<hi type="bold">6. martyrs--</hi>witnesses.

<hi type="bold">I wondered with great admiration--</hi>As the Greek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire her in the modern English sense. Elsewhere (<reference osisRef="Rev.17.8">Re 17:8</reference>; <reference osisRef="Rev.13.3">13:3</reference>), all the earthly-minded ("they that dwell on the earth") wonder in admiration of the beast. Here only is John's wonder called forth; not the beast, but the woman sunken into the harlot, the Church become a world-loving apostate, moves his sorrowful astonishment at so awful a change. That the world should be beastly is natural, but that the faithful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here. "Corruptio optimi pessima"; when the Church falls, she sinks lower than the godless world, in proportion as her right place is higher than the world. It is striking that in <reference osisRef="Rev.17.3">Re 17:3</reference>, "woman" has not the article, "the woman," as if she had been before mentioned: for though identical in one sense with the woman, <reference osisRef="Rev.12.1-Rev.12.6">Re 12:1-6</reference>, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Christendom regarded as the woman has apostatized from its first faith.

6. martyrs-- witnesses. I wondered with great admiration-- As the Greek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire her in the modern English sense. Elsewhere (Re 17:8; 13:3), all the earthly-minded ("they that dwell on the earth") wonder in admiration of the beast. Here only is John's wonder called forth; not the beast, but the woman sunken into the harlot, the Church become a world-loving apostate, moves his sorrowful astonishment at so awful a change. That the world should be beastly is natural, but that the faithful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here. "Corruptio optimi pessima"; when the Church falls, she sinks lower than the godless world, in proportion as her right place is higher than the world. It is striking that in Re 17:3, "woman" has not the article, "the woman," as if she had been before mentioned: for though identical in one sense with the woman, Re 12:1-6, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Christendom regarded as the woman has apostatized from its first faith.


<hi type="bold">8. beast ... was, and is not--</hi>(Compare <reference osisRef="Rev.17.11">Re 17:11</reference>). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (<reference osisRef="Rev.11.7">Re 11:7</reference>), not merely from the sea of convulsed nations (<reference osisRef="Rev.13.1">Re 13:1</reference>). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock."

<hi type="bold">go--</hi>So B, Vulgate, and Andreas read the future tense. But A and Irenæus, "goeth."

<hi type="bold">into perdition--</hi>The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance.

<hi type="bold">names were--</hi>so Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is."

<hi type="bold">written in--</hi>Greek, "upon."

<hi type="bold">which--</hi>rather, "when they behold the beast that it was," &c. So Vulgate.

<hi type="bold">was, and is not, and yet is--</hi>A, B, and Andreas read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [Bengel]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (<reference osisRef="Rev.11.10">Re 11:10</reference>).

8. beast... was, and is not-- (Compare Re 17:11). The time when the beast "is not" is the time during which it has "the deadly wound"; the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. The healing of its wound answers to its ascending out of the bottomless pit. The beast, or Antichristian world power, returns worse than ever, with satanic powers from hell (Re 11:7), not merely from the sea of convulsed nations (Re 13:1). Christian civilization gives the beast only a temporary wound, whence the deadly wound is always mentioned in connection with its being healed up the non-existence of the beast in connection with its reappearance; and Daniel does not even notice any change in the world power effected by Christianity. We are endangered on one side by the spurious Christianity of the harlot, on the other by the open Antichristianity of the beast; the third class is Christ's little flock." go-- So B, Vulgate, and Andreas read the future tense. But A and Irenæus, "goeth." into perdition-- The continuance of this revived seventh (that is, the eighth) head is short: it is therefore called "the son of perdition," who is essentially doomed to it almost immediately after his appearance. names were-- so Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is." written in-- Greek, "upon." which-- rather, "when they behold the beast that it was," &c. So Vulgate. was, and is not, and yet is-- A, B, and Andreas read, "and shall come" (literally, "be present," namely, again: Greek, "kai parestai"). The Hebrew, "tetragrammaton," or sacred four letters in Jehovah, "who is, who was, and who is to come," the believer's object of worship, has its contrasted counterpart in the beast "who was, and is not, and shall be present," the object of the earth's worship [Bengel]. They exult with wonder in seeing that the beast which had seemed to have received its death blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented them (Re 11:10).


9. Compare <reference osisRef="Rev.13.18">Re 13:18</reference>; <reference osisRef="Dan.12.10">Da 12:10</reference>, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy.

<hi type="bold">seven heads and seven mountains--</hi>The connection between mountains and kings must be deeper than the mere outward fact to which incidental allusion is made, that Rome (the then world city) is on seven hills (whence heathen Rome had a national festival called Septimontium, the feast of the seven-hilled city [Plutarch]; and on the imperial coins, just as here, she is represented as a woman seated on seven hills. Coin of Vespasian, described by Captain Smyth [Roman Coins, p. 310; Ackerman, 1, p. 87]). The seven heads can hardly be at once seven kings or kingdoms (<reference osisRef="Rev.17.10">Re 17:10</reference>), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth"and "waters ... peoples" (<reference osisRef="Rev.17.15">Re 17:15</reference>), so "mountains" have a symbolical meaning, namely, prominent seats of power. Especially such as are prominent hindrances to the cause of God (<reference osisRef="Ps.68.16">Psa 68:16</reference>, <reference osisRef="Ps.68.17">17</reference>; <reference osisRef="Isa.40.4">Is 40:4</reference>; <reference osisRef="Isa.41.15">41:15</reference>; <reference osisRef="Isa.49.11">49:11</reference>; <reference osisRef="Ezek.35.2">Eze 35:2</reference>); especially Babylon (which geographically was in a plain, but spiritually is called a destroying mountain, <reference osisRef="Jer.51.25">Jr 51:25</reference>), in majestic contrast to which stands Mount Zion, "the mountain of the Lord's house" (<reference osisRef="Isa.2.2">Is 2:2</reference>), and the heavenly mount; <reference osisRef="Rev.21.10">Re 21:10</reference>, "a great and high mountain ... and that great city, the holy Jerusalem." So in <reference osisRef="Dan.2.35">Da 2:35</reference>, the stone becomes a mountain--Messiah's universal kingdom supplanting the previous world kingdoms. As nature shadows forth the great realities of the spiritual world, so seven-hilled Rome is a representative of the seven-headed world power of which the dragon has been, and is the prince. The "seven kings" are hereby distinguished from the "ten kings" (<reference osisRef="Rev.17.12">Re 17:12</reference>): the former are what the latter are not, "mountains," great seats of the world power. The seven universal God-opposed monarchies are Egypt (the first world power which came into collision with God's people,) Assyria, Babylon, Greece, Medo-Persia, Rome, the Germanic-Slavonic empire (the clay of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth material, <reference osisRef="Dan.2.33">Da 2:33</reference>, 34, 42, 43, symbolizing this last head). These seven might seem not to accord with the seven heads in <reference osisRef="Dan.7.4-Dan.7.7">Da 7:4-7</reference>, one head on the first beast (Babylon), one on the second (Medo-Persia), four on the third (Greece; namely, Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in both lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gothic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. The woman sitting on the seven hills implies the Old and New Testament Church conforming to, and resting on, the world power, that is, on all the seven world kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshadowed this. Compare Eze 16:1-63; 23:1-49, on Israel's whoredoms with Egypt, Assyria, Babylon; and <reference osisRef="Matt.7.24">Mt 7:24</reference>; <reference osisRef="Matt.24.10-Matt.24.12">24:10-12</reference>, <reference osisRef="Matt.24.23-Matt.24.26">23-26</reference>, on the characteristics of the New Testament Church's harlotry, namely, distrust, suspicion, hatred, treachery, divisions into parties, false doctrine.

