13. Resuming from <reference osisRef="Rev.12.6">Re 12:6</reference> the thread of the discourse, which had been interrupted by the episode, <reference osisRef="Rev.12.7-Rev.12.12">Re 12:7-12</reference> (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness (<reference osisRef="Rev.12.6">Re 12:6</reference>).

13. Resuming from Re 12:6 the thread of the discourse, which had been interrupted by the episode, Re 12:7-12 (giving in the invisible world the ground of the corresponding conflict between light and darkness in the visible world), this verse accounts for her flight into the wilderness (Re 12:6).


<hi type="bold">14. were given--</hi>by God's determinate appointment, not by human chances (<reference osisRef="Acts.9.11">Ac 9:11</reference>).

<hi type="bold">two--</hi>Greek, "the two wings of the great eagle." Alluding to <reference osisRef="Exod.19.4">Ex 19:4</reference>: proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (<reference osisRef="Isa.40.30">Is 40:30</reference>, <reference osisRef="Isa.40.31">31</reference>). The great eagle is the world power; in <reference osisRef="Ezek.17.3">Eze 17:3</reference>, <reference osisRef="Ezek.17.7">7</reference>, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire.

<hi type="bold">wilderness--</hi>the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, <reference osisRef="Rev.9.20">Re 9:20</reference>; <reference osisRef="1Cor.10.20">1Co 10:20</reference>), in the wilderness. Hence Babylon is called the desert of the sea, <reference osisRef="Isa.21.1-Isa.21.10">Is 21:1-10</reference> (referred to also in <reference osisRef="Rev.14.8">Re 14:8</reference>; <reference osisRef="Rev.18.2">18:2</reference>). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated (<reference osisRef="Rev.11.8">Re 11:8</reference>) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [Auberlen].

<hi type="bold">her place--</hi>the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (Moeris, the Atticist), Greek, "kairous," <reference osisRef="Dan.7.25">Da 7:25</reference>; <reference osisRef="Dan.12.7">12:7]</reference>, or 1260 days (<reference osisRef="Rev.12.6">Re 12:6</reference>) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Re 7:1-8; 14:1, standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [De Burgh]. These details are very conjectural. In <reference osisRef="Dan.7.25">Da 7:25</reference>; <reference osisRef="Dan.12.7">12:7</reference>, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times (<reference osisRef="Dan.4.23">Da 4:23</reference>), answering to Antichrist, the beast's duration.

14. were given-- by God's determinate appointment, not by human chances (Ac 9:11). two-- Greek, "the two wings of the great eagle." Alluding to Ex 19:4: proving that the Old Testament Church, as well as the New Testament Church, is included in "the woman." All believers are included (Is 40:30, 31). The great eagle is the world power; in Eze 17:3, 7, Babylon and Egypt: in early Church history, Rome, whose standard was the eagle, turned by God's providence from being hostile into a protector of the Christian Church. As "wings" express remote parts of the earth, the two wings may here mean the east and west divisions of the Roman empire. wilderness-- the land of the heathen, the Gentiles: in contrast to Canaan, the pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, Re 9:20; 1Co 10:20), in the wilderness. Hence Babylon is called the desert of the sea, Is 21:1-10 (referred to also in Re 14:8; 18:2). Heathendom, in its essential nature, being without God, is a desolate wilderness. Thus, the woman's flight into the wilderness is the passing of the kingdom of God from the Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egypt). The eagle flight is from Egypt into the wilderness. The Egypt meant is virtually stated (Re 11:8) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the New Testament Church flees, as the Old Testament Church out of the literal Egypt; and as the true Church subsequently is called to flee out of Babylon (the woman become an harlot, that is, the Church become apostate) [Auberlen]. her place-- the chief seat of the then world empire, Rome. The Acts of the Apostles describe the passing of the Church from Jerusalem to Rome. The Roman protection was the eagle wing which often shielded Paul, the great instrument of this transmigration, and Christianity, from Jewish opponents who stirred up the heathen mobs. By degrees the Church had "her place" more and more secure, until, under Constantine, the empire became Christian. Still, all this Church-historical period is regarded as a wilderness time, wherein the Church is in part protected, in part oppressed, by the world power, until just before the end the enmity of the world power under Satan shall break out against the Church worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, three and a half years or times [literally, seasons, used for years in Hellenistic Greek (Moeris, the Atticist), Greek, "kairous," Da 7:25; 12:7], or 1260 days (Re 12:6) between the overthrow of Jerusalem and the coming again of Christ, shall be a wilderness sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides this Church-historical fulfilment, there may be also an ulterior and narrower fulfilment in the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in the midst of the week, and the mass of the nation fleeing by a second Exodus into the wilderness, while a remnant remains in the land exposed to a fearful persecution (the "144,000 sealed of Israel," Re 7:1-8; 14:1, standing with the Lamb, after the conflict is over, on Mount Zion: "the first-fruits" of a large company to be gathered to Him) [De Burgh]. These details are very conjectural. In Da 7:25; 12:7, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, in which each day is a year, that is, 2520 years, appears from Nebuchadnezzar's seven times (Da 4:23), answering to Antichrist, the beast's duration.


<hi type="bold">15-16. flood--</hi>Greek, "river" (compare <reference osisRef="Exod.2.3">Ex 2:3</reference>; <reference osisRef="Matt.2.20">Mt 2:20</reference>; and especially <reference osisRef="Exod.14.1-Exod.14.31">Ex 14:1-31</reference>). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [Auberlen]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed.

15-16. flood-- Greek, "river" (compare Ex 2:3; Mt 2:20; and especially Ex 14:1-31). The flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German masses were brought under the influence of Roman civilization and Christianity [Auberlen]. Perhaps it includes also, generally, the help given by earthly powers (those least likely, yet led by God's overruling providence to give help) to the Church against persecutions and also heresies, by which she has been at various times assailed.


<hi type="bold">17. wroth with--</hi>Greek, "at."

<hi type="bold">went--</hi>Greek, "went away."

<hi type="bold">the remnant of her seed--</hi>distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars (<reference osisRef="Rev.11.7">Re 11:7</reference>; <reference osisRef="Rev.13.7">13:7</reference>) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (<reference osisRef="Rev.12.5">Re 12:5</reference>), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested. <chapter eID="Rev.12"/>

17. wroth with-- Greek, "at." went-- Greek, "went away." the remnant of her seed-- distinct in some sense from the woman herself. Satan's first effort was to root out the Christian Church, so that there should be no visible profession of Christianity. Foiled in this, he wars (Re 11:7; 13:7) against the invisible Church, namely, "those who keep the commandments of God, and have the testimony of Jesus" (A, B, and C omit "Christ"). These are "the remnant," or rest of her seed, as distinguished from her seed, "the man-child" (Re 12:5), on one hand, and from mere professors on the other. The Church, in her beauty and unity (Israel at the head of Christendom, the whole forming one perfect Church), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Church as a whole, Satan directs his enmity against true Christians, the elect remnant: the others he leaves unmolested.


