CHAPTERXIV.ANALYSIS OF THE CHAPTER.In the previous chapters (xii. xiii.) there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things—“to hold out the symbols of ultimate and certain victory” (Professor Stuart). Those symbols are the following:—(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the redeemed,ver.1–5. They have the Father’s name in their foreheads (ver.1); they sing a song of victory (ver.2, 3); they are found without fault before God—representatives, in this respect, of all that will be saved,ver.4, 5.(2) The vision of the final triumph of the gospel,ver.6, 7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near—a representation designed to show that the gospelwillbe thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.(3) The fall of Babylon, the mighty Antichristian power,ver.8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.(4) The certain and final destruction of all the upholders of that Antichristian power,ver.9–12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up for ever and ever.(5) The blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death,ver.13. They would rest from their labours; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.(6) The final overthrow of all the enemies of the church,ver.14–20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems: (a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle—emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven,ver.14. (b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe,ver.15. (c) He that has the sickle thrusts in his sickle to reap the great harvest,ver.16. (d) Another angel is seen representing the final judgment of God on the wicked,ver.17–20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickleinto the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.This whole chapter, therefore, is designed to relieve the gloom of the former representations. Theactionof the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.
In the previous chapters (xii. xiii.) there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things—“to hold out the symbols of ultimate and certain victory” (Professor Stuart). Those symbols are the following:—
(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the redeemed,ver.1–5. They have the Father’s name in their foreheads (ver.1); they sing a song of victory (ver.2, 3); they are found without fault before God—representatives, in this respect, of all that will be saved,ver.4, 5.
(2) The vision of the final triumph of the gospel,ver.6, 7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near—a representation designed to show that the gospelwillbe thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.
(3) The fall of Babylon, the mighty Antichristian power,ver.8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.
(4) The certain and final destruction of all the upholders of that Antichristian power,ver.9–12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up for ever and ever.
(5) The blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death,ver.13. They would rest from their labours; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.
(6) The final overthrow of all the enemies of the church,ver.14–20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems: (a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle—emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven,ver.14. (b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe,ver.15. (c) He that has the sickle thrusts in his sickle to reap the great harvest,ver.16. (d) Another angel is seen representing the final judgment of God on the wicked,ver.17–20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickleinto the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.
This whole chapter, therefore, is designed to relieve the gloom of the former representations. Theactionof the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the assurance of the final triumph of truth and righteousness. The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.
CHAPTERXIV.AND I looked, and, lo, a425Lamb stood on the mount Zion, and with him426an hundred fortyandfour thousand,427having his Father’s name written in their foreheads.1.And I looked.My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world—the Mount Zion above. ¶And, lo, a Lamb.See Notes onch. v.6. ¶Stood on the mount Zion.That is, in heaven. See Notes onHe.xii.22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven—the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come. ¶And with him an hundred fortyandfour thousand.These are evidently the same persons that were seen in the vision recorded inch. vii.3–8, and the representation is made for the same purpose—to sustain the church in trial, with the certainty of its future glory. See Notes onch. vii.4. ¶Having his Father’s name written in their foreheads.Showing that they were his. See Notes onch. vii.3;xiii.16. Inch. vii.3, it is merely said that they were “sealed in their foreheads;” the passage here showshowthey were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him.Comp.Notes onch. vii.3–8.
CHAPTERXIV.
AND I looked, and, lo, a425Lamb stood on the mount Zion, and with him426an hundred fortyandfour thousand,427having his Father’s name written in their foreheads.
1.And I looked.My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world—the Mount Zion above. ¶And, lo, a Lamb.See Notes onch. v.6. ¶Stood on the mount Zion.That is, in heaven. See Notes onHe.xii.22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven—the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come. ¶And with him an hundred fortyandfour thousand.These are evidently the same persons that were seen in the vision recorded inch. vii.3–8, and the representation is made for the same purpose—to sustain the church in trial, with the certainty of its future glory. See Notes onch. vii.4. ¶Having his Father’s name written in their foreheads.Showing that they were his. See Notes onch. vii.3;xiii.16. Inch. vii.3, it is merely said that they were “sealed in their foreheads;” the passage here showshowthey were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him.Comp.Notes onch. vii.3–8.
2 And I heard a voice from heaven, as428the voice of many waters, and as the voice of a great thunder: and I heard the voice of429harpers harping with their harps:2.And I heard a voice from heaven.Showing that the scene is laid in heaven, but that John in the vision was on the earth. ¶As the voice of many waters.As thesoundof the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. ¶As the voice of a great thunder.As the loud sound of thunder. ¶And I heard the voice of harpers.In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of theharp, see Notes onIs.v.12. ¶Harping with their harps.Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.
