of writing, Blessed are the dead, &c., and from that time to this, this truth hath been so clearly asserted, and so solemnly established, that it is likely to prevail for ever.” But though what the bishop here states might be one reason of the expression, from henceforth blessed, &c., yet the principal reason of its being used seems evidently to have been that above suggested, namely, to intimate that the sufferings which the people of God would be exposed to at this period, from the persecutions of the antichristian power, would be so great that those individuals who escaped them by being taken out of the world by death before they came, would have reason to think themselves happy.

13. Heard a voice from heaven—The above three menacing angel-voices were from the mid-heaven; but now peals down a voice from the highest heaven in beautiful contrast with the menacing voices. Amid the menaces upon the persecutors it interpolates a benediction upon the faithful dying sufferers. Write—Let this blessed assurance be well recorded. Blessed are the dead—They are under no malediction, in no torment, in no unconsciousness, for they are blessed, that is, happy and more than happy. Die in the Lord—Said on occasion of their martyr-death, yet in such comprehensive terms as to include all the dying faithful in all ages. From henceforth—This from henceforth, starts from the death of each individual dying saint. The meaning then is, those dying in the Lord are thenceforth and forever blessed. The end of a holy life is the commencement of an eternal bliss. This assures the unshrinking faithful who refuse the beast, his mark, and his number, and thereby meet death, that their destiny is not torment, but blessedness. Yea, saith the Spirit— This appears to be a responding voice ratifying the affirmation of blessedness. John hears this response from the same highest heaven, and knows and tells us that so saith the Spirit. By inspired intuition he knows the voice of the Spirit, and allows us now to infer that the first voice was from the First Person of the Trinity, and the response from the Third. That—In order that. Depends upon die. Those dying in the Lord do truly die, in order that they may rest from their labours. And—Better reading, For, assigning a reason for their blessed rest, namely, that their works of keeping the commandments of God, and the faith of Jesus, (verse 12,) do follow them, namely, from this world to the next, as witnesses for their justification with God.

c. Sky-Vision (Over Jerusalem) Of The Harvest And Bloody Vintage Of Babylon, 14-20.

So far the menaces against Babylon have been verbal; our seer now, standing on Moriah, beholds two visible tokens of coming doom hung out in the heavens over Jerusalem. First, a dim likeness of the Lord of the harvest is descried in the sky, visiting his ripening and drying field; and a servant angel reports to him that all is ready. The work is, in vision, summarily executed.

14:11, who "have no rest day or night!" Reader, which wilt thou choose? Their works-Each one's peculiar works.

Follow-or accompany them; that is, the fruit of their works. Their works do not go before to procure them admittance into the mansions of joy; but they follow them when admitted.

V. 14. In the following verses, under the emblem of an harvest and a vintage, are signified two general visitations; first, many good men are taken from the earth by the harvest; then many sinners during the vintage. The latter is altogether a penal visitation; the former seems to be altogether gracious. Here is no reference in either to the day of judgment, but to a season which cannot be far off.

And I saw a white cloud-An emblem of mercy.

And on the cloud sat one like a son of man-An angel in an human shape, sent by Christ, the Lord both of the vintage and of the harvest. Having a golden crown on his head-In token of his high dignity. And a sharp sickle in his hand-The sharper the welcomer to the righteous.

Verse 14. A white cloud] It is supposed that, from this verse to the end of the chapter, the destruction of Rome is represented under the symbols of harvest and vintage; images very frequent among the ancient prophets, by which they represented the destruction and excision of nations. See Joel 3:12-14; Isaiah 17:5; 63:1; and Matthew 13:37. A golden crown] In token of victory and regal power.

Verses 14-16. And I looked, and behold a white cloud — An emblem of the equity and holiness, as also of the victory of him that sat upon it, over all adverse power; and upon the cloud one like unto the Son of man — By the majesty of his form, as represented in Daniel; having on his head a golden crown — Signifying his high dignity, his extraordinary authority and power; and a sharp sickle in his hand — As if going forth to reap some remarkable harvest. And another angel came out of the temple — Which is in heaven, (verse 17,) out of which came the judgments of God in the proper seasons; crying, by the command of God, with a loud voice, Thrust in thy sickle and reap, for the time is come, &c. — Namely, the appointed time of judgment, for which the world is ripe; the voices of the three warning angels, spoken of from verse 6-11, not having their due effect, it is here predicted that the judgments of God would overtake the followers and adherents of the beast, which judgments are represented in this paragraph under the figures of harvest and vintage, figures not unusual in the prophets, and copied particularly from the Prophet Joel, who denounced God’s judgments against the enemies of his people in the like terms, Joel 3:13, saying, Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow for their wickedness is great.

