<hi type="bold">10. at--</hi>Greek, "before." John's intending to worship the angel here, as in <reference osisRef="Rev.22.8">Re 22:8</reference>, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (<reference osisRef="Rev.17.6">Re 17:6</reference>). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.

<hi type="bold">and of thy brethren--</hi>that is, a fellow servant of thy brethren.

<hi type="bold">have the testimony of Jesus--</hi>(See on <reference osisRef="Rev.12.17">Re 12:17</reference>).

<hi type="bold">the testimony of--</hi>that is, respecting Jesus.

<hi type="bold">is the spirit of prophecy--</hi>is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare <reference osisRef="Rev.22.9">Re 22:9</reference>, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.

10. at-- Greek, "before." John's intending to worship the angel here, as in Re 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Re 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against. and of thy brethren-- that is, a fellow servant of thy brethren. have the testimony of Jesus-- (See on Re 12:17). the testimony of-- that is, respecting Jesus. is the spirit of prophecy-- is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Re 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.


<hi type="bold">11. behold a white horse; and he that sat upon him--</hi>identical with <reference osisRef="Rev.6.2">Re 6:2</reference>. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (<reference osisRef="Matt.21.1-Matt.21.7">Mt 21:1-7</reference>). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (<reference osisRef="Matt.24.27">Mt 24:27</reference>, 29, 37, 39; Greek, "parousia") and the end, or final judgment (<reference osisRef="Matt.25.31">Mt 25:31</reference>; <reference osisRef="1Cor.15.23">1Co 15:23</reference>). Powerful natural phenomena shall accompany His advent [Auberlen].

11. behold a white horse; and he that sat upon him-- identical with Re 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Mt 21:1-7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Mt 24:27, 29, 37, 39; Greek, "parousia") and the end, or final judgment (Mt 25:31; 1Co 15:23). Powerful natural phenomena shall accompany His advent [Auberlen].


12. Identifying Him with the Son of man similarly described, <reference osisRef="Rev.1.14">Re 1:14</reference>.

<hi type="bold">many crowns--</hi>Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as King of kings. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, <reference osisRef="Dan.7.8">Da 7:8</reference>, <reference osisRef="Dan.7.24">24</reference> (Quære, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (<reference osisRef="Rev.12.3">Re 12:3</reference>), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.

<hi type="bold">he had a name written--</hi>B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version.

<hi type="bold">name ... that no man knew but ... himself--</hi>(<reference osisRef="Judg.13.18">Jud 13:18</reference>; <reference osisRef="1Cor.2.9">1Co 2:9</reference>, <reference osisRef="2Cor.2.11">11</reference>; <reference osisRef="1John.3.2">1Jo 3:2</reference>). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.

12. Identifying Him with the Son of man similarly described, Re 1:14. many crowns-- Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as King of kings. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Da 7:8, 24 (Quære, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Re 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone. he had a name written-- B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version. name... that no man knew but... himself-- (Jud 13:18; 1Co 2:9, 11; 1Jo 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.


<hi type="bold">13. vesture dipped in blood--</hi><reference osisRef="Isa.63.2">Is 63:2</reference> is alluded to here, and in <reference osisRef="Rev.19.15">Re 19:15</reference>, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.

<hi type="bold">The Word of God--</hi>who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Re 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."

13. vesture dipped in blood-- Is 63:2 is alluded to here, and in Re 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both. The Word of God-- who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Re 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."


<hi type="bold">14. the armies ... in heaven--</hi>Compare "the horse bridles," <reference osisRef="Rev.14.20">Re 14:20</reference>. The glorified saints whom God "will bring with" Christ at His advent; compare <reference osisRef="Rev.17.14">Re 17:14</reference>, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."

<hi type="bold">white and clean--</hi>Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.

14. the armies... in heaven-- Compare "the horse bridles," Re 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Re 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels." white and clean-- Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.


<hi type="bold">15. out of his mouth ... sword--</hi>(<reference osisRef="Rev.1.16">Re 1:16</reference>; <reference osisRef="2Cor.12.16">2:12, 16</reference>). Here in its avenging power, <reference osisRef="2Thess.2.8">2Th 2:8</reference>, "consume with the Spirit of His mouth" (<reference osisRef="Isa.11.4">Is 11:4</reference>, to which there is allusion here); not in its convicting and converting efficacy (<reference osisRef="Eph.6.17">Ep 6:17</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>, <reference osisRef="Heb.4.13">13</reference>, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.

<hi type="bold">he shall rule--</hi>The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."

