Revelation 10 commentary

The apostle saw another representation. The person communicating this discovery probably was our Lord and Saviour Jesus Christ, or it was to show his glory. He veils his glory, which is too great for mortal eyes to behold; and throws a veil upon his dispensations. A rainbow was upon his head; our Lord is always mindful of his covenant. His awful voice was echoed by seven thunders; solemn and terrible ways of discovering the mind of God. We know not the subjects of the seven thunders, nor the reasons for suppressing them. There are great events in history, perhaps relating to the Christian church, which are not noticed in open prophecy. The final salvation of the righteous, and the final success of true religion on earth, are engaged for by the unfailing word of the Lord. Though the time may not be yet, it cannot be far distant. Very soon, as to us, time will be no more; but if we are believers, a happy eternity will follow: we shall from heaven behold and rejoice in the triumphs of Christ, and his cause on earth.

Most men feel pleasure in looking into future events, and all good men like to receive a word from God. But when this book of prophecy was thoroughly digested by the apostle, the contents would be bitter; there were things so awful and terrible, such grievous persecutions of the people of God, such desolations in the earth, that the foresight and foreknowledge of them would be painful to his mind. Let us seek to be taught by Christ, and to obey his orders; daily meditating on his word, that it may nourish our souls; and then declaring it according to our several stations. The sweetness of such contemplations will often be mingled with bitterness, while we compare the Scriptures with the state of the world and the church, or even with that of our own hearts.

CHAPTER 10

Re 10:1-11. Vision of the Little Book.

As an episode was introduced between the sixth and seventh seals, so there is one here (Re 10:1-11:14) after the sixth and introductory to the seventh trumpet (Re 11:15, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth (Re 8:13) were the exclusive subject of the fifth and sixth woe-trumpets. Re 6:11 is plainly referred to in Re 10:6 below; in Re 6:11 the martyrs crying to be avenged were told they must "rest yet for a little season" or time: in Re 10:6 here they are assured, "There shall be no longer (any interval of) time"; their prayer shall have no longer to wait, but (Re 10:7) at the trumpet sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to be revealed) shall be finished. The little open book (Re 10:2, 9, 10) is given to John by the angel, with a charge (Re 10:11) that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from Re 11:15-19) affects those peoples, nations, tongues, and kings only in relation to Israel and the Church, who form the main object of the prophecy.

1. another mighty angel--as distinguished from the mighty angel who asked as to the former and more comprehensive book (Re 5:2), "Who is worthy to open the book?"

clothed with a cloud--the emblem of God coming in judgment.

a--A, B, C, and Aleph read "the"; referring to (Re 4:3) the rainbow already mentioned.

rainbow upon his head--the emblem of covenant mercy to God's people, amidst judgments on God's foes. Resumed from Re 4:3 (see on Re 4:3).

face as ... the sun--(Re 1:16; 18:1).

feet as pillars of fire--(Re 1:15; Eze 1:7). The angel, as representative of Christ, reflects His glory and bears the insignia attributed in Re 1:15, 16; 4:3, to Christ Himself. The pillar of fire by night led Israel through the wilderness, and was the symbol of God's presence.

2. he had--Greek, "Having."

in his hand--in his left hand: as in Re 10:5 (see on Re 10:5), he lifts up his right hand to heaven.

a little book--a roll little in comparison with the "book" (Re 5:1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. This other, a less book, contained only a portion which John was now to make his own (Re 10:9, 11), and then to use in prophesying to others. The New Testament begins with the word "book" (Greek, "biblus"), of which "the little book" (Greek, "biblaridion") is the diminutive, "the little bible," the Bible in miniature.

upon the sea ... earth--Though the beast with seven heads is about to arise out of the sea (Re 13:1), and the beast with two horns like a lamb (Re 13:11) out of the earth, yet it is but for a time, and that time shall no longer be (Re 10:6, 7) when once the seventh trumpet is about to sound; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of the usurper and his followers.

3. as ... lion--Christ, whom the angel represents, is often so symbolized (Re 5:5, "the Lion of the tribe of Juda").

seven thunders--Greek, "the seven thunders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (Re 8:1, 5); so also at the seventh vial (Re 16:17, 18). Wordsworth calls this the prophetic use of the article; "the thunders, of which more hereafter." Their full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (Re 11:19), and the seventh vial.

uttered their--Greek, "spake their own voices"; that is, voices peculiarly their own, and not now revealed to men.

4. when--Aleph reads, "Whatsoever things." But most manuscripts support English Version.

uttered their voices--A, B, C, and Aleph omit "their voices." Then translate, "had spoken."

unto me--omitted by A, B, C, Aleph, and Syriac.

Seal up--the opposite command to Re 22:20. Even though at the time of the end the things sealed in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparted by him to others in this book of Revelation; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The godly are thus kept from morbid ponderings over the evil to come; and the ungodly are not driven by despair into utter recklessness of life. Alford adds another aim in concealing them, namely, "godly fear, seeing that the arrows of God's quiver are not exhausted." Besides the terrors foretold, there are others unutterable and more horrifying lying in the background.

5. lifted up his hand--So A and Vulgate read. But B, C, Aleph, Syriac, and Coptic, "... his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth, in taking a solemn oath. There is in this part of the vision an allusion to Da 12:1-13. Compare Re 10:4, with Da 12:4, 9; and Re 10:5, 6, end, with Da 12:7. But there the angel clothed in linen, and standing upon the waters, sware "a time, times, and a half" were to interpose before the consummation; here, on the contrary, the angel standing with his left foot on the earth, and his right upon the sea, swears there shall be time no longer. There he lifted up both hands to heaven; here he has the little book now open (whereas in Daniel the book is sealed) in his left hand (Re 10:2), and he lifts up only his right hand to heaven.

6. liveth for ever and ever--Greek, "liveth unto the ages of the ages" (compare Da 12:7).

created heaven ... earth ... sea, &c.--This detailed designation of God as the Creator, is appropriate to the subject of the angel's oath, namely, the consummating of the mystery of God (Re 10:7), which can surely be brought to pass by the same Almighty power that created all things, and by none else.

that there should be time no longer--Greek, "that time (that is, an interval of time) no longer shall be." The martyrs shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (Re 6:11). The appointed season or time of delay is at an end (the same Greek is here as in Re 6:11, chronus). Not as English Version implies, Time shall end and eternity begin.

7. But--connected with Re 10:6. "There shall be no longer time (that is, delay), but in the days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then (literally, 'also'; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," literally, "has been finished"; the prophet regarding the future as certain as if it were past. A, C, Aleph, and Coptic read the past tense (Greek, "etelesthee"). B reads, as English Version, the future tense (Greek, "telesthee"). "should be finished" (compare Re 11:15-18). Sweet consolation to the waiting saints! The seventh trumpet shall be sounded without further delay.

the mystery of God--the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel and dimly shadowed forth in types and prophecies, but now more and more clearly revealed according as the Gospel kingdom develops itself, up to its fullest consummation at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of Re 11:15-18.

declared to--Greek, "declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets is to receive the glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (compare Ga 3:8).

