10. And the third angel sounded, and there fell a great star from heaven, burning as it were a Lamp, and it fell upon the third part of the rivers, and upon the fountains of waters;

11. And the name of the star is called Wormwood: and the third part of the waters became wormwood; and many men died of the waters, because they were made bitter.

Vs. 10, 11.—The object of the third trumpet is the waters as before,—the population of the empire, but not in collective form as a sea; rather in a state of separation or disconnected, as "rivers and fountains." Some apply this symbol of a "falling star" to Genseric, but this is incongruous. On the contrary, he was a victorious prince,—a rising star. It is more consonant to the truth of history and the chronological series of prophecy, to apply this symbol to the downfall of Momyllus the last of the Roman emperors, who was deposed by Odoacer king of the Heruli, called in derision Augustulus,—the diminutive Augustus. Doubtless the allusion here is to the king of Babylon:—"How art thou fallen from heaven, O Lucifer, (day-star,) son of the morning! How art thou cut down to the ground, which didst weaken the nations!" (Isa. xiv. 12.) A star may indeed signify either a civil or ecclesiastical officer, but the scope and context determine all these judgments to the enemies of the church, and those of her illustrious Head. It is the "vengeance of his temple." We have already found a star the emblem of a gospel minister, and we shall hereafter find it employed in that sense; but it does not seem to refer in the present connexion to any apostate. The name of this star,—"Wormwood," embittering the waters, is a lively emblem of the miseries experienced by the people, in the use of the remaining temporal comforts which the preceding calamities had left.

12. And the fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars; so as the third part of them was darkened, and the day shone not for a third part of it, and the night likewise.

V. 12.—The design of all the trumpets is to point out the utter destruction of the Roman empire,—Daniel's "kingdom of iron." (Dan. ii. 40.) For although from the time of Constantine it assumed the Christian name, it nevertheless continued to be a beast. Of this we shall have cumulative evidence as we progress. The first trumpet began to demolish the fabric of antichristian power; and by the fourth the western division was overthrown. For although the northern barbarians under the first, the southern Vandals under the second, and the successors of both, prevailed to bring down the last of the Caesars, yet the ancient frame of government still subsisted. The political heaven, though shaken, was not yet wholly removed, while the Senate, Consuls and other official dignitaries continued to shine as political luminaries in the firmament of power. But as the last of the Caesars fell from power in the year 476, so the last vestige of imperial dominion in the west was removed in 566, when Rome, the queen of the nations, was by the emperor of the east reduced to the humble condition of a tributary dukedom. Most of the saints had their residence at this time in the nations of western Europe and northern Africa, where they were grievously afflicted by the Arian, Pelagian and other heresies; as also exposed to persecution by the civil powers, whom those heresiarchs moved to oppress the orthodox: consequently, the righteous judgments of God fall first upon that member of the empire. The eastern section, however, is destined to become the special object of the judgments indicated by the succeeding trumpets. However interpreters differ in details when explaining the effects produced by the sounding of the first four trumpets, they very generally harmonize in the application of them to the western section of the Roman empire. The luminaries of heaven are darkened, or fall, or are extinguished, while the earth, the sea and the rivers are correspondently affected. Now, these are the well known allegorical representations of divine judicial visitations of guilty communities, as we find in the prophetic writings. See, for example, the case of Babylon, "the beauty of the Chaldees' excellency" (Isa. xiii. 1, 10;) also Egypt,—(Ezek. xxxii. 7, 8.)

13. And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabitants of the earth, by reason of the other voices of the trumpet of the three angels, which are yet to sound!

V. 13.—Before the fifth angel sounds, a note of warning is given by the ministry, of another angel distinct from the seven with the trumpets. He pronounces a "woe" thrice repeated, upon the inhabitants of the earth, indicating that heavier judgments and of longer duration are about to be inflicted. This announcement was intended to excite attention and awful expectation. This angel's message of "heavy tidings" may be viewed in quite interesting contract with that of a subsequent angel,—"flying through the midst of heaven," (ch. xiv. 6.) How different, yet harmonious, is the ministry of those heavenly messengers!

The first four trumpets, as we have seen, demolished the western division of the Roman empire. About the middle of the sixth century this work was brought to completion. Here, for greater clearness, we may be allowed to anticipate by digressing a little. Assuming now, what shall afterwards appear to be correct, that the Roman empire is Daniel's fourth universal monarchy, and Paul's "let," or hinderance, to the revealing of the "Man of Sin;" since the first four trumpets have dismembered that great power, revealing the "ten toes,—ten horns," or kingdoms; we would expect now to hear of the destruction of that "Son of perdition." But it is not so. That is to be effected by the vials, (ch. xvi.) As the general and grand design of the Apocalypse is to illustrate the divine government, exhibiting the moral world as affecting, or affected by the Christian religion, it seemed good to the Divine Author that the destinies of the eastern section of the Roman empire yet standing, where many of his saints reside, shall come under review. Ecclesiastical history treats familiarly of a Greek, as well as a Latin church and empire. As the trumpets cover the whole time from the opening of the sixth seal till the final overthrow of the whole fourth monarchy; (Dan. vii. 26; Rev. xi. 15,) it follows that the eastern section must be the object of a part of them. Accordingly, the remaining part of the second period,—the Period of the Trumpets, includes the first two of the three, emphatically and significantly styled "woe-trumpets."



CHAPTER IX.

1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.

2. And he opened the bottomless pit; and there arose a a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.

3. And there came out of the smoke locusts upon the earth; and unto them was given power, as the scorpions of the earth have power.

4. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads.

5. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man.

6. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them.

7. And the shapes of the locusts were like unto horses prepared unto battle; and on their heads were as it were crowns like gold, and their faces were us the faces of men.

8. And they had hair as the hair of women, and their teeth were as the teeth of lions.

9. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as the sound of chariots of many horses running to battle.

10. And they had tails like unto scorpions; and there were stings in their tails: and their power was to hurt men five months.

11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

Vs. 1-11.—The scene of the events announced by the sounding of the first "woe-trumpet," is the eastern Roman empire. A variety of symbols is here employed to represent the judgment to be inflicted. The principal agents and events are,—a "star, locusts, Apollyon their king, their depredations, the time of their continuance."

Neither Boniface III. nor Mahomet answers to the symbol "falling star." Allowing that a star, as a symbol, may represent a person in either civil or ecclesiastical office, no successful aspirants to places of power, as both of these were, can be here understood. Obviously degradation and not elevation is intended. Either dethronement of a prince or apostacy of a theological dignitary must be intended.

No character in history at the time referred to, so well agrees to the symbol of a fallen star as the monk Sergius, who is known to have been the coadjutor of Mahomet. He had been a monk of the Christian sect called Nestorians from Nestorius their leader. This monk Sergius had been excommunicated for heresy and immorality. He was glad to serve the devil as dictator to Mahomet in composing the Koran, which bears internal evidence of having been written by one who was acquainted with the Sacred Scriptures. When this degraded man had finished his task, he was put to death by his master, lest he should betray the imposture.

He opened the bottomless pit, from which issued a smoke darkening the whole face of the heavens. The pit is hell, whence came the smoke,—the diabolical system of delusion. From the same place comes the character afterwards to appear under the aspect of a beast, (ch. xi. 7.) Locusts constituted one of the plagues of Egypt, and they are the emblem of a destroying army. (Exod. x. 14-19; Joel i. 4-6.) And this is their import here. They represent the deluded and destructive followers of Mahomet, who in vast multitudes laid waste the nations of western Asia, southern Europe, and northern Africa. The Saracens, originating in Arabia, the national locality of the literal locusts, in great multitudes like clouds, laid waste the fairest and most populous portions of the earth for a succession of ages.

