8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

V. 8.—"There followed another angel." Some expositors[8] interpret this angel of Luther, some of Calvin; but no individual is sufficiently prominent in history to justify the application to him of so striking a symbol in so concise a prophecy. Such restriction of a symbol to an individual results from prelatic habits of thought. In the mind of a prelate the idea of a gospel ministry includes that of a metropolitan. This angel is, in fact, as usual, simply the emblem of the ministry, not excluding the social body of which they are the official guides.

This second angel carries forward the reformation effected by his predecessor, reviving that cause when it began to languish under the violence of Antichrist. "While the Roman pontiff," says Mosheim, "slumbered in security at the head of the church, and saw nothing throughout the vast extent of his domain but tranquillity and submission, and while the worthy and pious professors of genuine Christianity almost despaired of seeing that Reformation on which their most ardent desires and expectations were bent, an obscure and inconsiderable person arose on a sudden, in the year 1517, and laid the foundation of the long expected change, by opposing with undaunted resolution his single force to the torrent of papal ambition and despotism." That individual was the heroic Luther, whose praise is in all the churches till the present day. No individual is so famous in the history of that eventful period as Martin Luther, for recovering the doctrine of justification by the righteousness of Christ, to the exclusion of all creature merit. This fundamental principle in the economy of man's salvation he justly denominated articulus stantis vel cadentis ecclesiae—"the hinge of a standing or falling church." By the defence and propagation of this doctrine especially, the priestly office of Christ was vindicated against the dogmas of penance, indulgence and supererogation, inculcated by the "Man of Sin;" and by consequence, one of the bulwarks of mystical Babylon effectually demolished. At the famous Diet of Worms, which, like the Council of Constance, combined the imperial power of Rome, civil and ecclesiastic, that indomitable servant of Christ gave a visible demonstration that "the Spirit of the Father" animated and "spake in him," (Matt. x. 20.) Not less explicit was Luther on the fundamental doctrine of the divine decrees; which, with other Arminian dogmas of creature-merit, had been almost universally propagated and stamped with the pretended infallible authority of Rome. By the translation and circulation of the Holy Scriptures among the people, the idolatries, impositions and profligacy of the priesthood were extensively discovered. And after years of deference to ecclesiastical authority, conditional proposals of submission to the Pope upon conviction of error in his theses, or conscientious belief, Luther in time arrived at the conclusion that the church of Rome was irreclaimable, giving publicity to his deep convictions in a treatise De Captivitate Babylonica,—"The Captivity of Babylon." In the 18th chapter of this book, he discovered that Babylon is doomed to destruction. He considered the church of Rome as answering to the prophetic symbol, and of course not to be reformed. It was an obvious inference—he ought to obey Christ rather than the Pope,—"Come out of her, my people."—This call was indeed a sufficient warrant to separate from the Church of Rome; and, acting on it, protestant churches have ever since been organized: but the type or symbol, Babylon, was unwarrantably restricted in import, as representing only the Church of Rome. And it is to be deplored that most protestant expositors continue to limit the inspired symbol in the same way till the present time. The literal Babylon, a name common to the ancient city and empire by the river Euphrates, was in no sense a church; and it would be anomalous and incongruous to select either city or empire as an emblem of a church! There is, however, in the Apocalypse a combining or blending of symbols in order clearly and fully to represent a complex moral person. This has been already exemplified in ch. xiii. 2, where the prominent features of Daniel's first three beasts, (ch. vii. 4-6,) are combined in John's first beast of the sea. Just so in this instance. The idolatrous and tyrannical Roman empire, in alliance with an apostate church, constitutes mystical Babylon. History demonstrates the fact of their coalition. The great red dragon, the devil, operates through both during the allotted period of 1260 years against the witnesses of Christ. Sometimes, indeed, the nominal church is the more active and visible instrument, and at other times the state, in opposing Mediatory authority; and thus Babylon, or one of her streets, which is the equivalent of a horn of the beast, becomes prominent. This second angel confidently proclaims,—"Babylon is fallen, is fallen." So said Isaiah of literal Babylon long before the event; (ch. xxi. 9,) and so said Jeremiah, (ch. li. 8,) to whose predictions John obviously alludes. All these three prophets speak in present time of a future event, simply because of the settled and unalterable purpose of God, acting not formally as a sovereign, but as a judge. The multiplied and aggravated crimes of Babylon, literal or mystical Babylon, are the just grounds of her deserved and awful doom. From ancient times God has declared by his prophets the things that are not yet done. (Isa. xlvi. 10.) His counsel stands and he doeth all his pleasure.

That the mystical Babylon emblematically represented the complex systems of civil and ecclesiastical corruption and despotism organized in Christendom, was in some degree understood by the reformers in Europe; but the work of this second angel was carried on successively by men of piety and learning, who were eminently qualified for systematically arranging the doctrines of grace as deduced from the word of God. Their pious labors we still have in the forms of Bodies of Divinity and Confessions of Faith, in both which the unscriptural and antiscriptural dogmas and heresies of Rome are condemned and solidly confuted by the Scriptures. There is a wonderful "harmony of confessions" framed by those who separated from the fellowship of the Romish church; which harmony can be accounted for only by the fact that those who framed them drew their materials from the Bible. But it was by their public covenants especially, that the reformers lifted a testimony against the heresies, immoralities and tyrannies of the church of Rome. And among all the churches of the Reformation, that of Scotland is justly entitled to the pre-eminence. In no nation or state in Christendom did the witnesses of Christ,—the second angel, attain so nearly to a scriptural model of organized society in church and state as in that land, whose mountains and valleys were "flowered with martyrs" for a "Covenanted Work of Reformation." As Zuingle the Swiss-reformer excelled Luther, Calvin and others in Europe in the application of the divine moral law, as revealed in Scriptures, to civil society, so John Knox in Scotland was equally clear, that royal personages are amenable to the body politic, and both to the Mediator.

We are now under the ministry of this second "angel." The revival effected by the first angel had greatly declined before the second made his appearance; and all persons of intelligence and spiritual discernment in our day, lament the visible decline in practical godliness, arising from indifference to divine truth. Most professing Christians, including the descendants of the martyrs, are "willingly ignorant" of the attainments and sufferings of their illustrious predecessors. The work of reformation to be accomplished by the second angel, we suppose to have been completed about the middle of the seventeenth century. Since that period his work appears from history to consist in testifying against defection from the reformation which had been reached. The "great city" is to fall "because she made all nations drink of the wine of the wrath of her fornication." She is "spiritually called Sodom and Egypt," neither of which was a church any more than Babylon. These were all heathen communities, never married to the Lord; therefore Babylon is not here charged as an adulteress, but with fornication. The nations are her paramours. Her wine is intoxicating. It deranges the intellect and stupifies the conscience. Will any reasoning prevail with a drunken man? An active politician is proverbially unscrupulous, and proof against the law of God. There is, however, "wrath" in this cup. Those who refuse to "kiss the Son" must feel the weight of his iron rod. (Ps. ii. 9, 12; lxxv. 8.)