<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Rev.13.1-Rev.13.18">Re 13:1-18</reference>. Vision of the Beast that Came Out of the Sea: The Second Beast, Out of the Earth, Exercising the Power of the First Beast, and Causing the Earth to Worship Him.</title>

<hi type="bold">1. I stood--</hi>So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea.

<hi type="bold">upon the sand of the sea--</hi>where the four winds were to be seen striving upon the great sea (<reference osisRef="Dan.7.2">Da 7:2</reference>).

<hi type="bold">beast--</hi>Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In <reference osisRef="Dan.7.4-Dan.7.7">Da 7:4-7</reference> there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within.

<hi type="bold">out of the sea--</hi>(<reference osisRef="Dan.7.3">Da 7:3</reference>; compare Note, see on <reference osisRef="Rev.8.8">Re 8:8</reference>); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (<reference osisRef="Rev.13.11">Re 13:11</reference>), on the other hand, means the consolidated, ordered world of nations, with its culture and learning.

<hi type="bold">seven heads and ten horns--</hi>A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, <reference osisRef="Rev.12.3">Re 12:3</reference>) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in <reference osisRef="Dan.2.33">Da 2:33</reference>, 41, 42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (<reference osisRef="Rev.12.3">Re 12:3</reference>; <reference osisRef="Rev.13.1">13:1</reference>). Therefore, both heads and horns refer to kingdoms; compare <reference osisRef="Rev.17.7">Re 17:7</reference>, 10, 12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," <reference osisRef="Rev.17.12">Re 17:12</reference>). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (<reference osisRef="Rev.17.12">Re 17:12</reference>), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (<reference osisRef="Rev.13.11">Re 13:11</reference>, &c.), being "the eighth head," and yet "of the seven" (<reference osisRef="Rev.17.11">Re 17:11</reference>), will temporarily triumph over the saints, until destroyed in Armageddon (<reference osisRef="Rev.19.17-Rev.19.21">Re 19:17-21</reference>). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (<reference osisRef="Rev.17.11">Re 17:11</reference>).

<hi type="bold">crowns--</hi>Greek, "diadems."

<hi type="bold">name of blasphemy--</hi>So C, Coptic, and Andreas. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on <reference osisRef="Rev.17.3">Re 17:3</reference>). A characteristic of the little horn in <reference osisRef="Dan.7.8">Da 7:8</reference>, 20, 21; <reference osisRef="2Thess.2.4">2Th 2:4</reference>.

CHAPTER 13 Re 13:1-18. Vision of the Beast that Came Out of the Sea: The Second Beast, Out of the Earth, Exercising the Power of the First Beast, and Causing the Earth to Worship Him. 1. I stood-- So B, Aleph, and Coptic read. But A, C, Vulgate, and Syriac, "He stood." Standing on the sand of the sea, HE gave his power to the beast that rose out of the sea. upon the sand of the sea-- where the four winds were to be seen striving upon the great sea (Da 7:2). beast-- Greek, "wild beast." Man becomes "brutish" when he severs himself from God, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world powers seeking their own glory, and not God's, are represented as beasts; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among the beasts. In Da 7:4-7 there are four beasts: here the one beast expresses the sum-total of the God-opposed world power viewed in its universal development, not restricted to one manifestation alone, as Rome. This first beast expresses the world power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world power as the false prophet corrupting and destroying the Church from within. out of the sea-- (Da 7:3; compare Note, see on Re 8:8); out of the troubled waves of peoples, multitudes, nations, and tongues. The earth (Re 13:11), on the other hand, means the consolidated, ordered world of nations, with its culture and learning. seven heads and ten horns-- A, B, and C transpose, "ten horns and seven heads." The ten horns are now put first (contrast the order, Re 12:3) because they are crowned. They shall not be so till the last stage of the fourth kingdom (the Roman), which shall continue until the fifth kingdom, Christ's, shall supplant it and destroy it utterly; this last stage is marked by the ten toes of the two feet of the image in Da 2:33, 41, 42. The seven implies the world power setting up itself as God, and caricaturing the seven Spirits of God; yet its true character as God-opposed is detected by the number ten accompanying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (Re 12:3; 13:1). Therefore, both heads and horns refer to kingdoms; compare Re 17:7, 10, 12, "kings" representing the kingdoms whose heads they are. The seven kings, as peculiarly powerful--the great powers of the world--are distinguished from the ten, represented by the horns (simply called "kings," Re 17:12). In Daniel, the ten mean the last phase of the world power, the fourth kingdom divided into ten parts. They are connected with the seventh head (Re 17:12), and are as yet future [Auberlen]. The mistake of those who interpret the beast to be Rome exclusively, and the ten horns to mean kingdoms which have taken the place of Rome in Europe already, is, the fourth kingdom in the image has TWO legs, representing the eastern as well as the western empire; the ten toes are not upon the one foot (the west), as these interpretations require, but on the two (east and west) together, so that any theory which makes the ten kingdoms belong to the west alone must err. If the ten kingdoms meant were those which sprung up on the overthrow of Rome, the ten would be accurately known, whereas twenty-eight different lists are given by so many interpreters, making in all sixty-five kingdoms! [Tyso in De Burgh]. The seven heads are the seven world monarchies, Egypt, Assyria, Babylon, Persia, Greece, Rome, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in 1806. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty after its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (Re 13:11, &c.), being "the eighth head," and yet "of the seven" (Re 17:11), will temporarily triumph over the saints, until destroyed in Armageddon (Re 19:17-21). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all the world evil that preceded, is the eighth, but yet one of the seven (Re 17:11). crowns-- Greek, "diadems." name of blasphemy-- So C, Coptic, and Andreas. A, B, and Vulgate read, "names of blasphemy," namely, a name on each of the heads; blasphemously arrogating attributes belonging to God alone (compare Note, see on Re 17:3). A characteristic of the little horn in Da 7:8, 20, 21; 2Th 2:4.


<hi type="bold">2. leopard ... bear ... lion--</hi>This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horns, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, namely, one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the world power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed as opposed to God; just as the woman is the Church of all ages. This view is favored also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horns: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (<reference osisRef="Rev.12.9">Re 12:9</reference>). "If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively" [Auberlen].