“Having passed,” says Mr. Faber, “the epoch of the Reformation, we now advance into the times of God’s last judgments upon his enemies, the days of the third wo-trumpet. Two remarkable periods of the most conspicuous of these judgments (the several steps of the whole of which are afterward described under seven vials) are here arranged under the two grand divisions figuratively styled the harvest and the vintage. In the days of Bishop Newton the third wo-trumpet had not begun to sound. Hence his lordship justly observed, ‘What particular events are signified by this harvest and vintage, it appears impossible for any man to determine; time alone can with certainty discover, for these things are yet in futurity. Only it may be observed, that these two signal judgments will as certainly come, as harvest and vintage succeed in their season; and in the course of providence the one will precede the other, as in the course of nature the harvest is before the vintage; and the latter will greatly surpass the former, and be attended with a most terrible destruction of God’s enemies.’ But although both these signal judgments were future when Bishop Newton wrote, it has been our lot to hear the voice of the third wo, and to behold in the French revolution the dreadful scenes of the harvest. Still, however, a more dreadful prospect extends before us. The days of the vintage are yet future; for the time hath not yet arrived when the great controversy of God with the nations shall be carried on between the two seas, in the neighbourhood of the glorious holy mountain, in the blood-stained vale of Megiddo, in the land whose space extends one thousand six hundred furlongs.” Mr. Faber, therefore, considers the harvest and the vintage here as predicting “two tremendous manifestations of God’s wrath, two seasons of peculiar misery;” and that the apostle gives here only a general intimation of these, reserving a more particular account of them for future consideration under the pouring out of the seven vials, which are all comprehended under the third wo, and which he divides into three classes; the vials of the harvest, the intermediate vials, and the vials of the vintage. — Dissertation on the Prophecies, vol. 2. pages 378 and 382, edition 1810. Whether and how far these views of Mr. Faber appear to be just and consistent with the general tenor of this latter part of the prophecy, we shall be better able to judge when we come to consider the contents of the two next chapters.

14. And I looked, and behold—A fresh movement of the panorama reveals a new wonder in the sky. White cloud—A nebulous image of “the great white throne” of Revelation 20:11. Like unto the Son of man— The expression implies, not doubt of the identity, but the visionary aspect of the object to the eye. A golden crown—The token of his lordship over the land.

V. 15. And another angel came out of the temple-"Which is in heaven," Revelation 14:17. Out of which came the judgments of God in the appointed seasons.

Verse 15. Thrust in thy sickle] Execute the judgments which God has decreed.

For the harvest of the earth is ripe.] The cup of the people’s iniquity is full.

Verses 14-16. And I looked, and behold a white cloud — An emblem of the equity and holiness, as also of the victory of him that sat upon it, over all adverse power; and upon the cloud one like unto the Son of man — By the majesty of his form, as represented in Daniel; having on his head a golden crown — Signifying his high dignity, his extraordinary authority and power; and a sharp sickle in his hand — As if going forth to reap some remarkable harvest. And another angel came out of the temple — Which is in heaven, (verse 17,) out of which came the judgments of God in the proper seasons; crying, by the command of God, with a loud voice, Thrust in thy sickle and reap, for the time is come, &c. — Namely, the appointed time of judgment, for which the world is ripe; the voices of the three warning angels, spoken of from verse 6-11, not having their due effect, it is here predicted that the judgments of God would overtake the followers and adherents of the beast, which judgments are represented in this paragraph under the figures of harvest and vintage, figures not unusual in the prophets, and copied particularly from the Prophet Joel, who denounced God’s judgments against the enemies of his people in the like terms, Joel 3:13, saying, Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow for their wickedness is great.