The "little book" introduced at the 10th chapter, is included in the first 13 verses of the 11th chapter, which comprehends a concise history of the 1260 years, as we have seen. At the 15th verse, the seventh and last trumpet is sounded which introduces the millennium and gives a brief outline of events till the end of the world. Then the three following chapters give in detail the events prior to the millennium, a commentary, as it were, on the "little book," but resuming a narrative of the sealed book's contents, which had been suspended at the end of the 9th chapter. There, as we have seen, the first and second woe-trumpets left the population of the Roman church and empire still in rebellion:—"They repented not."—Hence it is apparent that the work of these symbolic angels consists in opposing the antichristian systems of organized society during the period of the fifth and sixth trumpets. This they do partly by declaring the truth as it is in Jesus, and partly by denouncing divine judgments on the impenitent. The first angel, by proclaiming the "everlasting gospel," called upon men to "fear God and give glory to him," and not to idols,—threatening "coming judgment." The great majority of those addressed, however, disregarding alike his loving instructions and faithful warnings, must hear from the second angel that the judgment threatened by his predecessor, is now imminent:—"Babylon is fallen," etc. Notwithstanding the faithful and earnest contendings of the Waldenses, Bohemians and others on the continent of Europe, seconded by the Lollards in England, so far were the votaries of Antichrist from repenting of their idolatry and profligacy, that they became more and more exasperated against those witnesses who tormented them, and attempted to silence their testimony by committing their leaders to the flames. Hence the second angel's ministry consists more in denouncing judgment than in offering mercy to the penitent; and the history of the struggles in Europe and the British Isles between Christ's witnesses and the Roman Antichrist in the 16th and 17th centuries, demonstrates the awful fact that they, with great and wonderful unanimity, judged the church of Rome at least, utterly irreclaimable. Of this united judgment the Confessions of those reformers are at this day a standing evidence. But chief among the churches and nations of Christendom stands Scotland, as well before as after her appearance, by her famous Commissioners, in the Westminster Assembly of Divines. In her full and free Assembly, and by her national representatives, sustained by all their pious constituency, she uttered those memorable words,—"We abhor and detest ... chiefly all kind of Papistry in general and particular heads, even as they are damned (condemned) and confuted by the word of God and Kirk of Scotland." Perhaps this is the only instance hitherto within the 1260 years, where a whole church and nation, under the awful sanction of a solemn oath, has pronounced a judicial sentence of condemnation upon the church of Rome. Thus with confidence did those noble witnesses pronounce the anticipated doom of the mystic Babylon. But alas! may we not adopt and apply now (1870,) the language of the weeping prophet?—"How is she become a widow! she that was great among the nations, and princess among the provinces!"

As declension among those who had protested against the corruptions of Antichrist, under the ministry of the first angel of reform, together with the continued impenitence of the multitude who still wondered after the beast, called for the appearance of the second angel of revival, so the moral condition of the world called for the work of his successor. In the mean time, living as we now are, within the period allotted in prophecy and in history to the ministry of the second angel of revival and reform, it is but too evident that there is a great and increasing decline among the best reformed churches. Many of the Protestant ministry, especially of the prelatic order, are posting back to Rome; and the growing ritualism, with its gaudy and splendid "attire of a harlot," which characterizes others, plainly indicates their tendency in the same direction. And even those other denominations, which are not yet prepared to adopt that "blasphemous hierarchy," are visibly departing from the soundness in doctrine and purity of gospel worship which constituted the chief glory of the Second Reformation. These are the baleful effects of the dragon's influence "on the earth," (ch. xii. 13, 15.) Besides, nearly all ecclesiastical bodies are yet in cordial alliance with the beast of the sea; and this alliance is the Antichrist. The Pope is now nearly divested of his former civil supremacy, and in this respect become less the express image of the imperial beast of the sea, (ch. xiii. 14;) yet the leaven of the Romish religion pervades all the Christian community, so far as allegiance to the beast or his horns is either enjoined or tolerated. This usurpation of the royal prerogatives of Christ over the churches and nations in the eastern hemisphere by the kings of the earth, and a similar usurpation in the western hemisphere, whether by individual despots or by the body politic, is the great crime which fills the measure of the cup of wrath, to be poured out of the "seven vials." While such is the moral condition of society in all lands favored with a revelation of the will of God,—visited with judgments, continuing impenitent and guilt augmenting, what is to be expected but heavier judgments to follow?

9. And the third angel followed them, saying, with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

11. And the smoke of their torment ascendeth up for ever and ever; and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

Vs. 9-11.—"And the third angel followed." The two preceding angels addressed communities, calling them to repentance and reformation. Indeed, the language of the second implies little or no hope of their recovery. This third angel, "following" up the scriptural testimony of those who went before, and assuming that church and state,—the essential elements of the antichristian system,—continue irreclaimable, addresses his message to individuals. This angel is the last that the Lord Jesus will employ to awaken sinners that "are at ease in Zion." His ministry is yet future, and he will never be succeeded by an angel of mercy until mystical Babylon is overthrown. The special, arduous and perilous work of this angel is, to threaten eternal death against every individual who persists in the hitherto popular idolatry. "If any man worship the beast."—Up to the time of this angel's appearance the beast lives and devours his prey: consequently, his work comes within the period of the 1260 years. During this limited time, there will be found in the Apocalypse three objects of popular devotion,—the dragon, (ch. xiii. 4,) the beast, and his image, (v. 15.) In this place the dragon is omitted, as also in ch. xv. 2; xx. 4. We may ask, why the omission?—Simply because "the things which the Gentiles sacrifice, they sacrifice to devils, and not to God," (1 Cor. x. 20;) consequently, these worshippers being Gentiles, (ch. xi. 2,) there is no necessity that the dragon (the devil) should be particularized. From the first rise of the beast, he was in alliance with the dragon, (ch. xiii. 2, 3;) therefore both are doomed to perdition, (ch. xx. 10.) Most expositors consider this angel as emblematical of events already past; the reformation effected by Luther, his coadjutors and successors, or the church of England![9] Their error consists in viewing the beast as the symbol of the church of Rome. And it is remarkable, that through the power of local and political bias, those commentators who themselves perceive that the beast of the sea in chapter xiii. 1, symbolizes the Roman empire, lose sight of their own exposition when they arrive at the place before us! And of this bias and inconsistency they seem to be wholly unconscious! No, there has never yet appeared in the symbolic heaven a minister or ecclesiastical organization, which has authoritatively denounced everlasting punishment against all who "receive the mark of the beast." It is to be noticed here that the sins charged are cumulative, not distributive. Guilt is contracted as here charged, by "worshipping the beast and his image, and receiving his mark." If the beast signify immoral civil power, and his image signify the Papacy, as we have seen they do, then it follows that worshipping both, and receiving the mark of the former, constitute the special guilt here charged by the angel: that is, eulogizing, praising, and actively co-operating with civil and ecclesiastical society, at war with the Bible—in organized hostility to the Lord and his Anointed. (Ps. ii. 9.) "Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law?" (Ps. xciv. 20.) But during the 1260 years, the secular imperial beast consists of "kingdoms of this world" in alliance with the beast of the earth, (ch. xiii. 1, 11.) And as both are for their crimes consigned to utter destruction, so in the time of the "third angel," every individual is threatened with everlasting punishment, who identifies with them. "No temporal judgments on collective bodies can be the fulfilment of this awful denunciation, which evidently relates to individuals, and to each individual who is guilty; and if words can convey the idea of eternal punishment, it is here denounced."[10] The words in the original, translated "for ever and ever," (v. 11,) are the strongest in the Greek language to signify eternity, and are not susceptible of any other meaning.

As already intimated, the special mission and awful message of this angel is yet future; but the testimony of his predecessor will have made the tyranny, idolatry, immorality and profligacy of civil despots and mercenary ministers so palpable and glaring, that the vengeance of the Lord proclaimed by the last messenger will appear to be just. In this way the "two witnesses smite the earth with all plagues," (ch. xi. 6;) for they are identical with the "third angel," and have an active agency in the work of judgment to be executed upon the antichristian enemies, (ch. xv. 7.) And "who knows the power of that wrath which is poured out without mixture into the cup of Jehovah's indignation?" In temporal judgments there may be a mixture of mercy; but there is no such element in the cup of the impenitent votaries of mystic Babylon. "Holy angels" look on without sympathy for her agonies, while the Lamb inflicts the tremendous penalty of her complicated and long-continued crimes. "He shall be tormented—their torment:"—individuals found guilty of complicity with Babylon, will be bound up into bundles as fuel for that fire and brimstone, whose "smoke ascendeth up for ever and ever." "They have no rest day nor night who worship the beast,"—no mitigation of their sufferings. They are doomed to dwell "with everlasting burnings." (Is. xxxiii. 14.) Such are the denunciations which the "third angel" is commissioned to proclaim in the ears of men, either to bring them to repentance, or to justify the Lamb in punishing their impenitent disobedience. Now "every one who is acquainted with the writings of the reformers and their successors, knows that they generally declared, without hesitation, that popery is a damnable religion."[11] Popery, however, is the religion which has corrupted states and churches throughout the world; and therefore future reformers will not hesitate to join civil states with her in their testimony and prayers, saying,—"The wicked shall be turned into hell, and all the nations that forget God. Pour out thy fury upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name; for they have devoured Jacob and laid waste his dwelling place." (Psa. ix. 17; lxxix. 6, 7.)

12. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord, from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

Vs. 12, 13.—The faithful and pointed testimony of the "third angel" of reform against the organized enemies of God in church and state, instead of producing repentance, tends only to provoke them to greater rage against those who thus awaken their consciences and disturb their sinful repose. The fires of persecution are again kindled, and the witnesses are subjected to the anathemas of the church and the sword of the civil magistrate,—the cruelty of the two beasts. It is therefore added,—"Here is the patience of the saints." The events predicted here agree in time with ch. xiii. 10; and the subjects of persecution are the same moral person in their legitimate successors who appeared in ch. xii. 17. They "keep the commandments of God and the faith of Jesus," while the multitude "obey unrighteousness, receiving for doctrines the commandments of men."

To animate these sufferers who are in "jeopardy every hour" and who have the sentence of death as outlaws, pronounced against them by Antichrist, John "heard a voice from heaven," directing him to write,—"Blessed are the dead which die in the Lord, from henceforth."—To "die in the Lord,"—means, in the faith and hope of the gospel, relieved by the "witness of the Spirit" from the overwhelming fears of the pains of purgatory. Both negatively and positively, this angel testifies against the antichristian dogma of purgatory. He declares that the torments of the wicked continue "for ever and ever," while the righteous who die in the Lord, "cease from their labours."—No stronger testimony can be conceived against the more gross papal heresy, or the more modern and so called philosophical delusions of Universalists, Socinians and others,—all of whom are the offspring of the "mother of harlots." But besides the voice from heaven, and the concurrent witness of the Spirit, against the papal dogma of purgatory, the "rest" here proclaimed for the comfort of martyred saints, may be also understood as a termination to their sharp conflicts with Antichrist. "Henceforth they rest from their labours,"—they shall never again be called to "resist unto blood, striving against sin," as heretofore, by the combined opposition of the "beast and false prophet," organized tyranny and idolatry. The ministry of the "third angel," cotemporary with the "seventh trumpet,"—the third and last "woe," prepares society throughout Christendom for entering into the millennial rest.

14. And I looked, and, behold, a white cloud, and upon the cloud one sat like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle.

15. And another came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap; for the time is come for thee to reap: for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.

Vs. 14-16.—The gathering in of the harvest is sometimes emblematical of mercy,—as when the believer is gathered to his fathers by death. His sanctification being completed, he is taken home "as a shock of corn ripe in his season." Reaping and threshing, however, are most frequently symbolical of divine judgments, (Jer. li. 33;) and the apostle refers here to the same event which the Lord foretold by the mouth of other prophets. (Joel iii. 13-17; Micah iv. 12, 13.) This harvest is emblematical of divine judgment on the nations of apostate Christendom. He who executes the judgment is one like the Son of man, the Lord Christ. Enthroned on a "white cloud" as his chariot, and having on his royal "head a golden crown," the symbol of sovereignty, at the solicitation, the loud cry of the symbolic angel,—a gospel ministry, he "thrusts in his "sharp sickle," the emblem of avenging justice, and with infinite ease, "the earth is reaped." This work of punishing guilty nations is not so proper to the ministry, the functions of whose office are of a spiritual nature; yet are they active in a way competent to them, calling upon the "Lord of the harvest" to reap. They judge of the signs of the times. Such is part of their appropriate work. Thus they say,—"The time is come for thee to reap; for the harvest of the earth is ripe." The Lord Jesus appeared in royal majesty to John, as he had appeared to Ezekiel, (ch. i. 26;) and to Daniel, (ch. vii. 13.) The cloud on which he sat had a bright side towards his saints, but to his enemies a dark side, as at the Red Sea. (Ex. xiv. 19, 20.)

The two judgments of the harvest and vintage, are obviously an allusion to a natural order in the climate of Judea. Not only did the barley and wheat-harvest precede the time of gathering grapes, but some space elapsed between these labors of the husbandman. The usual order is observed here.

17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.

18. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe.

19. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God.

20. And the wine press was trodden without the city, and blood came out of the wine-press even unto the horse-bridles, by the space of a thousand and six hundred furlongs.

Vs. 17-20.—As the ministry of the "third angel," (v. 9,) was final, as to pronouncing the deserved doom of all the adherents of the antichristian system, so in the symbols of the harvest and vintage, we have the execution of that sentence exhibited. The nations of Christendom, having drunk the wine of the mother of harlots, and of her daughters too, and having exhausted the patience of the Lord Jesus, refusing to repent, while he warned them by his servants the three angels of reform,—"rising early and sending them," were at length "ripe" for his sharp sickle. Long had he expostulated with them, saying to them, while addressing his church,—"The nation and kingdom that will not serve thee (O Zion,) shall perish; yea, those nations shall be utterly wasted." (Isa. lx. 12.)—The desolating judgments of the reigning Mediator, having brought those nations to "hate the whore," they become the willing and zealous agents of her destruction, as appears, (ch. xvii. 16.)

The "gathering of the clusters of the vine of the earth,"—is a concise emblematical representation of that tremendous work of punishing the apostate church, to be exhibited in greater detail in the following chapters.

The "angel coming out of the temple,"—represents the gospel ministry as usual. His "having a sharp sickle" may import his more immediate agency in this than in the preceding work of the harvest." Christ himself judged the nations,—had the "sharp sickle;" but in reckoning with impenitent ecclesiastical communities, he will honor his faithful servants. As in "measuring the temple,"—the Mediator held the instrument in his own hand under the Old Testament, (Zech. ii. 1,) but under the New Testament gave it into the hand of John, the representative of a gospel ministry, (ch. xi. 1,) so that transaction may illustrate the symbols here.

The other angel "coming from the altar, who had power over fire," is also symbolical of the ministry. The sickle in the hand of the former angel, is for gathering the grapes; while the connexion of the latter angel with the "altar," imports that a sacrifice is about to be offered, as customary, to appease divine justice.—The "vine of the earth" is plainly contrasted with the true vine. (Ps. lxxx. 1; Jer. ii. 21.) This is a vine of Sodom with clusters of Gomorrah, (ch. xi. 8; Deut. xxxii. 32, 33.) It is the symbol of an apostate church, the chief heresy of which is a practical rejection of the atonement of Christ; for it is certain that vindictive justice is an attribute of God, and that he will demand satisfaction from those impenitent sinners who despise his mercy in the gospel offer, and "tread under foot the blood of the covenant wherewith Christ was sanctified." (Heb. x. 29.) A heavier doom awaits all such than to "die without mercy," which was the penalty for those who "despised Moses' law." No sacrifice is appointed for the man or the church that sins presumptuously. (Num. xv. 30, 31.) To all such, "our God is a consuming fire." (Heb. xii. 29.)—The one angel calls upon the other,—encourages his companion, to execute the judgment of God. "Thrust in thy sharp sickle."—Under the superintendence of the Mediator, his servants by their prayers and their sermons have an active part in this work of judgment. From the mouth of the witnesses proceeded fire to devour their enemies, (ch. xi. 5.) This is the last work of judgment in which they will be honoured. Joining their victorious predecessors who overcame the antichristian combinations "by the blood of the Lamb and the word of their testimony," (chs. vi. 9, 10; xii. 11,) these undaunted servants of the Lord are honored by him as instrumental in the infliction of the final judgments symbolized by the seventh trumpet and the seventh vial,—the third and last woe.—The "wine-press" is the symbol of the "wrath of God," and its location "without the city," denotes that the churches of the apostacy are excommunicated,—"reprobate silver, because the Lord hath rejected them."

We are not told here by whom the grapes are trodden; but this is the work of the Lord Jesus himself, who in the days of his flesh on earth forewarned his impenitent foes that he would thus deal with them in his wrath. "Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." (Luke xix. 27; Isa. lxiii. 3; Rev. xix. 15.)—The blood in depth is to the "horse-bridles," and in extent "a thousand and six hundred furlongs,"—200 miles! Although this language is hyperbolical, it is intended to signify "a time of trouble, such as never was since there was a nation even to that same time; and at that same time God's people shall be delivered, every one that shall be found written in the book." (Dan. xii. 1; Rev. xiii. 8.)—Thus it appears that church and state, having combined in the antichristian apostacy, are severally visited with the unmingled wine of the wrath of God. All the saints shall have obeyed the call,—"Come out of her, my people;" and mystic Babylon shall then be utterly destroyed. Whether Palestine, the Pope's patrimony, or some other territory be understood by the "1600 furlongs," is matter of vague conjecture by all expositors, and is to be verified only by the fulfilment of the prediction.