2. leopard... bear... lion-- This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horns, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, namely, one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the world power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed as opposed to God; just as the woman is the Church of all ages. This view is favored also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horns: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (Re 12:9). "If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively" [Auberlen].


<hi type="bold">3. One of--</hi>literally, "from among."

<hi type="bold">wounded ... healed--</hi>twice again repeated emphatically (<reference osisRef="Rev.13.12">Re 13:12</reference>, <reference osisRef="Rev.13.14">14</reference>); compare <reference osisRef="Rev.17.8">Re 17:8</reference>, <reference osisRef="Rev.17.11">11</reference>, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare <reference osisRef="Rev.13.11">Re 13:11</reference>); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (<reference osisRef="Rev.17.10">Re 17:10</reference>). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (<reference osisRef="Dan.7.4">Da 7:4</reference>). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on <reference osisRef="Rev.5.6">Re 5:6</reference>. Compare also the second beast's resemblance to the Lamb, <reference osisRef="Rev.13.11">Re 13:11</reference>). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (<reference osisRef="Rev.13.11">Re 13:11</reference>). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (<reference osisRef="Rev.11.15">Re 11:15</reference>, <reference osisRef="Rev.11.16">16</reference>), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not, <reference osisRef="Rev.17.11">Re 17:11</reference>). Its ascent out of the bottomless pit answers to the healing of its deadly wound (<reference osisRef="Rev.17.8">Re 17:8</reference>). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (<reference osisRef="Rev.13.3">Re 13:3</reference>, <reference osisRef="Rev.11.12">11, 12</reference>, <reference osisRef="Rev.11.14">14</reference>; <reference osisRef="Rev.11.7">Re 11:7</reference>; <reference osisRef="Rev.17.8">17:8</reference>). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first, <reference osisRef="Matt.12.43-Matt.12.45">Mt 12:43-45</reference>. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare <reference osisRef="Rev.17.11">Re 17:11</reference>); <reference osisRef="2Thess.2.3">2Th 2:3</reference>; compare <reference osisRef="2Tim.3.1-2Tim.3.4">2Ti 3:1-4</reference>, the very characteristics of old heathenism (<reference osisRef="Rom.1.29-Rom.1.32">Ro 1:29-32</reference>) [Auberlen]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (<reference osisRef="Rev.13.11">Re 13:11</reference>), Antichrist, the same seventh world power in another form.

<hi type="bold">wondered after--</hi>followed with wondering gaze.

3. One of-- literally, "from among." wounded... healed-- twice again repeated emphatically (Re 13:12, 14); compare Re 17:8, 11, "the beast that was, and is not, and shall ascend out of the bottomless pit" (compare Re 13:11); the Germanic empire, the seventh head (revived in the eighth), as yet future in John's time (Re 17:10). Contrast the change whereby Nebuchadnezzar, being humbled from his self-deifying pride, was converted from his beast-like form and character to MAN'S form and true position towards God; symbolized by his eagle wings being plucked, and himself made to stand upon his feet as a man (Da 7:4). Here, on the contrary, the beast's head is not changed into a human head, but receives a deadly wound, that is, the world kingdom which this head represents does not truly turn to God, but for a time its God-opposed character remains paralyzed ("as it were slain"; the very words marking the beast's outward resemblance to the Lamb, "as it were slain," see on Re 5:6. Compare also the second beast's resemblance to the Lamb, Re 13:11). Though seemingly slain (Greek for "wounded"), it remains the beast still, to rise again in another form (Re 13:11). The first six heads were heathenish, Egypt, Assyria, Babylon, Persia, Greece, Rome; the new seventh world power (the pagan German hordes pouring down on Christianized Rome), whereby Satan had hoped to stifle Christianity (Re 11:15, 16), became itself Christianized (answering to the beast's, as it were, deadly wound: it was slain, and it is not, Re 17:11). Its ascent out of the bottomless pit answers to the healing of its deadly wound (Re 17:8). No essential change is noticed in Daniel as effected by Christianity upon the fourth kingdom; it remains essentially God-opposed to the last. The beast, healed of its temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Antichristian strength of hell (Re 13:3, 11, 12, 14; Re 11:7; 17:8). Compare the seven evil spirits taken into the temporarily dispossessed, and the last state worse than the first, Mt 12:43-45. A new and worse heathenism breaks in upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (compare Re 17:11); 2Th 2:3; compare 2Ti 3:1-4, the very characteristics of old heathenism (Ro 1:29-32) [Auberlen]. More than one wound seems to me to be meant, for example, that under Constantine (when the pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image worship and the other papal errors were introduced into the Church; again, that at the Reformation, followed by the lethargic form of godliness without the power, and about to end in the last great apostasy, which I identify with the second beast (Re 13:11), Antichrist, the same seventh world power in another form. wondered after-- followed with wondering gaze.


<hi type="bold">4. which gave--</hi>A, B, C, Vulgate, Syriac, and Andreas read, "because he gave."

<hi type="bold">power--</hi>Greek, "the authority" which it had; its authority.

<hi type="bold">Who is like unto the beast?--</hi>The very language appropriated to God, <reference osisRef="Exod.15.11">Ex 15:11</reference> (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); <reference osisRef="Ps.35.10">Psa 35:10</reference>; <reference osisRef="Ps.71.19">71:19</reference>; <reference osisRef="Ps.113.5">113:5</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>; blasphemously (<reference osisRef="Rev.13.1">Re 13:1</reference>, <reference osisRef="Rev.13.5">5</reference>) assigned to the beast. It is a parody of the name "Michael" (compare <reference osisRef="Rev.12.7">Re 12:7</reference>), meaning, "Who is like unto God?"

4. which gave-- A, B, C, Vulgate, Syriac, and Andreas read, "because he gave." power-- Greek, "the authority" which it had; its authority. Who is like unto the beast?-- The very language appropriated to God, Ex 15:11 (whence, in the Hebrew, the Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Psa 35:10; 71:19; 113:5; Mi 7:18; blasphemously (Re 13:1, 5) assigned to the beast. It is a parody of the name "Michael" (compare Re 12:7), meaning, "Who is like unto God?"


<hi type="bold">5. blasphemies--</hi>So Andreas reads. B reads "blasphemy." A, "blasphemous things" (compare <reference osisRef="Dan.7.8">Da 7:8</reference>; <reference osisRef="Dan.11.25">11:25</reference>).

<hi type="bold">power--</hi>"authority"; legitimate power (Greek, "exousia").