8. spake ... and said--So Syriac and Coptic read. But A, B, C, "(I heard) again speaking with me, and saying" (Greek, "lalousan ... legousan").

little book--So Aleph and B read. But A and C, "the book."

9. I went--Greek, "I went away." John here leaves heaven, his standing-point of observation heretofore, to be near the angel standing on the earth and sea.

Give--A, B, C, and Vulgate read the infinitive, "Telling him to give."

eat it up--appropriate its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, is because it was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however bitter might be the message of judgment to be announced. Compare Psa 40:8, Margin, as to Christ's inner complete appropriation of God's word.

thy belly bitter--parallel to Eze 2:10, "There was written therein lamentations, and mourning, and woe."

as honey--(Psa 19:10; 119:103). Honey, sweet to the mouth, sometimes turns into bile in the stomach. The thought that God would be glorified (Re 11:3-6, 11-18) gave him the sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at the prophecy of the coming bitter persecutions of the Church (Re 11:7-10); compare Joh 16:1, 2. The revelation of the secrets of futurity is sweet to one at first, but bitter and distasteful to our natural man, when we learn the cross which is to be borne before the crown shall be won. John was grieved at the coming apostasy and the sufferings of the Church at the hands of Antichrist.

10. the little book--So A and C, but B, Aleph, and Vulgate, "the book."

was bitter--Greek, "was embittered."

11. he said--A, B, and Vulgate read, "they say unto me"; an indefinite expression for "it was said unto me."

Thou must--The obligation lies upon thee, as the servant of God, to prophesy at His command.

again--as thou didst already in the previous part of this book of Revelation.

before, &c.--rather as Greek (epilaois), "concerning many peoples," &c., namely, in their relation to the Church. The eating of the book, as in Ezekiel's case, marks John's inauguration to his prophetical office--here to a fresh stage in it, namely, the revealing of the things which befall the holy city and the Church of God--the subject of the rest of the book.

Another mighty angel - Either Christ or his representative; clothed with a cloud; a symbol of the Divine majesty.

A rainbow was upon his head - The token of God's merciful covenant with mankind.

His face was as it were the sun - So intensely glorious that it could not be looked on.

His feet as pillars of fire - To denote the rapidity and energy of his motions, and the stability of his counsels.

A little book open - Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?

His right foot upon the sea, and his left - on the earth - To show that he had the command of each, and that his power was universal, all things being under his feet.

Seven thunders - Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, Rev 10:4.

Lifted up his hand to heaven - As one making an appeal to the supreme Being.

By him that liveth for ever and ever - The eternal, self-existent Jehovah, the Maker of all things.

That there should be time no longer - That the great counsels relative to the events already predicted should be immediately fulfilled, and that there should be no longer delay. This has no reference to the day of judgment.

The mystery of God should be finished - What this mystery refers to who knows? Nor have we more knowledge concerning the sounding of the seventh angel. On these points there is little agreement among learned men. Whether it mean the destruction of Jerusalem, or the destruction of the papal power, or something else, we know not. And yet with what confidence do men speak of the meaning of these hidden things!

Declared to his servants the prophets - It is most likely, therefore, that this trumpet belongs to the Jewish state.

Take the little book which is open - Learn from this angel what should be published to the world.

Take it, and eat it up - Fully comprehend its meaning; study it thoroughly.

It was in my mouth sweet as honey - There was in it some pleasing, some unpleasing, intelligence. I read of the consolations and protection of the true worshippers of God, and did rejoice; I read of the persecutions of the Church, and was distressed.

Thou must prophesy again - Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.

The reader will find, on comparing this chapter with Daniel 8:1-27; Dan 12:1-13, and Ezekiel 2:1-3:27, that there are several things similar in both; and the writer of the Apocalypse appears to keep these two prophets continually in view. I must once more say that I do not understand these prophecies, therefore I do not take upon me to explain them. I see with regret how many learned men have mistaken their way here. Commentators, and even some of the most modern, have strangely trifled in these solemn things; all trumpets, vials, woes, etc., are perfectly easy to them; yet from their descriptions, none get wise either to common sense or to the things that make for their peace.

On the same ground I cannot admit the interpretation that is given of the word χρονος, translated time in Rev 10:6, which some have construed into an artificial period of 1,111 years, which they term chronos; hence we have the chronos, half-chronos, and non-chronos. Bengel has said much on these points, but to very little purpose; the word in the above place seems to signify delay simply, and probably refers to the long-suffering of God being ended in reference to Jerusalem; for I all along take for probable that this book was written previously to the destruction of that city.

And I saw another mighty angel - Another from that "mighty angel," mentioned, Rev 5:2; yet he was a created angel; for he did not swear by himself, verse 6. Rev 5:6 Clothed with a cloud - In token of his high dignity. And a rainbow upon his head - A lovely token of the divine favour. And yet it is not too glorious for a creature: the woman, Rev 12:1, is described more glorious still. And his face as the sun - Nor is this too much for a creature: for all the righteous "shall shine forth as the sun," Matt 13:43. And his feet as pillars of fire - Bright as flame.

And he had in his hand - His left hand: he swore with his right. He stood with his right foot on the sea, toward the west; his left, on the land, toward the east: so that he looked southward. And so St. John (as Patmos lies near Asia) could conveniently take the book out of his left hand. This sealed book was first in the right hand of him that sat on the throne: thence the Lamb took it, and opened the seals. And now this little book, containing the remainder of the other, is given opened, as it was, to St. John. From this place the Revelation speaks more clearly and less figuratively than before. And he set his right foot upon the sea - Out of which the first beast was to come. And his left foot upon the earth - Out of which was to come the second. The sea may betoken Europe; the earth, Asia; the chief theatres of these great things.

And he cried - Uttering the words set down, verse 6. Rev 10:6 And while he cried, or was crying - At the same instant. Seven thunders uttered their voices - In distinct words, each after the other. Those who spoke these words were glorious, heavenly powers, whose voice was as the loudest thunder.

And I heard a voice from heaven - Doubtless from him who had at first commanded him to write, and who presently commands him to take the book; namely, Jesus Christ. Seal up those things which the seven thunders have uttered, and write them not - These are the only things of all which he heard that he is commanded to keep secret: so something peculiarly secret was revealed to the beloved John, besides all the secrets that are written in this book. At the same time we are prevented from inquiring what it was which these thunders uttered: suffice that we may know all the contents of the opened book, and of the oath of the angel.

And the angel - This manifestation of things to come under the trumpet of the seventh angel hath a twofold introduction: first, the angel speaks for God, verse 7; Rev 10:7 then Christ speaks for himself, Rev 11:3. The angel appeals to the prophets of former times; Christ, to his own two witnesses. Whom I saw standing upon the earth and upon the sea, lifted up his right hand toward heaven - As yet the dragon was in heaven. When he is cast thence he brings the third and most dreadful woe on the earth and sea: so that it seems as if there would be no end of calamities. Therefore the angel comprises, in his posture and in his oath, both heaven, sea, and earth, and makes on the part of the eternal God and almighty Creator, a solemn protestation, that he will assert his kingly authority against all his enemies. He lifted up his right hand toward heaven - The angel in Daniel, Dan 12:7, (not improbably the same angel,) lifted up both his hands.