These symbolic locusts have also the property of scorpions, a poisonous reptile, resembling in some degree a lizard combined with a lobster, armed with a sting in the end of its tail. Wicked and impenitent men are compared to scorpions. (Ezek. ii. 6.) But these locusts are under restraint. They are permitted to hurt only "those men which have not the seal of God in their foreheads." The time of their continuance is "five months," of thirty days each, making 150 years,—"a day for a year." (Ezek. iv. 6.) In the year 606, Mahomet began his imposture by retiring to the cave of Hera. In 612 he appeared publicly as the apostle of his new religion at the head of his deluded followers. Between 612 and 762, he and the warlike chiefs who succeeded him, overran with terrible destruction, Syria, Persia, India, Egypt and Spain. Although the Saracenic empire continued for a longer time, yet from this time it lost the disorderly Locust character and because a more settled commonwealth. In the year 762, the city of Bagdad was built by one of the caliphs, who called it "the city of peace." This put a stop to the devastations of the locusts, when the empire began to decline. It was foretold, however, that during the time of successful war by these cruel invaders, they would inflict such miseries upon their wretched victims, that they would earnestly but vainly desire death to put an end to their exquisite torments. It is farther said that these locusts resembled horses, as indeed they do, especially in their heads. The Arabians excelled in horsemanship, and their chief force lay in cavalry. The "crowns upon their heads" may refer to the turbans worn by the Arabians as part of their national costume; or to the kingdoms which they subdued. Flowing hair is also characteristic of these people. Their "teeth" like those of lions indicated their strength and fury to destroy. "Breast-plates of iron,"—defensive armour, indicates self-protection by the most effectual public measures. The sound of their wings may denote the fury of their assaults, and the rapidity of their conquests. But the deadly stings in their tails were their most fatal instruments of torture, symbolizing the poison of their abominable and ruinous religion.

Their king is "Abaddon or Apollyon," the destroyer: for so is his name by interpretation, both in Hebrew and Greek. He is from the "bottomless pit,"—from hell, the vicegerent of the devil. Mahomet in person, and in the person of his official successors, will alone answer to this duplicate symbol. This is, without a rational shadow of ground for controversy, the Great Eastern Antichrist, sufficiently distinguished from the Western. The western combination against real Christianity never attained to power by successful conquest of the nations; but on the contrary by chicanery, insidious policy, flattery of princes and priestcraft. This enemy is described with sufficient accuracy and peculiar precision in the subsequent part of the Apocalypse. Prophecy has a determinate meaning; and we are not at liberty to give loose reins to our imagination: otherwise we shall bewilder, rather than satisfy the devout and earnest inquirer.

12. One woe is past: and, behold, there come two woes more hereafter.

V. 12.—Before the time of the sixth trumpet, intimation is given that some pause shall intervene prior to the judgments which are to follow:—"One woe is past."—The object of the first woe is the nominally Christian Roman empire, which still stands in its Eastern section; and is to be totally demolished by the second woe-trumpet: for the Western section, recovering from the effects of the first four trumpets, is the object of the third and last woe. The "man of Sin,"—the "little horn" of Daniel, is actuating the "ten horns" to "scatter Judah," etc., during the time of the Mahometan conquests in the East; by which the whole Roman empire is ripening for the harvest of the vials of wrath.

13. And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God,

14. Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates.

15. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men.

16. And the number of the army of the horsemen were two hundred thousand thousand; and I heard the number of them.

17. And thus I saw the horses in the vision, and them that sat on them, having breastplates of fire, and of jacinth, and brimstone: and the heads of the horses were as the heads of lions; and out of their mouths issued fire, and smoke, and brimstone.

18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths.

19. For their power is in their mouth, and in their tails: for their tails were like unto serpents, and had heads, and with them they do hurt.

Vs. 13-19.—At the sounding of the sixth trumpet, a "voice comes from the four horns of the golden altar," the immediate presence of the Almighty. This indicates punishment to be inflicted upon men for corrupting the gospel, similar to the judgment of fire from the "golden censer," (ch. viii. 5.) The effects of the first woe may be supposed to reach from the early part of the seventh century to the latter part of the thirteenth,—the period of Arabian locusts. During the latter part of this time, the Turks were held in check by the Crusaders, who strove to wrest the Holy Land from the infidels. The "four angels" are the four Turkish Sultanies. The river Euphrates is to be taken in this place literally, as designating the geographical locality of these combined powers, which were the instruments employed by the enthroned Mediator, to demolish the remaining part of the Roman empire,—"the third part of men." The time occupied in this barbarous work of slaughter is "an hour, a day, a month and a year," about equal to 391 years; or from the year 1281 to 1672. The Western empire had been overthrown by the first four trumpets, the Eastern nearly ruined under the fifth; and under the sixth it was finally subverted. The numbers which the Turks brought into the field are here said to be "two hundred thousand thousand,"—a definite for an indefinite number as usual, a vast army. And historians tell us that they were, in fact, from four to seven hundred thousand, and a large proportion of them cavalry.

From the year 1672, one of their own historians dates the "Decay of the Othman empire!" Since that date, the Turkish power is well known to have been straitened by the Russian empire.

These eastern warriors and their horses are described by their military costume and their arms. Fire is red, jacinth blue, and brimstone yellow,—the chosen colors of the Ottoman warriors, their military uniform. The heads of their horses "as the heads of lions," denote strength, fierceness and cruelty. "Fire, smoke and brimstone issuing out of their mouths," may be supposed to indicate the employment of gunpowder, first invented about that time, as an element of destruction. The commander at the siege of Constantinople is said to have employed cannon, some of which were of such caliber as to send stones of three hundred pounds weight! Thus their power was in their "mouth:" but like the locusts, "they had in their tails power to do hurt,"—the deadly poison of the Koran. The Turks left behind them wherever they went, as the Saracens had done before, the poisonous and ruinous religion of Mahomet, more durable and injurious to men than all their bloody conquests. By this abominable system of delusion, the remains of the Greek church in the Eastern division of the Roman empire, were almost extirpated; Christianity was nearly extinguished in that part of the world where the gospel had shone brightly, and there Mahometanism continues till the present day. Such has been the desolating effect of the sixth,—the second woe trumpet. Thus the Judge of all the earth punishes impenitent communities. Besides the positive effects of the second wo, we have intimation of some that are negative in the close of this chapter.

20. And the rest of the men, which were not killed by these plagues, yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood; which neither can see, nor hear, nor walk:

21. Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.

Vs. 20, 21.—The "rest of the men that were not killed by these plagues," or morally destroyed by becoming Mahometans, by the foregoing calamities, were not brought to repentance of their evil deeds. The population of the Western Latin empire and nominal Christian church, still persisted in their idolatries and immoralities. Both individually and as associated, they openly violated both tables of the moral law. It is evident from these two verses, that the sins enumerated in them were the procuring causes of the divine judgments symbolized by the trumpets,—the two woe-trumpets, all the trumpets,—yes, including the seventh and the last. Professing Christians both in the Greek and Latin churches, after all the plagues inflicted by the angels of the past six trumpets, continue to this day in the practice of worshipping demons, angels and saints, for which they can produce no better arguments than their Pagan predecessors whom the Lord charges with "worshipping devils" here and elsewhere. (1 Cor. x. 20; Ps. cvi. 37.) In their stupid worship of senseless images, consecration of places, etc., who cannot perceive the identity of modern Papists and prelates with those portrayed by the pen of inspiration in the passage before us? The horrible "murders," massacres and bloody persecutions of the saints, are verified in authentic history. Papal bulls, imperial and royal edicts, issued against heretics, answer to the second part of this awful picture. Then follow "sorceries," plainly pointing out pretended revelations, false miracles, etc. To these are to be added "fornications," corporeal and spiritual, in a mass of superstitions added to, or supplanting divine ordinances; together with vows of celibacy, monkeries and nunneries,—followed by public license of brothels. And finally,—"thefts." By these are to be understood the illegal exactions and oppressive impositions, by which the nations of Christendom have been plundered of their revenues to enrich the lordly hierarchy of apostate Christendom. This state of things still continuing after the sixth angel sounds his trumpet, and no evidence of repentance; who can doubt that the same community is yet to be visited with the "third woe?" Surely the Lord may justly still say,—"For three transgressions, and for four, (of Antichrist,) I will not turn away the punishment thereof." The eastern church, in which the first corruptions prevailed, was punished by the first woe of the Saracens; and this not producing repentance, her ruin was completed by the second wo of the Ottomans. So, when God judges, he will overcome; therefore the western church, still persisting in her abominations, without repentance, shall be destroyed by the third woe. Let not the pious reader suppose that by these penal inflictions on churches, the church of Christ is to perish. No, no. But, on the contrary, their overthrow is subservient to her preservation. This also will appear with increasing evidence as we proceed with our meditations on this instructive book.