<hi type="bold">treadeth ... wine-press--</hi>(<reference osisRef="Isa.63.3">Is 63:3</reference>).

<hi type="bold">of the fierceness and wrath--</hi>So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."

<hi type="bold">Almighty--</hi>The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.

15. out of his mouth... sword-- (Re 1:16; 2:12, 16). Here in its avenging power, 2Th 2:8, "consume with the Spirit of His mouth" (Is 11:4, to which there is allusion here); not in its convicting and converting efficacy (Ep 6:17; He 4:12, 13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son. he shall rule-- The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron." treadeth... wine-press-- (Is 63:3). of the fierceness and wrath-- So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and." Almighty-- The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.


16. "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (<reference osisRef="Rev.19.12">Re 19:12</reference>), [Menochius].

<hi type="bold">KING OF KINGS--</hi>Compare <reference osisRef="Rev.17.14">Re 17:14</reference>, in contrast with <reference osisRef="Rev.19.17">Re 19:17</reference>, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.

16. "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Re 19:12), [Menochius]. KING OF KINGS-- Compare Re 17:14, in contrast with Re 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.


<hi type="bold">17. an--</hi>Greek, "one."

<hi type="bold">in the sun--</hi>so as to be conspicuous in sight of the whole world.

<hi type="bold">to all the fowls--</hi>(<reference osisRef="Ezek.39.17-Ezek.39.20">Eze 39:17-20</reference>).

<hi type="bold">and gather yourselves--</hi>A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and."

<hi type="bold">of the great God--</hi>A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."

17. an-- Greek, "one." in the sun-- so as to be conspicuous in sight of the whole world. to all the fowls-- (Eze 39:17-20). and gather yourselves-- A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and." of the great God-- A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."


18. Contrast with this "supper," <reference osisRef="Rev.19.17">Re 19:17</reference>, <reference osisRef="Rev.19.18">18</reference>, the marriage supper of the Lamb, <reference osisRef="Rev.19.9">Re 19:9</reference>.

<hi type="bold">captains--</hi>Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."

<hi type="bold">free and bond--</hi>specified in <reference osisRef="Rev.13.16">Re 13:16</reference>, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.

18. Contrast with this "supper," Re 19:17, 18, the marriage supper of the Lamb, Re 19:9. captains-- Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast." free and bond-- specified in Re 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.


<hi type="bold">19. gathered together--</hi>at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A.

<hi type="bold">war--</hi>so Andreas. But A and B read, "the war," namely, that foretold, <reference osisRef="Rev.16.14">Re 16:14</reference>; <reference osisRef="Rev.17.4">17:4</reference>.

19. gathered together-- at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A. war-- so Andreas. But A and B read, "the war," namely, that foretold, Re 16:14; 17:4.


<hi type="bold">20. and with him the false prophet--</hi>A reads, "and those with him." B reads, "and he who was with him, the false prophet."

<hi type="bold">miracles--</hi>Greek, "the miracles" (literally, "signs") recorded already (<reference osisRef="Rev.13.14">Re 13:14</reference>) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, <reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>; <reference osisRef="Dan.2.34">Da 2:34</reference>, 35, 44; 11:44, 45; <reference osisRef="2Cor.12.1">12:1</reference>; <reference osisRef="Joel.3.9-Joel.3.17">Joe 3:9-17</reference>; Zec 12:<reference osisRef="1Cor.14.21">1-14:21</reference>. Daniel (<reference osisRef="Dan.7.8">Da 7:8</reference>) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So <reference osisRef="Zeph.1.1-Zeph.1.18">Zep 1:1-18</reference> compared with <reference osisRef="Zeph.2.1-Zeph.2.15">Zep 2:1-15</reference>. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, <reference osisRef="John.18.6">Joh 18:6</reference> [Auberlen].

<hi type="bold">had received--</hi>rather as Greek, "received," once for all.

<hi type="bold">them; that worshipped--</hi>literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."

<hi type="bold">These both were cast ... into a lake--</hi>Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (<reference osisRef="Rev.20.10">Re 20:10</reference>). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."

<hi type="bold">alive--</hi>a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."

20. and with him the false prophet-- A reads, "and those with him." B reads, "and he who was with him, the false prophet." miracles-- Greek, "the miracles" (literally, "signs") recorded already (Re 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze 38:1-39:29; Da 2:34, 35, 44; 11:44, 45; 12:1; Joe 3:9-17; Zec 12:1-14:21. Daniel (Da 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep 1:1-18 compared with Zep 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, Joh 18:6 [Auberlen]. had received-- rather as Greek, "received," once for all. them; that worshipped-- literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping." These both were cast... into a lake-- Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Re 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death." alive-- a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."


