CHAPTERX.ANALYSIS OF THE CHAPTER.This chapter contains the record of a sublime vision of an angel which, at this juncture, John saw descending from heaven, disclosing new scenes in what was yet to occur. The vision is interposed between the sounding of the sixth, or second woe-trumpet, and the sounding of the seventh, or third woe-trumpet, under which is to be the final consummation,ch. xi.15,seq.It occupies an importantintervalbetween the events which were to occur under the sixth trumpet and the last scene—the final overthrow of the formidable power which had opposed the reign of God on the earth, and the reign of righteousness, when the kingdoms of the world shall become the kingdom of God,ch. xi.15. It is, in many respects, an unhappy circumstance that this chapter has been separated from the following. They constitute one continued vision, at least toch. xi.15, where the sounding of the seventh and last trumpet occurs.The tenth chapter contains the following things:—(1) An angel descends from heaven, and the attention of the seer is for a time turned from the contemplation of what was passing in heaven to this new vision that appeared on the earth. This angel is clothed with a cloud; he is encircled by a rainbow; his face is as the sun, and his feet like pillars of fire—all indicating his exalted rank, and all such accompaniments as became a heavenly messenger. (2) The angel appears with a small volume in his hand,ver.2. This book is not closed and sealed, like the one inch. v., but was “open”—so that it could be read. Such a book would indicate some new message or revelation from heaven; and the book would be, properly, a symbol of something that was to be accomplishedbysuch an open volume. (3) The angel sets his feet upon the sea and the land,ver.2:—indicating by this, apparently, that what he was to communicate appertained alike to the ocean and the land—to all the world. (4) The angel makes a proclamation—the nature of which is not here stated—with a loud voice, like the roaring of a lion, as if the nations were called to hear,ver.3. (5) This cry or roar is responded to by heavy thunders,ver.3. What those thunders uttered is not stated, but it was evidentlyso distinct thatJohnheard it, for he says (ver.4) that he was about to make a record of what was said. (6) John, about to make this record, is forbidden to do so by a voice from heaven,ver.4. For some reason, not here stated, he was commanded not to disclose what was said, but so to seal it up that it should not be known. Thereasonfor this silence is nowhere intimated in the chapter. (7) The angel lifts his hand to heaven in a most solemn manner, and swears by the Great Creator of all things that the time should not be yet—in our common version, “that there should be time no longer,”ver.5–7. It would seem that just at this period there would be an expectation that the reign of God was to begin upon the earth; but the angel, in the most solemn manner, declares that this was notyetto be, but that it would occur when the seventh angel should begin to sound. Then the great “mystery” would be complete, as it had been declared to the prophets. (8) John is then commanded, by the same voice which he heard from heaven, to go to the angel and take the little book from him which he held in his hand, and eat it—with the assurance that it would be found to be sweet to the taste, but would be bitter afterwards,ver.8–10. (9) The chapter concludes with a declaration that he must yet prophesy before many people and nations (ver.11), and then follows (ch. xi.) the commission to measure the temple; the command to separate the pure from the profane; the account of the prophesying, the death, and the resurrection to life of the two witnesses—all preliminary to the sounding of the seventh trumpet, and the introduction of the universal reign of righteousness.The question to what does the chapter refer, is one which it is proper to notice before we proceed to the exposition. It is unnecessary to say, that on this question very various opinions have been entertained, and that very different expositions have been given of the chapter. Without going into an examination of these different opinions—which would be a task alike unprofitable and endless—it will be better to state what seems to be the fair interpretation and application of the symbol, in its connection with what precedes. A few remarks here, preliminary to the exposition and application of the chapter, may help us in determining the place which the vision is designed to occupy. (a) In the previous Apocalyptic revelations, if the interpretation proposed is correct, thehistoryhad been brought down, in the regular course of events, to the capture of Constantinople by the Turks, and the complete overthrow of the Roman empire by that event,A.D.1453,ch. ix.13–19. This was an important era in the history of the world; and if the exposition which has been proposed is correct, then the sketches of history pertaining to the Roman empire in the book of Revelation have been made with surprising accuracy. (b) A statement had been made (ch. ix.20, 21) to the effect that the same state of things continued subsequent to the plagues brought on by those invasions, which had existed before, or that the effect had not been to produce any general repentance and reformation. God had scourged the nations; he had cut off multitudes of men; he had overthrown the mighty empire that had so long ruled over the world; but the same sins of superstition, idolatry, sorcery, murder, fornication, and theft prevailedafterwardsthat had prevailed before. Instead of working a change in the minds of men, the world seemed to be confirmed in these abominations more and more. In the exposition of that passage (ch. ix.20, 21) it was shown that those things prevailed in the Roman church—which then embraced the whole Christian world—beforethe invasion of the Eastern empire by the Turks, and that they continued to prevailafterwards: that, in fact, the moral character of the world was not affected by those “plagues.” (c) The next event, in the order oftime, was the Reformation, and the circumstances in the case are such as to lead us to suppose that this chapter refers to that. For (1) the order oftimedemands this. This was the next important event in the history of the church and the world after the conquest of Constantinople producing the entire downfall of the Roman empire; and if, as is supposed in the previous exposition, it was the design of the Spirit of inspiration to touch on the great and material events in the history of the church and the world, then it would be natural to suppose that the Reformation would come next into view, for no previous event had more deeply or permanently affected the condition of mankind. (2) The state of the world, as described inch. ix.20, 21, was such as todemanda reformation, or something that should be more effectual in purifying the church than the calamities described in the previous verse had been. The representation is, that God had brought great judgments upon the world, but that they had been ineffectual in reforming mankind. The same kind of superstition, idolatry, and corruption remainedafterthose judgments which had existed before, and they were of such a nature as to make it every way desirable that a new influence should be brought to bear upon the world to purify it from these abominations. Some such work as the Reformation is, therefore, what we should naturally look for as the next in order; or, at least, such a work is one that well fits in with the description of the previous state of things. (d) It will be found, I apprehend, in the exposition of the chapter, that the symbols are such as accord well with the great leading events of the Protestant Reformation; or, in other words, that they are such that, on the supposition that it was intended to refer to the Reformation, these are the symbols which would have been appropriately employed. Of course it is not necessary to suppose that John understood distinctlyallthat was meant by these symbols, nor is it necessary to suppose that those who lived before the Reformation would be able to comprehend them perfectly, and to apply them with accuracy. All that isnecessaryto be supposed in the interpretation is, (1) that the symbol was designed to be of such a character as to give somegeneralidea of what was to occur; and (2) that we should be able, now that the event has occurred, to show that it is fairly applicable to the event; that is, that on the supposition that this was designed to be referred to, the symbols are such as would properly be employed. This, however, will be seen more clearly after the exposition shall have been gone through.With this general view of what we should naturally anticipate in this chapter, from the course of exposition in the preceding chapters, we are prepared for a more particular exposition and application of the symbols in this new vision. It will be the most convenient course, keeping in mind the general views presented here, to explain the symbols, and to consider their application as we go along.