“Having passed,” says Mr. Faber, “the epoch of the Reformation, we now advance into the times of God’s last judgments upon his enemies, the days of the third wo-trumpet. Two remarkable periods of the most conspicuous of these judgments (the several steps of the whole of which are afterward described under seven vials) are here arranged under the two grand divisions figuratively styled the harvest and the vintage. In the days of Bishop Newton the third wo-trumpet had not begun to sound. Hence his lordship justly observed, ‘What particular events are signified by this harvest and vintage, it appears impossible for any man to determine; time alone can with certainty discover, for these things are yet in futurity. Only it may be observed, that these two signal judgments will as certainly come, as harvest and vintage succeed in their season; and in the course of providence the one will precede the other, as in the course of nature the harvest is before the vintage; and the latter will greatly surpass the former, and be attended with a most terrible destruction of God’s enemies.’ But although both these signal judgments were future when Bishop Newton wrote, it has been our lot to hear the voice of the third wo, and to behold in the French revolution the dreadful scenes of the harvest. Still, however, a more dreadful prospect extends before us. The days of the vintage are yet future; for the time hath not yet arrived when the great controversy of God with the nations shall be carried on between the two seas, in the neighbourhood of the glorious holy mountain, in the blood-stained vale of Megiddo, in the land whose space extends one thousand six hundred furlongs.” Mr. Faber, therefore, considers the harvest and the vintage here as predicting “two tremendous manifestations of God’s wrath, two seasons of peculiar misery;” and that the apostle gives here only a general intimation of these, reserving a more particular account of them for future consideration under the pouring out of the seven vials, which are all comprehended under the third wo, and which he divides into three classes; the vials of the harvest, the intermediate vials, and the vials of the vintage. — Dissertation on the Prophecies, vol. 2. pages 378 and 382, edition 1810. Whether and how far these views of Mr. Faber appear to be just and consistent with the general tenor of this latter part of the prophecy, we shall be better able to judge when we come to consider the contents of the two next chapters.

15. Another angel—Besides the three menacing-angels above described. Out of the temple—Still at Jerusalem. Crying—The angel superintendent of the Lord’s field pronounces the harvest to be ripe. The earth, or land, was reaped. It takes but a single thrust of that sickle!

V. 16. Crying-By the command of God.

Thrust in thy sickle, for the harvest is ripe-This implies an high degree of holiness in those good men, and an earnest desire to be with God.

Verse 16. The earth was reaped.] The judgments were executed. But where, or on whom, who can tell?

Verses 14-16. And I looked, and behold a white cloud — An emblem of the equity and holiness, as also of the victory of him that sat upon it, over all adverse power; and upon the cloud one like unto the Son of man — By the majesty of his form, as represented in Daniel; having on his head a golden crown — Signifying his high dignity, his extraordinary authority and power; and a sharp sickle in his hand — As if going forth to reap some remarkable harvest. And another angel came out of the temple — Which is in heaven, (verse 17,) out of which came the judgments of God in the proper seasons; crying, by the command of God, with a loud voice, Thrust in thy sickle and reap, for the time is come, &c. — Namely, the appointed time of judgment, for which the world is ripe; the voices of the three warning angels, spoken of from verse 6-11, not having their due effect, it is here predicted that the judgments of God would overtake the followers and adherents of the beast, which judgments are represented in this paragraph under the figures of harvest and vintage, figures not unusual in the prophets, and copied particularly from the Prophet Joel, who denounced God’s judgments against the enemies of his people in the like terms, Joel 3:13, saying, Put ye in the sickle, for the harvest is ripe; come, get you down, for the press is full, the fats overflow for their wickedness is great.

“Having passed,” says Mr. Faber, “the epoch of the Reformation, we now advance into the times of God’s last judgments upon his enemies, the days of the third wo-trumpet. Two remarkable periods of the most conspicuous of these judgments (the several steps of the whole of which are afterward described under seven vials) are here arranged under the two grand divisions figuratively styled the harvest and the vintage. In the days of Bishop Newton the third wo-trumpet had not begun to sound. Hence his lordship justly observed, ‘What particular events are signified by this harvest and vintage, it appears impossible for any man to determine; time alone can with certainty discover, for these things are yet in futurity. Only it may be observed, that these two signal judgments will as certainly come, as harvest and vintage succeed in their season; and in the course of providence the one will precede the other, as in the course of nature the harvest is before the vintage; and the latter will greatly surpass the former, and be attended with a most terrible destruction of God’s enemies.’ But although both these signal judgments were future when Bishop Newton wrote, it has been our lot to hear the voice of the third wo, and to behold in the French revolution the dreadful scenes of the harvest. Still, however, a more dreadful prospect extends before us. The days of the vintage are yet future; for the time hath not yet arrived when the great controversy of God with the nations shall be carried on between the two seas, in the neighbourhood of the glorious holy mountain, in the blood-stained vale of Megiddo, in the land whose space extends one thousand six hundred furlongs.” Mr. Faber, therefore, considers the harvest and the vintage here as predicting “two tremendous manifestations of God’s wrath, two seasons of peculiar misery;” and that the apostle gives here only a general intimation of these, reserving a more particular account of them for future consideration under the pouring out of the seven vials, which are all comprehended under the third wo, and which he divides into three classes; the vials of the harvest, the intermediate vials, and the vials of the vintage. — Dissertation on the Prophecies, vol. 2. pages 378 and 382, edition 1810. Whether and how far these views of Mr. Faber appear to be just and consistent with the general tenor of this latter part of the prophecy, we shall be better able to judge when we come to consider the contents of the two next chapters.