<hi type="bold">21. the remnant--</hi>Greek, "the rest," that is, "the kings and their armies" (<reference osisRef="Rev.19.19">Re 19:19</reference>) classed together in one indiscriminate mass. A solemn confirmation of the warning in <reference osisRef="Ps.2.10">Psa 2:10</reference>. <chapter eID="Rev.19"/>

21. the remnant-- Greek, "the rest," that is, "the kings and their armies" (Re 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Psa 2:10.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Rev.20.1-Rev.20.15">Re 20:1-15</reference>. Satan Bound, and the First-Risen Saints Reign with Christ, a Thousand Years; Satan Loosed, Gathers the Nations, Gog and Magog, Round the Camp of the Saints, and Is Finally Consigned to the Lake of Fire; the General Resurrection and Last Judgment.</title>

1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years.

<hi type="bold">the key of the bottomless pit--</hi>now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" (<reference osisRef="Rev.20.10">Re 20:10</reference>).

CHAPTER 20 Re 20:1-15. Satan Bound, and the First-Risen Saints Reign with Christ, a Thousand Years; Satan Loosed, Gathers the Nations, Gog and Magog, Round the Camp of the Saints, and Is Finally Consigned to the Lake of Fire; the General Resurrection and Last Judgment. 1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years. the key of the bottomless pit-- now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" (Re 20:10).


<hi type="bold">2. that old--</hi>ancient serpent (<reference osisRef="Rev.12.9">Re 12:9</reference>).

<hi type="bold">thousand years--</hi>As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.

2. that old-- ancient serpent (Re 12:9). thousand years-- As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [Aquinas on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [Auberlen]. It may denote literally also a thousand years.


<hi type="bold">3. shut him--</hi>A, B, Vulgate, Syriac, and Andreas omit "him."

<hi type="bold">set a seal upon him--</hi>Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events (<reference osisRef="Rev.19.20">Re 19:20</reference>); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ (<reference osisRef="Rev.12.7-Rev.12.10">Re 12:7-10</reference>). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" (Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A <hi type="bold">mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished--</hi>for men will still be in the flesh (<reference osisRef="Isa.65.20">Is 65:20</reference>)--sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"--nor will the world "lie in the wicked one"--the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [Auberlen]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" (<reference osisRef="2Cor.4.4">2Co 4:4</reference>; <reference osisRef="Heb.2.5">He 2:5</reference>; <reference osisRef="2Cor.5.5">5:5</reference>). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, A.D. 200, states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on <reference osisRef="Heb.4.9">He 4:9</reference> and <reference osisRef="Heb.4.9">He 4:9</reference>, Margin; see on <reference osisRef="Rev.14.13">Re 14:13</reference>. Papias, Justin Martyr, Irenæus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned.

<hi type="bold">that he should deceive--</hi>so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee").

<hi type="bold">and--</hi>so Coptic and Andreas. But A, B, and Vulgate omit "and."

3. shut him-- A, B, Vulgate, Syriac, and Andreas omit "him." set a seal upon him-- Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events (Re 19:20); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ (Re 12:7-10). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" (Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished-- for men will still be in the flesh (Is 65:20)--sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"--nor will the world "lie in the wicked one"--the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [Auberlen]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" (2Co 4:4; He 2:5; 5:5). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, A.D. 200, states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on He 4:9 and He 4:9, Margin; see on Re 14:13. Papias, Justin Martyr, Irenæus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned. that he should deceive-- so A. But B reads, "that he deceive" (Greek, "plana," for "planeesee"). and-- so Coptic and Andreas. But A, B, and Vulgate omit "and."


<hi type="bold">4-5. they sat--</hi>the twelve apostles, and the saints in general.

<hi type="bold">judgment was given unto there--</hi>(See on <reference osisRef="Dan.7.22">Da 7:22</reference>). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life."

<hi type="bold">souls--</hi>This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare <reference osisRef="Rev.6.9">Re 6:9</reference>) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, <reference osisRef="Rev.20.5">Re 20:5</reference>, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with <reference osisRef="1Cor.15.23">1Co 15:23</reference>, "They that are Christ's at His coming." Compare <reference osisRef="Ps.49.11-Ps.49.15">Psa 49:11-15</reference>. From <reference osisRef="Rev.6.9">Re 6:9</reference>, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies.

<hi type="bold">beheaded--</hi>literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment.