This chapter contains the record of a sublime vision of an angel which, at this juncture, John saw descending from heaven, disclosing new scenes in what was yet to occur. The vision is interposed between the sounding of the sixth, or second woe-trumpet, and the sounding of the seventh, or third woe-trumpet, under which is to be the final consummation,ch. xi.15,seq.It occupies an importantintervalbetween the events which were to occur under the sixth trumpet and the last scene—the final overthrow of the formidable power which had opposed the reign of God on the earth, and the reign of righteousness, when the kingdoms of the world shall become the kingdom of God,ch. xi.15. It is, in many respects, an unhappy circumstance that this chapter has been separated from the following. They constitute one continued vision, at least toch. xi.15, where the sounding of the seventh and last trumpet occurs.
The tenth chapter contains the following things:—(1) An angel descends from heaven, and the attention of the seer is for a time turned from the contemplation of what was passing in heaven to this new vision that appeared on the earth. This angel is clothed with a cloud; he is encircled by a rainbow; his face is as the sun, and his feet like pillars of fire—all indicating his exalted rank, and all such accompaniments as became a heavenly messenger. (2) The angel appears with a small volume in his hand,ver.2. This book is not closed and sealed, like the one inch. v., but was “open”—so that it could be read. Such a book would indicate some new message or revelation from heaven; and the book would be, properly, a symbol of something that was to be accomplishedbysuch an open volume. (3) The angel sets his feet upon the sea and the land,ver.2:—indicating by this, apparently, that what he was to communicate appertained alike to the ocean and the land—to all the world. (4) The angel makes a proclamation—the nature of which is not here stated—with a loud voice, like the roaring of a lion, as if the nations were called to hear,ver.3. (5) This cry or roar is responded to by heavy thunders,ver.3. What those thunders uttered is not stated, but it was evidentlyso distinct thatJohnheard it, for he says (ver.4) that he was about to make a record of what was said. (6) John, about to make this record, is forbidden to do so by a voice from heaven,ver.4. For some reason, not here stated, he was commanded not to disclose what was said, but so to seal it up that it should not be known. Thereasonfor this silence is nowhere intimated in the chapter. (7) The angel lifts his hand to heaven in a most solemn manner, and swears by the Great Creator of all things that the time should not be yet—in our common version, “that there should be time no longer,”ver.5–7. It would seem that just at this period there would be an expectation that the reign of God was to begin upon the earth; but the angel, in the most solemn manner, declares that this was notyetto be, but that it would occur when the seventh angel should begin to sound. Then the great “mystery” would be complete, as it had been declared to the prophets. (8) John is then commanded, by the same voice which he heard from heaven, to go to the angel and take the little book from him which he held in his hand, and eat it—with the assurance that it would be found to be sweet to the taste, but would be bitter afterwards,ver.8–10. (9) The chapter concludes with a declaration that he must yet prophesy before many people and nations (ver.11), and then follows (ch. xi.) the commission to measure the temple; the command to separate the pure from the profane; the account of the prophesying, the death, and the resurrection to life of the two witnesses—all preliminary to the sounding of the seventh trumpet, and the introduction of the universal reign of righteousness.
The question to what does the chapter refer, is one which it is proper to notice before we proceed to the exposition. It is unnecessary to say, that on this question very various opinions have been entertained, and that very different expositions have been given of the chapter. Without going into an examination of these different opinions—which would be a task alike unprofitable and endless—it will be better to state what seems to be the fair interpretation and application of the symbol, in its connection with what precedes. A few remarks here, preliminary to the exposition and application of the chapter, may help us in determining the place which the vision is designed to occupy. (a) In the previous Apocalyptic revelations, if the interpretation proposed is correct, thehistoryhad been brought down, in the regular course of events, to the capture of Constantinople by the Turks, and the complete overthrow of the Roman empire by that event,A.D.1453,ch. ix.13–19. This was an important era in the history of the world; and if the exposition which has been proposed is correct, then the sketches of history pertaining to the Roman empire in the book of Revelation have been made with surprising accuracy. (b) A statement had been made (ch. ix.20, 21) to the effect that the same state of things continued subsequent to the plagues brought on by those invasions, which had existed before, or that the effect had not been to produce any general repentance and reformation. God had scourged the nations; he had cut off multitudes of men; he had overthrown the mighty empire that had so long ruled over the world; but the same sins of superstition, idolatry, sorcery, murder, fornication, and theft prevailedafterwardsthat had prevailed before. Instead of working a change in the minds of men, the world seemed to be confirmed in these abominations more and more. In the exposition of that passage (ch. ix.20, 21) it was shown that those things prevailed in the Roman church—which then embraced the whole Christian world—beforethe invasion of the Eastern empire by the Turks, and that they continued to prevailafterwards: that, in fact, the moral character of the world was not affected by those “plagues.” (c) The next event, in the order oftime, was the Reformation, and the circumstances in the case are such as to lead us to suppose that this chapter refers to that. For (1) the order oftimedemands this. This was the next important event in the history of the church and the world after the conquest of Constantinople producing the entire downfall of the Roman empire; and if, as is supposed in the previous exposition, it was the design of the Spirit of inspiration to touch on the great and material events in the history of the church and the world, then it would be natural to suppose that the Reformation would come next into view, for no previous event had more deeply or permanently affected the condition of mankind. (2) The state of the world, as described inch. ix.20, 21, was such as todemanda reformation, or something that should be more effectual in purifying the church than the calamities described in the previous verse had been. The representation is, that God had brought great judgments upon the world, but that they had been ineffectual in reforming mankind. The same kind of superstition, idolatry, and corruption remainedafterthose judgments which had existed before, and they were of such a nature as to make it every way desirable that a new influence should be brought to bear upon the world to purify it from these abominations. Some such work as the Reformation is, therefore, what we should naturally look for as the next in order; or, at least, such a work is one that well fits in with the description of the previous state of things. (d) It will be found, I apprehend, in the exposition of the chapter, that the symbols are such as accord well with the great leading events of the Protestant Reformation; or, in other words, that they are such that, on the supposition that it was intended to refer to the Reformation, these are the symbols which would have been appropriately employed. Of course it is not necessary to suppose that John understood distinctlyallthat was meant by these symbols, nor is it necessary to suppose that those who lived before the Reformation would be able to comprehend them perfectly, and to apply them with accuracy. All that isnecessaryto be supposed in the interpretation is, (1) that the symbol was designed to be of such a character as to give somegeneralidea of what was to occur; and (2) that we should be able, now that the event has occurred, to show that it is fairly applicable to the event; that is, that on the supposition that this was designed to be referred to, the symbols are such as would properly be employed. This, however, will be seen more clearly after the exposition shall have been gone through.