And sware - The six preceding trumpets pass without any such solemnity. It is the trumpet of the seventh angel alone which is confirmed by so high an oath. By him that liveth for ever and ever - Before whom a thousand years are but a day. Who created the heaven, the earth, the sea, and the things that are therein - And, consequently, has the sovereign power over all: therefore, all his enemies, though they rage a while in heaven, on the sea, and on the earth, yet must give place to him. That there shall be no more a time - "But in the days of the voice of the seventh angel, the mystery of God shall be fulfilled:" that is, a time, a chronos, shall not expire before that mystery is fulfilled. A chronos (1111 years) will nearly pass before then, but not quite. The period, then, which we may term a non - chronos (not a whole time) must be a little, and not much, shorter than this. The non - chronos here mentioned seems to begin in the year 800, (when Charles the Great instituted in the west a new line of emperors, or of "many kings,") to end in the year 1836; and to contain, among other things, the "short time" of the third woe, the "three times and a half" of the woman in the wilderness, and the "duration" of the beast.

But in the days of the voice of the seventh angel - Who sounded not only at the beginning of those days, but from the beginning to the end. The mystery of God shall be fulfilled - It is said, Rev 17:17, "The word of God shall be fulfilled." The word of God is fulfilled by the destruction of the beast; the mystery, by the removal of the dragon. But these great events are so near together, that they are here mentioned as one. The beginning of them is in heaven, as soon as the seventh trumpet sounds; the end is on the earth and the sea. So long as the third woe remains on the earth and the sea, the mystery of God is not fulfilled. And the angel's swearing is peculiarly for the comfort of holy men, who are afflicted under that woe. Indeed the wrath of God must be first fulfilled, by the pouring out of the phials: and then comes the joyful fulfilling of the mystery of God. As he hath declared to his servants the prophets - The accomplishment exactly answering the prediction. The ancient prophecies relate partly to that grand period, from the birth of Christ to the destruction of Jerusalem; partly to the time of the seventh angel, wherein they will be fully accomplished. To the seventh trumpet belongs all that occurs from Rev 11:15 - Rev 22:5. And the third woe, which takes place under the same, properly stands, Rev 12:12, 13:1 - 18.

And - what follows from this verse to chap. xi. 13, Rev 11:13 runs parallel with the oath of the angel, and with "the fulfilling of the mystery of God," as it follows under the trumpet of the seventh angel; what is said, verse 11, Rev 11:11 concerning St. John's "prophesying again," is unfolded immediately after; what is said, verse 7, Rev 11:7 concerning "the fulfilling the mystery of God," is unfolded, Rev. xi. 15 - 19, Rev 11:15 - 19 and in the following chapters.

Eat it up - The like was commanded to Ezekiel. This was an emblem of thoroughly considering and digesting it. And it will make thy belly bitter, but it will be sweet as honey in thy mouth - The sweetness betokens the many good things which follow, Rev 11:1,15, &c.; the bitterness, the evils which succeed under the third woe.

Thou must prophesy again - Of the mystery of God; of which the ancient prophets had prophesied before. And he did prophesy, by "measuring the temple," Rev 11:1; as a prophecy may be delivered either by words or actions. Concerning people, and nations, and tongues, and many kings - The people, nations, and tongues are contemporary; but the kings, being many, succeed one another. These kings are not mentioned for their own sake, but with a view to the "holy city," Rev 11:2. Here is a reference to the great kingdoms in Spain, England, Italy, &c., which arose from the eighth century; or at least underwent a considerable change, as France and Germany in particular; to the Christian, afterward Turkish, empire in the east; and especially to the various potentates, who have successively reigned at or over Jerusalem, and do now, at least titularly, reign over it.

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

The most and best Interpreters understand by this Angel, Christ, formerly represented to us as a Lamb, here as an Angel; none but he could call the two Witnesses, ch. 11.3. his Witnesses; besides, the glorious appearance of this Angel, speaketh him no ordinary Angel.

God being about to do or speak some great thing, is oft thus set out as coming down from Heaven.

Christ is described as coming with Clouds, Rev. 1.7. The Lord hath said he will dwell in thick darkness, 2 Chron. 6.1.

And a Rain-bow upon his head, which was the sign of the Covenant made with Noah, Gen. 9.16. and fitted Christs head, as he that brought peace to the World, and to his Church in special.

See Matth. 17.2.

Signifying the steadiness and efficacy of his actions.

Marginal references: Chap. 1.15.

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

The same Book with that mentioned chap. 5.1. (though some by it understand the Scriptures) There it was represented to Iohn as sealed with seven Seals; here open, to let us know that all the Counsels of God, however sealed as to us, are open to Christ, and that he would open to Iohn what should come to pass in his Church to the end of the World.

To let us know the Dominion he had over the whole World, as well the more unquiet as quieter parts of it.

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

This voice suited him who is the Lion of the Tribe of Iudah; the Lions voice is both loud and terrible.

Interpreters judg these seven Thunders to [illegible: 1 letter]ignify those Judgments of God which should be executed in the World upon the sounding of the seventh Trumpet, and precedaneous to the day of Judgment, which we shall find more fully opened under the seventh Trumpet by the seven Vials poured out, which signify the same thing: Yet some understand by these seven Thunders the powerful preaching the Gospel; but the other seemeth more probable.

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

To write what he understood of the Voices of these Thunders.

But he was forbidden the publication of them, because they concerned things to be fulfilled at some distance of time, and should be afterward more fully revealed.

Marginal references: Dan. 8.26, and 12.4, 9.

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

See v. 2. which Angel was Christ,

as Dan. 12.7. with which Prophecy this agreeth. It is an ordinary gesture used in Swearing.

6 And sware by him that liveth for ever and ever, who created heaven, and the things that the[illegible: 1 letter]ein are, and the earth and the things that therein are, and the sea, and the things which are therein ; that there should be time no longer .

That is, by God; for this Description can agree to no other, neither is it lawful to Swear by any other, see Dan. 12.7▪

There shall be an end of the World (so some,) but this Iohn knew well enough. It is rather to be understood of the time of the fourth Monarchy, the Roman Empire should come to an end. Or the time of the Afflictions of the Church, whether by Pagan or Antichristian Enemies, should be no more.

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

Of whom, and his sounding, we shall read chap. 11.15.

From that time that he beginneth to sound shall begin

the mystery of God to be finished; either the mystery mentioned chap. 11.15. when the Kingdoms of the World shall become the Kingdoms of our Lord and his Christ. Or more generally, whatsoever God hath revealed concerning the propagation of the Gospel, the ruine of Antichrist, and the end of the World.

Whatsoever God hath declared by his Servants the Prophets about these things (as to which see the 24, 26, 27, 66 Chapters of Isaiah, Dan. 7. v. 11, 12. Zech. ch. 14. Mal. 3.4.) it shall be fulfilled, and begin to be fulfilled when the seventh Angel shall begin to blow, within which period of time most Interpreters judg we are, as being begun some time since.