Verses 17-20. And another angel came out of the temple which is in heaven — As the former had done; he also having a sharp sickle — To assist in this execution, and finish the destruction of the enemies of the truth. And another angel, just at that instant, came out from the altar — Of burnt-offering, from whence the martyrs had cried for vengeance. Which angel, it is said, had power over fire — This, according to Daubuz, is spoken in allusion to the office of that priest who was appointed by lot in the temple-service to take care of the fire upon the altar, and who was therefore called the priest over the fire. Grotius interprets it, habens ministerium iræ divinæ, having the office of God’s vengeance. And he cried with a loud voice — With great vehemence; to him that had the sharp sickle — Being sent to bring a message to him; saying, Thrust in thy sharp sickle, and gather the clusters, &c. — Begin to put in execution the righteous judgments of God on this wicked generation; for her grapes are fully ripe — The time of God’s vengeance, his appointed time, is fully come, for the iniquities of the inhabitants of the earth have made them fully ripe for destruction. And the angel thrust in his sickle — Immediately upon this order the angel began to cut down those wicked persons whose iniquities had made them ripe for destruction; and gathered — Or lopped off the grapes of the vine of the earth, and cast them into the great wine-press of the wrath of God — Which seemed to stand ready to receive them; that is, delivered them over to divine vengeance, which should press them hard with grievous afflictions, as grapes are pressed in a wine-press. And the wine-press was trodden without the city — The images in this vision are very strong and expressive. The largest wine-presses used to be in some places out of the city. This expression, therefore, seems to intimate the great numbers that should be involved in this general destruction. And the blood came out of the wine-press even unto the horses-bridles, &c. — Which is a strong hyperbolical expression, to signify a vast slaughter and effusion of blood; a way of speaking not unknown to the Jews, for the Jerusalem Talmud, describing the woful slaughter which the Roman Emperor Adrian made of the Jews at the destruction of the city of Bitter, saith, that “the horses waded in blood up to the nostrils.” Nor are similar examples wanting even in classic authors; for Silius Italicus, speaking of Hannibal’s descent into Italy, useth a like expression of “the bridles flowing with much blood.” The stage where this bloody tragedy is acted is without the city, by the space of a thousand and six hundred furlongs, which, as Mr. Mede ingeniously observes, is the measure of stato dello chiesa, or the state of the Roman Church, or St. Peter’s patrimony, which, reaching from the walls of Rome unto the river Po and the marshes of Verona, contains the space of two hundred Italian miles, which make exactly sixteen hundred furlongs.

Ver. 17-20. Another angel came out of the temple, on a mission more terrific than all the other scourges of God. He is arrayed in all the aspects of war, with a falchion in his hand. This is probably the last war, and may be associated with the final battle, alluded to in the nineteenth chapter. God will surely strike at the atheism of Europe; and it does not appear that mahomedanism can be chased away, except by the storms of war, that the gospel may follow the darkness with its healing beams.

17. And—The misty forms of the white cloud, its occupant, and the harvest field, have all instantly disappeared. But a second and more terrible, though equally transient, volume of the sky-picture appears in its place to complete the series of omens. To the harvest of wrath succeeds the vintage of blood. By the phrase temple in heaven Dusterdieck and Alford are somewhat nonplussed. The word heaven means, as often elsewhere, the firmamental heaven, (note Revelation 4:11,) or sky. And the simple meaning is, that a visional temple, with its altar, outlined itself in the sky-vision as part of the omen scenery. Angel… sharp sickle—The Lord of the harvest has reaped the grain; but leaves to his servants the treading of the bloody winepress. The blood-red colour of the juice of the grape suggests the thought of carnage; and the pressure by which it is crushed out suggests the wrath that compels the carnage. The image is taken from Isaiah 63:3, where Jehovah’s treading the winepress and pouring forth the blood of the grape, is an image of the crushing of the wicked powers in behalf of his people.