9. Compare Re 13:18; Da 12:10, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy. seven heads and seven mountains-- The connection between mountains and kings must be deeper than the mere outward fact to which incidental allusion is made, that Rome (the then world city) is on seven hills (whence heathen Rome had a national festival called Septimontium, the feast of the seven-hilled city [Plutarch]; and on the imperial coins, just as here, she is represented as a woman seated on seven hills. Coin of Vespasian, described by Captain Smyth [Roman Coins, p. 310; Ackerman, 1, p. 87]). The seven heads can hardly be at once seven kings or kingdoms (Re 17:10), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth"and "waters... peoples" (Re 17:15), so "mountains" have a symbolical meaning, namely, prominent seats of power. Especially such as are prominent hindrances to the cause of God (Psa 68:16, 17; Is 40:4; 41:15; 49:11; Eze 35:2); especially Babylon (which geographically was in a plain, but spiritually is called a destroying mountain, Jr 51:25), in majestic contrast to which stands Mount Zion, "the mountain of the Lord's house" (Is 2:2), and the heavenly mount; Re 21:10, "a great and high mountain... and that great city, the holy Jerusalem." So in Da 2:35, the stone becomes a mountain--Messiah's universal kingdom supplanting the previous world kingdoms. As nature shadows forth the great realities of the spiritual world, so seven-hilled Rome is a representative of the seven-headed world power of which the dragon has been, and is the prince. The "seven kings" are hereby distinguished from the "ten kings" (Re 17:12): the former are what the latter are not, "mountains," great seats of the world power. The seven universal God-opposed monarchies are Egypt (the first world power which came into collision with God's people,) Assyria, Babylon, Greece, Medo-Persia, Rome, the Germanic-Slavonic empire (the clay of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth material, Da 2:33, 34, 42, 43, symbolizing this last head). These seven might seem not to accord with the seven heads in Da 7:4-7, one head on the first beast (Babylon), one on the second (Medo-Persia), four on the third (Greece; namely, Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in both lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gothic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. The woman sitting on the seven hills implies the Old and New Testament Church conforming to, and resting on, the world power, that is, on all the seven world kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshadowed this. Compare Eze 16:1-63; 23:1-49, on Israel's whoredoms with Egypt, Assyria, Babylon; and Mt 7:24; 24:10-12, 23-26, on the characteristics of the New Testament Church's harlotry, namely, distrust, suspicion, hatred, treachery, divisions into parties, false doctrine.


<hi type="bold">10. there are--</hi>Translate, "they (the seven heads) are seven kings."

<hi type="bold">five ... one--</hi>Greek, "the five ... the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, <reference osisRef="Ezek.29.1-Ezek.30.26">Eze 29:1-30:26</reference>; Assyria and Nineveh, <reference osisRef="Nah.3.1-Nah.3.19">Na 3:1-19</reference>; Babylon, <reference osisRef="Rev.18.2">Re 18:2</reference>; <reference osisRef="Jer.50.1-Jer.51.64">Jr 50:1-51:64</reference>; Medo-Persia, <reference osisRef="Dan.8.3-Dan.7.20">Da 8:3-7, 20</reference>-<reference osisRef="Dan.7.22">22</reference>; <reference osisRef="Dan.10.13">10:13</reference>; <reference osisRef="Dan.11.2">11:2</reference>; Greece, <reference osisRef="Dan.11.4">Da 11:4</reference>). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c.

<hi type="bold">the other is not yet come--</hi>not as Alford, inaccurately representing Auberlen, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (<reference osisRef="Rev.17.11">Re 17:11</reference>), is the time during which it is "wounded to death," and has the "deadly wound" (<reference osisRef="Rev.13.3">Re 13:3</reference>). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as Alford wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.

10. there are-- Translate, "they (the seven heads) are seven kings." five... one-- Greek, "the five... the one"; the first five of the seven are fallen (a word applicable not to forms of government passing away, but to the fall of once powerful empires: Egypt, Eze 29:1-30:26; Assyria and Nineveh, Na 3:1-19; Babylon, Re 18:2; Jr 50:1-51:64; Medo-Persia, Da 8:3-7, 20-22; 10:13; 11:2; Greece, Da 11:4). Rome was "the one" existing in John's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-Persia by Cyrus, Greece by Alexander, &c. the other is not yet come-- not as Alford, inaccurately representing Auberlen, the Christian empire beginning with Constantine; but, the Germanic-Slavonic empire beginning and continuing in its beast-like, that is, HEATHEN Antichristian character for only "a short space." The time when it is said of it, "it is not" (Re 17:11), is the time during which it is "wounded to death," and has the "deadly wound" (Re 13:3). The external Christianization of the migrating hordes from the North which descended on Rome, is the wound to the beast answering to the earth swallowing up the flood (heathen tribes) sent by the dragon, Satan, to drown the woman, the Church. The emphasis palpably is on "a short space," which therefore comes first in the Greek, not on "he must continue," as if his continuance for some [considerable] time were implied, as Alford wrongly thinks. The time of external Christianization (while the beast's wound continues) has lasted for centuries, ever since Constantine. Rome and the Greek Church have partially healed the wound by image worship.


<hi type="bold">11. beast that ... is not--</hi>his beastly character being kept down by outward Christianization of the state until he starts up to life again as "the eighth" king, his "wound being healed" (<reference osisRef="Rev.13.3">Re 13:3</reference>), Antichrist manifested in fullest and most intense opposition to God. The "he" is emphatic in the Greek. He, peculiarly and pre-eminently: answering to "the little horn" with eyes like the eyes of a man, and a mouth speaking great things, before whom three of the ten horns were plucked up by the roots, and to whom the whole ten "give their power and strength" (<reference osisRef="Rev.17.12">Re 17:12</reference>, <reference osisRef="Rev.13.17">13, 17</reference>). That a personal Antichrist will stand at the head of the Antichristian kingdom, is likely from the analogy of Antiochus Epiphanes, the Old Testament Antichrist, "the little horn" in <reference osisRef="Dan.8.9-Dan.8.12">Da 8:9-12</reference>; also, "the man of sin, son of perdition" (<reference osisRef="2Thess.2.3-2Thess.2.8">2Th 2:3-8</reference>), answers here to "goeth into perdition," and is applied to an individual, namely, Judas, in the only other passage where the phrase occurs (<reference osisRef="John.17.12">Joh 17:12</reference>). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (<reference osisRef="Rev.17.8">Re 17:8</reference>, <reference osisRef="Rev.17.11">11</reference>). "While the Church passes through death of the flesh to glory of the Spirit, the beast passes through the glory of the flesh to death" [Auberlen].