In the mean time it may be well to remark here, at the close of those woes which developed the rise and progress of Mahometanism, that the creed of this religious sect is substantially the same as that of those Christians called Socinians. Both presumptuously and arrogantly claim to be the worshippers of the one God,—commonly called Unitarians. This is one of the "depths of Satan." All who worship, as well as believe in, three co-equal Divine Persons, Father, Son and Holy Ghost, believe in, and worship one God, and in this sense are Unitarians.—the only scriptural Unitarians. "Whosoever denieth the Son, the same hath not the Father." (John ii. 23.) And the same is true of such who "have not so much as heard whether there be any Holy Ghost." (Acts xix. 2.) "He is Antichrist that denieth the Father and the Son,"—a deceiver and an Antichrist. It is doubtless in view of these soul-ruining heresies, that the beloved disciple tendered the caution,—"Little children, keep yourselves from idols." (1 John v. 21.)

We would expect the tenth chapter to begin with the sounding of the seventh trumpet; but we find it is not so. Indeed, we shall not find any direct intimation of the work of the seventh angel till we come to the fourteenth verse of the eleventh chapter. The sixth trumpet continues to reverberate throughout Christendom for centuries; and during the intermediate time, our attention is called to another scene, which the Lord Jesus deemed necessary as preparatory.



CHAPTER X.

This chapter and the greater part of the next, from the first to the fourteenth verse inclusive, is of the nature of a parenthesis; for the fifteenth verse of the 11th chapter evidently connects the narrative or series of events with the ninth chapter. The ninth chapter closes with an intimation of impenitence on the part of those who had been punished by the plagues of the preceding trumpets. Then it follows, as we have seen, that they are to be still farther visited by the infliction of the closing judgment symbolized by the seventh trumpet. The immediate design, therefore, of interrupting the natural order of the narrative is to place before us the actual condition of society when the seventh trumpet sounds.

1. And I saw another mighty angel come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his face as it were the sun, and his feet as pillars of fire:

2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

3. And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

Vs. 1-3.—The majestic description of this Angel agrees to no creature. It is proper to God-man only. It is partly the same display of the Mediator's glory which we had in ch, i. 15. Especially is this the case as to his face, his feet and his voice. The "rainbow" is still the sign of the everlasting covenant. "In wrath he remembers mercy."

This "book" differs from the sealed book as a part from the whole, or a codicil from the will to which it is appended. Also, it is distinguished from the former as being little and open. They do therefore greatly err here, who would make this little book comprehend all the remaining part of the Apocalypse, which would make it larger than the sealed book. The little book is open, because it is part of the large one, from which the last seal had been removed by the Mediator. But another reason why the little book is represented as being open, is the fact that the most of the events to which it refers, had transpired prior to the sounding of the seventh trumpet. That trumpet had been without its appropriate object, as presented in any preceding part of the prophecy. To present that object is the special design of the little book. All the events predicted in this book of Revelation are not successive in the order of time, but some are coincident; and the inspired writer of the Apocalypse, on several occasions goes back, as we shall see, in order to explain at greater length, what had been but briefly and obscurely narrated.

The angel set his feet upon the world, as his footstool; by which position is emblematically signified his sovereign dominion over sea and earth. And this is agreeable to his own plain teaching in the days of his public ministry:—"All power is given unto me in heaven and in earth." (Matt. xxviii. 18.) He trod upon the billows of the ocean literally in the state of his humiliation, giving thereby evidence of his power over the mystical waters,—"the tumults of the people." During the popular commotions signified by the trumpets, he said to the raging passions of men and their towering ambition, as to the waves of the sea,—" Hitherto shall ye come, and no further; and here shall your proud waves be stayed." "He maketh the storm a calm, so that the waves thereof are still;" and whether the nations of Christendom are at war or in peaceful tranquillity, he reigns over them as their rightful sovereign;—"his right foot on the sea, and his left on the earth." In possession of universal dominion, he speaks with authority, "as when a lion roareth." Although a lamb slain, the victim for our sins; he is also the Lion of the tribe of Judah, ruling over his own people, restraining and conquering his own and their enemies.

The "seven thunders," etc., give a premonition of tremendous judgments, the import of which is to be "sealed up" until it be demonstrated to all the world by the seventh trumpet and vial.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5. And the angel, which I saw stand upon the sea, and upon the earth, lifted up his hand to heaven,

6. And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.

7. But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Vs. 4-7.—The attitude assumed by the Angel of the covenant is very impressive, instructive and exemplary:—"his hand lifted up to heaven." This is the external attitude of solemnity most becoming the jurant when performing the act of religious worship, the oath. Abraham, in the presence of the king of Sodom, used the same form, appealing to the "Lord, the Most High God, possessor of heaven and earth." (Gen. xiv. 22.) "Kissing the book" has no example in all the Bible; hence it is unquestionably of heathen, and so of idolatrous origin and tendency. No Christian can thus symbolize with heathens, without so far "having fellowship with devils" as really as in eating in their temples. (1 Cor. x. 21.)

The matter of the Angel's oath is,—"that there should be time no longer." Here it is humbly suggested that our excellent translators are faulty as in ch. iv. 6, already noticed. Neither the original Greek text, nor the coherence of the symbolic narrative, will sustain or justify the version. John, like all pious people, when he heard the lion's voice, followed by the "seven thunders," was filled with solemn awe, anticipating the coming dissolution of all things. It was not the only instance of his weakness and misapprehension, (ch. xix. 10;) nor is this infirmity peculiar to the apostle John; for we find other disciples mistaking "the times and the seasons which the Father hath put in his own power." (2 Thess. ii. 1-3.) These Thessalonians had misapprehended the language of Paul in his first epistle to them, when speaking of the end of the world. (1 Thess. iv. 15-17.) To relieve the anxieties of the Thessalonians, relative to the apprehended and sudden coming of the Lord, Paul wrote again to correct their mistake; so it may be supposed that the Angel interposed this solemn assurance to his servant John, for the like purpose, of allaying his forebodings. The words in the original, literally translated, stand thus: "That the time shall not be yet." That is, the "time of the end," as we read in Daniel xii. 9, shall not be, till the seventh trumpet begins to sound. The phrase,—"time of the end," may signify either the final overthrow of antichristian power, or the end of the world, because of the resemblance between the two events. The plain and certain meaning, then, of the Angel's oath is, that the "mystery of God shall be finished" only by the work of the seventh angel. What this mystery is, we will discover in the following chapters. Indeed, it had been long before "declared to the prophets," but still accompanied with comparative obscurity suitable to their time; for the word "declared," is expressive of glad tidings, being the same in origin and significance as that which we translate,—gospel, good news. Accordingly, our Saviour directs his disciples, in view of his appearing either to overthrow the Roman power, or to judge the world, in the following words of cheer: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." (Luke xxi. 28.) To the prophet Daniel the same event was attested with like solemnity. (Dan. xii. 7.) This is the period to which the suffering saints of God have been long looking forward with believing and joyful hope. As Abraham rejoiced to see Christ's day of appearing in our nature, and by faith saw and it and was glad; so the covenanted seed of the father of the faithful, in the light of prophecy, and by like precious faith, are favored with a view of the certain downfall of mystical Babylon.

8. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

9. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter.

11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Vs. 8-11.—John is next directed by a voice from heaven, or by divine authority,—to take and eat the open book. There is obvious allusion to a similar transaction in Ezekiel iii, 1-3. The prophet was a captive by the river of Chebar in Babylon, under the dominion of the first beast of Daniel, as John was in Patmos under that of the fourth; and both were favoured and employed by the glorious Head of the church in an eminent part of their ministry. "The word is not bound" when ministers are in confinement.

The "eating of the book" represents the intellectual apprehension of the things which it contained.