<hi type="bold">to continue--</hi>Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare <reference osisRef="Rev.13.4">Re 13:4</reference>). But A, C, Vulgate, Syriac, and Andreas omit "war."

<hi type="bold">forty ... two month--</hi>(See on <reference osisRef="Rev.11.2">Re 11:2</reference>, <reference osisRef="Rev.11.3">3</reference>; <reference osisRef="Rev.12.6">Re 12:6</reference>).

5. blasphemies-- So Andreas reads. B reads "blasphemy." A, "blasphemous things" (compare Da 7:8; 11:25). power-- "authority"; legitimate power (Greek, "exousia"). to continue-- Greek, "poiesai," "to act," or "work." B reads, "to make war" (compare Re 13:4). But A, C, Vulgate, Syriac, and Andreas omit "war." forty... two month-- (See on Re 11:2, 3; Re 12:6).


<hi type="bold">6. opened ... mouth--</hi>The usual formula in the case of a set speech, or series of speeches. <reference osisRef="Rev.13.6">Re 13:6</reference>, <reference osisRef="Rev.13.7">7</reference> expand <reference osisRef="Rev.13.5">Re 13:5</reference>.

<hi type="bold">blasphemy--</hi>So B and Andreas. A and C read "blasphemies."

<hi type="bold">and them--</hi>So Vulgate, Coptic, Andreas, and Primasius read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God's tabernacle. See on <reference osisRef="Rev.12.12">Re 12:12</reference>; <reference osisRef="John.3.7">Joh 3:7</reference>.

6. opened... mouth-- The usual formula in the case of a set speech, or series of speeches. Re 13:6, 7 expand Re 13:5. blasphemy-- So B and Andreas. A and C read "blasphemies." and them-- So Vulgate, Coptic, Andreas, and Primasius read. A and C omit "and": "them that dwell (literally, 'tabernacle') in heaven," mean not only angels and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristian persecutor in the secret of God's tabernacle. See on Re 12:12; Joh 3:7.


<hi type="bold">7. power--</hi>Greek, "authority."

<hi type="bold">all kindreds ... tongues ... nations--</hi>Greek, "every tribe ... tongue ... nation." A, B, C, Vulgate, Syriac, Andreas, and Primasius add "and people," after "tribe" or "kindred."

7. power-- Greek, "authority." all kindreds... tongues... nations-- Greek, "every tribe... tongue... nation." A, B, C, Vulgate, Syriac, Andreas, and Primasius add "and people," after "tribe" or "kindred."


<hi type="bold">8. all that dwell upon the earth--</hi>being of earth earthy; in contrast to "them that dwell in heaven."

<hi type="bold">whose names are not written--</hi>A, B, C, Syriac, Coptic, and Andreas read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written."

<hi type="bold">Lamb slain from the foundation of the world--</hi>The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare <reference osisRef="1Pet.1.19">1Pe 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in <reference osisRef="Rev.17.8">Re 17:8</reference>. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [Bishop Pearson, Exposition of the Creed].

8. all that dwell upon the earth-- being of earth earthy; in contrast to "them that dwell in heaven." whose names are not written-- A, B, C, Syriac, Coptic, and Andreas read singular, "(every one) whose (Greek, 'hou'; but B, Greek, 'hon,' plural) name is not written." Lamb slain from the foundation of the world-- The Greek order of words favors this translation. He was slain in the Father's eternal counsels: compare 1Pe 1:19, 20, virtually parallel. The other way of connecting the words is, "Written from the foundation of the world in the book of life of the Lamb slain." So in Re 17:8. The elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was "the Lamb slain from the foundation of the world," so all atonements ever made were only effectual by His blood" [Bishop Pearson, Exposition of the Creed].


9. A general exhortation. Christ's own words of monition calling solemn attention.


<hi type="bold">10. He that leadeth into captivity--</hi>A, B, C, and Vulgate read, "if any one (be) for captivity."

<hi type="bold">shall go into captivity--</hi>Greek present, "goeth into captivity." Compare <reference osisRef="Jer.15.2">Jr 15:2</reference>, which is alluded to here. Aleph, B, and C read simply, "he goeth away," and omit "into captivity." But A and Vulgate support the words.

<hi type="bold">he that killeth with the sword, must be killed with the sword--</hi>So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind.

<hi type="bold">Here--</hi>"Herein": in bearing their appointed sufferings lies the patient endurance ... of the saints. This is to be the motto and watchword of the elect during the period of the world kingdom. As the first beast is to be met by patience and faith (<reference osisRef="Rev.13.10">Re 13:10</reference>), the second beast must be opposed by true wisdom (<reference osisRef="Rev.13.18">Re 13:18</reference>).

10. He that leadeth into captivity-- A, B, C, and Vulgate read, "if any one (be) for captivity." shall go into captivity-- Greek present, "goeth into captivity." Compare Jr 15:2, which is alluded to here. Aleph, B, and C read simply, "he goeth away," and omit "into captivity." But A and Vulgate support the words. he that killeth with the sword, must be killed with the sword-- So B and C read. But A reads, "if any (is for) being (literally, 'to be') killed with the sword." As of old, so now, those to be persecuted by the beast in various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a different sense, namely, a warning to the persecutors that they shall be punished with retribution in kind. Here-- "Herein": in bearing their appointed sufferings lies the patient endurance... of the saints. This is to be the motto and watchword of the elect during the period of the world kingdom. As the first beast is to be met by patience and faith (Re 13:10), the second beast must be opposed by true wisdom (Re 13:18).


<hi type="bold">11. another beast--</hi>"the false prophet."

<hi type="bold">out of the earth--</hi>out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, <reference osisRef="Rev.5.6">Re 5:6</reference>). The former paganism of the world power, seeming to be wounded to death by Christianity, revives. In its second beast-form it is Christianized heathendom ministering to the former, and having earthly culture and learning to recommend it. The second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (<reference osisRef="Rev.13.12-Rev.13.14">Re 13:12-14</reference>). Its manifold character is marked by the Lord (<reference osisRef="Matt.24.11">Mt 24:11</reference>, <reference osisRef="Matt.24.24">24</reference>), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (<reference osisRef="Rev.13.5">Re 13:5</reference>), but also "the eyes of man" (<reference osisRef="Dan.7.8">Da 7:8</reference>): the former is also in the first beast (<reference osisRef="Rev.13.1">Re 13:1</reference>, <reference osisRef="Rev.13.5">5</reference>), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (<reference osisRef="Rev.13.13-Rev.13.15">Re 13:13-15</reference>; <reference osisRef="Rev.16.14">Re 16:14</reference>). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas (the favorite term in the French school of politics), and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is both lion and serpent: might and cunning are his armory. The dragon gives his external power to the first beast (<reference osisRef="Rev.13.2">Re 13:2</reference>), his spirit to the second, so that it speaks as a dragon (<reference osisRef="Rev.13.11">Re 13:11</reference>). The second, arising out of the earth, is in <reference osisRef="Rev.11.7">Re 11:7</reference>; <reference osisRef="Rev.17.8">17:8</reference>, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, <reference osisRef="Gen.3.5">Ge 3:5</reference>, <reference osisRef="Gen.3.7">7</reference>, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumentum, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb--the body of Christ."

