Bible Commentary (1871–1879 Edition) (continued)
Flie Church's Thanksgiving in Heaven REVELATION XIX. for the Judgment on the Harlot.
(A.D. 1300)200,000 pilgrims were counted in Rome [D'AuBiGNE, Reformation]: a source of gain, not only to tlie Papal see, but to shipmasters, merchants, pilots, &c. Tliese latter, however, are not restricted to those literally "shipmisters," &c., but mainly refer, in the mystical sense, to
Rome, between a. d. L5J0 and 1580, slew more than 900,000 Protestants. Three reasons for the harlot's downfall are given: (1.) The worldly greatne.ts of her merchants, which was due to unholy traffic In spiritual things. (2.) Her .lorceries, or juggling tricks, in whicli the false prophet that ministers to the beast In its last form shall exceed her; all who share in the spiritual traffic of apostate ChristendoL:i, 18. when they saw— Crreefc, horontes. But A, B, C, and Andreas read, Greek, blepontes, " looking at." Greek, blepo, is to use the eyes, to look: the act of seeing without thought of the objectseen. Greek, horao, refers to the thing «een or presented to the ej'e. [Tittmann.] smoke—So B, C. j?ut A reads "place." What city Is like—cf. the similar boast as to the beast, ch. 13. 4: so closely do the harlot and beast approximate one another. Contrast tlie attribution of this praise to God, to wliom alone it is due, by His servants (Exodus 15. 11). Martial says of Rome, " Nothing cf. "sorcerers" (ch.21.8; 22. 15), specially mentioned among those doomed to the lake of fire. (3.) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."
CHAPTEE XIX.
Ver. 1-21. The Church's Thanksgiving in Heaven FOR THE Judgment on the Harlot. The Marriage op THE Lamb: the Supper: the Bride's Preparation: John is Forbidden to Worship the Angel: The Lord and His Hosts Come forth for War: the Beast and the False Prophet Cast into the Lake of Fire : the Kings and their Followers Slain by the Sword out OF Christ's Mouth. 1. As in the case of the opening of the prophecy, cli. 4.S; 3. 9, &c. ; so now, at one of the great closing events seen in vision, tlie judgment on the harlot (described In ch. IS.l, there is a song of praise in heaven to Giid: cf. ch. 7. 10, &c., toward the close of the seals, and ch. 11. 15-18, at the close of the trumpets: ch. 15.
Is equal to her ;" and Athenus, " She is the epitome of the world." 19. wailing—" mourning." costliness—her costly treasures : abstract for concrete, that had sliips A, B, and C read, " that had their ships :" lit., " the ships." 20. holy apostles—So C reads. But A, B, Vulgate, Syriac,
Coptic, and Andheas read, "Ye saints and ye apostles." avenge<l you on tier— Greek, "judged your judgment on (lit., exacting it from) her." "Tltere is more joy In heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the Bin of those wiio know God"s word of grace, and keep it not. The worldllness of the Church is the most worldly of all worldllness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heatlien
3, at the saints' victory over the Ijeast. And—So Andreas. But A, B, C, Vulgate, Syriac, a,nd Coj>tic omit, a great voice—A, B, C, Vulgate, Coptic, and Andreas read, " as ii were a great voice.'' What a contrast to the lamentations ch. 18.! Cf. Jeremiah 51. -IS. The great manifestation of God's power in destroying Baliyloii calls fortli a greatvoice of praise in heaven, people Grecfc, "multitude." Alleluia—//e&?-ei«, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Elliott Inlei-s the Jcu's.hea,r a prominent part in this thanksgiving. Jah is not a contraction of Jehovah, as It sometimes occurs jointly with the lalter. It means " He who is:" whereas Jehovah and John dwells longer on the abominations and Judgmentsof the harlot than on those of the beast. The term
' harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: slie has the form of godliness, but denies its power. Her rightful lord and husband, JehovahChrist, and the joys and goods of His house, are no longer her .ill in all, but she runs after the visible and vain things of the world, in Its manifold forms. The fullest form of her whoredom is, where the Church wislies to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholj' means for holy ends, spreads her dominion by sword or money, fascinates men is "He who will be, is, and was." It imp Ues God experienced as a present help; so that "Hallelujah," says Kimchi in Bengel, Is found flrst In the Psalms on the destruction of the ungodly. " Kallelu-Jali" occurs four times in this passage. Cf. Psalm 119. 4-9, which is plainly parallel, and Indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join In the Hallelujah, when "her warfare is accomplished" and her foe destroyed, salvation Greek, " The salvation . , by sensual ritualism, becomes ' mistress of ceremonies' to the dignitarleii of the world, flatters prince or people, and like Israel, seeks the help of one world-power against the danger threatening from another." [Auberlen.] Judgment, therefore, begins ivith the harlot, as in privileges the house of God. 21. a.— Greek, "one." millstone—Cf. tlie Judgment on tlie Egyptian liosts at the Red Sea, E;codus the glory . . . the power." and honour—So Coptic. But A, B, C, and Syriac omit, unto the Lord our God—So Andreas. But .\, B, C, and Coptic read, "(Is) of our God," i. e., belongs to Him. 2. witich did corrupt tlie earth— Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoteil the sinful life and decay of the world by her own earthllness, allowing the salt to lose Its savour." [Auberlen.] awngexl— Greek, "exacted In retribution." A particularapplicallon of the principle (Genesis 9. 5). blootl of liis servants—literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called C'hristi.ans, hate their brotlier, or love not the brethren of Christ, but slirink from the reproach of the cross, and show unklndness towjxrds those wlio bear It. .3. ngnin— Greek, "a second time." rose up— ffr(>e/c, "goeth up." for ever and ever— Greek, " to the ages of the ages." 4 . bc Hsts—rather, "living creatures." sat Greek, "sitteth." 5. out of— Greek, "out from the throne" In A, B, C. Praise our God—Cf. the solemn act of praise performed by the Levites I Chronicles 16. 36; 2!. 5, especially when the house of God was filled wllh the Divine glory (2 Chronicles 5,
15. 5, 10; Neheinlah 9. U, and the foretold doom of Balylon, the world-power, Jeremi.ah 51. 63, 64. with violence —Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled. 23. pipers flute-players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom, craftsman — artisan. 83. What a blessed contrast Is ch. 22. 5, respecting the city of God : " They need no candle (just as Babylon shall no more have the light of a candle, l)Ut for a widely difl'erent reason), for the Lord God giveth them lifjlit." For "candle," imn-vJa/e as Greek, "lamp." ltrl<l«-groom . . . bride, . . no more ... In thee-Contrast tlie heavenly city, with its Bridegroom, Bride, and blessed marriage-si'pper
(ch. 19. 7, 9; 21. 2, 9; Isaiah 62. 4, 5). thy mercitnnts were —So most of the best authorities read. But A omits the Greek article before "merchants," and then traii.ilntes, "The great men of, &c., were tliy merchants." sorceries Greek, "sorcery." 24. Applied by Christ (.Matthew 23. 3.5) to apostate Jerusalem, which proves that not merely the
13). botii—Omitted In A, B, C, Vulgate, Coptic, and Syriac Translate as Greek, "the small and the great." 0. many waters—Contrast the " many watei s" on whidi the whore ifteral city Rome, and the Church of Rome (though the chief representative of theapostiisy), but t he wnoj.Kof the faithless Church of both the Old and New Testament Is meant by Bal)ylon the harlot; just as tlie whole Church (Old and New Testament) Is meant by "the woman" (ch.
sittetli (ch. 17. 1). Tills verse is the hearty response to the stirring call "Alleluia! Praise our God," &c.. {v. 4, 5T. the Lord God omiiipoteiit Orce/c, "the Omnipotent." reighrth lit., reigned: hence reignelh once for all. His reign Is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized.