<hi type="bold">is of the seven--</hi>rather "springs out of the seven." The eighth is not merely one of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying all the God-opposed features of the previous seven concentrated and consummated; for which reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all the seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [Auberlen], wherein Antichrist takes his rise ("sea," <reference osisRef="Rev.13.1">Re 13:1</reference>; <reference osisRef="Mark.13.8">Mr 13:8</reference>; <reference osisRef="Luke.21.9-Luke.21.11">Lu 21:9-11</reference>). He does not fall like the other seven (<reference osisRef="Rev.17.10">Re 17:10</reference>), but is destroyed, going to his own perdition, by the Lord in person.

11. beast that... is not-- his beastly character being kept down by outward Christianization of the state until he starts up to life again as "the eighth" king, his "wound being healed" (Re 13:3), Antichrist manifested in fullest and most intense opposition to God. The "he" is emphatic in the Greek. He, peculiarly and pre-eminently: answering to "the little horn" with eyes like the eyes of a man, and a mouth speaking great things, before whom three of the ten horns were plucked up by the roots, and to whom the whole ten "give their power and strength" (Re 17:12, 13, 17). That a personal Antichrist will stand at the head of the Antichristian kingdom, is likely from the analogy of Antiochus Epiphanes, the Old Testament Antichrist, "the little horn" in Da 8:9-12; also, "the man of sin, son of perdition" (2Th 2:3-8), answers here to "goeth into perdition," and is applied to an individual, namely, Judas, in the only other passage where the phrase occurs (Joh 17:12). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (Re 17:8, 11). "While the Church passes through death of the flesh to glory of the Spirit, the beast passes through the glory of the flesh to death" [Auberlen]. is of the seven-- rather "springs out of the seven." The eighth is not merely one of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying all the God-opposed features of the previous seven concentrated and consummated; for which reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all the seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [Auberlen], wherein Antichrist takes his rise ("sea," Re 13:1; Mr 13:8; Lu 21:9-11). He does not fall like the other seven (Re 17:10), but is destroyed, going to his own perdition, by the Lord in person.


<hi type="bold">12. ten kings ... received no kingdom as yet; but receive power as kings ... with the beast--</hi>Hence and from <reference osisRef="Rev.17.14">Re 17:14</reference>, <reference osisRef="Rev.17.16">16</reference>, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare <reference osisRef="Dan.2.34">Da 2:34</reference>, 44, "the stone smote the image upon his feet," that is, upon the ten toes, which are, in <reference osisRef="Dan.2.41-Dan.2.44">Da 2:41-44</reference>, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with Alford that the phrase "as kings," implies that they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (<reference osisRef="Rev.17.13">Re 17:13</reference>). They have the name of kings, but not with undivided kingly power [Wordsworth]. See Auberlen's not so probable view, see on <reference osisRef="Rev.17.3">Re 17:3</reference>.

<hi type="bold">one hour--</hi>a definite time of short duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (<reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.11.3">3</reference>; <reference osisRef="Rev.13.5">13:5</reference>). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until the sixth vial, in the latter part of his reign, does he associate the ten kings with him in war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting "in the temple of God" (<reference osisRef="2Thess.2.4">2Th 2:4</reference>), and as the antitypical "abomination of desolation standing in the Holy place" (<reference osisRef="Dan.9.27">Da 9:27</reference>; <reference osisRef="Dan.12.11">12:11</reference>; <reference osisRef="Matt.24.15">Mt 24:15</reference>), and "in the city where our Lord was crucified" (<reference osisRef="Rev.11.8">Re 11:8</reference>). It is remarkable that Irenæus [Against Heresies, 5:25] and Cyril of Jerusalem [Rufinus, Historia Monachorum, 10.37] prophesied that Antichrist would have his seat at Jerusalem and would restore the kingdom of the Jews. Julian the apostate, long after, took part with the Jews, and aided in building their temple, herein being Antichrist's forerunner.

12. ten kings... received no kingdom as yet; but receive power as kings... with the beast-- Hence and from Re 17:14, 16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, namely, Antichrist. Compare Da 2:34, 44, "the stone smote the image upon his feet," that is, upon the ten toes, which are, in Da 2:41-44, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with Alford that the phrase "as kings," implies that they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (Re 17:13). They have the name of kings, but not with undivided kingly power [Wordsworth]. See Auberlen's not so probable view, see on Re 17:3. one hour-- a definite time of short duration, during which "the devil is come down to the inhabitant of the earth and of the sea, having great wrath, because he knoweth that he hath but a short time." Probably the three and a half years (Re 11:2, 3; 13:5). Antichrist is in existence long before the fall of Babylon; but it is only at its fail he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until the sixth vial, in the latter part of his reign, does he associate the ten kings with him in war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting "in the temple of God" (2Th 2:4), and as the antitypical "abomination of desolation standing in the Holy place" (Da 9:27; 12:11; Mt 24:15), and "in the city where our Lord was crucified" (Re 11:8). It is remarkable that Irenæus [Against Heresies, 5:25] and Cyril of Jerusalem [Rufinus, Historia Monachorum, 10.37] prophesied that Antichrist would have his seat at Jerusalem and would restore the kingdom of the Jews. Julian the apostate, long after, took part with the Jews, and aided in building their temple, herein being Antichrist's forerunner.


<hi type="bold">13. one mind--</hi>one sentiment.

<hi type="bold">shall give--</hi>So Coptic. But A, B, and Syriac, "give."

<hi type="bold">strength--</hi>Greek, "authority." They become his dependent allies (<reference osisRef="Rev.17.14">Re 17:14</reference>). Thus Antichrist sets up to be King of kings, but scarcely has he put forth his claim when the true King of kings appears and dashes him down in a moment to destruction.

13. one mind-- one sentiment. shall give-- So Coptic. But A, B, and Syriac, "give." strength-- Greek, "authority." They become his dependent allies (Re 17:14). Thus Antichrist sets up to be King of kings, but scarcely has he put forth his claim when the true King of kings appears and dashes him down in a moment to destruction.


<hi type="bold">14. These shall ... war with the Lamb--</hi>in league with the beast. This is a summary anticipation of <reference osisRef="Rev.19.19">Re 19:19</reference>. This shall not be till after they have first executed judgment on the harlot (<reference osisRef="Rev.17.15">Re 17:15</reference>, <reference osisRef="Rev.17.16">16</reference>).

<hi type="bold">Lord of lords, &c.--</hi>anticipating <reference osisRef="Rev.19.16">Re 19:16</reference>.

<hi type="bold">are--</hi>not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.

14. These shall... war with the Lamb-- in league with the beast. This is a summary anticipation of Re 19:19. This shall not be till after they have first executed judgment on the harlot (Re 17:15, 16). Lord of lords, &c.-- anticipating Re 19:16. are-- not in the Greek. Therefore translate, "And they that are with Him, called chosen, and faithful (shall overcome them, namely, the beast and his allied kings)." These have been with Christ in heaven unseen, but now appear with Him.


15. (<reference osisRef="Rev.17.1">Re 17:1</reference>; <reference osisRef="Isa.8.7">Is 8:7</reference>.) An impious parody of Jehovah who "sitteth upon the flood" [Alford]. Also, contrast the "many waters" <reference osisRef="Rev.19.6">Re 19:6</reference>, "Alleluia."

<hi type="bold">peoples, and multitudes, and nations, and tongues--</hi>The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (<reference osisRef="Rev.19.12">Re 19:12</reference>).