11. another beast-- "the false prophet." out of the earth-- out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world power and its several kingdoms have emerged. "The sacerdotal persecuting power, pagan and Christian; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having TWO, but the Lamb SEVEN horns, Re 5:6). The former paganism of the world power, seeming to be wounded to death by Christianity, revives. In its second beast-form it is Christianized heathendom ministering to the former, and having earthly culture and learning to recommend it. The second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (Re 13:12-14). Its manifold character is marked by the Lord (Mt 24:11, 24), "Many false prophets shall rise," where He is speaking of the last days. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (Re 13:5), but also "the eyes of man" (Da 7:8): the former is also in the first beast (Re 13:1, 5), but the latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of "the false prophet" (Re 13:13-15; Re 16:14). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas (the favorite term in the French school of politics), and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is both lion and serpent: might and cunning are his armory. The dragon gives his external power to the first beast (Re 13:2), his spirit to the second, so that it speaks as a dragon (Re 13:11). The second, arising out of the earth, is in Re 11:7; 17:8, said to ascend out of the bottomless pit: its very culture and world wisdom only intensify its infernal character, the pretense to superior knowledge and rationalistic philosophy (as in the primeval temptation, Ge 3:5, 7, "their EYES [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atheism. Antichrist shall be the culmination. The Papacy's claim to the double power, secular and spiritual, is a sample and type of the twofold beast, that out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumentum, in the sixth century, says, "He feigns to be a lamb that he may assail the Lamb--the body of Christ."


<hi type="bold">12. power--</hi>Greek, "authority."

<hi type="bold">before him--</hi>"in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [Auberlen].

<hi type="bold">which dwell therein--</hi>the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [Auberlen]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [Auberlen].

<hi type="bold">deadly wound--</hi>Greek, "wound of death."

12. power-- Greek, "authority." before him-- "in his presence"; as ministering to, and upholding him. "The non-existence of the beast embraces the whole Germanic Christian period. The healing of the wound and return of the beast is represented [in regard to its final Antichristian manifestation though including also, meanwhile, its healing and return under Popery, which is baptized heathenism] in that principle which, since 1789, has manifested itself in beast-like outbreaks" [Auberlen]. which dwell therein-- the earthly-minded. The Church becomes the harlot: the world's political power, the Antichristian beast; the world's wisdom and civilization, the false prophet. Christ's three offices are thus perverted: the first beast is the false kingship; the harlot, the false priesthood; the second beast, the false prophet. The beast is the bodily, the false prophet the intellectual, the harlot the spiritual power of Antichristianity [Auberlen]. The Old-Testament Church stood under the power of the beast, the heathen world power: the Middle-Ages Church under that of the harlot: in modern times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to the most terrible and intense power of their nature: the false prophet causes men to worship the beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate Church and the apostate world, pseudo-Christianity and Antichristianity, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as different manifestations of the same beast-like principle, stand in contradistinction to the harlot, and are finally judged together, whereas separate judgment falls on the harlot [Auberlen]. deadly wound-- Greek, "wound of death."


<hi type="bold">13. wonders--</hi>Greek, "signs."

<hi type="bold">so that--</hi>so great that.

<hi type="bold">maketh fire--</hi>Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."

13. wonders-- Greek, "signs." so that-- so great that. maketh fire-- Greek, "maketh even fire." This is the very miracle which the two witnesses perform, and which Elijah long ago had performed; this the beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated to deceive; wrought "after the working (Greek, 'energy') of Satan."


<hi type="bold">14. deceiveth them that dwell on the earth--</hi>the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will.

<hi type="bold">by the means of those miracles--</hi>rather as Greek, "on account of (because of; in consequence of) those miracles."

<hi type="bold">which he had power to do--</hi>Greek, "which were given him to do."

<hi type="bold">in the sight of the beast--</hi>"before him" (<reference osisRef="Rev.13.12">Re 13:12</reference>).

<hi type="bold">which--</hi>A, B, and C read, "who"; marking, perhaps, a personal Antichrist.

<hi type="bold">had--</hi>So B and Andreas read. But A, C, and Vulgate read, "hath."

14. deceiveth them that dwell on the earth-- the earthly-minded, but not the elect. Even a miracle is not enough to warrant belief in a professed revelation unless that revelation be in harmony with God's already revealed will. by the means of those miracles-- rather as Greek, "on account of (because of; in consequence of) those miracles." which he had power to do-- Greek, "which were given him to do." in the sight of the beast-- "before him" (Re 13:12). which-- A, B, and C read, "who"; marking, perhaps, a personal Antichrist. had-- So B and Andreas read. But A, C, and Vulgate read, "hath."


<hi type="bold">15. he had power--</hi>Greek, "it was given to him."

<hi type="bold">to give life--</hi>Greek, "breath," or "spirit."

<hi type="bold">image--</hi>Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So Julian, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [Dupin, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, <reference osisRef="Rev.17.16">Re 17:16</reference>); he then might have an image set up in his honor as a test of secular and spiritual allegiance.

<hi type="bold">speak--</hi>"False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [Auberlen]. Jerome, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.

15. he had power-- Greek, "it was given to him." to give life-- Greek, "breath," or "spirit." image-- Nebuchadnezzar set up in Dura a golden image to be worshipped, probably of himself; for his dream had been interpreted, "Thou art this head of gold"; the three Hebrews who refused to worship the image were east into a burning furnace. All this typifies the last apostasy. Pliny, in his letter to Trajan, states that he consigned to punishment those Christians who would not worship the emperor's image with incense and wine. So Julian, the apostate, set up his own image with the idols of the heathen gods in the Forum, that the Christians in doing reverence to it, might seem to worship the idols. So Charlemagne's image was set up for homage; and the Pope adored the new emperor [Dupin, vol. 6, p. 126]. Napoleon, the successor of Charlemagne, designed after he had first lowered the Pope by removing him to Fontainebleau, then to "make an idol of him" [Memorial de Sainte Helene]; keeping the Pope near him, he would, through the Pope's influence, have directed the religious, as well as the political world. The revived Napoleonic dynasty may, in some one representative, realize the project, becoming the beast supported by the false prophet (perhaps some openly infidel supplanter of the papacy, under a spiritual guise, after the harlot, or apostate Church, who is distinct from the second beast, has been stripped and judged by the beast, Re 17:16); he then might have an image set up in his honor as a test of secular and spiritual allegiance. speak-- "False doctrine will give a spiritual, philosophical appearance to the foolish apotheosis of the creaturely personified by Antichrist" [Auberlen]. Jerome, on Daniel 7, says, Antichrist shall be "one of the human race in whom the whole of Satan shall dwell bodily." Rome's speaking images and winking pictures of the Virgin Mary and the saints are an earnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak.