"Thy words were found and I did eat them,"(Jer. xv. 16.) A speculative knowledge of the word of God, and especially of those parts that are prophetical, will afford pleasure to the human intellect, even though the mind be unsanctified. (Matt. xiii. 20, 21.) But when the prophet gets a farther insight into the contents as containing "lamentations, and mourning and woe," like Ezekiel's roll;—the pleasure is converted into pain. A foresight of the sorrows and sufferings of Christ's witnesses causes grief to the Christian's sensitive heart. He "weeps with them that weep," by the spontaneous sympathies of a common and renewed nature. "Sweet in the mouth as honey, but in the belly bitter as wormwood and gall."

Upon the apostle's digesting the little book, the Angel interprets the symbolic action by the plain and extensive commission,—"Thou must prophesy again before many peoples, and nations, and tongues, and kings." This commission did not terminate with the ministry of the apostle, although he may be truly said to prophesy by the Apocalypse to all nations till the end of the world. This is equally true, however, of all the inspired penmen of the Holy Scriptures. (Psalm xlv. 17.) But John is to be considered here as the official representative of a living and faithful ministry, on whom devolves the indispensable obligation to open and apply these sacred predictions to the commonwealth of nations, however constituted authorities may be affected by them. And, indeed, these messages will prove unwelcome to the immoral powers of the earth, as in the days of old. (1 Kings xviii. 17.)



CHAPTER XI.

The narrative of prophetic events was broken off at the end of the ninth chapter. The tenth chapter and the greater part of this, from the beginning to the thirteenth verse inclusive, present appearances and actions quite foreign to the events which follow the sounding of the trumpets. Why is this, the thoughtful student of the Apocalypse will naturally ask? Why is the regular series of the trumpets suspended? When the sixth trumpet,—the "second woe,"—has effected its objects, we naturally expect the seventh trumpet to sound; yet we are held in suspense till we come to the fourteenth verse of this chapter. Hitherto we have met with no similar interruption. Let us take a retrospective view:—The seven epistles to the churches followed each other in regular succession. The seals, in like manner, followed successively; and this is true of the vials, (ch. xvi.)

We have seen that the object of the trumpets was the Roman empire, the fourth beast of Daniel's prophecy. The same is the object of the judgments symbolized by the vials. The final subversion and utter destruction of that beastly power, was plainly revealed in the Babylonian monarch's dream. (Dan. ii. 44.) And the same event was afterwards exhibited in vision to Daniel, (ch. vii. 11, 26.) Now the first four trumpets had demolished imperial power in the western or Latin section; and the next two, by the Saracenic locusts and the Euphratean horsemen had subverted the eastern or Greek section. Rome and Constantinople were the capitals of the respective sections or members of the one empire. Under the first four trumpets, by the Northern barbarians; and under the first two woes, by the Mahometans, both sections of the empire were overthrown. The question now presses upon our attention, Where shall we find an object for the tremendous judgment to be inflicted by the third and last woe? This question requires a solution. It demands it; and he who succeeds in the application of history to solve this apparent enigma in the Apocalypse, will be able to attain to a satisfactory, a certain, understanding of much that is yet to most readers as if the "sealed book" were to this day in the "right hand of Him that sitteth on the throne." Let us humbly attempt to solve this difficulty.

Daniel's fourth beast, the Roman empire, is to be contemplated in diverse aspects, as the varied symbols obviously require. All know that Nebuchadnezzar's "image" is the same as Daniel's "four beasts;" therefore the same thing is presented in different forms or aspects. Of course we are to view that object as presented. We have seen that under the sixth seal, (ch. vi. 12-17,) the Roman empire underwent a revolution; that is, it was destroyed as to its Pagan form. The empire became Christian under Constantine. History proves that Christianity degenerated under the reign of that monarch and his successors. Heresy, idolatry and persecutions characterize the subsequent history of the empire. Then follow the judgments of the trumpets to vindicate the divine government, and alleviate from time to time the sufferings of true Christians. While the two woe-trumpets are demolishing the fabric of idolatry and despotism in the east, the "deadly wound is healed" in the west, which had been inflicted by the first four trumpets. Ten horns are developed upon the beast's head, and another "little horn," by all of which the saints suffer, as had been predicted by Daniel, (ch. vii. 24,) and of which we had intimation after the judgment of the second woe or sixth trumpet, (ch. ix. 20, 21.) All the "plagues," which had been inflicted upon the people of Christendom under this trumpet left them still impenitent,—"worshipping devils," etc. Surely we may now see where the object of the third woe is to be found,—namely in the same Roman empire, now become antichristian more than ever before. To describe this antichristian combination and present the unholy confederacy against the Lord and his Anointed, and so to justify the ways of God; it was necessary to digress from the narrative of the trumpets. We now proceed with our observations on the eleventh chapter.

1. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Vs. 1, 2.—This chapter, (vs. 1-13,) gives the contents of the "little book" delivered to the apostle; as in the tenth chapter. It contains a brief description and prospective history of the true church of Christ for a period of 1260 years. Her conflicts with Daniel's fourth beast are here epitomized. As the scene is laid in the temple and ministry all along in the Apocalypse, so there is probably a special allusion here to Ezekiel's vision, (ch. xl. 5.) At all times the Christian church is to be organized, and all her ordinances to be administered by divine rule. Accordingly we have here presented the actual condition of Christendom during the whole time mentioned above. The command to John from the Angel, is to be understood as from the Lord Jesus, Zion's only king to the gospel ministry. Long before the time of the transactions here predicted, the apostle John had gone the way of all the earth. The work here enjoined was to be performed by his legitimate successors.

The reed is the symbol of the word of God. It is of the same import as Zechariah's "measuring line." (ch. ii. 1,) and to be used for the same purpose—"to measure Jerusalem," the temple; for both are emblematical of the church of God. The "temple, altar and worshippers," are emblems of the church, her doctrines, worship and membership, tried by the Scriptures—the "reed." There are Gentiles who worship in the outer court, treading under foot both it and the city. These are formal, immoral, idolatrous professors of Christianity. They are rejected by God as reprobate, and by his command to be "cast out" from the fellowship of his people,—authoritatively excommunicated by those to whom Jesus Christ has given the key of discipline.

Here then, at the disclosing of the contents of the little open book, it is manifest that John goes back from the sixth trumpet in the seventeenth century, when the Eastern section of the Roman empire was subverted, by the Othmans, and gives us another view of society in Christendom cotemporaneously with the trumpets. It follows necessarily that the little book does not rank, as some imagine, under any one trumpet; much less does it comprehend all the remaining chapters of the Apocalypse, as others vainly suppose. This matter will receive increasing confirmation as we advance.

Those who worship within the temple and those who worship without, are evidently distinguished from each other. They differ in character tested by the word of God, in fellowship, as authoritatively separated according to the rule of the same word: for whereas the gentile worshippers are so numerous as to crowd both the outer court and the city, the measured worshippers are all included within the confines of the temple, (Song iv. 12.) Measuring is equivalent to the sealing of the servants of God in the seventh chapter; and imports that they are secured from the sins and plagues of their time. The period of the apostacy from God is fixed to "forty and two months." According to Jewish mode of reckoning, a day for a year, (Num. xiv. 34; Dan. ix. 24,) the whole period is 1260 years. Each month has thirty days. Multiply forty-two by thirty, and we have 1260. The same period of time,—not merely an equal period, is otherwise expressed by the prophet Daniel thus: "time, times, and a half." (ch. xii. 7.) That is, 360, the number of days in the Jewish year: times, or 720, the days in two years; and half a time, or 180, the days in half a year. Now, add these three numbers, 360, 720, 180; and the sum is 1260. Now see Daniel iv. 25, where the word "times" means years, and then a child may calculate these mystical numbers.