15. (Re 17:1; Is 8:7.) An impious parody of Jehovah who "sitteth upon the flood" [Alford]. Also, contrast the "many waters" Re 19:6, "Alleluia." peoples, and multitudes, and nations, and tongues-- The "peoples," &c., here mark the universality of the spiritual fornication of the Church. The "tongues" remind us of the original Babel, the confusion of tongues, the beginning of Babylon, and the first commencement of idolatrous apostasy after the flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of the harlot, claims a double supremacy over all peoples, typified by the "two swords" according to the interpretation of Boniface VIII in the Bull, "Unam Sanctam," and represented by the two keys: spiritual as the universal bishop, whence he is crowned with the miter; and temporal, whence he is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diadems the "many diadems" of Him who alone has claim to, and shall exercise when He shall come, the twofold dominion (Re 19:12).


<hi type="bold">16. upon the beast--</hi>But A, B, Vulgate, and Syriac read, "and the beast."

<hi type="bold">shall make her desolate--</hi>having first dismounted her from her seat on the beast (<reference osisRef="Rev.17.3">Re 17:3</reference>).

<hi type="bold">naked--</hi>stripped of all her gaud (<reference osisRef="Rev.17.4">Re 17:4</reference>). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and these afterwards shall have judgment executed on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it; and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when it goes a-whoring after the word as if it were the reality, instead of witnessing against its apostasy from God, is false to its profession. Being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, while all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid.

<hi type="bold">eat her flesh--</hi>Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (<reference osisRef="Rev.18.1">Re 18:1</reference>; <reference osisRef="Rev.19.5">19:5</reference>); first by an "angel having great power" (<reference osisRef="Rev.18.1">Re 18:1</reference>), then by "another voice from heaven" (<reference osisRef="Rev.18.4-Rev.18.20">Re 18:4-20</reference>), then by "a mighty angel" (<reference osisRef="Rev.18.21-Rev.18.24">Re 18:21-24</reference>). Compare <reference osisRef="Ezek.16.37-Ezek.16.44">Eze 16:37-44</reference>, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat ... flesh" for prey upon one's property, and injure the character and person, compare <reference osisRef="Ps.14.4">Psa 14:4</reference>; <reference osisRef="Ps.27.2">27:2</reference>; <reference osisRef="Jer.10.25">Jr 10:25</reference>; <reference osisRef="Mic.3.3">Mi 3:3</reference>. The First Napoleon's Edict published at Rome in 1809, confiscating the papal dominions and joining them to France, and later the severance of large portions of the Pope's territory from his sway and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and resources, as distinguished from "herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, by recognizing the usurper Pepin as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty!

<hi type="bold">burn ... with fire--</hi>the legal punishment of an abominable fornication.

16. upon the beast-- But A, B, Vulgate, and Syriac read, "and the beast." shall make her desolate-- having first dismounted her from her seat on the beast (Re 17:3). naked-- stripped of all her gaud (Re 17:4). As Jerusalem used the world power to crucify her Saviour, and then was destroyed by that very power, Rome; so the Church, having apostatized to the world, shall have judgment executed on her first by the world power, the beast and his allies; and these afterwards shall have judgment executed on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it; and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when it goes a-whoring after the word as if it were the reality, instead of witnessing against its apostasy from God, is false to its profession. Being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, while all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid. eat her flesh-- Greek plural, "masses of flesh," that is, "carnal possessions"; implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (Re 18:1; 19:5); first by an "angel having great power" (Re 18:1), then by "another voice from heaven" (Re 18:4-20), then by "a mighty angel" (Re 18:21-24). Compare Eze 16:37-44, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat... flesh" for prey upon one's property, and injure the character and person, compare Psa 14:4; 27:2; Jr 10:25; Mi 3:3. The First Napoleon's Edict published at Rome in 1809, confiscating the papal dominions and joining them to France, and later the severance of large portions of the Pope's territory from his sway and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and resources, as distinguished from "herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, by recognizing the usurper Pepin as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty! burn... with fire-- the legal punishment of an abominable fornication.


<hi type="bold">17. hath put--</hi>the prophetical past tense for the future.

<hi type="bold">fulfil--</hi>Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below.

<hi type="bold">his will--</hi>Greek, "his mind," or purpose; while they think only of doing their own purpose.

<hi type="bold">to agree--</hi>literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it.

<hi type="bold">the words of God--</hi>foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and Andreas. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos."

<hi type="bold">fulfilled--</hi>(<reference osisRef="Rev.10.7">Re 10:7</reference>).

17. hath put-- the prophetical past tense for the future. fulfil-- Greek, "do," or "accomplish." The Greek, "poiesai," is distinct from that which is translated, "fulfilled," Greek, "telesthesontai," below. his will-- Greek, "his mind," or purpose; while they think only of doing their own purpose. to agree-- literally, "to do" (or accomplish) one mind" or "purpose." A and Vulgate omit this clause, but B supports it. the words of God-- foretelling the rise and downfall of the beast; Greek, "hoi logoi," in A, B, and Andreas. English Version reading is Greek, "ta rhemata," which is not well supported. No mere articulate utterances, but the efficient words of Him who is the Word: Greek, "logos." fulfilled-- (Re 10:7).


<hi type="bold">18. reigneth--</hi>literally, "hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (<reference osisRef="Rev.11.8">Re 11:8</reference>). Also the beast cannot represent a spiritual power, but a world power. In this verse the harlot is presented before us ripe for judgment. The eighteenth chapter details that judgment. <chapter eID="Rev.17"/>

18. reigneth-- literally, "hath kingship over the kings." The harlot cannot be a mere city literally, but is called so in a spiritual sense (Re 11:8). Also the beast cannot represent a spiritual power, but a world power. In this verse the harlot is presented before us ripe for judgment. The eighteenth chapter details that judgment.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Rev.18.1-Rev.18.24">Re 18:1-24</reference>. Babylon's Fall: God's People Called Out of Her: The Kings and Merchants of the Earth Mourn, While the Saints Rejoice at Her Fall.</title>

<hi type="bold">1. And--</hi>so Vulgate and Andreas. But A, B, Syriac, and Coptic omit "And."

<hi type="bold">power--</hi>Greek, "authority."

<hi type="bold">lightened--</hi>"illumined."

<hi type="bold">with--</hi>Greek, "owing to."

CHAPTER 18 Re 18:1-24. Babylon's Fall: God's People Called Out of Her: The Kings and Merchants of the Earth Mourn, While the Saints Rejoice at Her Fall. 1. And-- so Vulgate and Andreas. But A, B, Syriac, and Coptic omit "And." power-- Greek, "authority." lightened-- "illumined." with-- Greek, "owing to."


<hi type="bold">2. mightily ... strong--</hi>not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice."

<hi type="bold">is fallen, is fallen--</hi>so A, Vulgate, Syriac, and Andreas. But B and Coptic omit the second "is fallen" (<reference osisRef="Isa.21.9">Is 21:9</reference>; <reference osisRef="Jer.51.8">Jr 51:8</reference>). This phrase is here prophetical of her fall, still future, as <reference osisRef="Rev.18.4">Re 18:4</reference> proves.

<hi type="bold">devils--</hi>Greek, "demons."

<hi type="bold">the hold--</hi>a keep or prison.