2 And I heard a voice from heaven, as428the voice of many waters, and as the voice of a great thunder: and I heard the voice of429harpers harping with their harps:
2.And I heard a voice from heaven.Showing that the scene is laid in heaven, but that John in the vision was on the earth. ¶As the voice of many waters.As thesoundof the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. ¶As the voice of a great thunder.As the loud sound of thunder. ¶And I heard the voice of harpers.In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of theharp, see Notes onIs.v.12. ¶Harping with their harps.Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.
3 And they sung as it were430a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but431the hundredandfortyandfour thousand, which were redeemed from the earth.3.And they sung as it were a new song.See Notes onch. v.9. It was proper to call this “new,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes.Comp.Notes onch. vii.9,10. ¶Before the throne.The throne of God in heaven. See Notesonch. iv.2. ¶And before the four beasts.See Notes onch. iv.6–8. ¶And the elders.See Notes onch. iv.4. ¶And no man could learn that song,&c.None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they aresaved.
3 And they sung as it were430a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but431the hundredandfortyandfour thousand, which were redeemed from the earth.
3.And they sung as it were a new song.See Notes onch. v.9. It was proper to call this “new,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes.Comp.Notes onch. vii.9,10. ¶Before the throne.The throne of God in heaven. See Notesonch. iv.2. ¶And before the four beasts.See Notes onch. iv.6–8. ¶And the elders.See Notes onch. iv.4. ¶And no man could learn that song,&c.None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they aresaved.
4 These are they which were not defiled with women; for they are432virgins. These are they433which follow the Lamb whithersoever he goeth. These were434redeemed from among men,being435the first-fruits unto God and to the Lamb.4.These are they.In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. Thegeneralidea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile. ¶Which were not defiled with women.Who were chaste. The worddefiledhere determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame.Comp.Notes onAc.xv.20;Ro.i.24–32;1 Co.vi.18;He.xiii.4. See also1 Co.v.1;vi.13;Ga.v.19;Ep.v.3;Col.iii.5;1 Th.iv.3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is, that they were not “defiledwith women,” and a lawful connection of the sexes, such as marriage, isnotdefilement. See Notes onHe.xiii.4. The word here rendereddefiled—ἐμολύνθησαν, fromμολύνω—is a word that cannot be applied to the marriage relation. It means properlyto soil,to stain,to defile.1 Co.viii.7: “Their conscience being weak, isdefiled.”Re.iii.4: “Which have notdefiledtheir garments.” The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse—of impurity and unchastity of life—and the statement is, that they who are saved are not impure and unchaste. ¶For they are virgins—παρθένοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer,Thes.The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote(a) those who are unmarried; (b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. “The sense,” says De Wette,in loco, “cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity—unkeuschheit und hurerei—which, in the view of the apostles, was closely connected with idolatry.”Comp.Bleek,Beitr.i.185. Professor Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because, (a) whatever may be said anywhere of the purity of virgins, there is nosuchcommendation of it as to imply that the married life is impure; (b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable; (c) the language does not demand such an interpretation; and (d) thefactsin regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ¶These are they which follow the Lamb.This is another characteristic of those who are redeemed—that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. See Notes onJn.x.3, 27. ¶Whithersoever he goeth.As sheep follow the shepherd.Comp.Ps. xxiii.1, 2. It is one characteristic of true Christians that they follow the Saviourwhereverhe leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶These were redeemed from among men.This is another characteristic of those who are seen on Mount Zion. They are therebecausethey are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood (Jn.i.13); not on the ground of their own works (Tit.iii.5); but because they are redeemed unto God by the blood of his Son. See Notes onch. v.9, 10. None will be there of whom it cannot be said that they are “redeemed;” none will be absent who have been truly redeemed from sin. ¶Beingthe first-fruits unto God.On the meaning of the wordfirst-fruits, see Notes on1 Co.xv.20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as thewholeof the number that was saved, but that they wererepresentativesof the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly acceptable to God.” The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word. ¶And to the Lamb.They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.
4 These are they which were not defiled with women; for they are432virgins. These are they433which follow the Lamb whithersoever he goeth. These were434redeemed from among men,being435the first-fruits unto God and to the Lamb.