3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

V. 3.—While the nominal church, "the outer court and the holy city," would be "trodden under foot," and the most eminent places would be filled with idolaters, infidels, hypocrites, and mercenary spirits, and true Christians grievously oppressed, the Lord would preserve a faithful few from defiling themselves with the prevailing abominations. These he claims and owns as his "peculiar treasure,"—"my witnesses." These have found that it was "good for them to draw near to God," when the multitude treacherously departed from him. The Lord Christ promises to sustain them in the midst of all their tribulations. The duration of their special work is the very same as that of the treading of the holy city, "a thousand two hundred and three score days,"—1260 years. In attempting to fix the beginning of this period, Daniel and John must be compared; both treat of the same events and dates, and this gives definiteness to the interpretation. Daniel fixes these events to the fourth monarchy after it had been broken in pieces, and the ten horns had arisen: (ch. vii. 23-25;) so that we have both the geography and chronology determined by the prophets themselves. Hence it follows that we must date the beginning of the 1260 years after the first four trumpets; for by these the western Roman empire was dismembered or broken, that the ten horns might appear. Then the "little horn" of Daniel arose after and among them, (ch. vii. 20, 24.) All reliable expositors agree that the "little horn" is the papacy or the Romish church. This little horn is the special enemy of the "saints of the Most High," and they are to be "given into his hand." (Dan. vii. 25.) The first four trumpets subverted the Roman empire in the west in the latter part of the sixth century. This event made way for the bishop of Rome, in process of time, to acquire a great accession of ecclesiastical power. The civil and ecclesiastical rulers, equally unscrupulous and aspiring, were at this period on terms of comparative intimacy, and occasionally disposed to reciprocate good offices. Phocas, having waded through the blood of the citizens to supreme civil power, in order to secure his position, declared Boniface III., bishop of Rome, head of the universal church. This impious public act took place in the year 606. The pope became also a temporal prince in 756. Now we cannot know with certainty which of these events, nor indeed whether either of them, marks the period in time when the 1260 years began. Hence we must remain at uncertainty as to the exact time when this most interesting period will end. Of all transactions recorded in history, however, that between Phocas and Boniface appears most like "giving the saints into the hand of the little horn." At this juncture in particular, church and state conspire, as never before, to resist the authority of Jesus Christ the Mediator. Paul's "man of sin" has been "revealed in his time." (2 Thess. ii. 6.) Paganism has been abolished by formal edict throughout the Roman empire, and Christianity established as the recognised religion of the commonwealth. That which "letted,"—hindered, that is, the pagan idolatry of the civil state, is "taken out of the way;" and nominal Christianity takes its place. This combination or alliance between church and state will be more clearly made known in the succeeding chapters of this book. Mean while it is the immediate design of the "little open book," to give an epitome or outline of this unholy confederacy in the first thirteen verses of this chapter. The treading under foot of the holy city by the "Gentiles," furnishes occasion for the witnesses to appear publicly against them. These pretended Christians, but real hypocrites, as will appear with increasing evidence as we proceed, have usurped the rights of Messiah's crown, and grievously oppressed his real disciples. Against these outrages on the prerogatives of Christ and the rights of man, these witnesses lift their solemn protest. Their distinctive name, "witnesses," is familiar to every one who searches the Scriptures. (Isa. xliii. 10; Acts i. 8.) But witnesses who love not their lives unto the death are distinguished by the name of martyrs. (Rev. ii. 13; Acts xxii. 20.)

God has had his witnesses in all ages since the fall of Adam, in defence of truth and holiness against error and ungodliness; but the specific work these witnesses is to oppose the corruption of his two ordinances of church and state during the specified period of 1260 years. The existence of this complex system of civil and ecclesiastical tyranny and heresy, in the holy purpose and sovereign providence of God, calls for the public and uncompromising opposition of the two witnesses. We shall discover the two parties in more visible conflict hereafter; and tracing the struggle to its issue, we shall find, that like the more general and lasting warfare between the seed of the woman and that of the serpent, (Gen. iii. 15,) it is a "war of extermination."

These witnesses are distinguished as a part from the whole. All witnesses are not martyrs, but these are such, (v. 7, ch. xx. 4.) And here we are constrained to dissent from the opinion of some expositors, for whose sentiments we entertain profound respect. These "two witnesses" are supposed by these eminent interpreters to "differ as much from the 144,000 sealed ones, (ch. vii. 4,) as Elijah differed from the 7000 in Israel in his time;" whereas, we think the 144,000 and the two, are the same identical company. (See chapters vii. 4-8: xiv. 1; xx. 4.) It is evident that they are the same party,—and the whole of the party, who are honored to "reign with Christ a thousand years," (ch. xx. 4.)

They are two in number, because one witness is not sufficient in law, to establish any matter in controversy. (Num. xxxv. 30; 2 Cor. xiii. 1.) They are a small number compared with their opponents, (ch. xiii. 3.) Again, they are few, but sufficient to confront and confute their two opponents, (ch. xiii. 1, 11.) And, finally, they are two, that they may be assimilated to their predecessors.

4. These are the two olive trees, and the two candlesticks standing before the God of the earth.

5. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.

6. These have power to shut heaven, that it rain not in the days of their prophecy; and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.

Vs. 4-6.—"These are the two olive trees, and the two candlesticks," answerable to Joshua and Zerubbabel, the representatives of a gospel ministry and a scriptural magistracy in their day, as seen by the prophet Zechariah, (ch. iv. 14.) The official administrators of the divine ordinances of church and state, require the oil of divine grace to qualify them for the discharge of their responsible duties to God and man. (1 Tim. i. 2; Titus i. 4; Ps. lxxii. 1.) Thus were those public servants of God and of his people qualified who "stood before the God of the earth," as Moses and Aaron in Egypt, Elijah and Elisha in Israel, to whom there is obvious allusion in the special work of these witnesses. (2 Kings i. 10; 1 Kings xvii. 1; Exod. vii. 17.) "Fire proceedeth out of their mouth," when from the scriptures they denounce just judgments upon the impenitent enemies of him whom they represent. They "smite the earth with all plagues," when, in answer to their prayers, vengeance comes upon antichristian communities. (Luke xviii. 7, 8.) They "turn waters into blood," when through their effective agency, the votaries of Antichrist are made the instruments of mutual destruction. And all this is made more clear in the symbolic "vials," (ch. 16.) These witnesses "prophesy," not as being inspired, but because they,—and they only, apply existing predictions to their appropriate objects, so far as they receive light from Him who is "the light of the world."

They are "clothed in sack-cloth," because they sigh and cry for all the abominations of their time,—subjected to oppression, and excluded from "kings' palaces,"—places of worldly honor, power and emolument.

But the question is of great importance, and, to themselves in particular, of absorbing interest,—How shall these witnesses be identified among mankind? For however few, humble, despised and persecuted, even unto death; strange as it may seem, there are not wanting many to put forth a claim to be identified with them! Assuming that these mystic witnesses are individual persons, the Papists say, they are Enoch and Elijah, hereafter to appear on earth! By Protestants, John Huss and Jerome.—Luther and Calvin, have been selected. Others suppose the Old and New Testaments, with many other vague and groundless conjectures. The witnesses die; but the two prophets named "were translated that they should not see death:" and the thought is preposterous that they should be brought again from their glorious state of immortality and subjected to an ignominious death. John Huss and Jerome of Prague did not prophesy 1260 years, nor have we the shadow of a ground to believe that any of the human race shall ever prolong their days on earth to the age of Methuselah. The two Testaments cannot die, for "the word of God liveth and abideth for ever." (1 Pet. i. 23.) But it would be tedious and unprofitable to confute the various chimeras which on this question have been entertained in the minds equally of the learned and the illiterate. The like fanciful and diversified opinions have been, and still are, prevalent in relation to what constitutes "the Antichrist." (1 John ii. 22.) Now, it is evident, even on a cursory perusal of the Apocalypse; that the witnesses and their opponents are the principal parties symbolized in the whole series of the seals, trumpets and vials. How then can any one attain to a rational understanding of the manifold details, who remains "willingly ignorant" of the principal characters in this grandest of all tragico-dramas, presented to man's view on the stage of Jehovah's moral empire, to be contemplated for the whole period of 1260 years? The prevailing ignorance, bewilderment and error, in the minds of most spectators of these moving scenes, we are warranted to expect. (Dan. xii. 10.) For the present we define the witnesses and Antichrist concisely thus:—The Witnesses are a competent number of Christians, who for 1260 years, insist upon the application of God's word to church and state; and who testify against all communities who rebel against the Lord Christ. Such communities, in visible organization, constitute THE ANTICHRIST, as will more fully appear in the thirteenth and seventeenth chapters, where the two prominent parties are more formally presented.