V. 18. And another angel from the altar-Of burnt offering; from whence the martyrs had cried for vengeance.

Who had power over fire-As "the angel of the waters," Revelation 16:5, had over water.

Cried, saying, Lop off the clusters of the vine of the earth-All the wicked are considered as constituting one body.

Verse 18. Power over fire] Probably meaning the same angel which is mentioned, Revelation 8:3; 9:13, who stood by the altar of burnt-offering, having authority over its fire to offer that incense to God which represents the prayers of the saints.

Verses 17-20. And another angel came out of the temple which is in heaven — As the former had done; he also having a sharp sickle — To assist in this execution, and finish the destruction of the enemies of the truth. And another angel, just at that instant, came out from the altar — Of burnt-offering, from whence the martyrs had cried for vengeance. Which angel, it is said, had power over fire — This, according to Daubuz, is spoken in allusion to the office of that priest who was appointed by lot in the temple-service to take care of the fire upon the altar, and who was therefore called the priest over the fire. Grotius interprets it, habens ministerium iræ divinæ, having the office of God’s vengeance. And he cried with a loud voice — With great vehemence; to him that had the sharp sickle — Being sent to bring a message to him; saying, Thrust in thy sharp sickle, and gather the clusters, &c. — Begin to put in execution the righteous judgments of God on this wicked generation; for her grapes are fully ripe — The time of God’s vengeance, his appointed time, is fully come, for the iniquities of the inhabitants of the earth have made them fully ripe for destruction. And the angel thrust in his sickle — Immediately upon this order the angel began to cut down those wicked persons whose iniquities had made them ripe for destruction; and gathered — Or lopped off the grapes of the vine of the earth, and cast them into the great wine-press of the wrath of God — Which seemed to stand ready to receive them; that is, delivered them over to divine vengeance, which should press them hard with grievous afflictions, as grapes are pressed in a wine-press. And the wine-press was trodden without the city — The images in this vision are very strong and expressive. The largest wine-presses used to be in some places out of the city. This expression, therefore, seems to intimate the great numbers that should be involved in this general destruction. And the blood came out of the wine-press even unto the horses-bridles, &c. — Which is a strong hyperbolical expression, to signify a vast slaughter and effusion of blood; a way of speaking not unknown to the Jews, for the Jerusalem Talmud, describing the woful slaughter which the Roman Emperor Adrian made of the Jews at the destruction of the city of Bitter, saith, that “the horses waded in blood up to the nostrils.” Nor are similar examples wanting even in classic authors; for Silius Italicus, speaking of Hannibal’s descent into Italy, useth a like expression of “the bridles flowing with much blood.” The stage where this bloody tragedy is acted is without the city, by the space of a thousand and six hundred furlongs, which, as Mr. Mede ingeniously observes, is the measure of stato dello chiesa, or the state of the Roman Church, or St. Peter’s patrimony, which, reaching from the walls of Rome unto the river Po and the marshes of Verona, contains the space of two hundred Italian miles, which make exactly sixteen hundred furlongs.

Ver. 17-20. Another angel came out of the temple, on a mission more terrific than all the other scourges of God. He is arrayed in all the aspects of war, with a falchion in his hand. This is probably the last war, and may be associated with the final battle, alluded to in the nineteenth chapter. God will surely strike at the atheism of Europe; and it does not appear that mahomedanism can be chased away, except by the storms of war, that the gospel may follow the darkness with its healing beams.

18. Another angel—The two angels of verses 17, 18, are the angels of the bloody vintage. The former has the sickle, and is the executioner; the latter reports the ripeness and readiness for the bloodshed. Came out from the altar—As the previous came from the visional temple in the sky; where the divine wrath against Babylon is brewing. The altar is the basis on which the victim is placed with bloodshed; thence it is revealed that the moment is ripe for the sacrifice. Power over fire—And was, therefore, the proper angel to guard the fires of the altar. The imagery presupposes the guardianship of the different elements by appointed angels. So in Revelation 7:1, 2, we have the angels of the four winds, and in 16:5, the angel of the waters. Are fully ripe—As the juice of the grape has fully matured for the press, so the sins of Babylon are full for divine punishment.