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

The voice mentioned v. 4.

The little Book mentioned v. 2. Iohn is bid to take this Book, by which some understand the Scriptures; but it is most probable the Book mentioned chap. 5.1. before sealed, now open.

9 And I went unto the angel, and said unto him, Give me t[illegible: 1 letter]e little book. And he said unto me, Take it, and eat it up , and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey .

Thus Ezekiel was bidden to eat the Roll; and it was in his Mouth as sweet as Hony, Ezek. 2.8. & 3.3. The eating of a Book signifies the due reading of it, digesting at, and meditating upon the matters in it,

It should be sweet in his Mouth, as it was the Revelation of the Mind and Will of God (which is sweet to all pious Souls; see Jer. 15.16.) but in his Belly it should be bitter, being the Revelation of the Divine Will, as to the bringing such terrible Judgments upon an impenitent People.

Marginal references: Ezek 2.8. & 3.1, 2, 3.

10 And I took the little book out of the angels hand, and ate it up , and it was in my mouth sweet as honey , and assoon as I had eaten it, my belly was bitter .

According to the Command, v. 9.

As it was the Revelation of God's Will.

But when he came to think upon it, it was either so mysterious, that he could not comprehend it, or the matter of it was so sad, that it gave him great trouble.

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

These words (as many think) evince this a Prophecy distinct from the former, he must prophesy again.

Who shall be concerned to hear what shall now be revealed to thee concerning the Rise of Antichrist, his Rule and Tyranny, and his Fall and Ruine, which are things began long before, during the Periods of time, when the six before-mentioned Trumpets sounded, but were not there clearly revealed; which things I will reveal unto thee, that thou, and after thee, the Ministers of the Gospel may in their several Periods reveal them in the hearing of many People and Nations, &c. so that hereby Iohn (as some think) was constituted a Prophet to reveal the state of the Church under Antichrist, and his Tyranny, and finally his Ruine, which began at the sounding of the seventh Trumpet, ch. 11.15. but when it shall be finished, God alone must inform the World by the Issues of his Providence.

The Seven Thunders. (a. d. 95.)

1 And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: 2 And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, 3 And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. 4 And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 5 And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, 6 And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: 7 But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets.

Here we have an account of another vision the apostle was favoured with, between the sounding of the sixth trumpet and that of the seventh. And we observe,

I. The person who was principally concerned in communicating this discovery to John—an angel from heaven, another mighty angel, who is so set forth as would induce one to think it could be no other than our Lord and Saviour Jesus Christ! 1. He was clothed with a cloud: he veils his glory, which is too great for mortality to behold; and he throws a veil upon his dispensations. Clouds and darkness are round about him. 2. A rainbow was upon his head; he is always mindful of his covenant, and, when his conduct is most mysterious, yet it is perfectly just and faithful. 3. His face was as the sun, all bright, and full of lustre and majesty, ch. i. 16. 4. His feet were as pillars of fire; all his ways, both of grace and providence, are pure and steady.

II. His station and posture: He set his right foot upon the sea and his left foot upon the earth, to show the absolute power and dominion he had over the world. And he held in his hand a little book opened, probably the same that was before sealed, but was now opened, and gradually fulfilled by him.

III. His awful voice: He cried aloud, as when a lion roareth (v. 3), and his awful voice was echoed by seven thunders, seven solemn and terrible ways of discovering the mind of God.

IV. The prohibition given to the apostle, that he should not publish, but conceal what he had learned from the seven thunders, v. 4. The apostle was for preserving and publishing every thing he saw and heard in these visions, but the time had not yet come.

V. The solemn oath taken by this mighty angel. 1. The manner of his swearing: He lifted up his hand to heaven, and swore by him that liveth for ever, by himself, as God often has done, or by God as God, to whom he, as Lord, Redeemer, and ruler of the world, now appeals. 2. The matter of the oath: that there shall be time no longer; either, (1.) That there shall be now no longer delay in fulfilling the predictions of this book than till the last angel should sound; then every thing should be put into speedy execution: the mystery of God shall be finished, v. 7. Or, (2.) That when this mystery of God is finished time itself shall be no more, as being the measure of things that are in a mutable changing state; but all things shall be at length for ever fixed, and so time itself swallowed up in eternity.

The Little Book. (a. d. 95.)

8 And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. 9 And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. 10 And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. 11 And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Here we have, I. A strict charge given to the apostle, which was, 1. That he should go and take the little book out of the hands of that mighty angel mentioned before. This charge was given, not by the angel himself who stood upon the earth, but by the same voice from heaven that in the fourth verse had lain an injunction upon him not to write what he had discerned by the seven thunders. 2. To eat the book; this part of the charge was given by the angel himself, hinting to the apostle that before he should publish what he had discovered he must more thoroughly digest the predictions, and be in himself suitably affected with them.

II. An account of the taste and relish which this little book would have, when the apostle had taken it in; at first, while in his mouth, sweet. All persons feel a pleasure in looking into future events, and in having them foretold; and all good men love to receive a word from God, of what import soever it be. But, when this book of prophecy was more thoroughly digested by the apostle, the contents would be bitter; these were things so awful and terrible, such grievous persecutions of the people of God, and such desolation made in the earth, that the foresight and foreknowledge of them would not be pleasant, but painful to the mind of the apostle: thus was Ezekiel's prophecy to him, ch. iii. 3.

III. The apostle's discharge of the duty he was called to (v. 10): He took the little book out of the angel's hand, and ate it up, and he found the relish to be as was told him. 1. It becomes the servants of God to digest in their own souls the messages they bring to others in his name, and to be suitably affected therewith themselves. 2. It becomes them to deliver every message with which they are charged, whether pleasing or unpleasing to men. That which is least pleasing may be most profitable; however, God's messengers must not keep back any part of the counsel of God.

IV. The apostle is made to know that this book of prophecy, which he had now taken in, was not given him merely to gratify his own curiosity, or to affect him with pleasure or pain, but to be communicated by him to the world. Here his prophetical commission seems to be renewed, and he is ordered to prepare for another embassy, to convey those declarations of the mind and will of God which are of great importance to all the world, and to the highest and greatest men in the world, and such should be read and recorded in many languages. This indeed is the case; we have them in our language, and are all obliged to attend to them, humbly to enquire into the meaning of them, and firmly to believe that every thing shall have its accomplishment in the proper time; and, when the prophecies shall be fulfilled, the sense and truth of them will appear, and the omniscience, power, and faithfulness of the great God will be adored.

CHAP. X. Verſe 1. Come down from heaven]

NOt from the bottomleſſe pit, as Antichriſt that oppoſite to Chriſts unction and function.

Clothed with a cloud] Not yet ſo clearly to be ſeen and enjoyed by his, as when he ſhall come in the clouds.

A rain-bow upon his head] The effect of the Sun ſhining againſt a cloud, and is, Nuncius foederis & ſerenitatis, the Angel of Gods Covenant, and of fair weather.

His feet as pillars of fire] His meaneſt members ſtand out the hoteſt perſecutions.