Let us never lose sight of the fact, that these witnesses cease not to prophesy,—to apply the scriptures, especially the prophetical parts of them, during the whole period of 1260 years; that is, while they live. Authentic history supplies abundant evidence that such has been their special work all along since the rise of the antichristian enemy. That enemy is but obscurely mentioned,—not described in the "little book," the contents of which we have, as already said, in this chapter, (vs. 1-13.) The character and achievements of the witnesses may be found in the familiar histories of the Culdees and Lollards of Britain, the Waldenses of Piedmont, the Bohemian Brethren; together with the more recent and successful reformers on the continent of Europe and in the British Isles. Is it unnecessary to mention the names of those men of renown,—Zwingle, Luther, Calvin, Knox, Henderson, etc.,—men "mighty in words and in deeds," whose influence on the great "family of nations," their very enemies have reluctantly attested? The testimony of an enemy has ever been deemed weighty. The following is appropriate and decisive from the polished pen of the historian of the "Decline and Fall of the Roman Empire:" "The visible assemblies of the Paulicians, or Albigeois, were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world.—In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliff in England, and of Huss in Bohemia, were premature and ineffectual: but the names of Zuinglius, Luther and Calvin, are pronounced with gratitude as the deliverers of nations."[2]

Ever since the time of those eminent witnesses, the same testimony has been maintained. It is not yet finished, the witnesses are yet alive, and the term of 1260 years is not expired.

7. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit, shall make war against them, and shall overcome them, and kill them.

8. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.

9. And they of the people, and kindreds, and tongues, and nations, shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves.

10. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.

Vs. 7-10.—In these verses we have described the death of the witnesses, as also the agent mentioned, by whom the fatal stroke is given. As future occasion will occur for identifying this bloody tyrant, ascertaining with precision his diabolical origin, here only hinted, his crimes and his awful doom, it is premature to amplify in this place.

If the witnesses cannot be identified, neither can the time of their death be ascertained. We find indeed among expositors as many vague notions relative to the time and the nature of their death as in relation to their identity. These notions are unworthy of notice; for however they might amuse, they cannot edify.

Four questions are suggested by these verses.—By whom; in what manner, when, and where are the witnesses slain?

The first question is explicitly answered in the sacred text. The "beast," of hellish origin, kills them. But it will afterwards appear that the beast is instigated to this relentless cruelty by another agent of the devil. Again, as to the kind of death, we may in good measure learn this from the kind of life. Now it is obvious that to give testimony, or "prophesy" during the allotted time, constitutes their life. They live, that they may prophesy. Hence it is usual to speak of silencing, as equivalent to slaying these witnesses. But this is not strictly correct. Why? Because they have been hitherto "killed all the day long." (Ps. xliv. 22; Rom. viii. 36.) Doubtless defection and apostacy do always accompany persecution; and thus the testimony of such is silenced. But the enemy in this case is "drunken with the blood" of these witnesses; and this phrase must be understood literally. Moreover, the enemy gets "blood to drink," because of "shedding blood." (ch. xvi. 6; xvii. 6.) The death of the witnesses is therefore a literal death, of course it will be also moral,—they will cease to prophesy.

Some have supposed the "three years, or days and a half," during which the witnesses lie dead are the same as the 1260 days or years; because if these three and a half days be considered as prophetical, and reduced to literal days, they will amount exactly to 1260. Such an interpretation, however, is preposterous; simply because according to this hypothesis, they never lived at all!—The absurdity is evident.

Having ascertained the nature of the death to which the witnesses are appointed by the Lord of life, we now inquire as to the time of this mournful event. The text informs us that their death is connected with the "finishing of their testimony." However the original may be translated,—when they shall have finished,—when they shall be finishing,—or about to finish, affects not the question as to time. While they live, their work is to prophesy, and their testimony is not completed. Like their Master, to whose example they are conformed, their life and testimony are finished together. These facts, briefly and obscurely hinted here, will be more satisfactorily presented in the next, but especially in the twentieth chapter, (vs. 1-4.) But inasmuch as many, if not most interpreters, have expressed the opinion that the witnesses are already slain, the following arguments in the negative are submitted to the reader.

The 1260 years are not yet terminated, during which,—the whole of which time,—the witnesses are to "prophesy," (v. 3.) Their testimony is yet continued, and sensibly felt by the wicked. They still more or less "torment them that dwell on the earth," (v. 10.) Beyond the usual reproach attached to their names and their work, there has been no general reviling and deriding of them throughout Christendom, to render their memory infamous, (v. 9.)—No opprobrious epithets such as, "These deceivers said, while they were yet alive," (Matt, xxvii. 63,) that so they might be conformed to their Lord in his death. Nor, lastly, have "they that dwell upon the earth" exulted as yet over these hated individuals, as no longer "hurtful to kings and provinces,"—although there have been, often, partial but premature rejoicings by a part of the enemy. But although from time to time, "some of them, have fallen, to try them, and to purge, and to make them white" as predicted, (Dan. xi. 35;) yet the time of "making merry, sending gifts,"—is not yet come.

While we believe, on the grounds adduced,—and much more might have been cited from the context,—that the death of the witnesses is to be understood literally, we do not suppose that every individual will be personally put to death. No, but as in the time of Elijah's banishment, or of our Saviour's lying in the grave, there will be no public body or individual standard-bearer, to bear testimony against the enemies of Jesus Christ, or boldly to assert and press his royal claims upon church and state. In prospect of this dark time,—darker than the "dark ages," we may ask with Joshua,—"What wilt thou do unto thy great name?" But though the witnesses die, the Faithful Witness lives, (ch. i. 18.)

The place, where the witnesses lie dead is pointed out by three places well known in sacred history, Egypt, Sodom and Jerusalem. But these are to be understood mystically. The place resembles Egypt for idolatry and cruelty to the people of God; it is like Sodom for literal and spiritual pollution; and Jerusalem, where our Lord was crucified afresh and put to open shame in the persons of his slain witnesses. It follows of course,—that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals. (Ps. lxxiv. 13, 14; Ezek. xxxi. 18; Isa. xiii. 19; Luke xxi. 20.) For similar reasons, Babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,—the slaying of the witnesses, (ch. xviii. 24.) It is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of Christ, our attention is directed by the Holy Spirit to a "street" of the city. At present it is assumed that streets of the city and horns of the beast substantially harmonize as symbols. Now look over the streets of the great city: contemplate the horns of the beast: ascertain which is most guilty of persecution. In estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (John xv. 22; Matt. xi. 24.) In view of these scriptural principles, and the actual condition of Christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate—Great Britain? There, for centuries, the witnesses have been most numerous, active, and pointed, in testifying against encroachments on the crown-rights of Messiah. There also, lordly prelates, in close alliance with a blasphemous horn of the beast, have often vied with the sworn vassals of the "man of sin," in murdering the saints of God. "Therefore it is no great thing" if, throwing off the mask of Protestantism, English prelacy, combining with Romish Jesuitism, should make common cause with undisguised infidelity, in slaying the witnesses against their heaven-daring rebellion. The signs of the present time, (1870,) render our conjecture not improbable. We give it only as a conjecture; for in reference to events yet future,—as we believe that of the death of the witnesses to be,—we may not presume to prophesy.—"Three days and a half" is the limited period of their degradation; and this is three natural years and a half: for the word "days" must be taken in the same sense as in v. 3; otherwise we fall into an inextricable labyrinth of endless confusion. From all which it appears that "the triumphing of the wicked is short." If "while the wicked is in power, and we wait upon God." we are called to "join trembling with our mirth;" the pleasing prospect of the speedy and joyful resurrection of "these slain," may inspire us with "a lively hope," and warrant us to join mirth with our trembling.

11. And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.

12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.

Vs. 11, 12.—In these two verses, as in the preceding, the thoughtful reader will discern a beautiful allusion in the history of these witnesses, to the death and life of our blessed Master. "For if they have been planted together in the likeness of his death, they shall be also in the likeness of his resurrection." Yes, they have communion with him in death and life,—in grace and glory. "Nothing can separate them from the love of God which is in Christ Jesus their Lord."