4.These are they.In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. Thegeneralidea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile. ¶Which were not defiled with women.Who were chaste. The worddefiledhere determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame.Comp.Notes onAc.xv.20;Ro.i.24–32;1 Co.vi.18;He.xiii.4. See also1 Co.v.1;vi.13;Ga.v.19;Ep.v.3;Col.iii.5;1 Th.iv.3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is, that they were not “defiledwith women,” and a lawful connection of the sexes, such as marriage, isnotdefilement. See Notes onHe.xiii.4. The word here rendereddefiled—ἐμολύνθησαν, fromμολύνω—is a word that cannot be applied to the marriage relation. It means properlyto soil,to stain,to defile.1 Co.viii.7: “Their conscience being weak, isdefiled.”Re.iii.4: “Which have notdefiledtheir garments.” The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse—of impurity and unchastity of life—and the statement is, that they who are saved are not impure and unchaste. ¶For they are virgins—παρθένοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer,Thes.The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote(a) those who are unmarried; (b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. “The sense,” says De Wette,in loco, “cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity—unkeuschheit und hurerei—which, in the view of the apostles, was closely connected with idolatry.”Comp.Bleek,Beitr.i.185. Professor Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because, (a) whatever may be said anywhere of the purity of virgins, there is nosuchcommendation of it as to imply that the married life is impure; (b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable; (c) the language does not demand such an interpretation; and (d) thefactsin regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ¶These are they which follow the Lamb.This is another characteristic of those who are redeemed—that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. See Notes onJn.x.3, 27. ¶Whithersoever he goeth.As sheep follow the shepherd.Comp.Ps. xxiii.1, 2. It is one characteristic of true Christians that they follow the Saviourwhereverhe leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶These were redeemed from among men.This is another characteristic of those who are seen on Mount Zion. They are therebecausethey are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood (Jn.i.13); not on the ground of their own works (Tit.iii.5); but because they are redeemed unto God by the blood of his Son. See Notes onch. v.9, 10. None will be there of whom it cannot be said that they are “redeemed;” none will be absent who have been truly redeemed from sin. ¶Beingthe first-fruits unto God.On the meaning of the wordfirst-fruits, see Notes on1 Co.xv.20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as thewholeof the number that was saved, but that they wererepresentativesof the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly acceptable to God.” The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word. ¶And to the Lamb.They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.
5 And in their mouth436was found no guile: for they are437without fault before the throne of God.5.And in their mouth was found no guile.No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be—the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes onJn.i.47. ¶For they are without fault before the throne of God.The word here renderedwithout fault—ἄμωμοι—means, properly,spotless,without blemish,1 Pe.i.19. See Notes onCol.i.22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven—“having washed their robes, and made them pure in the blood of the Lamb.” See Notes onch. vii.14. It will be certainly true that all who stand there willbe, in fact, pure, for nothing impure or unholy shall enter there,ch. xxi.27.Thedesignof this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed—that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church—in the dark times of religious declension and of persecution—has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever?
5 And in their mouth436was found no guile: for they are437without fault before the throne of God.
5.And in their mouth was found no guile.No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be—the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes onJn.i.47. ¶For they are without fault before the throne of God.The word here renderedwithout fault—ἄμωμοι—means, properly,spotless,without blemish,1 Pe.i.19. See Notes onCol.i.22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven—“having washed their robes, and made them pure in the blood of the Lamb.” See Notes onch. vii.14. It will be certainly true that all who stand there willbe, in fact, pure, for nothing impure or unholy shall enter there,ch. xxi.27.
Thedesignof this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed—that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church—in the dark times of religious declension and of persecution—has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever?
6 And I saw another angel fly in the midst of heaven, having438the everlasting gospel to preach unto them that dwell on the earth, and to439every nation, and kindred, and tongue, and people,6.And I saw another angel.This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back toch. xii.7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad—for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. Thedesignof this vision is, therefore, substantially the same as the former—to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant. ¶Fly in the midst of heaven.In the air; so as to appear to be moving along the face of the sky. The scene cannot beinheaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us—the sky. Professor Stuart renders it correctly “mid-air.” He is represented asflying, to denote therapiditywith which the gospel would spread through the world in that future period referred to.Comp.Notes onIs.vi.2. ¶Having the everlasting gospel.The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged—not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting—in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God. ¶To preach unto them that dwell on the earth.To all men—as is immediately specified.Comp.Mat.xxviii.19;Mar.xvi.15. ¶And to every nation, and kindred,&c.To all classes and conditions of men; to all men, without any distinction or exception. See Notes onch. vii.9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to thiswillbe done.Whenthat time will be the writer does not intimate farther, than that it would beafterthe beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes onDa.vii.19–22.