CHAPTER XV.

This chapter introduces the third and last series of symbols under which the prospective history of the church militant is given, to strengthen the faith and animate the hopes of her suffering and heroic children. The warfare of the witnesses for the crown rights of Immanuel, which have been usurped by his enemies, has been symbolized under the seals, (chs. vi.-ix.,) and under the trumpets, (chs. xi. xii.;) and the symbolic narrative is yet under the vials to be greatly amplified, especially their last and greatest conflict, briefly represented in the latter part of the preceding chapter, (vs. 9-18.) Whether or not the vials, to which this fifteenth chapter is introductory, be all comprehended under the seventh trumpet, as the trumpets are all comprehended under the seventh seal, is a question upon which respectable expositors differ. It is indeed obvious that the breaking of the last seal, lays open the whole of the book, consequently the angels holding the vials would come into view. John, however, is obliged to "write" consecutively some visions which he saw as it were at one view. Thus he was "about to write what the seven thunders uttered," (ch. x. 4,) but was prohibited. That was not the proper time or place; but it is there intimated, (v. 7,) that "in the days of the voice of the seventh angel," the import of the "seven thunders" would be disclosed. Then would the "mystery of God be finished, as he had declared to his servants the prophets." (Joel iii. 2, 12, 13; Micah iv. 3; Zech. xii. 2-4; 2 Thess. ii. 8.) Some of the most learned and sober divines, who wrote on the Apocalypse during the peninsular war waged by the first Napolean, contemplating the anarchical and bloody scenes of the French Revolution, and the subsequent tyranny and blood connected with the successful wars of the Gallic usurper, thought they heard in the commotions of European nations the sound of the seventh trumpet, and saw the plagues inflicted as symbolized by the vials. And thus it is that local events, which excite the political feelings, the prejudices and partialities of even good men, are hastily interpreted as a fulfilment of prophecy. It does not appear, however, that those events were either of sufficient magnitude or geographical extent to answer the tremendous symbols of either harvest or vintage. Did the French revolution, the American revolution, or the wars of Napolean First, influence the civilized world or affect the church of God, as Popery and Mahometanism have done? No, the comparison is preposterous. Hence it is most probable that Christendom has not yet heard the alarming sound of the seventh trumpet.

1. And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

V. 1.—"Another sign in heaven."—All the visions were seen by the apostle in the same place, (ch. i. 1; xii. 1.) The word translated "sign" here is the same as "wonder" in the twelfth chapter, which for greater clearness to the English reader ought to have been rendered by the same word.—The symbol or sign consists of "seven angels having the seven last plagues,"—the last to be inflicted on the Antichrist, but not absolutely the last penal inflictions on the enemies of God; for "Gog and Magog" are in like manner to be destroyed, and there is eternal wrath.

Upon the "Lamb's taking the book," and before he had opened the first seal, songs of joy burst forth from saints and angels, (ch. v. 8, 9.) So it is here. Before the angels proceed to execute their commission, the redeemed of the Lord, anticipating the effects of these judgments, give expression to their joy.

2. And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God.

3. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty, just and true are thy ways, thou King of saints!

4. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

Vs. 2-4.—The "sea of glass," or transparent sea, (as in ch. iv. 6,) refers us to the brazen sea before the throne of God in the temple. In this sea the priests were to wash themselves, (Exod. xxx. 18, 19,) and in water drawn from it the sacrifices were to be washed also. (Lev. i. 9, 13.)

As the brazen sea typified the blood of Christ, that "fountain opened for sin and for uncleanness," (Zech. xiii. 1,) so this "sea of glass" is the symbol of the same thing; for the Lord washes away the filth of the daughters of Zion, and purges the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. (Isa. iv. 4.) This happy company were victorious by the blood of the Lamb, "over the beast, his image, his name and number;" having clean escaped from them who live in error, both in civil and ecclesiastical relations. Holding the eucharistic "harps of God," they are the same company as those on Mount Zion with the Lamb, (ch. xiv. 1, 2.) There, their song was called new; here it is more fully described. There it was said, "no man could learn that song" but themselves, here we have the matter of the song epitomised. It is constructed of two parts, "the song of Moses and the song of the Lamb." As the children of Israel at the Red Sea celebrated the praises of God's justice in the overthrow of their enemies the Egyptians, so do these with united voice express their admiration and praise in anticipation of the final and awful end of these cruel, idolatrous and persecuting mystical Egyptians, (ch. xi. 8,) "saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." They do also declare their faith in the universal dominion of their King; that "all nations shall come and worship before him." And to this day none but the witnesses are prepared either with intelligence or affection to "learn" or use this song. We have the subject matter of both parts of this triumphant song, framed by the Holy Spirit and incorporated in the Book of Psalms, (as Ps. ii. 8; xviii. 37-45; xlv. 3-6; cx. 1, etc.) The fortunes of God's covenant people till the ingathering of the Jews, with the fulness of the Gentiles, may be found in Moses' song, (Deut. xxxii. 1-43,) and the "song of the Lamb" is found in chapter v. 9-13.

5. And after that I looked, and behold, the temple of the tabernacle of the testimony in heaven was opened:

6. And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles.

Vs. 5, 6.—John looked again, and saw the "temple opened," that the seven angels might have egress to enter upon their heavenly mission. Their clothing resembled the garments of the priests under the law, "white linen and golden girdles," representing the holiness or moral purity of their work. They shed the blood of the victim, so to speak, without soiling their garments; but the Lord Jesus, whose work of judgment this is, "stains all his raiment," (Isa. lxiii. 3,) "for the day of vengeance is in his heart," (v. 4.)

7. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever.

V. 7.—"One of the four beasts,"—animals, the symbol of the gospel ministry, as we found, (ch. iv. 6.) Not all the ministry were employed in this action, but one only. That is, some few, a fractional part, possessing more insight into the "sure word of prophecy," and endowed with larger measure of heroic spirit by the Lord Jesus, co-operated with holy angels in this work of judgment. "He gave the vials into the hand of the angels." By their preaching, their prayers and their example, faithful ministers, unseduced by the blandishments of corrupt power, and undismayed by the bloody edicts of the beast,—"in nothing terrified by their adversaries," denounce the judgments represented by these vials, upon the impenitent enemies of the Lord and his Anointed. For an illustration of this symbolic action of giving the vials of divine wrath to the appointed agents, reference may be had to Jer. xxv. 15-26; li. 7.

8. And the temple was filled with smoke from the glory of God, and from his power, and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Vs. 8.—"The temple filled with smoke," represents the darkness of these dispensations, the horror and dismay which seizes upon the votaries of Antichrist. But during the time of executing these judgments, the progress of the gospel will be retarded,—"no man being able to enter into the temple." It is intimated, moreover, that these judgments will, as it were, clear away the "smoke," and render the temple once more luminous. So we may conclude by comparing the 4th and 8th verses. In the 4th verse the witnesses declare their faith thus,—"All nations shall come and worship before thee." But this is a description of the millennial state of the world. (Ps. lxxii. 11.)



CHAPTER XVI.

All preliminaries being now arranged, the seven angels receive their commission by a "great voice out of the temple." It is the "voice of the Lord, full of majesty." (Ps. xxix. 4.)—As the seals and trumpets were not coincident, but successive, so it is doubtless with the vials. No two begin to be poured out at the same time. One follows another in orderly succession.

Several questions of difficult solution, arise in the minds of devout and humble students of the Apocalypse, respecting the series of the vials. Are the vials cotemporary with the trumpets? Seeing that the seventh seal included all the trumpets, does analogy require that all the vials be comprehended under the seventh or last trumpet? Or, do the seven vials come under the last three trumpets, distinguished as they are by the character of woe-trumpets? (ch. viii. 13.) Other questions may here be propounded; but these seem to be the most obvious and important, in fixing the time of the events predicted.