Verſe 2. A little book open] The Bible tranſlated and explained. It is called a great roul, written with the pen of a man, that is,Iſa. 8 1. Deu[illegible: 1 letter] 30.11. clearly, that the ſimpleſt of men may conceive it. But it is little in compariſon of the volumes of School-Doctours and Popiſh-Decretals, wherewith the world was peſtered, when the Bible lay locked up and obſcured. We may well ſay of it as S. Bartholomew (quoted by Dionyſius) ſaid of Divinity, [non-Latin text not transcribed], that in ſundry reſpects it is both a little and a great Book.

He ſet his right-foot upon the ſea] As Lord of ſea and land, ma[illegible: 1 letter]gre all heretikes and Antichriſts, that ſought to throw him out of poſſeſſion. Neither the beaſt that ariſeth out of the ſea,Chap. 13. nor the other that ariſeth out of the earth ſhall be able to do it. [non-Latin text not transcribed].

Verſe 3. As when a lion roareth] Gr. Loweth like an Oxe, mugit for rugit. See here an oxe in a lion, mildeneſſe mixt with fierceneſſe. Satis eſt proſtraſſe leoni. This lion preys not upon the proſtrate. Non mihi placet vindicta ſed victoria, ſaid Caeſar. So may Chriſt ſay, I ſeek not revenge but victory.

Seven thunders uttered their voices] As the eccho of Chriſts loud voice. No ſooner had he ſpoken, but great was the company of preachers, ſons of thunder, who ſhould ſpeak powerfully,Pſal. 68.11. propheſie and cry down ſuperſtitious worſhips and hereticall doctrines before peoples, Nations, tongues and Kings, verſ. 11. of this Chapter. This was fulfilled in Wicliffe, Huſſe, Luther, Lambert, and other heroicall Reformers. Conter Amos 3.7, 8.

Verſe 4. Had uttered their voices] Not audible only,Di[illegible: 1 letter]ſtiu[illegible: 1 letter]. but articulate: ſo as that John heard and was much affected. Neſcio quid divinum in auſcultatione eſt: there is no ſmall efficacy in a lively voice to work upon the heart. In Demoſthene aliquid d[illegible: 1 letter]est Demosthenis, quandò legitur non auditur. Val. Max.

Seal up theſe things] viz. Till the time appointed. See Dan. 8.26. and 12.9. Or, for that the things were the ſecrets of Gods kingdom, Math. 13. not fit or poſſible to be revealed, 2 Cor. 12.4.

Verſe 5. Lifted up his hand] And ſo ſwore ſolemnly, Gen. 14 22. Numb. 14.30. Ezek. 20 5. Becauſe it ſeemed improbable (if not impoſſible) that ever Babylon ſhould down, Rome be ruined. But all the judgements in the Revelation (thoſe of the ſeven ſeals, ſeven trumpets and ſeven vials) are ſtill upon Rome Pagan, Chriſtian, and Antichriſtian. We may therefore conclude with that Emperour of Germany, Frederike 2. Roma diu titubans, varijs erroribus acta C[illegible: 1 letter]rruet & mundi deſinet eſſe caput. Rome tottering long, ſhall once be ſhattered, And of the world ſhall ceaſe to be the head.

Verſe 6. That there ſhould be time no longer] i. e. The Beaſts time ſhall be no longer, but till the daies of the ſeventh trumpet, which were ſhortly then approaching. Or there ſhall be now no longer delay and protraction of time.

Verſe 7. The myſtery of God] The converſion of the Jews called a myſtery, Rom. 11.25. the bringing in of the Gentiles fulneſſe, Epheſ. 3 3,4,6. the kingdome of the Saints of the moſt high, Dan. 7.18. then when all the kingdoms of the world ſhall become the kingdoms of our Lord Jeſus Chriſt, Chap. 11.15.

Verſe 8. In the hand of the Angel which standeth] This deſcription of Chriſt is here purpoſely repeated, that we may learn to truſt in his power, and flie to his wiſdome, as Agur did, Pro. 30.1, 2. for the underſtanding of divine myſteries.

Verſe 9. Give me the little book] Let Preachers ply the throne of grace, if ever they will preach to purpoſe. Bene oraſſe, est bent ſtuduiſſe, ſaid Luther. Three things make a Preacher, Reading, Praier and Temptation. He that will underſtand Gods riddles muſt plough with his heifer the Spirit, which is not given, but to them that ask it. Alſted. Ch[illegible: 1 letter]on. 450 Ibid 267. Vide parcum in Gen. pro[illegible: 2 letters]g.

And eat it up] By reading and meditation: Miniſters muſt ſo devour and digeſt the holy Scriptures, that as good Scribes they may draw out new and old for the uſe of the Church upon all occaſions. Jacobus de Voragin[illegible: 1 letter] was ſo called, Quod eſſet veluti vorago bibliorum, becauſe he had as it were devoured the Bible. So Petrus Comeſtor for the ſame reaſon. Joannes Gati[illegible: 1 letter]s a Sicilian, was ſo well verſed in the Scriptures, and ſo great a Divine, that he once ſaid, Si libri ſacri perirent, ſe per Dei gratiam restititurum, That if the Bible were loſt out of the world, he could reſtore it. Some thinke that Ezra did ſo after the Babyloniſh captivity: but I cannot think ſo.

Verſe 10. Sweet as honey] The word is ſo to the ſpirituall palate; whereas to the carnall it reliſheth no better then the white of an egg, or a dry chip. Luther ſaid, He would not live in Paradiſe without the word: At cum verbo etiam in inferno facile eſt vivere, but with the word he could live even in hell it ſelf. See Pſ. 19.10. & 119.103. Jer. 15.16.Tom. 4. [illegible: 1 word].

My belly was bitter] By reaſon of the trials and tribulations that uſually follow upon the faithfull preaching of the Word. Oppoſition is Evangelij genius, ſaith Calvin. And, Praedicare eſt nihil aliud quam derivare in ſe furorem mundi, ſaith Luther. To preach is to get the ill will of the world.

Verſe 11. Thou must prophecy] For all the ſorrow, thou and thy ſucceſſours muſt ſet cloſe to the Lords work, for the regaining of thoſe peoples, nations, &c. whom Antichriſt hath enſlaved.

And I saw. I had a vision of. The meaning is, that he saw this subsequently to the vision in the previous chapter. The attention is now arrested by a new vision--as if some new dispensation or economy was about to occur in the world.

Another mighty angel. He had before seen the seven angels who were to blow the seven trumpets, (Rev 8:2) he had seen six of them successively blow the trumpet; he now sees another angel, different from them, and apparently having no connexion with them, coming from heaven to accomplish some important purpose before the seventh angel should give the final blast. The angel is here characterized as a "mighty" angel--ισχυρον--one of strength and power; implying that the work to be accomplished by his mission demanded the interposition of one of the higher orders of the heavenly inhabitants. The coming of an angel at all was indicative of some Divine interposition in human affairs; the fact that he was one of exalted rank, or endowed with vast power, indicated the nature of the work to be done--that it was a work to the execution of which great obstacles existed, and where great power would be needed.