6 And I saw another angel fly in the midst of heaven, having438the everlasting gospel to preach unto them that dwell on the earth, and to439every nation, and kindred, and tongue, and people,
6.And I saw another angel.This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back toch. xii.7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad—for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. Thedesignof this vision is, therefore, substantially the same as the former—to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant. ¶Fly in the midst of heaven.In the air; so as to appear to be moving along the face of the sky. The scene cannot beinheaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us—the sky. Professor Stuart renders it correctly “mid-air.” He is represented asflying, to denote therapiditywith which the gospel would spread through the world in that future period referred to.Comp.Notes onIs.vi.2. ¶Having the everlasting gospel.The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged—not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting—in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God. ¶To preach unto them that dwell on the earth.To all men—as is immediately specified.Comp.Mat.xxviii.19;Mar.xvi.15. ¶And to every nation, and kindred,&c.To all classes and conditions of men; to all men, without any distinction or exception. See Notes onch. vii.9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to thiswillbe done.Whenthat time will be the writer does not intimate farther, than that it would beafterthe beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes onDa.vii.19–22.
7 Saying with a loud voice, Fear God, and give glory to him; for the440hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.7.Saying with a loud voice.As ifall the nations were summoned to hear. ¶Fear God.That is, reverence, honour, obey God. Render homage not to the beast, to his image, or toanyidol, but to the only true God. This is thesubstanceof the gospel—its end and design—to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶And give glory to him.To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶For the hour of his judgment is come.His judgment on the beast and on those who worship him. The imagery here is substantially the same as inDa.vii.9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¶And worship him that made heaven, and earth,&c.The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.The design of this portion of the chapter (ver.6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.
7 Saying with a loud voice, Fear God, and give glory to him; for the440hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
7.Saying with a loud voice.As ifall the nations were summoned to hear. ¶Fear God.That is, reverence, honour, obey God. Render homage not to the beast, to his image, or toanyidol, but to the only true God. This is thesubstanceof the gospel—its end and design—to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶And give glory to him.To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶For the hour of his judgment is come.His judgment on the beast and on those who worship him. The imagery here is substantially the same as inDa.vii.9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” ¶And worship him that made heaven, and earth,&c.The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.
The design of this portion of the chapter (ver.6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.
8 And there followed another angel, saying,441Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.8.And there followed another angel.That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the otherin time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind—that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more. ¶Babylon.This is the first time that the wordBabylonoccurs in this book, though it is repeatedly mentioned afterwards,ch. xvi.19;xvii.5;xviii.2, 10, 21. In reference to the literal Babylon, the word is used, in the New Testament, inMat.i.11–13;Ac.vii.43;1 Pe.v.13. SeeIntro.to1Peter,§2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isaiah, analysis ofch. xiii., xiv.), and was, in the days of its pride and glory, the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked, (1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became,therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In inquiring, then, what is referred to here by the word Babylon, we may remark, (a) that it could not be theliteralBabylon on the Euphrates, for the whole representation here is of somethingfuture, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes onIs.xiii.20–22. (b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered asPaganthat is here meant, but Rome considered as the prolongation of the ancient power in thePapalform. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded asonepower, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See Notes onDa.vii.When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. SeeDa.vii.26, 27. (d) So it was understood among the early Christians.Mr.Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “Whilst the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,”vol. i.p.263. ¶Is fallen.That is, an event appeared in visionas ifa mighty city fell to rise no more. ¶Is fallen.This is repeated to give emphasis to the declaration, and to express the joyousness of that event. ¶That great city.Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ¶Because she made all nations drink of the wine.This language is probably taken fromJe.li.7: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes onIs.i.8), is represented as a female—here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote theinfluenceof a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical. ¶Of the wrath.There seems an incongruity in the use of this word here, and Professor Stuart proposes to render it “the inflammatory wine of her fornication;” that is, inebriating wine—wine that excited the passions and that led to uncleanness. He supposes that the word here used—θυμός—meansheat,inflammation, corresponding to the Hebrewחַמָּה. There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning ismind,soul, then mind agitated with passion or under the influence of desire—a violent commotion of mind, as wrath, anger, indignation (Rob.Lex.). Thegroundof the representation here seems to be that Jehovah is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction.Comp.Je.xxv.15;li.7. The meaninghere is, that the nations had drunk of that cup whichbrought on the wrath of Godon account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and theeffectof drinking that cup was to expose them to the wrath of God, hence called “the wine of the wrath of her fornication”—the alluring cup that was followed by wrath on account of her fornication. ¶Of her fornication.Due to her fornication. The word “fornication” here is used to denotespiritualuncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome—Papal Rome—would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. Thedesignof this verse also is to impart consolation by the assurance that this great enemy—this mighty, formidable, persecuting power—would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.