"The Spirit of life from God entered into them." That is, God will speedily raise up successors, who, maintaining the very same principles, will be gloriously successful in putting down all rule and authority and power," that had been in hostility to their Lord. (1 Cor. xv. 24, 25. See Ezek. xxxvii. 11-14.) "This is the first resurrection," to be explained by the inspired penman more fully hereafter, (ch. xx. 5.)—As Saul feared David, and Herod John Baptist, because they were "just men and holy;" so were the wicked afraid when these witnesses arose; and, like Shimei, they justly dread the "due reward of their deeds." At the time referred to, "the haters of the Lord will feign submission."—The "great voice from heaven" inviting the witnesses to ascend, and their actual ascent, is another allusion to Christ's exaltation. As when "he was taken up, a cloud received him;" so here, "they ascended up to heaven in a cloud."

It has often been the cry of the antichristian multitude,—"The voice of the people is the voice of God." This cry has been iterated and reiterated, in centuries past, like that of the Ephesian worshippers of Diana; that thereby the testimony of the witnesses might be counteracted and silenced. It has been only too often successful. But where did flattering demagogues and haughty despots find the sentiment? They found it engraved on the moral constitution of man by our beneficent Creator. They found it also transcribed on the pages of objective revelation,—the Bible. But, like other moral and scriptural principles, it has been perverted and misapplied by the perverse ingenuity of wicked men.—This "voice from heaven" is indeed the people's voice: and it is legitimate, as coming from the people, because it is first the voice of God. The "heaven" here mentioned is the seat of civil power,—"the ordinance of man." (1 Pet. ii. 13.) In the times here contemplated,—millennial times,—the rights of men will be respected, predicated upon the rights of God, and flowing from them as inseparable. In settling the point of title to civil sovereignty, or the eligibility of any candidate for civil office, the principle enunciated by Hushai the Archite will be found to be alone reliable:—"Whom the Lord and this people choose." (2 Sam. xvi. 18.) Only let the Lord have the first choice of candidates for office in both church and state, and society will be prosperous and happy. (Acts i. 23, 24; vi. 5.) The "great voice" of the 12th verse, comes from "heaven," as the "great voices" of the 15th verse, announcing the millennium.

13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.

V. 13.—"The same hour" that the witnesses mark by their resurrection,—contemporaneously with that joyful event, is "a great earthquake,"—a revolution, (ch. vi. 12.) "The tenth part of the city fell." The city,—"Sodom." "Tenth part of the city,"—a "street," equivalent to "horn." Some one of the "ten kingdoms" will secede from the antichristian confederacy, or imperial dominion; "and the remnant,"—the other nine, dreading the Mediator's vengeance, will reluctantly but speedily submit. (See ch. vi. 16, 17.)—In the "earthquake were slain of men (names, titles,) seven thousand." By "names of men" to be slain,—that is, abolished in reorganized society, we are to understand those "names of blasphemy" mentioned, (ch. xiii. 1,) hereafter to be explained.

We have now taken a very cursory view of the contents of the "little open book." Its place is between the termination of the fourth, and the sounding of the seventh trumpet. In other words, it gives an outline of the contest between the witnesses and Antichrist during 1260 years,—events running parallel in time, at least in part, with the first two woe-trumpets; for it obviously anticipates also, the effects of the third and last woe.

This may be as suitable a place as any other, before proceeding to a consideration of the seventh trumpet, to direct attention to the method which Infinite Wisdom has chosen, by which to reveal to mankind the purposes of God in prophecy. He who alone "knows the end from the beginning,"—who "from ancient times has declared the things that are not yet done," has told us plainly,—"I have multiplied visions, and used similitudes, by the ministry (hand,) of the prophets." (Hosea xii. 10.) Now since God has multiplied visions, we ought not to think it strange if the same important events in providence be predicted by several, or by many of the prophets; or that one and the same important event be foretold "at sundry times and in diverse manners" by the same prophet. How often, and by how many prophets was the dispersion of the Jews foretold!—the downfall of ancient cities, Babylon, Nineveh, Tyre!—Need we refer to the language of our Lord, addressed to his disciples on the way to Emmaus?—"And beginning at Moses, and all the prophets, he expounded unto them in all the Scriptures the things concerning himself." (Luke xxiv. 27.) We may be sure that the things concerning Christ and the interests of his kingdom in this world, are the theme of inspired prophets in the New Testament as well as in the old. Agreeably to these views, we find Nebuchadnezzar's dream and Daniel's visions relate to the same objects and events. What was more obscurely revealed in the monarch's dream, is rendered more intelligible by various symbols in Daniel's first vision. (Dan. ii. 36-45; vii. 17-27.) But in the next, the eighth chapter, Daniel is favored with still clearer information relative to what he had already seen in vision; and in the eleventh chapter, his attention is called to the most obscure, but most interesting parts of his former visions; and, after all, the "vision is sealed," so that he sees not "the end of these things." (ch. xii. 8, 9.) "I heard, but I understood not," (1 Pet. i. 10, 11.)

In this book, styled Apocalypse, or Revelation, we are told in the first verse, that the Lord Christ "signified,"—made known by signs, to his servant John the things that were to come to pass. We have thus far seen that the customary method has been pursued in using signs, symbols or emblems. Henceforth we will find "multiplied visions" employed, more clearly to illustrate events which have already passed under review, but of which we could see little more than a profile:—"men, as trees walking."

14. The second woe is past; and, behold, the third woe cometh quickly.

15. And the seventh angel sounded: and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever.

Vs. 14, 15.—"The third wo cometh quickly,"—the time elapsing since the end of the second, is not to be so long as that intervening between the first two woes.—The first wo is thought to have begun about the year 612, and continuing by the Saracenic conquests about 150 years, to have terminated in 762. The second woe-trumpet, it is alleged, sounded about 1281, and continuing for 391 years,—the period of the ravages by the Euphratean horsemen, ended about 1672. The destructive influence, however, of these two judgments, may be considered as reaching to the time of the third woe, the one which is to demolish the whole antichristian fabric.

Many eminent expositors,[3] in the early part of the present century, while the first Napoleon was waging successful war with the other powers of Europe, expressed their belief with much confidence, that the seventh angel had begun to sound. They were evidently mistaken. Christendom will not fail to hear the voice of the third woe. It may be so that an individual may "not be conscious of having an interest inconsistent with fidelity to the Scriptures," while political "bias" may in fact so influence "sentiments, as to render conviction less dependent upon evidence than upon his wishes." And we doubt not that misapprehensions and misinterpretation of "the other scriptures," are to be attributed to this cause, insensibly influencing the minds and hearts of learned and godly men, as well as in their expositions of the Apocalypse. Indeed the misapplying of God's word, precept and prophecy, to political and ecclesiastical organizations, has been the principal means of combining and continuing the antichristian apostacy. Thus it is precisely, that the great adversary has been successful, as "an angel of light."

"The little book" has been shown to contain such extensive and important events as to justify the solemnity accompanying its delivery to the apostle.—He now resumes the subject which had been interrupted at the close of the ninth chapter.—The "great voices in heaven" represent the expressions of joy by the saints on hearing the voice of the last of the trumpets, as assuring them of the happy change in the moral condition of the world, which they had been warranted to expect by God's "servants the prophets" from the days of old, (ch. x. 7.) The great, the universal change consists in this:—"The kingdoms of this world are become the kingdoms of our Lord and of his Christ." The English supplement,—"the kingdoms," is justified and required, equally by the sense and the laws of syntax: and he is a deceiver, if a scholar, who insists upon any other, to supply the ellipsis. Indeed, the omission of similar supplements, has occasioned needless obscurity to the unlearned in other parts of this book. (See chs. xix. 10; xxii. 9.) The greatest of all revolutions consists in restoring church and state to their scriptural foundation,—transferring both from allegiance to "the god of this world," (Matt. iv. 8; Luke iv. 5, 6;) to their rightful owner,—"the Lord and his Anointed." (Ps. ii. 2, 8.) When this desirable epoch arrives, for which the persecuted witnesses have long and fervently prayed, (ch. vi. 10,) gospel ministers and Christian magistrates will seek to do the will, and aim at the glory of God.—It is painful and pitiable to hear learned and pious men often pray,—"That the kingdoms of this world may soon become the kingdom of our Lord and Saviour Jesus Christ." This is to "ask amiss,"—to miss the promise; for no such promise is on record. The groundless conception confounds the revealed distinctions in the Godhead,—the Father with the Mediator; and it would subvert Jehovah's moral empire, annihilating the eternal principle of representative identification! But those good men "mean not so, neither do their hearts think so." They ought, however, to be more careful and diligent in "searching the Scriptures."—If the scriptural significance of this joyful announcement "in heaven" were better understood by gospel ministers generally, a chief barrier would be removed, which now obstructs the advent of the millennium. Would they but cease, their hearers might more readily cease, to "wonder after the beast." But we may not anticipate.