2. mightily... strong-- not supported by manuscripts. But A, B, Vulgate, Syriac, and Coptic read, "with (literally, 'in') a mighty voice." is fallen, is fallen-- so A, Vulgate, Syriac, and Andreas. But B and Coptic omit the second "is fallen" (Is 21:9; Jr 51:8). This phrase is here prophetical of her fall, still future, as Re 18:4 proves. devils-- Greek, "demons." the hold-- a keep or prison.


<hi type="bold">3. drunk--</hi><reference osisRef="Rev.14.8">Re 14:8</reference>, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses (<reference osisRef="Rev.11.7">Re 11:7</reference>), and then the beast himself is destroyed.

<hi type="bold">the wine--</hi>so B, Syriac, and Coptic. But A, C, and Vulgate omit.

<hi type="bold">abundance--</hi>literally, "power."

<hi type="bold">delicacies--</hi>Greek, "luxury." See on <reference osisRef="1Tim.5.11">1Ti 5:11</reference>, where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.

3. drunk-- Re 14:8, from which perhaps "the wine" may have been interpolated. They have drunk of her fornication, the consequence of which will be wrath to themselves. But A, B, and C read, "(owing to the wrath of her fornication all nations) have fallen." Vulgate and most versions read as English Version, which may be the right reading though not supported by the oldest manuscripts. Babylon, the whore, is destroyed before the beast slays the two witnesses (Re 11:7), and then the beast himself is destroyed. the wine-- so B, Syriac, and Coptic. But A, C, and Vulgate omit. abundance-- literally, "power." delicacies-- Greek, "luxury." See on 1Ti 5:11, where the Greek verb "wax wanton" is akin to the noun here. Translate, "wanton luxury." The reference is not to earthly merchandise, but to spiritual wares, indulgences, idolatries, superstitions, worldly compromises, wherewith the harlot, that is, the apostate Church, has made merchandise of men. This applies especially to Rome; but the Greek, and even in a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle of Rome and the Greek church is not so.


<hi type="bold">4. Come out of her, my people--</hi>quoted from <reference osisRef="Jer.50.8">Jr 50:8</reference>; <reference osisRef="Jer.51.6">51:6</reference>, <reference osisRef="Jer.51.45">45</reference>. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [Auberlen]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [Hahn in Auberlen]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (<reference osisRef="Rev.20.4">Re 20:4</reference>; <reference osisRef="Luke.21.28">Lu 21:28</reference>).

<hi type="bold">be not partakers--</hi>Greek, "have no fellowship with her sins."

<hi type="bold">that ye receive not of her plagues--</hi>as Lot's wife, by lingering too near the polluted and doomed city.

4. Come out of her, my people-- quoted from Jr 50:8; 51:6, 45. Even in the Romish Church God has a people: but they are in great danger; their only safety is in coming out of her at once. So also in every apostate or world-conforming church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abiram. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a different end from what God designed it, namely. to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell: whenever the kernel is mature, the shell is thrown away" [Auberlen]. "The harlot is not Rome alone (though she is pre-eminently so), but every Church that has not Christ's mind and spirit. False Christendom, divided into very many sects, is truly Babylon, that is, confusion. However, in all Christendom the true Jesus-congregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world" [Hahn in Auberlen]. The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of the latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to be destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration glory at Christ's coming (Re 20:4; Lu 21:28). be not partakers-- Greek, "have no fellowship with her sins." that ye receive not of her plagues-- as Lot's wife, by lingering too near the polluted and doomed city.


<hi type="bold">5. her sins--</hi>as a great heap.

<hi type="bold">reached--</hi>Greek, "reached so far as to come into close contact with, and to cleave unto."

5. her sins-- as a great heap. reached-- Greek, "reached so far as to come into close contact with, and to cleave unto."


6. Addressed to the executioners of God's wrath.

<hi type="bold">Reward--</hi>Greek, "repay."

<hi type="bold">she rewarded--</hi>English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived."

<hi type="bold">double--</hi>of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering (<reference osisRef="Isa.61.7">Is 61:7</reference>; <reference osisRef="Zech.9.12">Zec 9:12</reference>); even as she has received double punishment for her sins (<reference osisRef="Isa.40.2">Is 40:2</reference>).

<hi type="bold">unto her--</hi>So Syriac, Coptic, and Andreas. A, B, and C omit it.

<hi type="bold">in the cup--</hi>(<reference osisRef="Rev.18.3">Re 18:3</reference>; <reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.17.4">17:4</reference>).

<hi type="bold">filled--</hi>literally "mixed."

<hi type="bold">fill to her double--</hi>of the Lord's cup of wrath.

6. Addressed to the executioners of God's wrath. Reward-- Greek, "repay." she rewarded-- English Version reading adds "you" with none of the oldest manuscripts. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid the world power for some injury which the world power had inflicted on her; but she had given the world power that which was its due, namely, spiritual delusions, because it did not like to retain God in its knowledge; the unfaithful Church's principle was, "Populus vult decipi, et decipiatur." "The people like to be deceived, and let them be deceived." double-- of sorrow. Contrast with this the double of joy which Jerusalem shall receive for her past suffering (Is 61:7; Zec 9:12); even as she has received double punishment for her sins (Is 40:2). unto her-- So Syriac, Coptic, and Andreas. A, B, and C omit it. in the cup-- (Re 18:3; Re 14:8; 17:4). filled-- literally "mixed." fill to her double-- of the Lord's cup of wrath.


<hi type="bold">7. How much--</hi>that is in proportion as.

<hi type="bold">lived deliciously--</hi>luxuriously: see on <reference osisRef="Rev.18.3">Re 18:3</reference>, where the Greek is akin.

<hi type="bold">sorrow--</hi>Greek, "mourning," as for a dead husband.

<hi type="bold">I sit--</hi>so Vulgate. But A, B, and C prefix "that."

<hi type="bold">I ... am no widow--</hi>for the world power is my husband and my supporter.

<hi type="bold">shall see no sorrow--</hi>Greek, "mourning." "I am seated (this long time) ... I am no widow ... I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [Bengel]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by Ammian Marcellin [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [Augustine]. As the Jew's restoration did not take place till Babylon's fall, so R. Kimchi on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.

7. How much-- that is in proportion as. lived deliciously-- luxuriously: see on Re 18:3, where the Greek is akin. sorrow-- Greek, "mourning," as for a dead husband. I sit-- so Vulgate. But A, B, and C prefix "that." I... am no widow-- for the world power is my husband and my supporter. shall see no sorrow-- Greek, "mourning." "I am seated (this long time)... I am no widow... I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future [Bengel]. I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the West, and is called on Imperial coins "the eternal city." So Papal Rome is called by Ammian Marcellin [15.7]. "Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her mother, God has been pleased to subdue the world under one sway" [Augustine]. As the Jew's restoration did not take place till Babylon's fall, so R. Kimchi on Obadiah, writes, "When Rome (Edom) shall be devastated, there shall be redemption to Israel." Romish idolatries have been the great stumbling-blocks to the Jews' acceptance of Christianity.


<hi type="bold">8. death--</hi>on herself, though she thought herself secure even from the death of her husband.

<hi type="bold">mourning--</hi>instead of her feasting.

<hi type="bold">famine--</hi>instead of her luxurious delicacies (<reference osisRef="Rev.18.3">Re 18:3</reference>, <reference osisRef="Rev.18.7">7</reference>).