<hi type="bold">for ... for--</hi>Greek, "for the sake of"; on account of"; "because of."

<hi type="bold">and which--</hi>Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So <reference osisRef="Rev.1.7">Re 1:7</reference>, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In <reference osisRef="1Cor.15.23">1Co 15:23</reference>, <reference osisRef="1Cor.15.51">51</reference>; <reference osisRef="1Thess.4.14">1Th 4:14</reference> we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal.

<hi type="bold">neither--</hi>"not yet."

<hi type="bold">foreheads ... hands--</hi>Greek, "forehead ... hand."

<hi type="bold">reigned with Christ--</hi>over the earth.

4-5. they sat-- the twelve apostles, and the saints in general. judgment was given unto there-- (See on Da 7:22). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment (Greek), but have already passed from death unto life." souls-- This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare Re 6:9) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Re 20:5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with 1Co 15:23, "They that are Christ's at His coming." Compare Psa 49:11-15. From Re 6:9, I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John; though doubtless "souls" is often used in general for persons, and even for dead bodies. beheaded-- literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" (Greek, "exanastasis"). The above facts may account for the specification of this particular kind of punishment. for... for-- Greek, "for the sake of"; on account of"; "because of." and which-- Greek, "and the which." And prominent among this class (the beheaded), such as did not worship the beast. So Re 1:7, Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [Tregelles]. The extent of the first resurrection is not spoken of here. In 1Co 15:23, 51; 1Th 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal. neither-- "not yet." foreheads... hands-- Greek, "forehead... hand." reigned with Christ-- over the earth.


<hi type="bold">6. Blessed--</hi>(Compare <reference osisRef="Rev.14.13">Re 14:13</reference>; <reference osisRef="Rev.19.9">19:9</reference>).

<hi type="bold">on such the second death hath no power--</hi>even as it has none on Christ now that He is risen.

<hi type="bold">priests of God--</hi>Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (<reference osisRef="Rev.11.15">Re 11:15</reference>). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare <reference osisRef="Deut.32.21">De 32:21</reference>; <reference osisRef="Rom.10.19">Ro 10:19</reference>; <reference osisRef="Rom.11.20">11:20</reference>, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (<reference osisRef="Jer.33.17-Jer.33.21">Jr 33:17-21</reference>), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare <reference osisRef="Matt.5.17-Matt.5.19">Mt 5:17-19</reference>). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Ge 9:25-27; 10:1, 5, 18, 25, 32; <reference osisRef="Deut.32.8">De 32:8</reference> recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (<reference osisRef="Gen.12.1-Gen.12.3">Ge 12:1-3</reference>). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [Auberlen]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in <reference osisRef="2Pet.1.16-2Pet.1.18">2Pe 1:16-18</reference>, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (<reference osisRef="Rev.3.21">Re 3:21</reference>; compare Note, see on <reference osisRef="1Cor.6.2">1Co 6:2</reference>). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [De Burgh].

6. Blessed-- (Compare Re 14:13; 19:9). on such the second death hath no power-- even as it has none on Christ now that He is risen. priests of God-- Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion (Re 11:15). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once--in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare De 32:21; Ro 10:19; 11:20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving--God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah (Jr 33:17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then--the principles of the Epistle to the Hebrews remaining the same--also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Mt 5:17-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. (Ge 9:25-27; 10:1, 5, 18, 25, 32; De 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man--body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam (Ge 12:1-3). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [Auberlen]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in 2Pe 1:16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him (Re 3:21; compare Note, see on 1Co 6:2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we fail to lay hold of the crown, we lose all, "the gift of grace as well as the reward of service" [De Burgh].


<hi type="bold">7. expired--</hi>Greek, "finished."

7. expired-- Greek, "finished."


<hi type="bold">8. Gog and Magog--</hi>(<reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>; see on <reference osisRef="Ezek.38.2">Eze 38:2</reference>). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog (<reference osisRef="Gen.10.2">Ge 10:2</reference>). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. Hiller [Onomasticon] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners."

<hi type="bold">to battle--</hi>Greek, "to the war," in A and B. But Andreas omits "the."

8. Gog and Magog-- (Eze 38:1-39:29; see on Eze 38:2). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog (Ge 10:2). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. Hiller [Onomasticon] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners." to battle-- Greek, "to the war," in A and B. But Andreas omits "the."


<hi type="bold">9. on the breadth of the earth--</hi>so as completely to overspread it. Perhaps we ought to translate, "... of the [holy] land."