The breaking of the seventh seal unquestionably laid open the whole of the book, including all the trumpets and vials,—all future events till the end of the world; but it does not follow, for instance, that the awful scene of the final judgment is to be cotemporary with any of the trumpets, (ch. xx. 11, 12.) The seventh seal, therefore, discloses important events, which are to come to pass subsequently to both trumpets and vials. The fact that both trumpets and vials are disclosed by the opening of the last seal, admits of their being cotemporaneous.

From the striking resemblance between the effects of the trumpets and those of the vials, (ch. viii. 7-12; xvi. 2-12,) they might seem to be cotemporary. This, however, is not the case, for the objects of the judgments are different, that of the trumpets being more formally the civil empire, while that of the vials is the ecclesiastical empire; each, however, greatly affecting the other, because of their unholy union against the cause of Christ. Perhaps it may be most consonant to the mind of the Spirit to view the vials as agreeing in time with the three woe-trumpets. Keeping in view the definite period of Antichrist's domination in church and state, 1260 years, and the probability of its drawing to a close, the remaining part would seem too short for the period of the vials. As the series of the vials, like those which in vision preceded them, is successive, the application of them all to the French Revolution is simply preposterous.[12] That event answered not to the symbol either in extent or duration. Nor indeed is there satisfactory evidence in the actual condition of the Christian world, notwithstanding the fond imagination of learned and good men, that the voice of the seventh angel has yet been heard by Christendom.

1. And I heard a great voice out of the temple, saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth.

V. 1.—"Earth" has here the usual meaning,—the whole territory and population of the Roman empire, those only and always exempted, who are true to the cause of Immanuel. The angels of destruction cannot hurt those who are under the protection of his blood. (Exod. xii. 23.) They may not "come near any man upon whom is the mark." (Ezek. ix. 6; Rev. xiv. 1.)

2. And the first went, and poured out his vial upon the earth; and there fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshipped his image.

3. And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.

4. And the third angel poured out his vial upon the rivers and fountains of waters; and they became blood.

5. And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus:

6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.

7. And I heard another out of altar say, Even so, Lord God Almighty, true and righteous are thy judgments.

Vs. 2-7.—"And the first went."—However disagreeable the service, as we are ready to suppose, this holy agent at once obeys the divine command. The best of men hesitate and remonstrate when called to difficult and disagreeable work. So it was with Moses, and with Jeremiah. (Exod. iv. 10; Jer. i. 6.) But all these heavenly messengers in succession, execute their respective tasks without gainsaying. It is the will of our common Lord that his disciples should emulate their example, that they should "know, obey and submit to his will in all things as the angels do in heaven." (Ps. ciii. 20, 21.)—The judgments upon the antichristian enemies which have been briefly represented in the close of the 14th chapter by a harvest and vintage, are in this chapter more extensively exhibited by the seven vials. A resemblance to the first four trumpets may be observed in the effects of the first four vials, and besides, these plagues resemble those inflicted on Egypt. If by her crimes, especially by idolatry and cruelty to the people of God papal Rome has copied the manners of Egypt and Babylon, it is but just that she should be visited with like punishment.—The first vial selects as victims those who "had the mark of the beast and worshipped his image;" and this is true of the succeeding plagues, although the fact be not repeated. The object of this vial is the "earth" in a more restricted sense than in the first verse. The "earth" in the first verse comprises all the parts of a system, "earth, sea, fountains, sun and air," mentioned in the following verses.—The "noisome and grievous sore," refers to one of the plagues of Egypt. (Exod. ix. 9-11.) The earth was the object affected also by the first trumpet; (ch. viii. 7;) but as Antichrist had not then arisen, this plague cannot agree in time with the first trumpet, though it might with the fifth or sixth trumpet; for while these trumpets were demolishing the eastern member of the Roman empire, making way for the development of Mahomet's imposture, the "little horn" of Daniel, and Paul's "man of sin," was revealed in the west. But the "two witnesses" were coincident in origin with Antichrist, and were empowered by the Lord Christ "to smite the earth with all plagues as often as they would," (ch. xi. 6.) The "grievous sore" is to be understood metaphorically, not literally; for so the construction of the Apocalypse requires. It may import the festering of unmortified corruption among the votaries of Antichrist, intensified by the faithful application of the divine law by the witnesses.—The object of the second vial is the "sea," the same as that of the second trumpet, (ch. viii. 8, 9.) The allusion is to Exod. vii. 20, 21. Intestine commotions, with war, blood and death, seem to be symbolized. The horns of the beast were often turned against one another; for the bestial kingdom was "partly broken." The toes in Nebuchadnezzar's image did not "cleave one to another." (Dan. ii. 42, 43.)—The object of the third vial is the "rivers and fountains of waters," (ch. viii. 10; Exodus vii. 19.) These symbols may signify the several kingdoms of the empire, tributary by their wealth and traffic to the great city. And as the witnesses continued to prophesy, giving increased point and publicity to their testimony, and as the Turks were making encroachments upon the territories of nominal Christian princes in the west, extensive wars and great slaughter were the results. These awful judgments are followed by the plaudits of two angels. The eternal Jehovah is recognized as the Author of these judgments. The Mediator may here be understood, (ch. i. 8;) (John v. 22, 27.) The "angel of the waters" may be the same who poured out the vial. He gives to the Lord the glory of his justice:—"Thou art righteous." He also approves the "law of retaliation:"—"For they are worthy." The other angel "out of the altar" speaks on behalf of the martyrs, (ch. vi. 9, 10,) recognizing the faithfulness of God:—"True and righteous are thy judgments."

8. And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.

9. And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues; and they repented not to give him glory.

Vs. 8,9.—The object of the fourth vial is the "sun," (ch. viii. 12.) "Power was given him,"—the angel. The two witnesses are represented as armed with "fire, which proceedeth out of their mouth, devouring their enemies," (ch. xi. 5.) As the formal object of all the vials is the ecclesiastical, rather than the civil empire, and the sun is the symbol of the chief dignitary, perhaps this vial strikes more directly upon the "man of sin." The expression in the introduction to the vials, (ch. xv. 4,)—"thou only art holy," seems to be a testimony against the antichristian "name of blasphemy,"—"His Holiness." By the Reformation, symbolized by successive angels of the fourteenth chapter, those valiant men tormented the Pope and his vassals, so that they raged and blasphemed more and more, but "repented not to give God the glory." So it was at the sounding of the sixth trumpet, (ch. ix. 20, 21.)

10. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

11. And blasphemed the God of heaven, because of their pains and their sores, and repented not of their deeds.

Vs. 10, 11.—"The seat of the beast" is the object of the fifth vial. The "beast" is all along from chapter xi. 7, the Roman empire. The "image of the beast," we have found to be the papacy, (ch. xiii. 14, 15.) Now the "seat (throne) of the beast," would seem to point to the metropolis, where the Pope, as a kind of imperial, politico-ecclesiastical head, keeps his court, and whence decrees are issued. This plague is like the ninth inflicted upon Egypt, (Exod. x. 21.) It was the last but one, and left Pharaoh still impenitent. Just so here; although this vial is the last but one to be poured out on the western limb of the great antichristian conspiracy: the population of the spiritual empire repress their complaints before men,—"they gnawed their tongues for pain;" while they in their hearts "curse their king and their God, and look upward." (Is. viii. 21.) This may be understood to be the actual condition of the Pope and his retainers at the present time, and especially since the year 1848, when he was forced to flee from Rome. Darkness is the emblem of distress, of mental despair, (Ps. xxxv. 8; Is. viii. 22;) and the actual relation of European powers to the see of Rome,—Austria, France, Spain, and the Italian states, is not calculated to mitigate, but rather to augment and irritate the "pains and the sores" inflicted by this and former vials.