<hi type="bold">fire--</hi>(See on <reference osisRef="Rev.17.16">Re 17:16</reference>). Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless Church), the burning may be mainly mystical, symbolizing utter destruction and removal. Bengel is probably right in thinking Rome will once more rise to power. The carnal, faithless, and worldly elements in all churches, Roman, Greek, and Protestant, tend towards one common center, and prepare the way for the last form of the beast, namely, Antichrist. The Pharisees were in the main sound in creed, yet judgment fell on them as on the unsound Sadducees and half-heathenish Samaritans. So faithless and adulterous, carnal, worldly Protestant churches, will not escape for their soundness of creed.

<hi type="bold">the Lord--</hi>so B, C, Syriac, and Andreas. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL."

<hi type="bold">judgeth--</hi>But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in <reference osisRef="Rev.18.4">Re 18:4</reference> to God's people to come out of her implies that the judgment was not yet actually executed.

8. death-- on herself, though she thought herself secure even from the death of her husband. mourning-- instead of her feasting. famine-- instead of her luxurious delicacies (Re 18:3, 7). fire-- (See on Re 17:16). Literal fire may burn the literal city of Rome, which is situated in the midst of volcanic agencies. As the ground was cursed for Adam's sin, and the earth under Noah was sunk beneath the flood, and Sodom was burnt with fire, so may Rome be. But as the harlot is mystical (the whole faithless Church), the burning may be mainly mystical, symbolizing utter destruction and removal. Bengel is probably right in thinking Rome will once more rise to power. The carnal, faithless, and worldly elements in all churches, Roman, Greek, and Protestant, tend towards one common center, and prepare the way for the last form of the beast, namely, Antichrist. The Pharisees were in the main sound in creed, yet judgment fell on them as on the unsound Sadducees and half-heathenish Samaritans. So faithless and adulterous, carnal, worldly Protestant churches, will not escape for their soundness of creed. the Lord-- so B, C, Syriac, and Andreas. But A and Vulgate omit. "Strong" is the meaning of God's Hebrew name, "EL." judgeth-- But A, B, and C read the past tense (Greek, "krinas"), "who hath judged her": the prophetical past for the future: the charge in Re 18:4 to God's people to come out of her implies that the judgment was not yet actually executed.


<hi type="bold">9. lived deliciously--</hi>Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses (<reference osisRef="Rev.11.10">Re 11:10</reference>) who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts.

<hi type="bold">bewail her--</hi>A, B, C, Syriac, Coptic, and Cyprian omit "her."

9. lived deliciously-- Greek, "luxuriated." The faithless Church, instead of reproving, connived at the self-indulgent luxury of the great men of this world, and sanctioned it by her own practice. Contrast the world's rejoicing over the dead bodies of the two witnesses (Re 11:10) who had tormented it by their faithfulness, with its lamentations over the harlot who had made the way to heaven smooth, and had been found a useful tool in keeping subjects in abject tyranny. Men's carnal mind relishes a religion like that of the apostate Church, which gives an opiate to conscience, while leaving the sinner license to indulge his lusts. bewail her-- A, B, C, Syriac, Coptic, and Cyprian omit "her."


10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot.

<hi type="bold">mighty--</hi>Rome in Greek means strength; though that derivation is doubtful.

10. God's judgments inspire fear even in the worldly, but it is of short duration, for the kings and great men soon attach themselves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot had claimed in blasphemous pretensions and more, and so making up to them for the loss of the harlot. mighty-- Rome in Greek means strength; though that derivation is doubtful.


<hi type="bold">11. shall--</hi>So. B. But A and C read the present, "weep and mourn."

<hi type="bold">merchandise--</hi>Greek, "cargo": wares carried in ships: ship-lading (compare <reference osisRef="Rev.18.17">Re 18:17</reference>). Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them (<reference osisRef="Rev.18.7">Re 18:7</reference>). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on <reference osisRef="Zech.5.4-Zech.5.11">Zec 5:4-11</reference>, on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.

11. shall-- So. B. But A and C read the present, "weep and mourn." merchandise-- Greek, "cargo": wares carried in ships: ship-lading (compare Re 18:17). Rome was not a commercial city, and is not likely from her position to be so. The merchandise must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the source of the merchants' gains, but conformed to them (Re 18:7). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world not heaven, were the reality, and were unscrupulous as to the means of getting gain. Compare Notes, see on Zec 5:4-11, on the same subject, the judgment on mystical Babylon's merchants for unjust gain. All the merchandise here mentioned occurs repeatedly in the Roman Ceremonial.


12. (See on <reference osisRef="Rev.17.4">Re 17:4</reference>).

<hi type="bold">stones ... pearls--</hi>Greek, "stone ... pearl."

<hi type="bold">fine linen--</hi>A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [Alford]. The manufacture for which Egypt (the type of the apostate Church, <reference osisRef="Rev.11.8">Re 11:8</reference>) was famed. Contrast "the fine linen" (<reference osisRef="Ezek.16.10">Eze 16:10</reference>) put on Israel, and on the New Testament Church (<reference osisRef="Rev.19.8">Re 19:8</reference>), the Bride, by God (<reference osisRef="Ps.132.9">Psa 132:9</reference>).

<hi type="bold">thyine wood--</hi>the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [Alford]. A sweet-smelling tree of Cyrene in Lybia, used for incense.

<hi type="bold">all manner vessels--</hi>Greek, "every vessel," or "furniture."

12. (See on Re 17:4). stones... pearls-- Greek, "stone... pearl." fine linen-- A, B, and C read Greek, "bussinou" for "bussou," that is, "fine linen manufacture" [Alford]. The manufacture for which Egypt (the type of the apostate Church, Re 11:8) was famed. Contrast "the fine linen" (Eze 16:10) put on Israel, and on the New Testament Church (Re 19:8), the Bride, by God (Psa 132:9). thyine wood-- the citrus of the Romans: probably the cypressus thyoyides, or the thuia articulata. "Citron wood" [Alford]. A sweet-smelling tree of Cyrene in Lybia, used for incense. all manner vessels-- Greek, "every vessel," or "furniture."


<hi type="bold">13. cinnamon--</hi>designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved (<reference osisRef="Song.4.14">So 4:14</reference>); but desecrated to vile uses by the adulteress (<reference osisRef="Prov.7.17">Pr 7:17</reference>).

<hi type="bold">odours--</hi>of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and Andreas, but not oldest manuscripts.

<hi type="bold">ointments--</hi>Greek, "ointment."

<hi type="bold">frankincense--</hi>Contrast the true "incense" which God loves (<reference osisRef="Ps.141.2">Psa 141:2</reference>; Mal 1:11).

<hi type="bold">fine flour--</hi>the similago of the Latins [Alford].

<hi type="bold">beasts--</hi>of burden: cattle.

<hi type="bold">slaves--</hi>Greek, "bodies."

<hi type="bold">souls of men--</hi>(<reference osisRef="Ezek.27.13">Eze 27:13</reference>). Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [Mosheim, III, 95, 96].