12. 1). As to literal city, Akinghi:s in Bkngel says, P.-igan Rome was the general shambles for slaving the sheep of Jesus. Fbed. Seylek in Be.ngel calculates that I'apal
The Marriage of the Lamb. EEVELATION XIX. The Anyel not to be Worshipped
Her oveitlirow now clears the way foi His advent to reign; therefore, not merely Rome, but the wliole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "har-
1. 9. marriage-supper— Cr'i-eci-, " the supper of the mar • riage." Typified by the Lord's Supper, tnie Greek, "genuine;" veritable sayings which shall surely be fulfilled, viz., all the previous revelations. 10. at Greek, "before." John's intending to worship the angel here, as in ch. 22. 8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring Joy at so blessed a prospect. It forms a marked contrast to the sorrowful li Jonder with whicli he had looked on the Church in her apostasy as the harlot (ch. 17. 6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary liumilitj and winshipping of angels," which Paul warns us against, ami of thy brethren—i. e., a fellow-servant of thy brethren, have tJ»e testimony of Jesus (Nole, ch. 12. 17.) the testimony of— i. e., respecting Jesus. Is tlie spirit of proplieey—is tlie result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations, and enables you to record them : wherefore we are fellow-servants, not I your lord to be worshipped by you. Cf. ch. 22. 9, "I am fellow-servant of thee and of tliy brethren the prophets;" whence the "fok the testimony," &c., here, may be explained as giving the reason for liis adding "and (fellow-servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it lot." Tlie beast hardly arises when he at once "goetli Into perdition:" so tliat Clirist is prophetically considered as already reigning, so soon does His advent lollow the judgment on the harlot. 7. glad . . . rejoice— GrecA:,
rejoice . . . exult." give—So B and Andkeas. But A reads, "we will give." sory— Greek, "/7ie glory." tl»e marriage of tlie l<a:>ib is come—^The /nil and final consummation is at ch. 21. 2-U, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coining, the binding of Satan, Hie millennial reign, the loosing of Satan, and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon alter tlie destruction of the harlot, is transfigured at the Lord's coining, and joins with Him in His triumph over tiie beast. Qn the emblem of tlie lieavenly Bridegi'oorn and Bride, cf. Matthew 22. 2; 25. 6, 10; 2 Corintliians U. 2. Perfect union with Him personally, and participation in His holiness, joy, glory, and kingdom, are included in this symbol of "marriage;" cf. Song of Solomon everywhere. Besides tlie heavenly Bride, the transfigured, translated, and risen Cliurcli, reigning over (lie eai lli with Clirist, there is also the earthly bride, Israel, in llie flesli, never j'et divorced, though for a time separated, from her Divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial is of Jesuji tliat thy bretliren, the prophets, testify by the Spirit iu tliem." A clear condemnation of Romish invocation of saints, as if they were our superiors to bo adored. 11. behold a white horse; and he that sat upon him—Identical with ch. 6. 2. Here as there ho conies forth "conquering and to conquer." Compare the eartli. Christianized through her. Note, we ouglit, as Bcriplure does, restrict the language drawn irom marriage-love to the Bride, tlie Church as a tuhole, not use it as individuals in our relation to Christ, which Home does iu the case of lier nuns. Individually, believers are elfect Ually-ca Hcd yuests; collectively, they constitute tlic bride. The harlot divides her att'ections among many lovers: the bride gives hers exclusively to Christ. 8. grnnietl Tliough in one sense she " made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest .sense it is not she, but her Lord, who makes her ready by ^'granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a gloriuus Church, not having spot, tint holy and without blemish. It is He iiltio who sa)ictijies Uer, naturally vile and williout beauty, with tlie waslting of water by the word, and puts Jlis own comeliness on her, which thus becomes hers, clcnii and wliite—So ANnitiiAS. But A, B transpose. 7'raiislate, "Briglit and pure;" at once brilliantly *7J/en(//d and spotless as is the bi iile hera,v4-colt on which He rode into Jerusalem. Tiie horse was used for war: and here He is going forth to w!*.' with the beast. The (m is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over tho earth, as tlio Prince of peace, after all liostlle powers lia've been overthrown. When the security of the worldpower, and the distress of tlie people of God, liave reached tlie liigliesl point, tiie Lord Jesus shall appear visibly from heaven to put an end to the wiiole course o'f tho world, and establisli His kingdom of glory. He comes to judge Willi vengeance the world-power, and to bring to the Cliurch redemption, traus Hguratioii, and power over tlie world. Uistinguisli between this coming (Matthew 24.