Verse 19. The great winepress of the wrath of God.] The place or kingdom where God executes his judgments on the workers of iniquity, whether pagans or persecuting Christians; Rome pagan, or Rome papal.

Verses 17-20. And another angel came out of the temple which is in heaven — As the former had done; he also having a sharp sickle — To assist in this execution, and finish the destruction of the enemies of the truth. And another angel, just at that instant, came out from the altar — Of burnt-offering, from whence the martyrs had cried for vengeance. Which angel, it is said, had power over fire — This, according to Daubuz, is spoken in allusion to the office of that priest who was appointed by lot in the temple-service to take care of the fire upon the altar, and who was therefore called the priest over the fire. Grotius interprets it, habens ministerium iræ divinæ, having the office of God’s vengeance. And he cried with a loud voice — With great vehemence; to him that had the sharp sickle — Being sent to bring a message to him; saying, Thrust in thy sharp sickle, and gather the clusters, &c. — Begin to put in execution the righteous judgments of God on this wicked generation; for her grapes are fully ripe — The time of God’s vengeance, his appointed time, is fully come, for the iniquities of the inhabitants of the earth have made them fully ripe for destruction. And the angel thrust in his sickle — Immediately upon this order the angel began to cut down those wicked persons whose iniquities had made them ripe for destruction; and gathered — Or lopped off the grapes of the vine of the earth, and cast them into the great wine-press of the wrath of God — Which seemed to stand ready to receive them; that is, delivered them over to divine vengeance, which should press them hard with grievous afflictions, as grapes are pressed in a wine-press. And the wine-press was trodden without the city — The images in this vision are very strong and expressive. The largest wine-presses used to be in some places out of the city. This expression, therefore, seems to intimate the great numbers that should be involved in this general destruction. And the blood came out of the wine-press even unto the horses-bridles, &c. — Which is a strong hyperbolical expression, to signify a vast slaughter and effusion of blood; a way of speaking not unknown to the Jews, for the Jerusalem Talmud, describing the woful slaughter which the Roman Emperor Adrian made of the Jews at the destruction of the city of Bitter, saith, that “the horses waded in blood up to the nostrils.” Nor are similar examples wanting even in classic authors; for Silius Italicus, speaking of Hannibal’s descent into Italy, useth a like expression of “the bridles flowing with much blood.” The stage where this bloody tragedy is acted is without the city, by the space of a thousand and six hundred furlongs, which, as Mr. Mede ingeniously observes, is the measure of stato dello chiesa, or the state of the Roman Church, or St. Peter’s patrimony, which, reaching from the walls of Rome unto the river Po and the marshes of Verona, contains the space of two hundred Italian miles, which make exactly sixteen hundred furlongs.

Ver. 17-20. Another angel came out of the temple, on a mission more terrific than all the other scourges of God. He is arrayed in all the aspects of war, with a falchion in his hand. This is probably the last war, and may be associated with the final battle, alluded to in the nineteenth chapter. God will surely strike at the atheism of Europe; and it does not appear that mahomedanism can be chased away, except by the storms of war, that the gospel may follow the darkness with its healing beams.

V. 20. And the winepress was trodden-By the Son of God, Revelation 19:15.

Without the city-Jerusalem. They to whom St. John writes, when a man said, "The city," immediately understood this.

And blood came out of the winepress, even to the horses' bridles-So deep at its first flowing from the winepress!

One thousand six hundred furlongs-So far! at least two hundred miles, through the whole land of Palestine.

Verse 20. Even unto the horse bridles] A hyperbolical expression, to denote a great effusion of blood. The Jews said, “When Hadrian besieged the city called Bitter, he slew so many that the horses waded in blood up to their mouths.” The same kind of hyperbole with that above. See Wetstein on this verse.

The space of a thousand and six hundred furlongs.] It is said that the state of the Church, or St. Peter’s patrimony, extends from Rome to the Po, two hundred Italian miles, which make exactly one thousand six hundred furlongs! If this be really so, the coincidence is certainly surprising, and worthy of deep regard.