13. cinnamon-- designed by God for better purposes: being an ingredient in the holy anointing oil, and a plant in the garden of the Beloved (So 4:14); but desecrated to vile uses by the adulteress (Pr 7:17). odours-- of incense. A, C, Vulgate, and Syriac prefix "and amomium" (a precious hair ointment made from an Asiatic shrub). English Version reading is supported by Coptic and Andreas, but not oldest manuscripts. ointments-- Greek, "ointment." frankincense-- Contrast the true "incense" which God loves (Psa 141:2; Mal 1:11). fine flour-- the similago of the Latins [Alford]. beasts-- of burden: cattle. slaves-- Greek, "bodies." souls of men-- (Eze 27:13). Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, which has so often enslaved both bodies and souls of men. Though the New Testament does not directly forbid slavery, which would, in the then state of the world, have incited a slave revolt, it virtually condemns it, as here. Popery has derived its greatest gains from the sale of masses for the souls of men after death, and of indulgences purchased from the Papal chancery by rich merchants in various countries, to be retailed at a profit [Mosheim, III, 95, 96].


14. Direct address to Babylon.

<hi type="bold">the fruits that thy soul lusted after--</hi>Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul."

<hi type="bold">dainty--</hi>Greek, "fat": "sumptuous" in food.

<hi type="bold">goodly--</hi>"splendid," "bright," in dress and equipage.

<hi type="bold">departed--</hi>supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished."

<hi type="bold">thou shalt--</hi>A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."

14. Direct address to Babylon. the fruits that thy soul lusted after-- Greek, "thy autumn-ripe fruits of the lust (eager desire) of the soul." dainty-- Greek, "fat": "sumptuous" in food. goodly-- "splendid," "bright," in dress and equipage. departed-- supported by none of our manuscripts. But A, B, C, Vulgate, Syriac, and Coptic read, "perished." thou shalt-- A, C, Vulgate, and Syriac read, "They (men) shall no more find them at all."


<hi type="bold">15. of these things--</hi>of the things mentioned, <reference osisRef="Rev.18.12">Re 18:12</reference>, <reference osisRef="Rev.18.13">13</reference>.

<hi type="bold">which--</hi>"who."

<hi type="bold">made rich by--</hi>Greek, "derived riches from her."

<hi type="bold">stand afar off for the fear--</hi>(Compare <reference osisRef="Rev.18.10">Re 18:10</reference>).

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

15. of these things-- of the things mentioned, Re 18:12, 13. which-- "who." made rich by-- Greek, "derived riches from her." stand afar off for the fear-- (Compare Re 18:10). wailing-- Greek, "mourning."


<hi type="bold">16. And--</hi>so Vulgate and Andreas. But A, B, and C omit.

<hi type="bold">decked--</hi>literally, "glided."

<hi type="bold">stones ... pearls--</hi>Greek, "stone ... pearl." B and Andreas read "pearls." But A and C, "pearl."

16. And-- so Vulgate and Andreas. But A, B, and C omit. decked-- literally, "glided." stones... pearls-- Greek, "stone... pearl." B and Andreas read "pearls." But A and C, "pearl."


<hi type="bold">17. is come to naught--</hi>Greek, "is desolated."

<hi type="bold">shipmaster--</hi>Greek, "steersman," or "pilot."

<hi type="bold">all the company in ships--</hi>A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has "... to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'Aaubigne, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.

17. is come to naught-- Greek, "is desolated." shipmaster-- Greek, "steersman," or "pilot." all the company in ships-- A, C, Vulgate, and Syriac read, "Every one who saileth to a place" (B has "... to the place"), every voyager. Vessels were freighted with pilgrims to various shrines, so that in one month (A.D. 1300) two hundred thousand pilgrims were counted in Rome [D'Aaubigne, Histoire de la Reformation]: a source of gain, not only to the Papal see, but to shipmasters, merchants, pilots, &c. These latter, however, are not restricted to those literally "shipmasters," &c., but mainly refer, in the mystical sense, to all who share in the spiritual traffic of apostate Christendom.


<hi type="bold">18. when they saw--</hi>Greek, "horontes." But A, B, C, and Andreas read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [Tittmann].

<hi type="bold">smoke--</hi>so B, C. But A reads "place."

<hi type="bold">What city is like--</hi>Compare the similar beast as to the beast, <reference osisRef="Rev.13.4">Re 13:4</reference>: so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants (<reference osisRef="Exod.15.11">Ex 15:11</reference>). Martial says of Rome, "Nothing is equal to her;" and Athenæus, "She is the epitome of the world."

18. when they saw-- Greek, "horontes." But A, B, C, and Andreas read, Greek, "blepontes," "looking at." Greek, "blepo," is to use the eyes, to look: the act of seeing without thought of the object seen. Greek, "horao," refers to the thing seen or presented to the eyes [Tittmann]. smoke-- so B, C. But A reads "place." What city is like-- Compare the similar beast as to the beast, Re 13:4: so closely do the harlot and beast approximate one another. Contrast the attribution of this praise to God, to whom alone it is due, by His servants (Ex 15:11). Martial says of Rome, "Nothing is equal to her;" and Athenæus, "She is the epitome of the world."


<hi type="bold">19. wailing--</hi>"mourning."

<hi type="bold">that had ships--</hi>A, B, and C read, "that had their ships": literally, "the ships."

<hi type="bold">costliness--</hi>her costly treasures: abstract for concrete.

19. wailing-- "mourning." that had ships-- A, B, and C read, "that had their ships": literally, "the ships." costliness-- her costly treasures: abstract for concrete.


<hi type="bold">20. holy apostles--</hi>So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles."

<hi type="bold">avenged you on her--</hi>Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.

20. holy apostles-- So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles." avenged you on her-- Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.


<hi type="bold">21. a--</hi>Greek, "one."

<hi type="bold">millstone--</hi>Compare the judgment on the Egyptian hosts at the Red Sea, <reference osisRef="Exod.15.5">Ex 15:5</reference>, <reference osisRef="Exod.15.10">10</reference>; <reference osisRef="Neh.9.11">Ne 9:11</reference>, and the foretold doom of Babylon, the world power, <reference osisRef="Jer.51.63">Jr 51:63</reference>, <reference osisRef="Jer.51.64">64</reference>.

<hi type="bold">with violence--</hi>Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.

21. a-- Greek, "one." millstone-- Compare the judgment on the Egyptian hosts at the Red Sea, Ex 15:5, 10; Ne 9:11, and the foretold doom of Babylon, the world power, Jr 51:63, 64. with violence-- Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.


<hi type="bold">22. pipers--</hi>flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.

<hi type="bold">craftsman--</hi>artisan.

22. pipers-- flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom. craftsman-- artisan.


23. What a blessed contrast is <reference osisRef="Rev.22.5">Re 22:5</reference>, respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."

<hi type="bold">candle--</hi>Translate as Greek, "lamp."

<hi type="bold">bridegroom ... bride ... no more ... in thee--</hi>Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper (<reference osisRef="Rev.19.7">Re 19:7</reference>, <reference osisRef="Rev.19.9">9</reference>; <reference osisRef="Rev.21.2">21:2</reference>, <reference osisRef="Rev.21.9">9</reference>; <reference osisRef="Isa.62.4">Is 62:4</reference>, <reference osisRef="Isa.62.5">5</reference>).

<hi type="bold">thy merchants were--</hi>So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of ... were thy merchants."

<hi type="bold">sorceries--</hi>Greek, "sorcery."

23. What a blessed contrast is Re 22:5, respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light." candle-- Translate as Greek, "lamp." bridegroom... bride... no more... in thee-- Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper (Re 19:7, 9; 21:2, 9; Is 62:4, 5). thy merchants were-- So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of... were thy merchants." sorceries-- Greek, "sorcery."