Clothed with a cloud. Encompassed with a cloud, or enveloped in a cloud. This was a symbol of majesty and glory, and is often represented as accompanying the Divine presence, Ex 16:9-10, 24:16, 34:5, Nu 11:25, 1Kgs 8:10, Ps 97:2. The Saviour also ascended in a cloud, Acts 1:9; and he will again descend in clouds to judge the world, Mt 24:30, 26:64, Mk 13:26, Rev 1:7. Nothing can be argued here as to the purpose for which the angel appeared, from his being encompassed with a cloud; nor can anything be argued from it in respect to the question who this angel was. The fair interpretation is, that this was one of the angels now represented as sent forth on an errand of mercy to man, and coming with appropriate majesty, as the messenger of God.

And a rainbow was upon his head. In Rev 4:3, the throne in heaven is represented as encircled by a rainbow. See Barnes on "Re 4:3". The rainbow is properly an emblem of peace. Here the symbol would mean that the angel came not for wrath, but for purposes of peace; that he looked with a benign aspect on men, and that the effect of his coming would be like that of sunshine after a storm.

And his face was as it were the sun. Bright like the sun, (Barnes on "Re 1:16") that is, he looked upon men with

(a) an intelligent aspect--as the sun is the source of light; and

(b) with benignity--not covered with clouds, or darkened by wrath. The brightness is probably the main idea, but the appearance of the angel would as here represented, naturally suggest the ideas just referred to. As an emblem or symbol, we should regard his appearing as that which was to be followed by knowledge and by prosperity.

And his feet as pillars of fire. Rev 1:15. In this symbol, then, we have the following things:

(a) An angel--as the messenger of God, indicating that some new communication was to be brought to mankind, or that there would be some interposition in human affairs which might be well represented by the coming of an angel;

(b) the fact that he was "mighty"--indicating that the work to be done required power beyond human strength;

(c) the fact that he came in a cloud-- an embassage so grand and magnificent as to make this symbol of majesty proper;

(d) the fact that he was encircled by a rainbow--that the visitation was to be one of peace to mankind; and

(e) the fact that his coming was like the sun--or would diffuse light and peace.

Now, in regard to the application of this, without adverting to any other theory, no one can fail to see that, on the supposition that it was designed to refer to the Reformation, this would be the most striking and appropriate symbol that could have been chosen. For,

(a) as we have seen above, this is the place which the vision naturally occupies in the series of historical representations.

(b) It was at a period of the world, and the world was in such a state, that an intervention of this kind would be properly represented by the coming of an angel from heaven. God had visited the nations with terrible judgments, but the effect had not been to produce reformation, for the same forms of wickedness continued to prevail which had existed before. Barnes on "Re 9:20". In this state of things, any new interposition of God for reforming the world would be properly represented by the coming of an angel from heaven as a messenger of light and peace.

(c) The great and leading events of the Reformation were well represented by the power of this angel. It was not, indeed, physical power; but the work to be done in the Reformation was a great work, and was such as would be well symbolized by the intervention of a mighty angel from heaven. The task of reforming the church, and of correcting the abuses which had prevailed, was wholly beyond any ability which man possessed, and was well represented, therefore, by the descent of this messenger from the skies.

(d) The same thing may be said of the rainbow that was upon his head. Nothing would better symbolize the general aspect of the Reformation, as fitted to produce peace, tranquillity, and joy upon the earth. And

(e) the same thing was indicated by the splendour--the light and glory-- that attended the angel. The symbol would denote that the new order of things would be attended with light; with knowledge; with that which would be benign in its influence on human affairs. And it need not be said, to any one acquainted with the history of those times, that the Reformation was preceded and accompanied with a great increase of light; that at just about that period of the world the study of the Greek language began to be common in Europe; that the sciences had made remarkable progress; that schools and colleges had begun to flourish; and that, to a degree which had not existed for ages before, the public mind had become awakened to the importance of truth and knowledge. For a full illustration of this, from the close of the eleventh century and onward, see Hallam's Middle Ages, vol. ii. pp. 265-292, chap. ix. part ii. To go into any satisfactory detail on this point would be wholly beyond the proper limits of these Notes, and the reader must be referred to the histories of those times, and especially to Hallam, who has recorded all that is necessary to be known on the subject. Suffice it to say that, on the supposition that it was the intention to symbolize those times, no more appropriate emblem could have been found than that of an angel whose face shone like the sun, and who was covered with light and splendour. These remarks will show that, if it be supposed it was intended to symbolize the Reformation, no more appropriate emblem could have been selected than that of such an angel coming down from heaven. If, after the events have occurred, we should desire to represent the same things by a striking and expressive symbol, we could find none that would better represent those times.

(a) "rainbow" Eze 1:28 (b) "face" Rev 1:15,16, Mt 17:2

And he had in his hand a little book open. This is the first thing that indicated the purpose of his appearing, or that would give any distinct indication of the design of his coming from heaven. The general aspect of the angel, indeed, as represented in the former verse, was that of benignity, and his purpose, as there indicated, was light and peace. But still, there was nothing which would denote the particular design for which he came, or which would designate the particular means which he would employ, here we have, however, an emblem which will furnish an indication of what was to occur as the result of his appearing. To be able to apply this, it will be necessary, as in all similar cases, to explain the natural significancy of the emblem.

(1.) The little book. The word used here--βιβλαριδιον--occurs nowhere else in the New Testament except in Rev 10:8-10. The word βιβλιον--book--occurs frequently: Mt 19:7, Mk 10:4-- applied to a bill of divorcement; Lk 4:17,20, Jn 20:30, 21:25, Gal 3:10 2Ti 4:13, Heb 9:19, 10:7. In the Apocalypse this word is of common occurrence: Rev 1:11, 5:1-5,7-9, 6:14, rendered scroll; Rev 17:8, 20:12, 21:27, 22:7,9-10,18-19. The word was evidently chosen here to denote something that was peculiar in the size or form of the book, or to distinguish it from that which would be designated by the ordinary word employed to denote a book. The word properly denotes a small roll or volume; a little scroll.--Rob. Lex, Pollux. Onomast. 7, 210. It is evident that something was intended by the diminutive size of the book, or that it was designed to make a distinction between this and that which is indicated by the use of the word book in the other parts of the Apocalypse. It was, at least, indicated by this that it was something different from what was seen in the hand of him that sat on the throne in Rev 5:1. That was clearly a large volume; this was so small that it could be taken in the hand, and could be represented as eaten, Rev 10:9-10. But, of what is a book an emblem? To this question there can be little difficulty in furnishing an answer. A book seen in a dream, according to Artemidorus, signifies the life, or the acts of him that sees it.--Wemyss. According to the Indian interpreters, a book is the symbol of power and dignity. The Jewish kings, when they were crowned, had the book of the law of God put into their hands, (2Kgs 11:12, 2Chr 23:11) denoting that they were to observe the law, and that their administration was to be one of intelligence and uprightness. The gift of a Bible now to a monarch when he is crowned, or to the officer of a corporation or society, denotes the same thing. A book, as such, thus borne in the hand of an angel coming down to the world, would be an indication that something of importance was to be communicated to men, or that something was to be accomplished by the agency of a book. It was not, as in Rev 6:2, a bow--emblem of conquest; Rev 10:4, a sword--emblem of battle; or Rev 10:5, a pair of scales-- emblem of the exactness with which things were to be determined: but it was a book--a speechless, silent thing, yet mighty; not designed to carry desolation through the earth, but to diffuse light and truth. The natural interpretation then would be, that something was to be accomplished by the agency of a book, or that a book was to be the prominent characteristic of the times--as the bow, the sword, and the balances had been of the previous periods. As to the size of the book, perhaps all that can be inferred is, that this was to be brought about, not by extended tomes, but by a comparatively small volume--so that it could be taken in the hand; so that it could, without impropriety, be represented as eaten by an individual.