With this general view of what we should naturally anticipate in this chapter, from the course of exposition in the preceding chapters, we are prepared for a more particular exposition and application of the symbols in this new vision. It will be the most convenient course, keeping in mind the general views presented here, to explain the symbols, and to consider their application as we go along.
CHAPTERX.AND I saw another mighty angel come down from heaven, clothed with a cloud; and a317rainbowwasupon his head, and318his facewasas it were the sun, and his feet as pillars of fire:1.And I saw.I had a vision of. The meaning is, that he saw this subsequently to the vision in the previous chapter. The attention is now arrested by a new vision—as if some new dispensation or economy was about to occur in the world. ¶Another mighty angel.He had before seen the seven angels who were to blow the seven trumpets (ch. viii.2), he had seen six of them successively blow the trumpet, he now seesanotherangel, different from them, and apparently having no connection with them, coming from heaven to accomplish some important purpose before the seventh angel should give the final blast. The angel is here characterized as a “mighty” angel—ἰσχυρὸν—one of strength and power; implying that the work to be accomplished by his mission demanded the interposition of one of the higher orders of the heavenly inhabitants. The coming of an angel at all was indicative of some divine interposition in human affairs; the fact that he was one of exalted rank, or endowed with vast power, indicated the nature of the work to be done—that it was a work to the execution of which great obstacles existed, and where great power would be needed. ¶Clothed with a cloud.Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the divine presence,Ex.xvi.9, 10;xxiv.16;xxxiv.5;Nu.xi.25;1 Ki.viii.10;Ps. xcvii.2. The Saviour also ascended in a cloud,Ac.i.9; and he will again descend in clouds to judge the world,Mat.xxiv.30;xxvi.64;Mar.xiii.26;Re.i.7. Nothing can be argued here as to thepurposefor which the angel appeared, from his being encompassed with a cloud; nor can anything be argued from it in respect to the questionwhothis angel was. The fair interpretation is, that this was one of the angels now represented as sent forth on an errand of mercy to man, and coming with appropriatemajesty as the messenger of God. ¶And a rainbowwasupon his head.Inch. iv.3 the throne in heaven is represented as encircled by a rainbow. SeeNoteson that verse. The rainbow is properly an emblem of peace.Herethe symbol would mean that the angel came not for wrath, but for purposes of peace; that he looked with a benign aspect on men, and that the effect of his coming would be like that of sunshine after a storm. ¶And his facewasas it were the sun.Bright like the sun (Notes,ch. i.16); that is, he looked upon men with (a) anintelligentaspect—as the sun is the source of light; and (b) withbenignity—not covered with clouds, or darkened by wrath. Thebrightnessis probably the main idea, but the appearance of the angel would, as here represented, naturally suggest the ideas just referred to. As anemblemorsymbolwe should regard his appearing as that which was to be followed by knowledge and by prosperity. ¶And his feet as pillars of fire.See Notes onch. i.15. In this symbol, then, we have the following things:—(a) An angel—as the messenger of God, indicating that some new communication was to be brought to mankind, or that there would be some interposition in human affairs which might be well represented by the coming of an angel; (b) the fact that he was “mighty”—indicating that the work to be done required power beyond human strength; (c) the fact that he came in a cloud—on an embassage so grand and magnificent as to make this symbol of majesty proper; (d) the fact that he was encircled by a rainbow—that the visitation was to be one of peace to mankind; and (e) the fact that his coming was like the sun—or would diffuse light and peace.Now, in regard to theapplicationof this, without adverting to any other theory, no one can fail to see that, on the supposition that it was designed to refer to the Reformation, this would be the most striking and appropriate symbol that could have been chosen. For (a) as we have seen already, this is theplacewhich the vision naturally occupies in the series of historical representations. (b) It was at a period of the world, and the world was in such a state, that an intervention of this kind would be properly represented by the coming of an angel from heaven. God had visited the nations with terrible judgments, but the effect had not been to produce reformation, for the same forms of wickedness continued to prevail which had existed before. Notes,ch. ix.20,21. In this state of things any new interposition of God for reforming the world would be properly represented by the coming of an angel from heaven as a messenger of light and peace. (c) The great and leading events of the Reformation were well represented by thepowerof this angel. It was not, indeed, physical power; but the work to be done in the Reformation was agreatwork, and was such as would be well symbolized by the intervention of a mighty angel from heaven. The task of reforming the church, and of correcting the abuses which had prevailed, was wholly beyond any ability whichmanpossessed, and was well represented, therefore, by the descent of this messenger from the skies. (d) The same thing may be said of therainbowthat was upon his head. Nothing would better symbolize the general aspect of the Reformation, as fitted to produce peace, tranquillity, and joy upon the earth. And (e) the same thing was indicated by the splendour—the light and glory—that attended the angel. The symbol would denote that the new order of things would be attended with light; with knowledge; with that which would be benign in its influence on human affairs. And it need not be said, to anyone acquainted with the history of those times, that the Reformation was preceded and accompanied with a great increase of light; that at just about that period of the world the study of the Greek language began to be common in Europe; that the sciences had made remarkable progress; that schools and colleges had begun to flourish; and that, to a degree which had not existed for ages before, the public mind had become awakened to the importance of truth and knowledge. For a full illustration of this, from the close of the eleventh century and onward, see Hallam’sMiddle Ages,vol. ii.pp.265–292,ch. ix.partii.To go into any satisfactory detail on this point would be wholly beyond the proper limits of these Notes, and the reader must be referred to the histories of those times, and especially to Hallam, who has recorded all that is necessary to be known on the subject. Suffice it to say, that on the supposition that it was the intention to symbolize those times, no more appropriate emblem could havebeen found than that of an angel whose face shone like the sun, and who was covered with light and splendour. These remarks will show, that if it be supposed it was intended to symbolize the Reformation, no more appropriate emblem could have been selected than that of such an angel coming down from heaven. If, after the events have occurred, we should desire to represent the same things by a striking and expressive symbol, we could find none that would better represent those times.