We can, however, offer only conjectures here, and dare not be too confident; for learned and pious expositors are of the opinion that all the vials are comprehended under the seventh trumpet; that the seventh trumpet has not yet begun to sound; and consequently, that the vials are all future. On the other hand, equally learned and godly interpreters of these Apocalyptic hieroglyphics, are very confident that the sixth vial is in process of pouring out in our present time; and that in fact its effects are obviously traceable in providence. Already we have indicated our humble opinion, that all the vials are not necessarily comprehended under the seventh trumpet; inasmuch as the opening of the last seal disclosed equally trumpets and vials: yet doubtless it is requisite that the series of the trumpets should precede that of the vials, while nothing hinders that of both series should cotemporate. We may conceive that as the first four trumpets demolished the western member of the Roman empire, and the next two the eastern limb, so the vials may be distributed in a manner somewhat similar. The second woe, or sixth trumpet, has not yet finished its appropriate work in the final subversion of the Turkish empire, which still exists; and during the time of its last echoes, the vials may be supposed to be accomplishing their appropriate work upon the western empire, as being "wholly given to idolatry." While the first five vials are consuming the Antichrist in the west, the sixth is operating in the east.

12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

13. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

14. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.

15. Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.

16. And he gathered them together into a place called in the Hebrew tongue Armageddon.

Vs. 12-16.—"The great river Euphrates" is the object of the sixth vial. By the very general consent of expositors the Turkish empire is intended by this symbol; and they seem to be equally agreed that the sixth vial in now in process of pouring out. The object of the sixth trumpet is the same, (ch. ix. 14.) There is, besides, an obvious allusion to the ancient literal Babylon; and to the manner of its overthrow by Cyrus the king of Persia. (Jer. l. 38; li. 36; Dan. v. 26-28; Is. xliv. 27, 28.)—This monarch, as historians relate, changed the current of the Euphrates, and by this means took possession of the city, while Belshazzar and his nobles were engaged in a drunken festival. (Dan. v. 1-30.)—The waters of this river are to be taken as representing the population of the Ottoman empire, (ch. xvii. 15.) By the "kings of the east" may be understood the Jews, agreeably to the symbolical nature of this book; (Is. xli. 2, 3;) yet as the Turkish empire and Mahometan imposture constitute barriers to the extension of Christ's kingdom among the populous nations of the east, as Popish despotism and idolatry, obstruct the gospel in the west, we may give this symbol of the "kings of the east" a more extensive interpretation. Probably a larger proportion of the natural seed of Abraham are to be found on the west than even on the east of the Turkish empire. The dynasty of the Turk is in process of visible exhaustion, and nothing but what is termed among antichristian nations "the balance of power," prolongs its existence or hinders its extinction. "Drying up," evaporation, is a gradual process, and with singular precision describes the waning light of the once proud Crescent,—the expiring breath of what has been termed by a bold figure, "the sick man."[13]—Under this vial, however, and likewise as the termination of the second woe, a general, final and desperate alliance is to be found to resist the aggressive forces of the "Lord of Hosts."—This confederacy is headed by the dragon, and is identical with the war, (ch. xii. 17,) against the "remnant of the woman's seed."—These "unclean spirits like frogs" are called "spirits of devils." They "come out of the mouth" of all the agents, the dragon, (ch. xii. 3, 9,) the beast, (ch. xiii. 1,) and the false prophet,—the same as the two-horned beast, (v. 11,) and (ch. xix. 20.) These "unclean spirits" succeed in gathering the kings of the earth, by "working miracles," "lying wonders." (2 Thess. ii. 9; 1 Tim. iv. 1, 2.) They are the agents of antichristian Rome, spiritual wickedness in high places," (Eph. vi. 12;)—"like frogs," living in moral filth; garrulous and impudent, stealthily gaining access into the bedchambers of the kings, "after the manner of Egypt." (Exod. viii. 3.)—Surely the policy of Rome is here portrayed, her cardinals, archbishops, Jesuits, etc., gaining entrance into the councils and cabinets of princes, inciting them to debauchery, tyranny and blood. Hellish hosts are thus "gathered to the battle of that great day of God Almighty,"—the day of the seventh vial, of the "vintage," (ch. xiv. 18-20,) and of the seventh trumpet, (ch. xi. 15;) for all these agree in point of time.—This will be an "hour of temptation," as intimated in the 15th verse, which is a parenthesis, interrupting a little the narrative of the effects of the vial. There is danger of apostacy, of "falling away to these Chaldeans," of temporizing with the enemy in order to escape suffering. Thus Christian soldiers of the cross, losing "the armour of righteousness," would be exposed to "shame." But "blessed is he that watcheth," that looks to the Captain of Salvation, to his cause, as elucidated by his providence,—the signs of the times; for so shall he "keep his garments," when others are "found naked."—"And he gathered them" or rather "they gathered," (for the singular verb agrees with its nominative plural neuter as usual,)—the "unclean spirits gathered the kings of the earth" to the destined place. This hinders not but that these antichristian enemies of the church are brought together by the Almighty. Just so he sent the king of Assyria against "a hypocritical nation." (Is. x. 5-7.) And doubtless the prophet Joel prophesied of this great and decisive battle, (ch. iii. 11-14.) "Thither cause thy mighty ones to come down, O Lord." Compare vs. 1, 2. The place is called "Armageddon," the mountain of destruction, suggesting the issue of the battle in the final overthrow of Antichrist; for it is not necessary to suppose that any place is literally pointed out; but as this is a compound word in the "Hebrew tongue," allusion may be made to the slaughter of Sisera's army, (Judges v. 19;) or to the mournful death of Josiah, (2 Chron. xxxv. 22.)

17. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

19. And the great city was divided into three parts, and the cities of the nations fell; and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.

20. And every island fled away, and the mountains were not found.

21. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed God, because of the plague of the hail; for the plague thereof was exceeding great.

Vs. 17-21.—"The seventh angel poured out his vial into the air."—The devil is emphatically styled "the prince of the power of the air." (Eph. ii. 2.) All the preceding vials fell upon their respective and successive objects, the several parts of the symbolic system; but this "vial of consummation" affects the whole of that system at once. The dragon, the beast, and his image, together with the false prophet,—all the "kingdoms of this world and the glory of them," which the god of this world claimed as his own, and offered to our Lord Jesus Christ in the days of his humiliation, (Luke iv. 6, 7;)—all will be destroyed for ever. He who gave commission by a "great voice," (v. 1,) to these angels, now that they have fulfilled his pleasure, solemnly declares his approbation,—"It is done." The Lord Christ had solemnly sworn that "in the days of the voice of the seventh angel, when he should begin to sound, the mystery of God should be finished," (ch. x. 6, 7.) He is faithful to his oath,—It is done. Hence, it is undeniably evident that the seventh trumpet agrees in time with the seventh vial; and it is equally evident that the events which they represent are yet future. What was obscurely intimated as following the sounding of the seventh trumpet,—"the nations were angry,—and thy wrath is come," (ch. xi. 18,) is here amplified; for the "voices, thunders and lightnings," are the visible and sensible tokens of the wrath of God. (Exod. xix. 16; Heb. xii. 21.) Next follows an "earthquake," the usual symbol of revolution; but this one is without parallel. An earthquake followed the opening of the sixth seal, (ch. vi. 12;) when paganism was overthrown in the Roman empire by Constantine, and another earthquake marked the close of the second woe, (ch. xi. 13,) when "the tenth part of the city fell:" but this concussion is "so mighty and so great" as to "divide the great city into three parts," or rival factions: next, "the cities of the nations fell,"—revolted from their wonted allegiance, and "great Babylon came in remembrance before God," who seemed to have forgotten both her and his saints whom she had so long and so cruelly persecuted. At the fall of Rome pagan, mountains and islands were only "moved out of their places," (ch. vi. 14;) but at the fall of Rome papal, "every island fled away, and the mountains were not found;"—the former indicating transition, the latter utter destruction.—The "fall of hail" is to be viewed as accompanying, not following, the fall of cities, flight of islands and mountains. As hail-stones are symbolical of divine judgments, and as there may be allusion here to another of the plagues of Egypt, (Exod. ix. 18;) so more especially may the facts of history supply the figurative language with which the judgments of the vials terminate. If any escaped the destroying sword in the battle of Armageddon, they are overtaken by these ponderous hail-stones out of heaven; even as "the Lord cast down great stones from heaven" upon the five kings of the Amorites; so that "more died with hailstones than they whom the children of Israel slew with the sword." (Jos. x. 11.)—The result is as before; the survivors remain impenitent. As history supplies no instance of literal hail-stones of a talent weight, (sixty pounds, or as others, a hundred,) so the symbol represents this as the most tremendous of all the judgments of God, (ch. xiv. 20.)