<hi type="bold">the camp of the saints and the beloved city--</hi>the camp of the saints encircling the beloved city, Jerusalem (Ecclesiasticus 24:11). Contrast "hateful" in Babylon (<reference osisRef="Rev.18.2">Re 18:2</reference>; <reference osisRef="Deut.32.15">De 32:15</reference>, Septuagint). Ezekiel's prophecy of Gog and Magog (<reference osisRef="Ezek.38.1-Ezek.39.29">Eze 38:1-39:29</reference>) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered."

<hi type="bold">from God--</hi>so B, Vulgate, Syriac, Coptic, and Andreas. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked (<reference osisRef="Rev.20.12">Re 20:12</reference>) [Auberlen].

9. on the breadth of the earth-- so as completely to overspread it. Perhaps we ought to translate, "... of the [holy] land." the camp of the saints and the beloved city-- the camp of the saints encircling the beloved city, Jerusalem (Ecclesiasticus 24:11). Contrast "hateful" in Babylon (Re 18:2; De 32:15, Septuagint). Ezekiel's prophecy of Gog and Magog (Eze 38:1-39:29) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered." from God-- so B, Vulgate, Syriac, Coptic, and Andreas. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked (Re 20:12) [Auberlen].


<hi type="bold">10. that deceived--</hi>Greek, "that deceiveth."

<hi type="bold">lake of fire--</hi>his final doom: as "the bottomless pit" (<reference osisRef="Rev.20.1">Re 20:1</reference>) was his temporary prison.

<hi type="bold">where--</hi>so Coptic. But A, B, Vulgate, and Syriac read, "where also."

<hi type="bold">the beast and the false prophet are--</hi>(<reference osisRef="Rev.19.20">Re 19:20</reference>).

<hi type="bold">day and night--</hi>figurative for without intermission (<reference osisRef="Rev.22.5">Re 22:5</reference>), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed (<reference osisRef="Rev.4.8">Re 4:8</reference>). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom.

<hi type="bold">for ever and ever--</hi>Greek, "to the ages of the ages."

10. that deceived-- Greek, "that deceiveth." lake of fire-- his final doom: as "the bottomless pit" (Re 20:1) was his temporary prison. where-- so Coptic. But A, B, Vulgate, and Syriac read, "where also." the beast and the false prophet are-- (Re 19:20). day and night-- figurative for without intermission (Re 22:5), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed (Re 4:8). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom. for ever and ever-- Greek, "to the ages of the ages."


<hi type="bold">11. great--</hi>in contrast to the "thrones," <reference osisRef="Rev.20.4">Re 20:4</reference>.

<hi type="bold">white--</hi>the emblem of purity and justice.

<hi type="bold">him that sat on it--</hi>the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment.

<hi type="bold">earth and heaven fled away--</hi>The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth (<reference osisRef="Rev.21.1-Rev.21.27">Re 21:1-27</reference>).

11. great-- in contrast to the "thrones," Re 20:4. white-- the emblem of purity and justice. him that sat on it-- the Father [Alford]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment. earth and heaven fled away-- The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth (Re 21:1-27).


<hi type="bold">12. the dead--</hi>"the rest of the dead" who did not share the first resurrection, and those who died during the millennium.

<hi type="bold">small and great--</hi>B has "the small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, <reference osisRef="John.5.24">Joh 5:24</reference>), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare "We must ALL appear," &c. <reference osisRef="Rom.14.10">Ro 14:10</reference>; <reference osisRef="2Cor.5.10">2Co 5:10</reference>. The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare <reference osisRef="Matt.25.31">Mt 25:31</reference>, 32, 40, "these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, <reference osisRef="Rev.20.9">Re 20:9</reference>) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge.

<hi type="bold">the books ... opened--</hi>(<reference osisRef="Dan.7.10">Da 7:10</reference>). The books of God's remembrance, alike of the evil and the good (<reference osisRef="Ps.56.8">Psa 56:8</reference>; <reference osisRef="Ps.139.4">139:4</reference>; Mal 3:16): conscience (<reference osisRef="Rom.2.15">Ro 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>), the word of Christ (<reference osisRef="John.12.48">Joh 12:48</reference>), the law (<reference osisRef="Gal.3.10">Ga 3:10</reference>), God's eternal counsel (<reference osisRef="Ps.139.16">Psa 139:16</reference>).