On these two last verses pious Quesnel thus speaks: “As the favourable sickle of Jesus Christ reaps his wheat when ripe for heaven, so that of the executioners of his justice cuts off from this life the tares which are only fit for the fire of hell. Then shall the blood of Christ cease to be trampled on by sinners; and that of the wicked shall be eternally trodden down in hell, which is the winepress of the wrath of God.

“And the winepress was trodden without the city, eternally without the city of the heavenly Jerusalem, and far from the presence of God; eternally crushed and trodden down by his justice; eternally tormented in body and soul, without any hope either of living or dying! This is the miserable lot and portion of those who shall have despised the law of God, and died in impenitence. My God, pierce my heart with a salutary dread of thy judgments!”

Whatever these passages may mean, this is a prudent and Christian use of them.

REVELATION

Verses 17-20. And another angel came out of the temple which is in heaven — As the former had done; he also having a sharp sickle — To assist in this execution, and finish the destruction of the enemies of the truth. And another angel, just at that instant, came out from the altar — Of burnt-offering, from whence the martyrs had cried for vengeance. Which angel, it is said, had power over fire — This, according to Daubuz, is spoken in allusion to the office of that priest who was appointed by lot in the temple-service to take care of the fire upon the altar, and who was therefore called the priest over the fire. Grotius interprets it, habens ministerium iræ divinæ, having the office of God’s vengeance. And he cried with a loud voice — With great vehemence; to him that had the sharp sickle — Being sent to bring a message to him; saying, Thrust in thy sharp sickle, and gather the clusters, &c. — Begin to put in execution the righteous judgments of God on this wicked generation; for her grapes are fully ripe — The time of God’s vengeance, his appointed time, is fully come, for the iniquities of the inhabitants of the earth have made them fully ripe for destruction. And the angel thrust in his sickle — Immediately upon this order the angel began to cut down those wicked persons whose iniquities had made them ripe for destruction; and gathered — Or lopped off the grapes of the vine of the earth, and cast them into the great wine-press of the wrath of God — Which seemed to stand ready to receive them; that is, delivered them over to divine vengeance, which should press them hard with grievous afflictions, as grapes are pressed in a wine-press. And the wine-press was trodden without the city — The images in this vision are very strong and expressive. The largest wine-presses used to be in some places out of the city. This expression, therefore, seems to intimate the great numbers that should be involved in this general destruction. And the blood came out of the wine-press even unto the horses-bridles, &c. — Which is a strong hyperbolical expression, to signify a vast slaughter and effusion of blood; a way of speaking not unknown to the Jews, for the Jerusalem Talmud, describing the woful slaughter which the Roman Emperor Adrian made of the Jews at the destruction of the city of Bitter, saith, that “the horses waded in blood up to the nostrils.” Nor are similar examples wanting even in classic authors; for Silius Italicus, speaking of Hannibal’s descent into Italy, useth a like expression of “the bridles flowing with much blood.” The stage where this bloody tragedy is acted is without the city, by the space of a thousand and six hundred furlongs, which, as Mr. Mede ingeniously observes, is the measure of stato dello chiesa, or the state of the Roman Church, or St. Peter’s patrimony, which, reaching from the walls of Rome unto the river Po and the marshes of Verona, contains the space of two hundred Italian miles, which make exactly sixteen hundred furlongs.

Ver. 17-20. Another angel came out of the temple, on a mission more terrific than all the other scourges of God. He is arrayed in all the aspects of war, with a falchion in his hand. This is probably the last war, and may be associated with the final battle, alluded to in the nineteenth chapter. God will surely strike at the atheism of Europe; and it does not appear that mahomedanism can be chased away, except by the storms of war, that the gospel may follow the darkness with its healing beams.

20. Without the city—As grapes and vintage are usually rural matters, so this symbolic picture, 14-20, reaches not to the complete downfall of the city, but to the adjacent slaughters. But what city? The bewildered Alford, with many others, replies Jerusalem! But throughout this whole chapter Jerusalem is the place of the menace, and Babylon is its object. Even unto the horses’ bridles—The visional sky-horses waded in blood so deep that their bridles were visionally bathed in its crimson. A thousand and six hundred—The root of this number is the creational four, intimating that this battle is no local event, but world-wide. This view is intensified by the squaring of the four and the multiplying of that square, sixteen, by the square of ten, one hundred. This brief menacing cloud-picture of the coming contest predicts that the destruction from the city will spread over the earth; or rather, perhaps, indicates that the real city is itself earthwide in locality.