CHAPTERX.
AND I saw another mighty angel come down from heaven, clothed with a cloud; and a317rainbowwasupon his head, and318his facewasas it were the sun, and his feet as pillars of fire:
1.And I saw.I had a vision of. The meaning is, that he saw this subsequently to the vision in the previous chapter. The attention is now arrested by a new vision—as if some new dispensation or economy was about to occur in the world. ¶Another mighty angel.He had before seen the seven angels who were to blow the seven trumpets (ch. viii.2), he had seen six of them successively blow the trumpet, he now seesanotherangel, different from them, and apparently having no connection with them, coming from heaven to accomplish some important purpose before the seventh angel should give the final blast. The angel is here characterized as a “mighty” angel—ἰσχυρὸν—one of strength and power; implying that the work to be accomplished by his mission demanded the interposition of one of the higher orders of the heavenly inhabitants. The coming of an angel at all was indicative of some divine interposition in human affairs; the fact that he was one of exalted rank, or endowed with vast power, indicated the nature of the work to be done—that it was a work to the execution of which great obstacles existed, and where great power would be needed. ¶Clothed with a cloud.Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the divine presence,Ex.xvi.9, 10;xxiv.16;xxxiv.5;Nu.xi.25;1 Ki.viii.10;Ps. xcvii.2. The Saviour also ascended in a cloud,Ac.i.9; and he will again descend in clouds to judge the world,Mat.xxiv.30;xxvi.64;Mar.xiii.26;Re.i.7. Nothing can be argued here as to thepurposefor which the angel appeared, from his being encompassed with a cloud; nor can anything be argued from it in respect to the questionwhothis angel was. The fair interpretation is, that this was one of the angels now represented as sent forth on an errand of mercy to man, and coming with appropriatemajesty as the messenger of God. ¶And a rainbowwasupon his head.Inch. iv.3 the throne in heaven is represented as encircled by a rainbow. SeeNoteson that verse. The rainbow is properly an emblem of peace.Herethe symbol would mean that the angel came not for wrath, but for purposes of peace; that he looked with a benign aspect on men, and that the effect of his coming would be like that of sunshine after a storm. ¶And his facewasas it were the sun.Bright like the sun (Notes,ch. i.16); that is, he looked upon men with (a) anintelligentaspect—as the sun is the source of light; and (b) withbenignity—not covered with clouds, or darkened by wrath. Thebrightnessis probably the main idea, but the appearance of the angel would, as here represented, naturally suggest the ideas just referred to. As anemblemorsymbolwe should regard his appearing as that which was to be followed by knowledge and by prosperity. ¶And his feet as pillars of fire.See Notes onch. i.15. In this symbol, then, we have the following things:—(a) An angel—as the messenger of God, indicating that some new communication was to be brought to mankind, or that there would be some interposition in human affairs which might be well represented by the coming of an angel; (b) the fact that he was “mighty”—indicating that the work to be done required power beyond human strength; (c) the fact that he came in a cloud—on an embassage so grand and magnificent as to make this symbol of majesty proper; (d) the fact that he was encircled by a rainbow—that the visitation was to be one of peace to mankind; and (e) the fact that his coming was like the sun—or would diffuse light and peace.
Now, in regard to theapplicationof this, without adverting to any other theory, no one can fail to see that, on the supposition that it was designed to refer to the Reformation, this would be the most striking and appropriate symbol that could have been chosen. For (a) as we have seen already, this is theplacewhich the vision naturally occupies in the series of historical representations. (b) It was at a period of the world, and the world was in such a state, that an intervention of this kind would be properly represented by the coming of an angel from heaven. God had visited the nations with terrible judgments, but the effect had not been to produce reformation, for the same forms of wickedness continued to prevail which had existed before. Notes,ch. ix.20,21. In this state of things any new interposition of God for reforming the world would be properly represented by the coming of an angel from heaven as a messenger of light and peace. (c) The great and leading events of the Reformation were well represented by thepowerof this angel. It was not, indeed, physical power; but the work to be done in the Reformation was agreatwork, and was such as would be well symbolized by the intervention of a mighty angel from heaven. The task of reforming the church, and of correcting the abuses which had prevailed, was wholly beyond any ability whichmanpossessed, and was well represented, therefore, by the descent of this messenger from the skies. (d) The same thing may be said of therainbowthat was upon his head. Nothing would better symbolize the general aspect of the Reformation, as fitted to produce peace, tranquillity, and joy upon the earth. And (e) the same thing was indicated by the splendour—the light and glory—that attended the angel. The symbol would denote that the new order of things would be attended with light; with knowledge; with that which would be benign in its influence on human affairs. And it need not be said, to anyone acquainted with the history of those times, that the Reformation was preceded and accompanied with a great increase of light; that at just about that period of the world the study of the Greek language began to be common in Europe; that the sciences had made remarkable progress; that schools and colleges had begun to flourish; and that, to a degree which had not existed for ages before, the public mind had become awakened to the importance of truth and knowledge. For a full illustration of this, from the close of the eleventh century and onward, see Hallam’sMiddle Ages,vol. ii.pp.265–292,ch. ix.partii.To go into any satisfactory detail on this point would be wholly beyond the proper limits of these Notes, and the reader must be referred to the histories of those times, and especially to Hallam, who has recorded all that is necessary to be known on the subject. Suffice it to say, that on the supposition that it was the intention to symbolize those times, no more appropriate emblem could havebeen found than that of an angel whose face shone like the sun, and who was covered with light and splendour. These remarks will show, that if it be supposed it was intended to symbolize the Reformation, no more appropriate emblem could have been selected than that of such an angel coming down from heaven. If, after the events have occurred, we should desire to represent the same things by a striking and expressive symbol, we could find none that would better represent those times.