Thus, we have seen that the last trumpet and the last vial combine, in the final perdition of Babylon the great.



CHAPTER XVII.

This chapter may be considered introductory to the eighteenth, or as a digression in the narrative, to explain more fully the integral parts of that complex, mystical moral person so often called "great Babylon," whose destruction was so awfully presented in the foregoing chapter.

1. And there came one of the seven angels, which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore, that sitteth upon many waters;

2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

Vs. 1, 2.—The angel that "talked with the apostle" was probably the seventh. "The great whore" is the symbol of the idolatrous church of Rome, which broke her marriage covenant with Christ. Idolatry is spiritual whoredom. (Hosea vi. 10.) Her "sitting upon many waters" is explained, verse 15. "The kings of the earth" are her paramours, and their subjects are partakers in the crime,—"made drunk."

3. So he carried me away in the spirit into the wilderness; and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads, and ten horns.

4. And the woman was arrayed in purple and scarlet-colour, and decked with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations, and filthiness of her fornication.

5. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.

Vs. 3-5.—The "scarlet-coloured beast" is the Roman empire professing the Christian religion, modelled by the Romish church; for the "woman sits upon the beast," guiding and controlling all its motions. (James iii. 3.) The raiment of both is at once imperial and bloody,—"purple and scarlet."—The raiment of this "woman" is decked with precious metal, stones and pearls, after the usual "attire of a harlot." (Ezek. xvi. 17.) The "cup" alludes to the practice of harlots giving love-potions to their paramours, very expressive of the indulgences, absolutions, preferments, etc., by which the church of Rome attracts disciples to her idolatry. "The nations have drunken of her wine; therefore the nations are mad." (Jer. li. 7.)—The inscription "upon her forehead" is after the manner of shameless prostitutes, avowing Rome's whoredoms of idolatry, monasticism, indulgences to sin, as essential to religion, a "mystery of iniquity," by which the "man of sin thinks to change times and laws." (Dan. vii. 24, 25; xi. 36, 37.)

6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

V. 6.—This "woman,"—Christian church,—was "drunken with the blood of saints and martyrs." Of course, such a sight would give rise to the apostle's astonishment. The attempt of popish writers to apply this to pagan Rome's persecutions is demonstrably false; for John could not "wonder" at the persecution of the church when he was himself an actual victim in Patmos, (ch. i. 9.)

7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

8. The beast that thou sawest, was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder (whose names were not written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and yet is.

9. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

10. And there are seven kings: five have fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space.

11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

Vs. 7-11.—The angel explains the "mystery of the woman and of the beast that carrieth her." The beast, the civil power, carrieth, sustains the woman, the church; as the church controls the state, (v. 3; ch. xiii. 1, 11, 16.) The "beast that was, and is not, and yet is," is a mysterious personage as well as the woman; therefore all who "dwell upon the earth,"—not in "heaven, wonder," (ch. xiii. 3-6;)—that is, all the vassals of Antichrist, distinguished from those whose "names are in the book of life,"—the two witnesses.—"The seven heads" of the beast signify seven mountains, on which Rome literally stands, namely, Capitoline, Palatine, Aventine, Esquiline, Coelian, Viminal and Quirinal. Here the woman and Rome are manifestly identical,—the spiritual empire. But the heads of the beast have a double meaning; for they also signify "seven kings" or successive forms of civil government. At the time when John wrote, "five had fallen;" they had passed into actual history. One was then existing, namely, the emperor, in the person of Domitian, as is supposed. This is the imperial head, whose "deadly wound was healed," (ch. xiii. 3.)—The "seventh head was not come" in the apostles' time, but on his appearance, he was to "continue a short space." The papacy is not the seventh head. He is a horn. (Dan. vii. 8, 20.) But a horn of the beast cannot identify with the beast himself. It is otherwise with a head, which is the form of government over the whole empire. The patriciate succeeded the imperial, being the seventh head, and only of short duration, about fifty years. Charlemagne was crowned emperor of the Romans in the year eight hundred; and so the patriciate terminated. This is the eighth, which "is of the seven;" and goeth into perdition. This septimo-octave head is so variable, sometimes acknowledged as residing in Austria, then in France, etc., that for hundreds of years, the great republic of the nations,—all bestial,—are at a loss to identify the visible head in whom resides the precedency: hence the "balance of power" is so perplexing and difficult to adjust. Were there an acknowledged imperial and despotic head, this obvious difficulty could not exist. But the beast is not. Nevertheless the arbitrary power of the horns of the beast is sensibly felt in every part of the Roman empire.—The beast is, and will continue till "the time of the end;" (Dan. xii. 9;) for the Roman empire must be equal in duration with the life and actings of the two witnesses, 1260 years.

12. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast.

13. These have one mind, and shall give their power and strength unto the beast.

14. These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords, and King of kings; and they that are with him are called, and chosen, and faithful.

Vs. 12-14.—"The ten horns" signify "ten kings" or regal or civil sovereignties, into which the empire was to be partitioned after John's time, and which we have seen was effected by the first four trumpets, (ch. viii. 7-12.)—These "received power one hour with the beast,"—rather, at one time, or cotemporaneously with the beast; for they are his horns, and are of "one mind, giving their power and strength," all their resources, to him. These shall make war with the Lamb," the Mediator, headed by the dragon, and instigated by the beast and his image, (ch. xii. 7; xiii. 7.)

15. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.

V. 15.—"The waters," controlled by "the whore," are the multitudes whom the apostate church of Rome commands to volunteer in the wars of the kings against the Lamb.

16. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.

V. 16.—What a surprising change! yet how natural! (2 Sam. xiii. 15.) The punishment is that which was adjudged in the case of a priest's daughter. (Lev. xxi. 9.)—The "ten horns," here, are to be understood generally, not universally, (ch. xviii. 9; xix. 19.) Some of those princes that have contributed most to the aggrandizement of the Romish church, and been most devoted to her religion, as the ruler of France, "the eldest son of the church," their "catholic majesties" of Austria, Spain, Portugal,—may be among the first in executing divine judgments on Babylon.—"Make her desolate and naked, eat her flesh;" that is, withdraw the lands, endowments, etc., which enriched her monasteries and fattened her bishops, priests, etc.

17. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled.

V. 17.—Here we are led into the secret cause of the wonderful change in the policy of the horns: "God hath put into their hearts." They just do to the "great whore, whatsoever God's hand and counsel determined before to be done." (Acts iv. 28. See also Exod. vii. 3; Gen. xiv. 8; l. 20; Ps. cv. 25.)

18. And the woman which thou sawest is that great city, which reigneth over the kings of the earth.

V. 18.—This "woman is the great city;" not literally the city of Rome; but the imperial ecclesiastical jurisdiction, to whose authority intoxicated kings and their subjects bowed in slavish submission; and whose bloody decrees they had executed for 1260 years upon many of their best subjects and fellow-creatures.



CHAPTER XVIII.

1. And after these things I saw another angel come down from heaven, having great power; and the earth was lightened, with his glory.

2. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.

3. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

Vs. 1-3.—After the apostle had described Babylon in the preceding chapter, he "saw another angel." This seems to be the Lord Christ, the same as in ch. x. 1. He "confirmeth the word of his servants," (ch. xiv. 8;) that "Babylon the great has fallen," and is adequately punished for her crimes, which are enumerated, v. 3.

4. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

V. 4.—The phrase, "my people" indicates that the speaker is not a created angel whose warning is here given with a "voice from heaven." This call of the Lord Jesus has been addressed to his elect, ever since the revelation of the "man of sin." It has been obeyed but partially hitherto: but upon the sounding of the seventh trumpet, his Holy Spirit will give the call unusual efficacy.

5. For her sins have reached unto heaven, and God hath remembered her iniquities.

6. Reward her even as she rewarded you, and double unto her double, according to her works: in the cup which he hath filled, fill to her double.