<hi type="bold">16. to receive a mark--</hi>literally, "that they should give them a mark"; such a brand as masters stamp on their slaves, and monarchs on their subjects. Soldiers voluntarily punctured their arms with marks of the general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus (2 Maccabees 6:7; 3 Maccabees 2:29). Contrast God's seal and name in the foreheads of His servants, <reference osisRef="Rev.7.3">Re 7:3</reference>; <reference osisRef="Rev.14.1">14:1</reference>; <reference osisRef="Rev.22.4">22:4</reference>; and <reference osisRef="Gal.6.17">Ga 6:17</reference>, "I bear in my body the marks of the Lord Jesus," that is, I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily and intellectual powers to the beast's domination. "In the forehead by way of profession; in the hand with respect to work and service" [Augustine].

16. to receive a mark-- literally, "that they should give them a mark"; such a brand as masters stamp on their slaves, and monarchs on their subjects. Soldiers voluntarily punctured their arms with marks of the general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Antiochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus (2 Maccabees 6:7; 3 Maccabees 2:29). Contrast God's seal and name in the foreheads of His servants, Re 7:3; 14:1; 22:4; and Ga 6:17, "I bear in my body the marks of the Lord Jesus," that is, I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily and intellectual powers to the beast's domination. "In the forehead by way of profession; in the hand with respect to work and service" [Augustine].


<hi type="bold">17. And--</hi>So A, B, and Vulgate read. C, Irenæus, 316, Coptic, and Syriac omit it.

<hi type="bold">might buy--</hi>Greek, "may be able to buy."

<hi type="bold">the mark, or the name--</hi>Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form.

<hi type="bold">number of his name--</hi>implying that the name has some numerical meaning.

17. And-- So A, B, and Vulgate read. C, Irenæus, 316, Coptic, and Syriac omit it. might buy-- Greek, "may be able to buy." the mark, or the name-- Greek, "the mark (namely), the name of the beast." The mark may be, as in the case of the sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass in its most violent form. number of his name-- implying that the name has some numerical meaning.


<hi type="bold">18. wisdom--</hi>the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it.

<hi type="bold">count ... for--</hi>The "for" implies the possibility of our calculating or counting the beast's number.

<hi type="bold">the number of a man--</hi>that is, counted as men generally count. So the phrase is used in <reference osisRef="Rev.21.17">Re 21:17</reference>. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the MAN of sin [Aquinas]. Though it is an imitation of the divine name, it is only human.

<hi type="bold">six hundred threescore and six--</hi>A and Vulgate write the numbers in full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. "C reads" 616, but Irenæus, 328, opposes this and maintains "666." Irenæus, in the second century, disciple of Polycarp, John's disciple, explained this number as contained in the Greek letters of Lateinos (L being thirty; A, one; T, three hundred; E, five; I, ten; N, fifty; O, seventy; S, two hundred). The Latin is peculiarly the language of the Church of Rome in all her official acts; the forced unity of language in ritual being the counterfeit of the true unity; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (<reference osisRef="Zeph.3.9">Zep 3:9</reference>). The last Antichrist may have a close connection with Rome, and so the name Lateinos (666) may apply to him. The Hebrew letters of Balaam amount to 666 [Bunsen]; a type of the false prophet, whose characteristic, like Balaam's, will be high spiritual knowledge perverted to Satanic ends. The number six is the world number; in 666 it occurs in units, tens, and hundreds. It is next neighbor to the sacred seven, but is severed from it by an impassable gulf. It is the number of the world given over to judgment; hence there is a pause between the sixth and seventh seals, and the sixth and seventh trumpets. The judgments on the world are complete in six; by the fulfilment of seven, the kingdoms of the world become Christ's. As twelve is the number of the Church, so six, its half, symbolizes the world kingdom broken. The raising of the six to tens and hundreds (higher powers) indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus 666, the judged world power, contrasts with the 144,000 sealed and transfigured ones (the Church number, twelve, squared and multiplied by one thousand, the number symbolizing the world pervaded by God; ten, the world number, raised to the power of three the number of God) [Auberlen]. The "mark" (Greek, "charagma") and "name" are one and the same. The first two radical letters of Christ (Greek, "Christos"), Ch and R, are the same as the first two of charagma, and were the imperial monogram of Christian Rome. Antichrist, personating Christ, adopts a symbol like, but not agreeing with, Christ's monogram, Ch, X, St; whereas the radicals in "Christ" are Ch, R, St. Papal Rome has similarly substituted the standard of the Keys for the standard of the Cross; so on the papal coinage (the image of power, <reference osisRef="Matt.22.20">Mt 22:20</reference>). The two first letters of "Christ," Ch, R, represent seven hundred, the perfect number. The Ch, X, St represent an imperfect number, a triple falling away (apostasy) from septenary perfection [Wordsworth].  <chapter eID="Rev.13"/>