<hi type="bold">book of life--</hi>(<reference osisRef="Rev.3.5">Re 3:5</reference>; <reference osisRef="Rev.13.8">13:8</reference>; <reference osisRef="Rev.21.27">21:27</reference>; <reference osisRef="Exod.32.32">Ex 32:32</reference>, <reference osisRef="Exod.32.33">33</reference>; <reference osisRef="Ps.69.28">Psa 69:28</reference>; <reference osisRef="Dan.12.1">Da 12:1</reference>; <reference osisRef="Phil.4.3">Php 4:3</reference>). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, "the Lamb's book of life." Electing grace has singled them out from the general mass.

<hi type="bold">according to their works--</hi>We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone (<reference osisRef="Rev.2.17">Re 2:17</reference>). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous.

12. the dead-- "the rest of the dead" who did not share the first resurrection, and those who died during the millennium. small and great-- B has "the small and the great." A, Vulgate, Syriac, and Andreas have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, Joh 5:24), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare "We must ALL appear," &c. Ro 14:10; 2Co 5:10. The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare Mt 25:31, 32, 40, "these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, Re 20:9) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge. the books... opened-- (Da 7:10). The books of God's remembrance, alike of the evil and the good (Psa 56:8; 139:4; Mal 3:16): conscience (Ro 2:15, 16), the word of Christ (Joh 12:48), the law (Ga 3:10), God's eternal counsel (Psa 139:16). book of life-- (Re 3:5; 13:8; 21:27; Ex 32:32, 33; Psa 69:28; Da 12:1; Php 4:3). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, "the Lamb's book of life." Electing grace has singled them out from the general mass. according to their works-- We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone (Re 2:17). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous.


<hi type="bold">13. death and hell--</hi>Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [Cluver from Augustine], besides the literal meaning, as, in <reference osisRef="Rev.8.8">Re 8:8</reference>; <reference osisRef="Rev.12.12">12:12</reference>; <reference osisRef="Rev.13.1">13:1</reference>; <reference osisRef="Rev.18.17">18:17</reference>, <reference osisRef="Rev.18.19">19</reference>; so "death" and "hell" are personifications (compare <reference osisRef="Rev.21.1">Re 21:1</reference>). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.

13. death and hell-- Greek, "Hades." The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [Cluver from Augustine], besides the literal meaning, as, in Re 8:8; 12:12; 13:1; 18:17, 19; so "death" and "hell" are personifications (compare Re 21:1). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up.


14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits.

<hi type="bold">This is the second death--</hi>"the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.

14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits. This is the second death-- "the lake of fire" is added in A, B, and Andreas. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, "everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ.


15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, <reference osisRef="Matt.25.34">Mt 25:34</reference>, 41, 46. <chapter eID="Rev.20"/>

15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, Mt 25:34, 41, 46.


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Rev.21.1-Rev.21.27">Re 21:1-27</reference>. The New Heaven and Earth: New Jerusalem Out of Heaven.</title>
 The remaining two chapters describe the eternal and consummated kingdom of God and the saints on the new earth. As the world of nations is to be pervaded by divine influence in the millennium, so the world of nature shall be, not annihilated, but transfigured universally in the eternal state which follows it. The earth was cursed for man's sake; but is redeemed by the second Adam. Now is the Church; in the millennium shall be the kingdom; and after that shall be the new world wherein God shall be all in all. The "day of the Lord" and the conflagration of the earth are in <reference osisRef="2Pet.3.10">2Pe 3:10</reference>, <reference osisRef="2Pet.3.11">11</reference> spoken of as if connected together, from which many argue against a millennial interval between His coming and the general conflagration of the old earth, preparatory to the new; but "day" is used often of a whole period comprising events intimately connected together, as are the Lord's second advent, the millennium, and the general conflagration and judgment. Compare <reference osisRef="Gen.2.4">Ge 2:4</reference> as to the wide use of "day." Man's soul is redeemed by regeneration through the Holy Spirit now; man's body shall be redeemed at the resurrection; man's dwelling-place, His inheritance, the earth, shall be redeemed perfectly at the creation of the new heaven and earth, which shall exceed in glory the first Paradise, as much as the second Adam exceeds in glory the first Adam before the fall, and as man regenerated in body and soul shall exceed man as he was at creation.

<hi type="bold">1. the first--</hi>that is the former.

<hi type="bold">passed away--</hi>Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").

<hi type="bold">was--</hi>Greek, "is," which graphically sets the thing before our eyes as present.

<hi type="bold">no more sea--</hi>The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, <reference osisRef="Rev.13.1">Re 13:1</reference>. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in <reference osisRef="Rev.22.1">Re 22:1</reference>, 2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead ... in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.