2 And he had in his hand a little book open: and he set his right foot upon the sea, andhisleftfooton the earth,2.And he had in his hand a little book open.This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still there was nothing which would denote theparticulardesign for which he came, or which would designate the particular means which he would employ. Here we have, however, anemblemwhich will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem. (1)The little book.The word used here—βιβλαρίδιον—occurs nowhere else in the New Testament except inver.8, 9, 10 of this chapter. The wordβιβλίον—book—occurs frequently:—Mat.xix.7;Mar.x.4—applied to a bill of divorcement;Lu.iv.17, 20;Jn.xx.30;xxi.25;Ga.iii.10;2 Ti.iv.13;He.ix.19;x.7. In the Apocalypse this word is of common occurrence:ch. i.11;v.1, 2, 3, 4, 5, 7, 8, 9;vi.14, renderedscroll;xvii.8;xx.12;xxi.27;xxii.7, 9, 10, 18, 19. The word was evidently chosen here to denote something that was peculiar in the size or form of the book, or to distinguish it from that which would be designated by the ordinary word employed to denote a book. The word properly denotes a small roll or volume; a little scroll (Rob.Lex.,Pollux.Onomast.7. 210). It is evident that something was intended by the diminutivesizeof the book, or that it was designed to make a distinction between this and that which is indicated by the use of the wordbookin the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne inch. v.1. That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten,ver.9, 10. But of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it (Wemyss). According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands (2 Ki.xi.12;2 Ch.xxiii.11); denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to men, or that something was to be accomplished by the agencyof a book. It was not, as inch. vi.2,a bow—emblem of conquest; orver.4,a sword—emblem of battle; orver.5,a pair of scales—emblem of the exactness with which things were to be determined; but it wasa book—a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times—as the bow, the sword, and the balances had been of the previous periods. As to thesizeof the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume—so that it could be taken in the hand; so that it could, without impropriety, be represented aseatenby an individual. (2)The fact that it was open“a little bookopen”—ἀνεῳγμένον. The word here used means, properly, to open or unclose in respect to that which wasbefore fastened or sealed, as that which is covered by a door,Mat.ii.11; tombs, which were closed by large stones,Mat.xxvii.60, 66; a gate,Ac.v.23;xii.10; the abyss,Re.ix.2—“since in the east pits or wells are closed with large stones,comp.Ge.xxix.2” (Rob.Lex.). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would notnecessarilyimply that it had been sealed or closed, though that would be the most natural impression from the use of the word.Comp.for the use of the word renderedopen,Re.iii.8, 20;iv.1;v.2, 3, 4, 5, 9;vi.1, 3, 5, 7, 9, 12;viii.1;ix.2;x.28;xi.19;xx.12. This would find a fulfilment if some such facts as the following should occur:—(a) if there had been any custom or arrangement by whichknowledgewas kept from men, or access was forbidden to books or to some one book in particular; and (b) if something should occur by which that which had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or ofthe influence ofA BOOKon mankind. (3) The fact that it was in thehandof the angel. All that seems to be implied in this is, that it was nowoffered, or was ready to be put in possession of John—or of the church—or of mankind. It was open, and was held out, as it were, for perusal.In regard to theapplicationof this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. Ifwewere now to endeavour to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than that which is here presented. This will appear plain from a few considerations:—(1) The great agent in the Reformation, the moving cause of it, its suggestor and supporter, was abook—theBible. Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years’ course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honour and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery. There he found aBible—a copy of the Vulgate—hid in the shelves of the university library.Till then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the preachers.319To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show tohimthe way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence ofthe Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-labourers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that “the Bible is the religion of Protestants.” If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothingbettercould be selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankinda book. (2) This book had before been hidden, or closed; that is, it could not till then be regarded as anopenvolume. (a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Romish clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrinesrather from the fathers of the church than from the Word of God. Hallam (Middle Ages,ii.241) says: “Of this prevailing ignorance [in the tenth century and onward] it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first elements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue.” There were few books of any kind in circulation, and even if there had been an ability to read, thecostof books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. “Many of the clergy,” saysDr.Robertson (Hist.of CharlesV.p.14, Harper’sed.), “did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it.” “Persons of the highest rank, and in the most eminent stations, could neither read nor write.” One of the questions appointed by the canons to be put to persons who were candidates for orders was this, “Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?” For the causes of this ignorance see Robertson’sHist.of CharlesV.p.515. One of those causes was thecostof books. “Private persons seldom possessed any books whatever. Even monasteries of considerable note had only oneMissal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of theHomilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet,”&c.Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy. (b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the Papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals. (3) The Bible became, at the Reformation, in fact an “open” book. It was made accessible. It becamethepopular book of the world—the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because (a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it wasdesignedthen to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind. (b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And (c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol ofa bookwas selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leadingcharacteristics of that period of the world.¶And he set his right foot upon the sea, andhisleftfootupon the earth.This is thethirdcharacteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed—the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land—an emblem of peace to both—and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water. It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfilment of the symbol. That great work was designed manifestly by Providence to affect all the world—the sea and the land—the dwellers in the islands and in the continents—those who “go down to the sea in ships, and do business in the great waters,” and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing—the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that thereshouldbe some symbol which would intimate that the blessings of a reformed religion—a pure gospel—would be ultimately spread over land and ocean—over the continents and islands of the globe; in all the fixed habitations of men, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land.