18. wisdom-- the armory against the second beast, as patience and faith against the first. Spiritual wisdom is needed to solve the mystery of iniquity, so as not to be beguiled by it. count... for-- The "for" implies the possibility of our calculating or counting the beast's number. the number of a man-- that is, counted as men generally count. So the phrase is used in Re 21:17. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the MAN of sin [Aquinas]. Though it is an imitation of the divine name, it is only human. six hundred threescore and six-- A and Vulgate write the numbers in full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. "C reads" 616, but Irenæus, 328, opposes this and maintains "666." Irenæus, in the second century, disciple of Polycarp, John's disciple, explained this number as contained in the Greek letters of Lateinos (L being thirty; A, one; T, three hundred; E, five; I, ten; N, fifty; O, seventy; S, two hundred). The Latin is peculiarly the language of the Church of Rome in all her official acts; the forced unity of language in ritual being the counterfeit of the true unity; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (Zep 3:9). The last Antichrist may have a close connection with Rome, and so the name Lateinos (666) may apply to him. The Hebrew letters of Balaam amount to 666 [Bunsen]; a type of the false prophet, whose characteristic, like Balaam's, will be high spiritual knowledge perverted to Satanic ends. The number six is the world number; in 666 it occurs in units, tens, and hundreds. It is next neighbor to the sacred seven, but is severed from it by an impassable gulf. It is the number of the world given over to judgment; hence there is a pause between the sixth and seventh seals, and the sixth and seventh trumpets. The judgments on the world are complete in six; by the fulfilment of seven, the kingdoms of the world become Christ's. As twelve is the number of the Church, so six, its half, symbolizes the world kingdom broken. The raising of the six to tens and hundreds (higher powers) indicates that the beast, notwithstanding his progression to higher powers, can only rise to greater ripeness for judgment. Thus 666, the judged world power, contrasts with the 144,000 sealed and transfigured ones (the Church number, twelve, squared and multiplied by one thousand, the number symbolizing the world pervaded by God; ten, the world number, raised to the power of three the number of God) [Auberlen]. The "mark" (Greek, "charagma") and "name" are one and the same. The first two radical letters of Christ (Greek, "Christos"), Ch and R, are the same as the first two of charagma, and were the imperial monogram of Christian Rome. Antichrist, personating Christ, adopts a symbol like, but not agreeing with, Christ's monogram, Ch, X, St; whereas the radicals in "Christ" are Ch, R, St. Papal Rome has similarly substituted the standard of the Keys for the standard of the Cross; so on the papal coinage (the image of power, Mt 22:20). The two first letters of "Christ," Ch, R, represent seven hundred, the perfect number. The Ch, X, St represent an imperfect number, a triple falling away (apostasy) from septenary perfection [Wordsworth].


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Rev.14.1-Rev.14.20">Re 14:1-20</reference>. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage.</title>
 In contrast to the beast, false prophet, and apostate Church (<reference osisRef="Rev.13.1-Rev.13.18">Re 13:1-18</reference>) and introductory to the announcement of judgments about to descend on them and the world (<reference osisRef="Rev.14.8-Rev.14.11">Re 14:8-11</reference>, anticipatory of <reference osisRef="Rev.18.2-Rev.18.6">Re 18:2-6</reference>), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare <reference osisRef="Rev.7.4-Rev.7.8">Re 7:4-8</reference>, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare <reference osisRef="Rev.15.1-Rev.15.5">Re 15:1-5</reference> with <reference osisRef="Rev.7.9-Rev.7.17">Re 7:9-17</reference>); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.

<hi type="bold">1. a--</hi>A, B, C, Coptic, and Origen read, "the."

<hi type="bold">Lamb ... on ... Sion--</hi>having left His position "in the midst of the throne," and now taking His stand on Sion.

<hi type="bold">his Father's name--</hi>A, B, and C read, "His name and His Father's name."

<hi type="bold">in--</hi>Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in <reference osisRef="Rev.7.3">Re 7:3</reference>. As the 144,000 of Israel are "the first-fruits" (<reference osisRef="Rev.14.4">Re 14:4</reference>), so "the harvest" (<reference osisRef="Rev.14.15">Re 14:15</reference>) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (<reference osisRef="Rev.16.17-Rev.16.21">Re 16:17-21</reference>, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."

CHAPTER 14 Re 14:1-20. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage. In contrast to the beast, false prophet, and apostate Church (Re 13:1-18) and introductory to the announcement of judgments about to descend on them and the world (Re 14:8-11, anticipatory of Re 18:2-6), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare Re 7:4-8, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare Re 15:1-5 with Re 7:9-17); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ. 1. a-- A, B, C, Coptic, and Origen read, "the." Lamb... on... Sion-- having left His position "in the midst of the throne," and now taking His stand on Sion. his Father's name-- A, B, and C read, "His name and His Father's name." in-- Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Re 7:3. As the 144,000 of Israel are "the first-fruits" (Re 14:4), so "the harvest" (Re 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Re 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."


<hi type="bold">2. from--</hi>Greek, "out of."

<hi type="bold">voice of many waters--</hi>as is the voice of Himself, such also is the voice of His people.

<hi type="bold">I heard the voice of harpers--</hi>A, B, C, and Origen read, "the voice which I heard (was) as of harpers."

2. from-- Greek, "out of." voice of many waters-- as is the voice of Himself, such also is the voice of His people. I heard the voice of harpers-- A, B, C, and Origen read, "the voice which I heard (was) as of harpers."


<hi type="bold">3. sung--</hi>Greek, "sing."

<hi type="bold">as it were--</hi>So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.

<hi type="bold">new song--</hi>(<reference osisRef="Rev.5.9">Re 5:9</reference>, <reference osisRef="Rev.5.10">10</reference>). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.

<hi type="bold">four beasts--</hi>rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (<reference osisRef="Rev.15.2">Re 15:2</reference>, <reference osisRef="Rev.15.3">3</reference>), where the same act is attributed to the general company of the saints, the harvest (<reference osisRef="Rev.14.15">Re 14:15</reference>) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."

<hi type="bold">redeemed--</hi>literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (<reference osisRef="Rev.7.14">Re 7:14</reference>).

3. sung-- Greek, "sing." as it were-- So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words. new song-- (Re 5:9, 10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints. four beasts-- rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Re 15:2, 3), where the same act is attributed to the general company of the saints, the harvest (Re 14:15) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth." redeemed-- literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Re 7:14).


<hi type="bold">4. virgins--</hi>spiritually (<reference osisRef="Matt.25.1">Mt 25:1</reference>); in contrast to the apostate Church, Babylon (<reference osisRef="Rev.14.8">Re 14:8</reference>), spiritually "a harlot" (<reference osisRef="Rev.17.1-Rev.17.5">Re 17:1-5</reference>; <reference osisRef="Isa.1.21">Is 1:21</reference>; contrast <reference osisRef="2Cor.11.2">2Co 11:2</reference>; <reference osisRef="Eph.5.25-Eph.5.27">Ep 5:25-27</reference>). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."

<hi type="bold">follow the Lamb whithersoever he goeth--</hi>in glory, being especially near His person; the fitting reward of their following Him so fully on earth.

<hi type="bold">redeemed--</hi>"purchased."

<hi type="bold">being the--</hi>rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.