24. Applied by Christ (<reference osisRef="Matt.23.35">Mt 23:35</reference>) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" (<reference osisRef="Rev.12.1">Re 12:1</reference>). As to literal city, Aringhus in Bengel says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. Fred. Seyler in Bengel calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" (<reference osisRef="Rev.21.8">Re 21:8</reference>; <reference osisRef="Rev.22.15">22:15</reference>), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints." <chapter eID="Rev.18"/>

24. Applied by Christ (Mt 23:35) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" (Re 12:1). As to literal city, Aringhus in Bengel says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. Fred. Seyler in Bengel calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" (Re 21:8; 22:15), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Rev.19.1-Rev.19.21">Re 19:1-21</reference>. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation:</title>
 John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth.

1. As in the case of the opening of the prophecy, <reference osisRef="Rev.4.8">Re 4:8</reference>; <reference osisRef="Rev.5.9">5:9</reference>, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in <reference osisRef="Rev.18.1-Rev.18.24">Re 18:1-24</reference>), there is a song of praise in heaven to God: compare <reference osisRef="Rev.7.10">Re 7:10</reference>, &c., toward the close of the seals, and <reference osisRef="Rev.11.15-Rev.11.18">Re 11:15-18</reference>, at the close of the trumpets: <reference osisRef="Rev.15.3">Re 15:3</reference>, at the saints' victory over the beast.

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

<hi type="bold">a great voice--</hi>A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations <reference osisRef="Rev.18.1">Re 18:1</reference>-24! Compare <reference osisRef="Jer.51.48">Jr 51:48</reference>. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.

<hi type="bold">people--</hi>Greek, "multitude."

<hi type="bold">Alleluia--</hi>Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare <reference osisRef="Ps.149.4-Ps.149.9">Psa 149:4-9</reference>, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.

<hi type="bold">Salvation, &c.--</hi>Greek, "The salvation ... the glory ... the power."

<hi type="bold">and honour--</hi>so Coptic. But A, B, C, and Syriac omit.

<hi type="bold">unto the Lord our God--</hi>so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.

CHAPTER 19 Re 19:1-21. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation: John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth. 1. As in the case of the opening of the prophecy, Re 4:8; 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Re 18:1-24), there is a song of praise in heaven to God: compare Re 7:10, &c., toward the close of the seals, and Re 11:15-18, at the close of the trumpets: Re 15:3, at the saints' victory over the beast. And-- so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit. a great voice-- A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations Re 18:1-24! Compare Jr 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven. people-- Greek, "multitude." Alleluia-- Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Psa 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed. Salvation, &c.-- Greek, "The salvation... the glory... the power." and honour-- so Coptic. But A, B, C, and Syriac omit. unto the Lord our God-- so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.


<hi type="bold">2. which did corrupt the earth--</hi>Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].

<hi type="bold">avenged--</hi>Greek, "exacted in retribution." A particular application of the principle (<reference osisRef="Gen.9.5">Ge 9:5</reference>).

<hi type="bold">blood of his servants--</hi>literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.

2. which did corrupt the earth-- Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen]. avenged-- Greek, "exacted in retribution." A particular application of the principle (Ge 9:5). blood of his servants-- literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.


<hi type="bold">3. again--</hi>Greek, "a second time."

<hi type="bold">rose up--</hi>Greek, "goeth up."

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

3. again-- Greek, "a second time." rose up-- Greek, "goeth up." for ever and ever-- Greek, "to the ages of the ages."


<hi type="bold">4. beasts--</hi>rather, "living creatures."

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

4. beasts-- rather, "living creatures." sat-- Greek, "sitteth."


<hi type="bold">5. out of--</hi>Greek, "out from the throne" in A, B, C.

<hi type="bold">Praise our God--</hi>Compare the solemn act of praise performed by the Levites, <reference osisRef="1Chr.16.36">1Ch 16:36</reference>; <reference osisRef="1Chr.23.5">23:5</reference>, especially when the house of God was filled with the divine glory (<reference osisRef="2Chr.5.13">2Ch 5:13</reference>).

<hi type="bold">both--</hi>omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."

5. out of-- Greek, "out from the throne" in A, B, C. Praise our God-- Compare the solemn act of praise performed by the Levites, 1Ch 16:36; 23:5, especially when the house of God was filled with the divine glory (2Ch 5:13). both-- omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."


<hi type="bold">6. many waters--</hi>Contrast the "many waters" on which the whore sitteth (<reference osisRef="Rev.17.1">Re 17:1</reference>). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (<reference osisRef="Rev.19.4">Re 19:4</reference>, <reference osisRef="Rev.19.5">5</reference>).

<hi type="bold">the Lord God omnipotent--</hi>Greek, "the Omnipotent."

<hi type="bold">reigneth--</hi>literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.

6. many waters-- Contrast the "many waters" on which the whore sitteth (Re 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Re 19:4, 5). the Lord God omnipotent-- Greek, "the Omnipotent." reigneth-- literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.


<hi type="bold">7. glad ... rejoice--</hi>Greek, "rejoice ... exult."

<hi type="bold">give--</hi>so B and Andreas. But A reads, "we will give."

<hi type="bold">glory--</hi>Greek, "the glory."

<hi type="bold">the marriage of the Lamb is come--</hi>The full and final consummation is at <reference osisRef="Rev.21.2-Rev.21.9">Re 21:2-9</reference>, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare <reference osisRef="Matt.22.2">Mt 22:2</reference>; <reference osisRef="Matt.25.6">25:6</reference>, <reference osisRef="Matt.25.10">10</reference>; <reference osisRef="2Cor.11.2">2Co 11:2</reference>. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

7. glad... rejoice-- Greek, "rejoice... exult." give-- so B and Andreas. But A reads, "we will give." glory-- Greek, "the glory." the marriage of the Lamb is come-- The full and final consummation is at Re 21:2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Mt 22:2; 25:6, 10; 2Co 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.


<hi type="bold">8. granted--</hi>Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.

<hi type="bold">clean and white--</hi>so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.

<hi type="bold">righteousness--</hi>Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as Alford erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. <reference osisRef="Rom.5.18">Ro 5:18</reference> is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [Auberlen]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (<reference osisRef="Rev.12.1-Rev.12.6">Re 12:1-6</reference>), the harlot (<reference osisRef="Rev.17.1-Rev.17.7">Re 17:1-7</reference>), the bride (<reference osisRef="Rev.19.1-Rev.19.10">Re 19:1-10</reference>), are the three leading aspects of the Church.

8. granted-- Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers. clean and white-- so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself. righteousness-- Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as Alford erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Ro 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [Auberlen]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Re 12:1-6), the harlot (Re 17:1-7), the bride (Re 19:1-10), are the three leading aspects of the Church.


<hi type="bold">9. He--</hi>God by His angel saith unto me.

<hi type="bold">called--</hi>effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare <reference osisRef="1Cor.1.9">1Co 1:9</reference>.

<hi type="bold">marriage supper--</hi>Greek, "the supper of the marriage." Typified by the Lord's Supper.

<hi type="bold">true--</hi>Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.

9. He-- God by His angel saith unto me. called-- effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Co 1:9. marriage supper-- Greek, "the supper of the marriage." Typified by the Lord's Supper. true-- Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.