2 And he had in his hand a little book open: and he set his right foot upon the sea, andhisleftfooton the earth,
2.And he had in his hand a little book open.This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still there was nothing which would denote theparticulardesign for which he came, or which would designate the particular means which he would employ. Here we have, however, anemblemwhich will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem. (1)The little book.The word used here—βιβλαρίδιον—occurs nowhere else in the New Testament except inver.8, 9, 10 of this chapter. The wordβιβλίον—book—occurs frequently:—Mat.xix.7;Mar.x.4—applied to a bill of divorcement;Lu.iv.17, 20;Jn.xx.30;xxi.25;Ga.iii.10;2 Ti.iv.13;He.ix.19;x.7. In the Apocalypse this word is of common occurrence:ch. i.11;v.1, 2, 3, 4, 5, 7, 8, 9;vi.14, renderedscroll;xvii.8;xx.12;xxi.27;xxii.7, 9, 10, 18, 19. The word was evidently chosen here to denote something that was peculiar in the size or form of the book, or to distinguish it from that which would be designated by the ordinary word employed to denote a book. The word properly denotes a small roll or volume; a little scroll (Rob.Lex.,Pollux.Onomast.7. 210). It is evident that something was intended by the diminutivesizeof the book, or that it was designed to make a distinction between this and that which is indicated by the use of the wordbookin the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne inch. v.1. That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten,ver.9, 10. But of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it (Wemyss). According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands (2 Ki.xi.12;2 Ch.xxiii.11); denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to men, or that something was to be accomplished by the agencyof a book. It was not, as inch. vi.2,a bow—emblem of conquest; orver.4,a sword—emblem of battle; orver.5,a pair of scales—emblem of the exactness with which things were to be determined; but it wasa book—a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation, then, would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times—as the bow, the sword, and the balances had been of the previous periods. As to thesizeof the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume—so that it could be taken in the hand; so that it could, without impropriety, be represented aseatenby an individual. (2)The fact that it was open“a little bookopen”—ἀνεῳγμένον. The word here used means, properly, to open or unclose in respect to that which wasbefore fastened or sealed, as that which is covered by a door,Mat.ii.11; tombs, which were closed by large stones,Mat.xxvii.60, 66; a gate,Ac.v.23;xii.10; the abyss,Re.ix.2—“since in the east pits or wells are closed with large stones,comp.Ge.xxix.2” (Rob.Lex.). The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would notnecessarilyimply that it had been sealed or closed, though that would be the most natural impression from the use of the word.Comp.for the use of the word renderedopen,Re.iii.8, 20;iv.1;v.2, 3, 4, 5, 9;vi.1, 3, 5, 7, 9, 12;viii.1;ix.2;x.28;xi.19;xx.12. This would find a fulfilment if some such facts as the following should occur:—(a) if there had been any custom or arrangement by whichknowledgewas kept from men, or access was forbidden to books or to some one book in particular; and (b) if something should occur by which that which had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or ofthe influence ofA BOOKon mankind. (3) The fact that it was in thehandof the angel. All that seems to be implied in this is, that it was nowoffered, or was ready to be put in possession of John—or of the church—or of mankind. It was open, and was held out, as it were, for perusal.
In regard to theapplicationof this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. Ifwewere now to endeavour to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than that which is here presented. This will appear plain from a few considerations:—(1) The great agent in the Reformation, the moving cause of it, its suggestor and supporter, was abook—theBible. Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there having, during the usual four years’ course of study, displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honour and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery. There he found aBible—a copy of the Vulgate—hid in the shelves of the university library.Till then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the preachers.319To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show tohimthe way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence ofthe Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-labourers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that “the Bible is the religion of Protestants.” If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothingbettercould be selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankinda book. (2) This book had before been hidden, or closed; that is, it could not till then be regarded as anopenvolume. (a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Romish clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrinesrather from the fathers of the church than from the Word of God. Hallam (Middle Ages,ii.241) says: “Of this prevailing ignorance [in the tenth century and onward] it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first elements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames (the best part of England), at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue.” There were few books of any kind in circulation, and even if there had been an ability to read, thecostof books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. “Many of the clergy,” saysDr.Robertson (Hist.of CharlesV.p.14, Harper’sed.), “did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it.” “Persons of the highest rank, and in the most eminent stations, could neither read nor write.” One of the questions appointed by the canons to be put to persons who were candidates for orders was this, “Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?” For the causes of this ignorance see Robertson’sHist.of CharlesV.p.515. One of those causes was thecostof books. “Private persons seldom possessed any books whatever. Even monasteries of considerable note had only oneMissal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of theHomilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet,”&c.Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy. (b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the Papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact, that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals. (3) The Bible became, at the Reformation, in fact an “open” book. It was made accessible. It becamethepopular book of the world—the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because (a) the art of printing was discovered just before the Reformation, as if, in the providence of God, it wasdesignedthen to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind. (b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And (c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol ofa bookwas selected. Obviously no other symbol would have been so appropriate; nothing else would have given so just a view of the leadingcharacteristics of that period of the world.
¶And he set his right foot upon the sea, andhisleftfootupon the earth.This is thethirdcharacteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed—the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off on the sea, and the other on the land—an emblem of peace to both—and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water. It is hardly necessary to say, that on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfilment of the symbol. That great work was designed manifestly by Providence to affect all the world—the sea and the land—the dwellers in the islands and in the continents—those who “go down to the sea in ships, and do business in the great waters,” and those who have a permanent dwelling on shore. It may be admitted, indeed, that, in itself, this one thing—the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and if there were nothing else, such an application might seem fanciful and unnatural; but, taken in connection with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that thereshouldbe some symbol which would intimate that the blessings of a reformed religion—a pure gospel—would be ultimately spread over land and ocean—over the continents and islands of the globe; in all the fixed habitations of men, and in their floating habitations on the deep. The symbol of a rainbow bending over the sea and land, would have expressed this; the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land.