"He, (Christ,) shall reign for ever and ever." When the seventh trumpet, the third woe, shall have accomplished its object, in the utter destruction of immoral power, and the 1260 years shall have come to an end, no other successful combination shall ever again be permitted to assail and harass the city of the Lord:—"of his government there shall be no end." (Dan. vii. 27.) "All dominions shall serve and obey him." The final enterprise of Gog and Magog shall not succeed, (ch, xx. 7-9.)

16. And the four and twenty elders, which sat before God, on their seats, fell upon their faces, and worshipped God,

17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.

18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldst destroy them which destroy the earth.

Vs. 16-18.—These verses give us a glimpse of the times following the last woe till the end of the world. The "elders," the representatives,—not of the ministry, as prelates dream, but of the collective body of God's people, now that they are emancipated from a longer and more cruel bondage than that of their fathers in the literal Egypt, "give thanks to God" for the display of his "great power" in their deliverance. Many times had he made bare his holy arm in past ages on behalf of his people: but this is in their eyes the most signal display of his power. "Thou hast taken to thee thy great power."—He now exercises his power over the nations, which was his before; their "anger" in the time of their rebellion is now repressed,—Messiah's "wrath is come," heavier wrath than that which fell upon Rome pagan: (ch. vi. 16, 17.) Then follows an intimation of the final judgment, and suitable "rewards." Our curiosity is excited here, but not gratified; but while left in suspense, we may, with Daniel and the virgin Mary,—"keep these things in our heart." (Dan. vii. 28; Luke ii. 19.) Farther light will be given, (ch. xx. 11-13.)

19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.

V. 19.—The inspired books of the Bible were divided into chapters, verses and other parts, for the convenience of reference. But those who performed this useful service were imperfect like ourselves, and therefore we are at liberty to differ from them in our arrangement. Now it seems evident that the 18th verse closes this chapter with a concise account of the ending of the last woe. But the last woe reaches to the final consummation of all things as we have already seen: it follows that the nineteenth verse must introduce a new subject. Similar mistakes may be seen in numerous instances elsewhere in our Bibles.

But although a new vision is presented in the twelfth chapter, the two principal parties delineated in the eleventh, engage the apostle's attention. And as preparatory to future scenes, "the temple of God was opened in heaven." "Out of Zion, the perfection of beauty, God hath shined." Before the following scene of warfare, John is favored with a view of the "ark of the testament,"—a symbol of the covenant of grace, which shall continue to be administered in the worst of times; and the opposition to which, in its external dispensation, is emblematically set forth by "lightnings,"—as well as the tokens of Jehovah's presence and avenging judgments: for these awful symbols, taken from fearful convulsions in nature, are usually indicative of the tremendous judgments of God.



CHAPTER XII.

1. And there appeared a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;

2. And she, being with child, cried, travailing in birth, and pained to be delivered.

Vs. 1, 2.—The Apocalypse, besides the three parts into which it is divided by its divine Author, (noticed in ch. i. 19,) is also susceptible of division into two parts. With the eleventh chapter terminates the abridged prospective history of the church and of the world, emblematically represented under the seals and trumpets. The seventh seal, when opened, disclosed all the contents of the sealed book, and also introduced the seven trumpets. But we have followed the series of the trumpets in order, to the end of the world,—interrupted only by the isolated history of the "little book; which, treating of events which were matter of history under the first two woe-trumpets, could not be sealed. Now at the twelfth chapter, without regard to the seventh, or any other of the trumpets in particular, we are furnished with a second and enlarged edition, as it were, of the most important parts of the first edition. We have observed before, that this is the manner of the prophets on a large scale, especially in predicting "the sufferings of Christ, and the glory that should follow." So it is with John and Paul. What the latter only hints at, when writing to Timothy, (1 Tim. iv. 1-3,) he enlarges upon in addressing the Thessalonians. (2 Thess. ii. 3-12.) The theme is the same as treated by these two apostles; and this coincidence will in due time be more manifest. Next to Christ personal, the prophets have been interested in the destiny of Christ mystical.

Three different views of this twelfth chapter have been taken by the more sober and learned expositors. One considers it as referring to the Roman empire in its heathen state, prior to the time of Constantine. Another understands the first part of this chapter,—(vs. 1-6,)—as relating to Rome pagan, and the rest of the chapter to antichristian Rome. A third conceives that the whole of it applies to apostate imperial Rome only. The last is doubtless the correct view.

As the "sealed book" and the "little open book," must be supposed to contain all the prophetical part of the Apocalypse; and as the whole of the little book is comprised in the eleventh chapter, (vs. 1—13,) this twelfth chapter must belong to the sealed book. Being a continuance of the history under the seventh seal, although it may agree in time with some of the trumpets, it cannot go back to a period prior to the seventh seal. But under the sixth seal, paganism was abolished in the Roman empire; therefore this chapter refers to the antichristian empire. Moreover, as the little book was introductory to the seventh trumpet, designating the object of the third woe, so this chapter and the next two, are wholly occupied in describing the object of the vials, (ch. 16.)

We ought to bear in mind continually, that the seals, trumpets and vials, are introduced as symbols, to delineate one character, the impenitent enemy of God and of his saints. But this enemy "beguiles through his subtlety," changing his aspects and instruments, the more successfully to assail the city of the Lord. It is therefore the design of the Holy Spirit in these three chapters to present the foe in his most prominent features, that the two witnesses may be able to identify the enemy, be apprized of their danger, and intelligently choose their commander,—"the Captain of salvation."

"There appeared a great wonder in heaven." The word "wonder" in this verse, and also in verse third, simply means a sign or symbol; and the whole structure of the book requires that it be so translated.—"Woman" is here the true church of God. Here most expositors fail to explain the symbol "heaven." Others say "heaven" symbolizes the church. Then we have two churches,—a church within a church! This is unquestionably the only correct view of the matter. During most, if not the whole period of the 1260 years, the witnesses are so blended with, or overshadowed by the church catholic or general, that few are able, and fewer still disposed, to distinguish the one from the other. All through the Bible the church is spoken of as a female. She is the "daughter of Zion,—the bride, the Lamb's wife." Any body politic is spoken of in the sacred writings in the same style. "The daughter of Babylon, of Tyre, or even of Egypt,"—These are familiar figures.

This woman is "clothed with the sun." She has "put on the Lord Jesus Christ." (Rom. xiii. 14.) He is "the Lord her righteousness." (Jer. xxiii. 6.) The "moon under her feet," may represent the "beggarly elements" of the Mosaic ritual, sublunary things, or the ordinances which derive all their light from the "Sun of righteousness." The "twelve stars" are the doctrine of the apostles, or rather the apostles' legitimate successors; their legitimacy tested by their doctrine and order in opposition to the imaginary historical line of papistical and prelatic succession. A faithful gospel ministry are ever her stars and her crown, (ch. i. 20.) The true apostolic church, thus scripturally constituted, (ch. xi. 1,) becomes the joyful mother of a holy seed. (Ps. cxiii. 9; Gal. iv. 26, 27.)

3. And there appeared another wonder in heaven, and, behold, a great red dragon, having seven heads, and ten horns, and seven crowns upon his heads.

4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

5. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

6. And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days.

Vs. 3-6.—The next "sign in heaven," exciting the apostle's admiration, was "a great red dragon, having seven heads and ten horns,"—The dragon is fully described, v. 9, leaving no place, or even pretence for conjecture. He is known from the day that he "beguiled Eve" in the garden of Eden. "That old serpent" still intrudes among the saints, in the garden of the Lord. (Job i. 6; John vi. 70; xiii. 27.) As the devil possessed the serpent to deceive the mother of mankind, so, with the same malevolent design, he possessed himself of the whole political