CHAPTER 21 Re 21:1-27. The New Heaven and Earth: New Jerusalem Out of Heaven. The remaining two chapters describe the eternal and consummated kingdom of God and the saints on the new earth. As the world of nations is to be pervaded by divine influence in the millennium, so the world of nature shall be, not annihilated, but transfigured universally in the eternal state which follows it. The earth was cursed for man's sake; but is redeemed by the second Adam. Now is the Church; in the millennium shall be the kingdom; and after that shall be the new world wherein God shall be all in all. The "day of the Lord" and the conflagration of the earth are in 2Pe 3:10, 11 spoken of as if connected together, from which many argue against a millennial interval between His coming and the general conflagration of the old earth, preparatory to the new; but "day" is used often of a whole period comprising events intimately connected together, as are the Lord's second advent, the millennium, and the general conflagration and judgment. Compare Ge 2:4 as to the wide use of "day." Man's soul is redeemed by regeneration through the Holy Spirit now; man's body shall be redeemed at the resurrection; man's dwelling-place, His inheritance, the earth, shall be redeemed perfectly at the creation of the new heaven and earth, which shall exceed in glory the first Paradise, as much as the second Adam exceeds in glory the first Adam before the fall, and as man regenerated in body and soul shall exceed man as he was at creation. 1. the first-- that is the former. passed away-- Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe"). was-- Greek, "is," which graphically sets the thing before our eyes as present. no more sea-- The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, Re 13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in Re 22:1, 2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead... in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.


<hi type="bold">2. And I John--</hi>"John" is omitted in A, B, Vulgate, Syriac, Coptic, and Andreas; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," <reference osisRef="Rev.21.1">Re 21:1</reference>, and the "new Jerusalem" in this verse.

<hi type="bold">Jerusalem ... out of heaven--</hi>(<reference osisRef="Rev.3.12">Re 3:12</reference>; <reference osisRef="Gal.4.26">Ga 4:26</reference>, "Jerusalem which is above"; <reference osisRef="Heb.11.10">He 11:10</reference>; <reference osisRef="Heb.12.22">12:22</reference>; <reference osisRef="Heb.13.14">13:14</reference>). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (<reference osisRef="Rev.3.12">Re 3:12</reference>). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (<reference osisRef="Gal.4.26">Ga 4:26</reference>; compare <reference osisRef="Gal.1.17">Ga 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>; 2:1; <reference osisRef="Heb.12.22">He 12:22</reference>), though not so in the Epistles to Romans and Corinthians [Bengel].

<hi type="bold">bride--</hi>made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, <reference osisRef="Rev.2.7">Re 2:7</reference>), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.

2. And I John-- "John" is omitted in A, B, Vulgate, Syriac, Coptic, and Andreas; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," Re 21:1, and the "new Jerusalem" in this verse. Jerusalem... out of heaven-- (Re 3:12; Ga 4:26, "Jerusalem which is above"; He 11:10; 12:22; 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (Re 3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (Ga 4:26; compare Ga 1:17, 18; 2:1; He 12:22), though not so in the Epistles to Romans and Corinthians [Bengel]. bride-- made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, Re 2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.


<hi type="bold">3. out of heaven--</hi>so Andreas. But A and Vulgate read, "out of the throne."

<hi type="bold">the tabernacle--</hi>alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: <reference osisRef="Rev.11.19">Re 11:19</reference>; <reference osisRef="Rev.15.5">15:5</reference>, "the temple of the tabernacle of the testimony in heaven"; also <reference osisRef="Rev.13.6">Re 13:6</reference>. Compare the contrast in <reference osisRef="Heb.9.23">He 9:23</reference>, <reference osisRef="Heb.9.14">14</reference>, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in Eze 40:1-42:20, as about to be, namely, during the millennium.

<hi type="bold">dwell with them--</hi>literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (<reference osisRef="Rev.22.4">Re 22:4</reference>).

<hi type="bold">they--</hi>in Greek emphatic, "they" (in particular).

<hi type="bold">his people--</hi>Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.

<hi type="bold">God himself ... with them--</hi>realizing fully His name Immanuel.

3. out of heaven-- so Andreas. But A and Vulgate read, "out of the throne." the tabernacle-- alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: Re 11:19; 15:5, "the temple of the tabernacle of the testimony in heaven"; also Re 13:6. Compare the contrast in He 9:23, 14, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in Eze 40:1-42:20, as about to be, namely, during the millennium. dwell with them-- literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (Re 22:4). they-- in Greek emphatic, "they" (in particular). his people-- Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular. God himself... with them-- realizing fully His name Immanuel.