4. virgins-- spiritually (Mt 25:1); in contrast to the apostate Church, Babylon (Re 14:8), spiritually "a harlot" (Re 17:1-5; Is 1:21; contrast 2Co 11:2; Ep 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot." follow the Lamb whithersoever he goeth-- in glory, being especially near His person; the fitting reward of their following Him so fully on earth. redeemed-- "purchased." being the-- rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.


<hi type="bold">5. guile--</hi>So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading <reference osisRef="Ps.32.2">Psa 32:2</reference>; <reference osisRef="Isa.53.9">Is 53:9</reference>; <reference osisRef="John.1.47">Joh 1:47</reference>.

<hi type="bold">for--</hi>So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.

<hi type="bold">without fault--</hi>Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to <reference osisRef="Ps.15.1">Psa 15:1</reference>, 2. Compare <reference osisRef="Rev.14.1">Re 14:1</reference>, "stood on Mount Sion."

<hi type="bold">before the throne of God--</hi>A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.

5. guile-- So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Is 53:9; Joh 1:47. for-- So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit. without fault-- Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1, 2. Compare Re 14:1, "stood on Mount Sion." before the throne of God-- A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.


6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare <reference osisRef="Matt.4.16">Mt 4:16</reference>; <reference osisRef="Luke.1.79">Lu 1:79</reference>, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (<reference osisRef="Rev.14.7">Re 14:7</reference>) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (<reference osisRef="Mark.9.12">Mr 9:12</reference>; <reference osisRef="Heb.7.13">He 7:13</reference>). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."

<hi type="bold">everlasting gospel--</hi>the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in <reference osisRef="Rev.14.7">Re 14:7</reference>. As the former angel "flying through the midst of heaven" (<reference osisRef="Rev.8.13">Re 8:13</reference>) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (<reference osisRef="Rev.14.8">Re 14:8</reference>), the harlot, and the judgment on the beast worshippers (<reference osisRef="Rev.14.9-Rev.14.11">Re 14:9-11</reference>), the voice from heaven respecting the blessed dead (<reference osisRef="Rev.14.13">Re 14:13</reference>), the vision of the Son of man on the cloud (<reference osisRef="Rev.14.11">Re 14:11</reference>), the harvest (<reference osisRef="Rev.14.15">Re 14:15</reference>), and the vintage (<reference osisRef="Rev.14.18">Re 14:18</reference>), form the compendious summary, amplified in detail in the rest of the book.

6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare Mt 4:16; Lu 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Re 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mr 9:12; He 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity." everlasting gospel-- the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Re 14:7. As the former angel "flying through the midst of heaven" (Re 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Re 14:8), the harlot, and the judgment on the beast worshippers (Re 14:9-11), the voice from heaven respecting the blessed dead (Re 14:13), the vision of the Son of man on the cloud (Re 14:11), the harvest (Re 14:15), and the vintage (Re 14:18), form the compendious summary, amplified in detail in the rest of the book.


<hi type="bold">7. Fear God--</hi>the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.

<hi type="bold">give glory to him--</hi>and not to the beast (compare <reference osisRef="Rev.13.4">Re 13:4</reference>; <reference osisRef="Jer.13.16">Jr 13:16</reference>).

<hi type="bold">the hour of his judgment--</hi>"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (<reference osisRef="Rev.14.8-Rev.14.12">Re 14:8-12</reference>).

<hi type="bold">worship him that made heaven--</hi>not Antichrist (compare <reference osisRef="Acts.14.15">Ac 14:15</reference>).

<hi type="bold">sea ... fountains--</hi>distinguished also in <reference osisRef="Rev.8.8">Re 8:8</reference>, <reference osisRef="Rev.8.10">10</reference>.

7. Fear God-- the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith. give glory to him-- and not to the beast (compare Re 13:4; Jr 13:16). the hour of his judgment-- "The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Re 14:8-12). worship him that made heaven-- not Antichrist (compare Ac 14:15). sea... fountains-- distinguished also in Re 8:8, 10.


<hi type="bold">8. another--</hi>So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."

<hi type="bold">Babylon--</hi>here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.

<hi type="bold">is fallen--</hi>anticipation of <reference osisRef="Rev.18.2">Re 18:2</reference>. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it.

<hi type="bold">that great city--</hi>A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of <reference osisRef="Isa.21.9">Is 21:9</reference>.

<hi type="bold">because--</hi>So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.

<hi type="bold">all nations--</hi>A, B and C read, "all the nations."

<hi type="bold">the wine of the wrath of her fornication--</hi>the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.

8. another-- So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel." Babylon-- here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately. is fallen-- anticipation of Re 18:2. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it. that great city-- A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Is 21:9. because-- So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall. all nations-- A, B and C read, "all the nations." the wine of the wrath of her fornication-- the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.


9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse <reference osisRef="Rev.13.15">Re 13:15</reference>, <reference osisRef="Rev.13.16">16</reference>.

9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse Re 13:15, 16.


<hi type="bold">10. The same--</hi>Greek, "he also," as the just and inevitable retribution.

<hi type="bold">wine of ... wrath of God--</hi>(<reference osisRef="Ps.75.8">Psa 75:8</reference>).

<hi type="bold">without mixture--</hi>whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.

<hi type="bold">indignation--</hi>Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on Psalm 2:5].

<hi type="bold">tormented ... in the presence of ... angels--</hi>(<reference osisRef="Ps.49.14">Psa 49:14</reference>; <reference osisRef="Ps.58.10">58:10</reference>; <reference osisRef="Ps.139.21">139:21</reference>; <reference osisRef="Isa.66.24">Is 66:24</reference>). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.

10. The same-- Greek, "he also," as the just and inevitable retribution. wine of... wrath of God-- (Psa 75:8). without mixture-- whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers. indignation-- Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on Psalm 2:5]. tormented... in the presence of... angels-- (Psa 49:14; 58:10; 139:21; Is 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.


<hi type="bold">11. for ever and ever--</hi>Greek, "unto ages of ages."

<hi type="bold">no rest day nor night--</hi>Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (<reference osisRef="Rev.14.13">Re 14:13</reference>); the lost have no rest from sin and Satan, terror, torment, and remorse.

11. for ever and ever-- Greek, "unto ages of ages." no rest day nor night-- Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Re 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.


<hi type="bold">12. Here, &c.--</hi>resumed from <reference osisRef="Rev.13.10">Re 13:10</reference>; see on <reference osisRef="Rev.13.10">Re 13:10</reference>. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.

<hi type="bold">patience--</hi>Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.

<hi type="bold">the faith of Jesus--</hi>the faith which has Jesus for its object.

12. Here, &c.-- resumed from Re 13:10; see on Re 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved. patience-- Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c. the faith of Jesus-- the faith which has Jesus for its object.