3 And cried with a loud voice, aswhena lion roareth: and when he had cried, seven320thunders uttered their voices.3.And cried with a loud voice, aswhena lion roareth.The lion is the monarch of the woods, and his roar is an image of terror. The point of the comparison here seems to be theloudnesswith which the angel cried, and thepowerof what he said to awe the world—as the roar of the lion keeps the dwellers of the forest in awe.Whathe said is not stated; nor did John attempt to record it. Professor Stuart supposes that it was “a loud note of woe, some interjection uttered which would serve to call attention, and at the same time be indicative of the judgments which were to follow.” But it is not necessary to suppose that this particular thing was intended.Anyloud utterance—any solemn command—any prediction of judgment—any declaration of truth that would arrest the attention of mankind, would be in accordance with all that is said here. As there is noapplicationof what is said, and noexplanationmade by John, it is impossible to determine with any certainty what is referred to. But, supposing that the whole refers to the Reformation, would not the loud and commanding voice of the angel properly represent the proclamation of the gospel as it began to be preached in such a manner as to command the attention of the world, and the reproof of the prevailing sins in such a manner as to keep the world in awe? The voice that sounded forth at the Reformation among the nations of Europe, breaking the slumbers of the Christian world, awaking the church to the evil of the existing corruptions and abominations, and summoning princes to the defence of the truth, might well be symbolized by the voice of an angel that was heard afar. In regard to the effect of the “theses” of Luther, in which he attacked the main doctrines of the Papacy, a contemporary writer says, “In the space of a fortnight they spread over Germany, and within a month they had run through all Christendom,as if angelsthemselves had been the bearers of them to all men.” To John it might not be known beforehand—as it probably would not be—what this symbolized; but could we now find a more appropriate symbol to denote the Reformation than the appearance of such an angel; or better describe theimpressionmade by the first announcement of the great doctrines of the Reformation, than by the loud voice of such an angel? ¶And when he had cried, seven thunders uttered their voices.Professor Stuart renders this, “theseven thunders uttered their voices,” and insists that the article should be retained, which it has not been in our common version. So Elliott, Bishop Middleton, and others. Bishop Middleton says, “Why the article is inserted here I am unable to discover. It is somewhat remarkable that a few manuscripts and editions omit it in both places [ver.3, 4]. Were the seven thunders anything well known and pre-eminent? If not, the omission must be right in the former instance, but wrong in the latter; if they were pre-eminent, then is it wrong in both. Bengel omits the article inver.3, but has it inver.4.” He regards the insertion of the article as the true reading in both places, and supposes that there may have been a reference to some Jewish opinion, but says that he had not been able to find a vestige of it in Lightfoot, Schoettgen, or Meuschen. Storr supposes that we are not to seek here for any Jewish notion, and that nothing is to be inferred from the article (Middleton, on theGreek Article,p.358). The best editions of the New Testament retain the article in both places, and indeed there is no authority for omitting it. The use of the article here naturally implies either that these seven thunders were something which had been before referred to, either expressly or impliedly; or that there was something about them which was so well known that it would be at once understood what was referred to; or that there was something in the connection which would determine the meaning.Comp.Notes onch. viii.2. It is plain, however, that there had been no mention of “seven thunders” before, nor had anything been referred to which would at once suggest them. The reason for the insertion of the article here must, therefore, be found in some pre-eminence which these seven thunders had; in some well-known facts about them; in something which would at once suggest them when they were mentioned as when we mentionthesun,themoon,thestars, though they might not have been distinctly referred to before. The number “seven” is used here either (a) as a general or perfect number, as it is frequently in this book, where we have it so often repeated—seven spirits; seven angels; seven seals; seven trumpets; or (b) with some specific reference to the matter in hand—the case actually in view of the writer. It cannot be doubted that itmightbe used in the former sense here, and that no law of language would be violated if it were so understood; as denotingmanythunders; but still it is equally true that itmaybe used in a specific sense as denoting something that would be well understood by applying the numbersevento it. Now let it besupposed, in regard to the application of this symbol, that the reference is to Rome, the seven-hilled city, and to the thunders of excommunication, anathema, and wrath that were uttered from that city against the Reformers; and would there not beallthat is fairly implied in this language, and is not this such a symbol aswouldbe appropriately used on such a supposition? The following circumstances may be referred to as worthy of notice on this point:—(a) the place which this occupies in the series of symbols—being justafterthe angel had uttered his voice as symbolical of the proclamation of the great truths of the gospel in the Reformation, if the interpretation above given is correct. Thenextevent, in the order of nature and of fact, was the voice of excommunication uttered at Rome. (b) The wordthunderwould appropriately denote the bulls of excommunication uttered at Rome, for the name most frequently given to the decrees of the Papacy, when condemnatory, was that of Papalthunders. So Le Bas, in hisLife of Wycliffe,p.198, says: “Thethunderswhich shook the world when they issuedfrom the seven hillssent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity.” (c) The numbersevenwould, on such a supposition, be used here with equal propriety. Rome was built on seven hills; was known as the “seven-hilled” city, and the thunders from that city would seem to echo and re-echo from those hills.Comp.ch. xvii.9. (d) This supposition,also, will accord with the use of the article here,as ifthose thunders were something well known—“theseven thunders;” that is, the thunders which the nations were accustomed to hear. (e) This will also accord with the passage before us, inasmuch as the thunders would seem to have been of the nature of a response to what the angel said, or to have been sent forthbecausehe had uttered his loud cry. In like manner, the anathemas were hurled from Rome because the nations had been aroused by the loud cry for reformation, as if an angel had uttered that cry. For these reasons there is a propriety in applying this language to the thunders which issued from Rome condemning the doctrines of the Reformation, and in defence of the ancient faith, and excommunicating those who embraced the doctrines of the Reformers. If we werenowto attempt to devise a symbol which would be appropriate to express what actually occurred in the Reformation, we could not think of one which would be better fitted to that purpose than to speak of seven thunders bellowing forth from the seven-hilled city.