27, 29, 37, 39; Greek parousia) and the end, or final judgment (Matthew 25. 31 ; 1 Corinthimis 15.23). Powerful natural lihenomeiia shall accomi)aiiy His advent. [Auukklen.]
eelf. rl{^l«tcousness Greek, " rigliteousnesses :" distributively used. A'ach saint must have this righteousness: not merely be justified, as If the righteousness belonged to the Chur(4i in the aggregate ; the saints together have righteousnesses; viz.. He is accounted as "the Lord our righteousness" to each .saint on his believing, their robins being made white in the blood of the Lamb. The righteousness of the .saint is not, as AiFouu erroneously stales, inherent, l)Ut la imputed : if it were otherwise, Clirist wouUl be merely enabling the sinner to Justify himself, llonians 5. IS is decisive on this. Cf. Article XI., Church of Kngland. The justification already given to the saints in
I'i. Identilying Him wilh the Son of man similarly described, ch. 1. 14, many crowns Greek, "diadems:" not merely (Greek stephanoi) garlands of victory, but royal crowns, as KfNG or kings. Christ's diadem comprises all the diadems of tho earth and of heavenly powers loo. Contrast the Pajial tiara composed of tlireo diadems. Cf. also the little horn (Antichrist) tliat overcomes the three horns or kingdoms, Daniel 7. 8, 24 (Qucere, the I'apacyi or some tliree kingdoms that succeed tho Papacy, which Itself, as a temporal kingdom, was mado up at first of three kingdoms, the i'.\archate of Ravenna, till? kingdom of llie IjOiniiards, and the state of Home, obtained by \'o\m Zachary and Stephen II. from I'epiii, Ihe usurper of the French dominion). Also, the seven crowns (diadems) on the seven /leads of the dragon title and unseen possession, is now OIVKN them in ninnifestation: they Olieiily walk with Christ in white. To this, rather than to their primary Justification on earth, tlie reference Ib here. Their justitlcation before the apostate world, which had persecuted them, contrasts with the Judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs." (AuiiiouLEN.J Contrast with tlie pure fine linen (Indlcallng the simplicity and purity) of the bride, t lie tawdi y ornamen-
12. 3), and ten diadems on the ten heads of the beast These usurpers claim Mie diadi'ins which belong to Christ alone, he had a name writtenH and iSyriac insert, " Ho had names written, and a name written," &<•., meaning
the names o( the dominion which each diadem Indicated were written on them severally. But A, Vulgait, On to UN, and Cyi-ui an omits the wonls, as English Versiort, name . . . tliat no man knew but . . . himself— (,l udges tsitlon of the harlot. Babylon, the apostate Chin ch, Is tlio antithesis to new .lerusalem, the Iranstlgured Cluirch of God. The woman (c.li. VI.), the harlot {cli. 17.), the bride
13. IS; 1 Coriiilliiaiis 2.9,11; 1 John 3. '2.) The same is said of the "new name
(ch. 19.), are the tlirci leading aspects of thi> Church. U. He—Cod by His saith unlu me. call«-d— ellccl ual ly, not merely externally. The " unto," or " Into," seems tj) express this: not merely Invlteil to (Greek epi), but (tailed INTO, so as to bo partakers of (Greek els), cf. 1 Corinthians
" of iielievers. In this, as in ull other respects, the disciple Is made lllio his Ijord. The
Loj'd's own "new name" Is to ho theirs, and to be "In their foreheads;" whence we uuiy inler lliat His as yel
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