8 And there followed another angel, saying,441Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
8.And there followed another angel.That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the otherin time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind—that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more. ¶Babylon.This is the first time that the wordBabylonoccurs in this book, though it is repeatedly mentioned afterwards,ch. xvi.19;xvii.5;xviii.2, 10, 21. In reference to the literal Babylon, the word is used, in the New Testament, inMat.i.11–13;Ac.vii.43;1 Pe.v.13. SeeIntro.to1Peter,§2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isaiah, analysis ofch. xiii., xiv.), and was, in the days of its pride and glory, the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked, (1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became,therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In inquiring, then, what is referred to here by the word Babylon, we may remark, (a) that it could not be theliteralBabylon on the Euphrates, for the whole representation here is of somethingfuture, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes onIs.xiii.20–22. (b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered asPaganthat is here meant, but Rome considered as the prolongation of the ancient power in thePapalform. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded asonepower, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See Notes onDa.vii.When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. SeeDa.vii.26, 27. (d) So it was understood among the early Christians.Mr.Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “Whilst the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,”vol. i.p.263. ¶Is fallen.That is, an event appeared in visionas ifa mighty city fell to rise no more. ¶Is fallen.This is repeated to give emphasis to the declaration, and to express the joyousness of that event. ¶That great city.Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ¶Because she made all nations drink of the wine.This language is probably taken fromJe.li.7: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes onIs.i.8), is represented as a female—here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote theinfluenceof a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical. ¶Of the wrath.There seems an incongruity in the use of this word here, and Professor Stuart proposes to render it “the inflammatory wine of her fornication;” that is, inebriating wine—wine that excited the passions and that led to uncleanness. He supposes that the word here used—θυμός—meansheat,inflammation, corresponding to the Hebrewחַמָּה. There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning ismind,soul, then mind agitated with passion or under the influence of desire—a violent commotion of mind, as wrath, anger, indignation (Rob.Lex.). Thegroundof the representation here seems to be that Jehovah is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction.Comp.Je.xxv.15;li.7. The meaninghere is, that the nations had drunk of that cup whichbrought on the wrath of Godon account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and theeffectof drinking that cup was to expose them to the wrath of God, hence called “the wine of the wrath of her fornication”—the alluring cup that was followed by wrath on account of her fornication. ¶Of her fornication.Due to her fornication. The word “fornication” here is used to denotespiritualuncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome—Papal Rome—would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. Thedesignof this verse also is to impart consolation by the assurance that this great enemy—this mighty, formidable, persecuting power—would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.
9 And the third angel followed them, saying with a loud voice, If442any man worship the beast and his image, and receivehismark in his forehead, or in his hand,9.And the third angel followed them.This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. Thedesignof this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ¶Saying with a loud voice.Making a loud proclamation.Ver.7. ¶If any man worship the beast and his image.See Notes onch. xiii.4, 8, 12, 15. This declaration is universal, affirming ofallwho thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is asrealidolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in Papal Rome?Comp.Notes on2 Th.ii.4. ¶And receivehismark in his forehead or in his hand.See Notes onch. xiii.16. The word “receive” here implies that there was, on their part, some degree of voluntariness: it was not a mark impressedby force, but a markreceived. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers arevoluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term,punished.
9 And the third angel followed them, saying with a loud voice, If442any man worship the beast and his image, and receivehismark in his forehead, or in his hand,
9.And the third angel followed them.This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. Thedesignof this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ¶Saying with a loud voice.Making a loud proclamation.Ver.7. ¶If any man worship the beast and his image.See Notes onch. xiii.4, 8, 12, 15. This declaration is universal, affirming ofallwho thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is asrealidolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in Papal Rome?Comp.Notes on2 Th.ii.4. ¶And receivehismark in his forehead or in his hand.See Notes onch. xiii.16. The word “receive” here implies that there was, on their part, some degree of voluntariness: it was not a mark impressedby force, but a markreceived. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers arevoluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term,punished.