(2.) The fact that it was open: "a little book open"-- ανεωγμενον. The word here used means, properly, to open or unclose in respect to that which was before fastened or sealed, as that which is covered by a door, Mt 2:11; tombs, which were closed by large stones, Mt 27:60, 66; a gate, Acts 5:23, 12:10; the abyss, Rev 9:2--"since in the East pits or wells are closed with large stones, compare Gen 29:2."--Rob. Lex. The meaning of this word, as applied to a book, would be, that it was now opened so that its contents could be read. The word would not necessarily imply that it had been sealed or closed, though that would be the most natural impression from the use of the word. Compare for the use of the word rendered open, Rev 3:8,20, 4:1, 5:2-5,9, 6:1,3,5,7,9,12, 8:1, 9:2, 10:8 Re 11:19 20:12. This would find a fulfilment if some such facts as the following should occur:

(a) if there had been any custom or arrangement by which knowledge was kept from men, or access was forbidden to books or to some one book in particular; and

(b) if something should occur by which that which had before been kept hidden or concealed, or that to which access had been denied, should be made accessible. In other words, this is the proper symbol of a diffusion of knowledge, or of the influence of A BOOK on mankind.

(3.) The fact that it was in the hand of the angel. All that seems to be implied in this is, that it was now offered, or was ready to be put in possession of John--or of the church--or of mankind. It was open, and was held out, as it were, for perusal.

In regard to the application of this, it is plain that, if it be admitted that it was the design of the author of the vision to refer to the Reformation, no more appropriate emblem could have been chosen. If we were now to endeavour to devise an emblem of the Reformation that would be striking and expressive, we could not well select one which would better represent the great work than that which is here presented. This will appear plain from a few considerations:

(1.) The great agent in the Reformation, the moving cause of it, its suggestor and supporter, was a book--the Bible. Wycliffe had translated the New Testament into the English language, and though this was suppressed, yet it had done much to prepare the people for the Reformation; and all that Luther did can be traced to the discovery of the Bible, and to the use which was made of it. Luther had grown up into manhood; had passed from the schools to the university of Erfurt, and there, having during the usual four years' course of study displayed intellectual powers and an extent of learning that excited the admiration of the university, and that seemed to open to his attainment both the honour and emolument of the world, he appeared to have been prepared to play an important part on the great drama of human affairs. Suddenly, however, to the astonishment and dismay of his friends, he betook himself to the solitude and gloom of an Augustinian monastery. He had found a Bible--a copy of the Vulgate--hid in the shelves of the university library. Till then he had supposed that there existed no other Gospels or Epistles than what were given in the Breviary, or quoted by the Preachers. (For the proof of this, see Elliott, ii. 92.) To the study of that book he now gave himself with untiring diligence and steady prayer; and the effect was to show to him the way of salvation by faith, and ultimately to produce the Reformation. No one acquainted with the history of the Reformation can doubt that it is to be traced to the influence of the Bible; that the moving cause, the spring of all that occurred in the Reformation, was the impulse given to the mind of Luther and his fellow-labourers by the study of that one book. It is this well-known fact that gives so much truth to the celebrated declaration of Chillingworth, that "the Bible is the religion of Protestants." If a symbol of this had been designed before it occurred, or if one should be sought for now that would designate the actual nature and influence of the Reformation, nothing better could be selected than that of an angel descending from heaven, with benignant aspect, with a rainbow around his head, and with light beaming all around him, holding forth to mankind a book.

(2.) This book had before been hidden, or closed; that is, it could not till then be regarded as an open volume.

(a) It was in fact known by few even of the clergy, and it was not in the hands of the mass of the people at all. There is every reason to believe that the great body of the Romish clergy, in the time that preceded the Reformation, were even more ignorant of the Bible than Luther himself was. Many of them were unable to read; few had access to the Bible; and those who had, drew their doctrines rather from the Fathers of the church than from the word of God. Hallam (Middle Ages, ii. 241) says, "Of this prevailing ignorance [in the tenth century, and onward] it is easy to produce abundant testimony. In almost every council the ignorance of the clergy forms a subject for reproach. It is asserted by one held in 992, that scarcely a single person could be found in Rome itself who knew the first elements of letters. Not one priest of a thousand in Spain, about the age of Charlemagne, could address a letter of common salutation to another. In England, Alfred declares that he could not recollect a single priest south of the Thames, (the best part of England,) at the time of his accession, who understood the ordinary prayers, or who could translate the Latin into the mother tongue."

There were few books of any kind in circulation, and, even if there had been an ability to read, the cost of books was so great as to exclude the great mass of the people from all access to the sacred Scriptures. "Many of the clergy," says Dr. Robertson, (Hist. of Charles V., p. 14. Harper's Ed.,) "did not understand the Breviary which they were obliged daily to recite; some of them could scarcely read it." "Persons of the highest rank, and in the most eminent stations, could neither read nor write." One of the questions appointed by the canons to be put to persons who were candidates for orders was this, "Whether they could read the Gospels and Epistles, and explain the sense of them at least literally?" For the causes of this ignorance, see Robertsoh's Hist. of Charles V., p. 515. One of those causes was the cost of books. "Private persons seldom possessed any books whatever. Even monasteries of considerable note had only one Missal. The price of books became so high that persons of a moderate fortune could not afford to purchase them. The Countess of Anjou paid for a copy of the Homilies of Haimon, bishop of Alberstadt, two hundred sheep, five quarters of wheat, and the same quantity of rye and millet," etc. Such was the cost of books that few persons could afford to own a copy of the sacred Scriptures; and the consequence was, there were almost none in the hands of the people. The few copies that were in existence were mostly in the libraries of monasteries and universities, or in the hands of some of the higher clergy.

(b) But there was another reason that was still more efficacious, perhaps, in keeping the people at large from the knowledge of the Scriptures. It was found in the prevailing views in the Roman Catholic communion respecting the private use and interpretation of the sacred volume. Whatever theory may now be advocated in the Roman Catholic communion on this point, as a matter of fact, the influence of that denomination has been to withhold the Bible from a free circulation among the common people. No one can deny that, in the times just preceding the Reformation, the whole influence of the Papal denomination was opposed to a free circulation of the Bible, and that one of the great and characteristic features of the Reformation was the fact that the doctrine was promulgated that the Bible was to be freely distributed, and that the people everywhere were to have access to it, and were to form their own opinions of the doctrines which it reveals.