<hi type="bold">4. all tears--</hi>Greek, "every tear."

<hi type="bold">no more death--</hi>Greek, "death shall be no more." Therefore it is not the millennium, for in the latter there is death (<reference osisRef="Isa.65.20">Is 65:20</reference>; <reference osisRef="1Cor.15.26">1Co 15:26</reference>, <reference osisRef="1Cor.15.54">54</reference>, "the last enemy ... destroyed is death," <reference osisRef="Rev.20.14">Re 20:14</reference>, after the millennium).

<hi type="bold">sorrow--</hi>Greek, "mourning."

<hi type="bold">passed away--</hi>Greek, "departed," as in <reference osisRef="Rev.21.1">Re 21:1</reference>.

4. all tears-- Greek, "every tear." no more death-- Greek, "death shall be no more." Therefore it is not the millennium, for in the latter there is death (Is 65:20; 1Co 15:26, 54, "the last enemy... destroyed is death," Re 20:14, after the millennium). sorrow-- Greek, "mourning." passed away-- Greek, "departed," as in Re 21:1.


<hi type="bold">5. sat--</hi>Greek, "sitteth."

<hi type="bold">all things new--</hi>not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul.

<hi type="bold">unto me--</hi>so Coptic and Andreas. But A, B, Vulgate, and Syriac omit.

<hi type="bold">true and faithful--</hi>so Andreas. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").

5. sat-- Greek, "sitteth." all things new-- not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul. unto me-- so Coptic and Andreas. But A, B, Vulgate, and Syriac omit. true and faithful-- so Andreas. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").


<hi type="bold">6. It is done--</hi>the same Greek as in <reference osisRef="Rev.16.17">Re 16:17</reference>. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' <reference osisRef="Rev.21.5">Re 21:5</reference>) are come to pass." All is as sure as if it actually had been fulfilled for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at the completion of the first creation God saw everything that He had made, and behold it was very good (<reference osisRef="Gen.1.31">Ge 1:31</reference>).

<hi type="bold">Alpha ... Omega--</hi>Greek in A and B, "the Alpha ... the Omega" (<reference osisRef="Rev.1.18">Re 1:18</reference>).

<hi type="bold">give unto ... athirst ... water of life--</hi>(<reference osisRef="Rev.22.17">Re 22:17</reference>; <reference osisRef="Isa.12.3">Is 12:3</reference>; <reference osisRef="Isa.55.1">55:1</reference>; <reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>; <reference osisRef="John.7.37">7:37</reference>, <reference osisRef="John.7.38">38</reference>). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain.

<hi type="bold">freely--</hi>Greek, "gratuitously": the same Greek as is translated, "(They hated Me) without a cause," <reference osisRef="John.15.25">Joh 15:25</reference>. As gratuitous as was man's hatred of God, so gratuitous is God's love to man: there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man: the very reverse of what might be expected took place in both cases. Even in heaven our drinking at the Fountain shall be God's gratuitous gift.

6. It is done-- the same Greek as in Re 16:17. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' Re 21:5) are come to pass." All is as sure as if it actually had been fulfilled for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at the completion of the first creation God saw everything that He had made, and behold it was very good (Ge 1:31). Alpha... Omega-- Greek in A and B, "the Alpha... the Omega" (Re 1:18). give unto... athirst... water of life-- (Re 22:17; Is 12:3; 55:1; Joh 4:13, 14; 7:37, 38). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain. freely-- Greek, "gratuitously": the same Greek as is translated, "(They hated Me) without a cause," Joh 15:25. As gratuitous as was man's hatred of God, so gratuitous is God's love to man: there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man: the very reverse of what might be expected took place in both cases. Even in heaven our drinking at the Fountain shall be God's gratuitous gift.


<hi type="bold">7. He that overcometh--</hi>another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst."

<hi type="bold">inherit all things--</hi>A, B, Vulgate, and Cyprian read, "these things," namely, the blessings described in this whole passage. With "all things," compare <reference osisRef="1Cor.3.21-1Cor.3.23">1Co 3:21-23</reference>.

<hi type="bold">I will be his God--</hi>Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God."

<hi type="bold">he shall be my son--</hi>"He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.

7. He that overcometh-- another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst." inherit all things-- A, B, Vulgate, and Cyprian read, "these things," namely, the blessings described in this whole passage. With "all things," compare 1Co 3:21-23. I will be his God-- Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God." he shall be my son-- "He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.