3 And cried with a loud voice, aswhena lion roareth: and when he had cried, seven320thunders uttered their voices.
3.And cried with a loud voice, aswhena lion roareth.The lion is the monarch of the woods, and his roar is an image of terror. The point of the comparison here seems to be theloudnesswith which the angel cried, and thepowerof what he said to awe the world—as the roar of the lion keeps the dwellers of the forest in awe.Whathe said is not stated; nor did John attempt to record it. Professor Stuart supposes that it was “a loud note of woe, some interjection uttered which would serve to call attention, and at the same time be indicative of the judgments which were to follow.” But it is not necessary to suppose that this particular thing was intended.Anyloud utterance—any solemn command—any prediction of judgment—any declaration of truth that would arrest the attention of mankind, would be in accordance with all that is said here. As there is noapplicationof what is said, and noexplanationmade by John, it is impossible to determine with any certainty what is referred to. But, supposing that the whole refers to the Reformation, would not the loud and commanding voice of the angel properly represent the proclamation of the gospel as it began to be preached in such a manner as to command the attention of the world, and the reproof of the prevailing sins in such a manner as to keep the world in awe? The voice that sounded forth at the Reformation among the nations of Europe, breaking the slumbers of the Christian world, awaking the church to the evil of the existing corruptions and abominations, and summoning princes to the defence of the truth, might well be symbolized by the voice of an angel that was heard afar. In regard to the effect of the “theses” of Luther, in which he attacked the main doctrines of the Papacy, a contemporary writer says, “In the space of a fortnight they spread over Germany, and within a month they had run through all Christendom,as if angelsthemselves had been the bearers of them to all men.” To John it might not be known beforehand—as it probably would not be—what this symbolized; but could we now find a more appropriate symbol to denote the Reformation than the appearance of such an angel; or better describe theimpressionmade by the first announcement of the great doctrines of the Reformation, than by the loud voice of such an angel? ¶And when he had cried, seven thunders uttered their voices.Professor Stuart renders this, “theseven thunders uttered their voices,” and insists that the article should be retained, which it has not been in our common version. So Elliott, Bishop Middleton, and others. Bishop Middleton says, “Why the article is inserted here I am unable to discover. It is somewhat remarkable that a few manuscripts and editions omit it in both places [ver.3, 4]. Were the seven thunders anything well known and pre-eminent? If not, the omission must be right in the former instance, but wrong in the latter; if they were pre-eminent, then is it wrong in both. Bengel omits the article inver.3, but has it inver.4.” He regards the insertion of the article as the true reading in both places, and supposes that there may have been a reference to some Jewish opinion, but says that he had not been able to find a vestige of it in Lightfoot, Schoettgen, or Meuschen. Storr supposes that we are not to seek here for any Jewish notion, and that nothing is to be inferred from the article (Middleton, on theGreek Article,p.358). The best editions of the New Testament retain the article in both places, and indeed there is no authority for omitting it. The use of the article here naturally implies either that these seven thunders were something which had been before referred to, either expressly or impliedly; or that there was something about them which was so well known that it would be at once understood what was referred to; or that there was something in the connection which would determine the meaning.Comp.Notes onch. viii.2. It is plain, however, that there had been no mention of “seven thunders” before, nor had anything been referred to which would at once suggest them. The reason for the insertion of the article here must, therefore, be found in some pre-eminence which these seven thunders had; in some well-known facts about them; in something which would at once suggest them when they were mentioned as when we mentionthesun,themoon,thestars, though they might not have been distinctly referred to before. The number “seven” is used here either (a) as a general or perfect number, as it is frequently in this book, where we have it so often repeated—seven spirits; seven angels; seven seals; seven trumpets; or (b) with some specific reference to the matter in hand—the case actually in view of the writer. It cannot be doubted that itmightbe used in the former sense here, and that no law of language would be violated if it were so understood; as denotingmanythunders; but still it is equally true that itmaybe used in a specific sense as denoting something that would be well understood by applying the numbersevento it. Now let it besupposed, in regard to the application of this symbol, that the reference is to Rome, the seven-hilled city, and to the thunders of excommunication, anathema, and wrath that were uttered from that city against the Reformers; and would there not beallthat is fairly implied in this language, and is not this such a symbol aswouldbe appropriately used on such a supposition? The following circumstances may be referred to as worthy of notice on this point:—(a) the place which this occupies in the series of symbols—being justafterthe angel had uttered his voice as symbolical of the proclamation of the great truths of the gospel in the Reformation, if the interpretation above given is correct. Thenextevent, in the order of nature and of fact, was the voice of excommunication uttered at Rome. (b) The wordthunderwould appropriately denote the bulls of excommunication uttered at Rome, for the name most frequently given to the decrees of the Papacy, when condemnatory, was that of Papalthunders. So Le Bas, in hisLife of Wycliffe,p.198, says: “Thethunderswhich shook the world when they issuedfrom the seven hillssent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity.” (c) The numbersevenwould, on such a supposition, be used here with equal propriety. Rome was built on seven hills; was known as the “seven-hilled” city, and the thunders from that city would seem to echo and re-echo from those hills.Comp.ch. xvii.9. (d) This supposition,also, will accord with the use of the article here,as ifthose thunders were something well known—“theseven thunders;” that is, the thunders which the nations were accustomed to hear. (e) This will also accord with the passage before us, inasmuch as the thunders would seem to have been of the nature of a response to what the angel said, or to have been sent forthbecausehe had uttered his loud cry. In like manner, the anathemas were hurled from Rome because the nations had been aroused by the loud cry for reformation, as if an angel had uttered that cry. For these reasons there is a propriety in applying this language to the thunders which issued from Rome condemning the doctrines of the Reformation, and in defence of the ancient faith, and excommunicating those who embraced the doctrines of the Reformers. If we werenowto attempt to devise a symbol which would be appropriate to express what actually occurred in the Reformation, we could not think of one which would be better fitted to that purpose than to speak of seven thunders bellowing forth from the seven-hilled city.