7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart. I sit a queen; and am no widow, and shall see no sorrow.

8. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burnt with fire; for strong is the Lord God who judgeth her.

Vs. 5-8.—"Her sins have reached unto heaven," and now she is to be visited with condign punishment; although it seemed both to her and God's own people long delayed. "God hath remembered her iniquities." There is reference to ancient Babylon's punishment, and the law of retaliation. (Jer. l. 15; Ps. cxxxvii. 8; Is. xlvii. 1-8.) Her punishment is destruction from the Almighty": "strong is the Lord God who judgeth her."

9. And the kings of the earth who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning.

10. Standing afar off, for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come.

11. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more.

12. The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet and all thyine wood, and all manner of vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble.

13. And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men.

14. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all.

15. The merchants of these things, which were made rich by her, shall stand afar off, for the fear of her torment, weeping and wailing,

16. And saying, Alas, alas! that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls!

17. For in one hour so great riches is come to naught. And every ship master, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

18. And cried, when they saw the smoke of her burning, saying, What city is like unto this great city?

19. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas! that great city, wherein were made rich all that had ships in the sea, by reason of her costliness! for in one hour is she made desolate.

Vs. 9-19.—At the fall of Babylon some of the kings who had been her supporters, will lament for her while utterly unable to protect her, and afraid of partaking of her plagues. It may be proper to remark, that the word translated "alas," and repeated in this chapter, is the same in the Greek text as that which is rendered, "woe" in ch. viii. 13; from which fact we are to infer that the fall of mystical Babylon described in this chapter comes under the last three, or probably the seventh trumpet. That the Turkish empire is to be overthrown by the sixth trumpet or second woe, and gradually exhausted by the sixth vial, hardly admits of a doubt: but it does not necessarily follow, that said trumpet and vial are to terminate when that judgment ends. Each trumpet and vial may continue its effects for some time after the following one commences.—Kings, merchants and shipmasters are mentioned as chief mourners, while they are helpless spectators of this judgment. In all this narrative there is plain allusion to the language of Old Testament prophets who predicted the destruction of the enemies of God's people; as Babylon, Tyre, Egypt. All these powerful kingdoms have been made desolate for their idolatry and cruelty; and thus history comes in aid of prophecy to confirm the faith of the saints. The moral government of the Most High is uniform, and he will execute vengeance upon his and Zion's impenitent enemies. The merchandise and lamentations are borrowed from Ezek. xxvii. In ver. 13 there is mention made of "the persons of men" as part of the wares in the markets of Tyre, and we find "slaves (bodies) and souls of men," among the commodities for sale in modern Babylon. How can we, in view of historic facts, exempt the United States of North America from complicity in the crimes of mystic Babylon as one of her dependencies? While earthly politicians, sustained by eminent divines, proclaimed to the world in gushing oratory that "America was an asylum for the oppressed of all nations,"—"the land of the free, and the home of the brave;" perhaps there never was a more effectual refutation of this popular sentiment, accompanied with a more biting sarcasm, than that which was uttered in derisive song by the sable, coffled chain-gang in the streets of the national capital,—"Hail! Columbia, happy land!"—All who are acquainted with the internal and political history of the United States, know that the adherents of the "Man of Sin" always gave their suffrages for the support and continuance of that cursed traffic.

The great variety of the articles of merchandise here enumerated, is calculated to impress the reader with the idea of the wealth, luxury, splendor, and self-indulgence of the metropolis of the idolatrous Roman empire, the "mother and mistress of all churches."—The prophetic declaration, however,—"with feigned words shall they make merchandise of you," (2 Pet. ii. 3,) is not confined to the Romish communion. This traffic, in souls, pervades all the streets of symbolic Babylon.—The overthrow is sudden and unexpected,—"in one hour." This is thrice repeated, (vs. 10, 17, 19.) In v. 18 this "spiritual Sodom" is compared to her prototype in her fearful end. "They saw the smoke of her burning." (Gen. xix. 28.)

20. Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her.

V. 20.—Judgments on the impenitent enemies of God and of the saints, are mercies to the church. (Ps. cxxxvi. 15-20;) and consequently, while the former are lamenting for the fall of the great city, the latter are exhorted to rejoice in her ruin,—all the members of the church in general, and "holy apostles and prophets" in particular. The apostles are daily worshipped at Rome in their supposed likenesses, the work of the "cunning artificer; but here they are mentioned as rejoicing in the destruction of the idolatrous sinners who so greatly dishonoured them, and detracted from the glory of God.—As "there is joy in heaven over one sinner that repenteth," so is there over the destruction of the impenitent. (Jer. li. 48.) "So let all thine enemies perish, O Lord." (Judges v. 31.)

21. And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all.

22. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee;

23. And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived.

Vs. 21-23.—The emblem of "a great millstone cast into the sea," is a very striking indication of the sudden and irretrievable ruin of mystic Babylon, and contains an allusion to Jer. li. 63, 64.—The removal of "musicians, craftsmen, candles, etc.," from this devoted city, as they plainly point to the statuary, music and paintings which have attracted multitudes to the idolatry, superstition and harlotry of antichristian Rome, emphatically proclaims the utter and perpetual desolation of papal Rome. The language is borrowed from Isa. xxiv. 8; Jer. xxv. 10; Ezek. xxvi. 13.—Her merchants being the "great men of the earth," and the "sorceries" by "which the nations were deceived, very plainly indicate the successful traffic of the "mother of harlots,"—the church of Rome.

24. And in her was found the blood of prophets and of saints, and of all that were slain upon the earth.

V. 24.—When the Lord "maketh inquisition for blood," the "blood of all that were slain upon the earth,"—for Christ's sake, will be found in the skirts of this Jezebel. Papal Rome has shed more innocent blood than pagan Rome; than Babylon, Tyre and Egypt; and by her relentless cruelty to "prophets and saints," ministers and members of the witnessing church, she has endorsed all the murderous persecutions from Abel down to the present day. (Luke xi. 50, 51; Acts vii. 52.)—Now when we contemplate in the light of prophecy, confirmed by authentic history, the numberless, aggravated and long-continued crimes of Babylon the great, her pride, (v. 7,) her cruelty, (v. 3,) her luxury, her tyranny, her idolatry, her fornication, her impenitence in all,—can we hesitate to acquiesce in the righteousness of her final doom, or to join in the plaudits of the saints in the next chapter?



CHAPTER XIX.

1. And after these things, I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:

2. For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.

3. And again they said, Alleluia. And her smoke rose up for ever and ever.

4. And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

Vs. 1-4.—The frequent repetition of the Hebrew word "Alleluia" in this chapter, may perhaps be an intimation of something which specially relates to the Jews. The perpetuity of the covenant made with Abraham, renewed to Isaac, and confirmed to Jacob, (Ps. cv. 9, 10,) is clearly taught in the Scriptures. (Gen. xvii. 7; Acts ii. 39; Rom. iv. 13; Gal. iii. 14, 29.)

It has been already intimated, (ch. xi. 15,) that at the sounding of the seventh trumpet, "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 (Christ,) shall reign for ever and ever." Beholding the overthrow of Babylon, all the people of God were invited, (ch. xviii. 20,) to "rejoice over her," for her downfall was effected under the last trumpet and vial. With that invitation the saints here joyfully comply. "Much people in heaven," implies a great augmentation of their number, and as "heaven" signifies the church on earth, we are warranted to expect a rapid increase of her membership as the consequence of the sounding of the seventh trumpet.—At the pouring out of the third vial, (ch. xvi. 7,) the angel of the altar said, "True and righteous are thy judgments." The very same sentiment is repeated here by the "much people,"—all the saints. Thus they recognise the faithfulness and justice of God, as he heard and answered the cry of the "souls under the altar;" (ch. vi. 9, 10,) for he had now "avenged their blood" and that of their "brethren that had been killed as they were," upon them that dwell on the earth,—the population of mystic Babylon. (Ps. cxxxvii. 8, 9.) "And again they said, Alleluia; and her smoke rose up for ever and ever," like that of Sodom. In all this, the ministry and members of the whole church cordially join, adding their hearty and solemn "Amen!"