(3.) The Bible became, at the Reformation, in fact an "open" book. It was made accessible. It became the popular book of the world; the book that did more than all other things to change the aspect of affairs, and to give character to subsequent times. This occurred because

(a) the art of printing was discovered, just before the Reformation, as if, in the providence of God, it was designed then to give this precious volume to the world; and the Bible was, in fact, the first book printed, and has been since printed more frequently than any other book whatever, and will continue to be to the end of the world. It would be difficult to imagine now a more striking symbol of the art of printing, or to suggest a better device for it, than to represent an angel giving an open volume to mankind.

(b) The leading doctrine of the Reformers was, that the Bible is the source of all authority in matters of religion, and, consequently, is to be accessible to all the people. And

(c) the Bible was the authority appealed to by the Reformers. It became the subject of profound study; was diffused abroad; and gave form to all the doctrines that sprang out of the times of the Reformation. These remarks, which might be greatly expanded, will show with what propriety, on the supposition that the chapter here refers to the Reformation, the symbol of a book was selected. Obviously, no other symbol would have been so appropriate; nothing else would have given so just a view of the leading characteristics of that period of the world.

And he set his right foot upon the sea, and his left foot upon the earth. This is the third characteristic in the symbol. As a mere description this is eminently sublime. I was once (at Cape May, 1849) impressively reminded of this passage. My window was in such a position that it commanded a fine view at the same time of the ocean and the land. A storm arose such as I had never witnessed-- the clouds from the different points of the compass seeming to come together over the place, and producing incessant lightning and thunder. As the storm cleared away, the most magnificent rainbow that I ever saw appeared, arching the heavens, one foot of it far off in the sea, and the other on the land--an emblem of peace to both--and most strikingly suggesting to me the angel in the Apocalypse. The natural meaning of such a symbol as that represented here would be, that something was to occur which would pertain to the whole world, as the earth is made up of land and water. It is hardly necessary to say, that, on the supposition that this refers to the Reformation, there is no difficulty in finding an ample fulfilment of the symbol. That great work was designed manifestly by Providence to affect all the world--the sea and the land--the dwellers in the islands and in the continents--those who "go down to the sea in ships, and do business in the great waters," and those who have a permanent dwelling on shore. It may be admitted indeed, that, in itself, this one thing--the angel standing on the sea and the land, if it occurred alone, could not suggest the Reformation; and, if there were nothing else, such an application might seem fanciful and unnatural; but taken in connexion with the other things in the symbol, and assuming that the whole vision was designed to symbolize the Reformation, it will not be regarded as unnatural that there should be some symbol which would intimate that the blessings of a reformed religion--a pure gospel--would be ultimately spread over land and ocean--over the continents and islands of the globe; in all the fixed habitations of men, and in their floating habitations on the deep. The symbol of a rainbow, bending over the sea and land, would have expressed this: the same thing would be expressed by an angel whose head was encircled by a rainbow, and whose face beamed with light, with one foot on the ocean and the other on the land.

And cried with a loud voice, as when a lion roareth. The lion is the monarch of the woods, and his roar is an image of terror. The point of the comparison here seems to be the loudness with which the angel cried, and the power of what he said to awe the world--as the roar of the lion keeps the dwellers in the forest in awe. What he said is not stated; nor did John attempt to record it. Professor Stuart supposes that it was "a loud note of woe, some interjection uttered which would serve to call attention, and at the same time be indicative of the judgments which were to follow." But it is not necessary to suppose that this particular thing was intended. Any loud utterance--any solemn command--any prediction of judgment--any declaration of truth that would arrest the attention of mankind, would be in accordance with all that is said here. As there is no application of what is said, and no explanation made by John, it is impossible to determine with any certainty what is referred to. But, supposing that the whole refers to the Reformation, would not the loud and commanding voice of the angel properly represent the proclamation of the gospel as it began to be preached in such a manner as to command the attention of the world, and the reproof of the prevailing sins in such a manner as to keep the World in awe? The voice that sounded forth at the Reformation among the nations of Europe, breaking the slumbers of the Christian world, awaking the church to the evil of the existing corruptions and abominations, and summoning princes to the defence of the truth, might well be symbolized by the voice of an angel that was heard afar. In regard to the effect of the "theses" of Luther, in which he attacked the main doctrines of the Papacy, a contemporary writer says, "In the space of a fortnight they spread over Germany, and within a month they had run through all Christendom, as if angels themselves had been the bearers of them to all men." To John it might not be known beforehand--as it probably would not be--what this symbolized; but could we now find a more appropriate symbol to denote the Reformation than the appearance of such an angel; or better describe the impression made by the first announcement of the great doctrines of the Reformation, than by the loud voice of such an angel?

And when he had cried, seven thunders uttered their voices. Professor Stuart renders this, "the seven thunders uttered their voices," and insists that the article should be retained, which it has not been in our common version. So Elliott, Bishop Middleton, and others. Bishop Middleton says, "Why the article is inserted here I am unable to discover. It is somewhat remarkable that a few manuscripts and editions omit it in both places, [Rev 10:3-4] Were the seven thunders anything well known and pre-eminent? If not, the omission must be right in the former instance, but wrong in the latter: if they were pre-eminent, then is it wrong in both. Bengel omits the article in Rev 10:3, but has it in Rev 10:4." He regards the insertion of the article as the true reading in both places, and supposes that there may have been a reference to some Jewish opinion, but says that he had not been able to find a vestige of it in Lightfoot, Schoettgen, or Meusehen. Storr supposes that we are not to seek here for any Jewish notion, and that nothing is to be inferred from the article.--Middleton, on the Gr. Article, p. 358. The best editions of the New Testament retain the article in both places, and indeed there is no authority for omitting it. The use of the article here naturally implies either that these seven thunders were something which had been before referred to, either expressly or impliedly; or that there was something about them which was so well known that it would be at once understood what was referred to; or that there was something in the connexion which would determine the meaning. Compare Barnes on "Re 8:2". It is plain, however, that there had been no mention of "seven thunders" before, nor had anything been referred to which would at once suggest them. The reason for the insertion of the article here must, therefore, be found in some pre-eminence which these seven thunders had; in some well-known facts about them; in something which would at once suggest them when they were mentioned--as when we mention the sun, the moon, the stars, though they might not have been distinctly referred to before. The number "seven" is used here either

(a) as a general or perfect number, as it is frequently in this book, where we have it so often repeated--seven spirits; seven angels; seven seals; seven trumpets; or

(b) with some specific reference to the matter in hand--the case actually in view of the writer. It cannot be doubted that it might be used in the former sense here, and that no law of language would be violated if it were so understood, as denoting many thunders; but still it is equally true that it may be used in a specific sense as denoting something that would be well understood by applying the number seven to it. Now let it be supposed, in regard to the application of this symbol, that the reference is to Rome, the seven-hilled city, and to the thunders of excommunication, anathema, and wrath that were uttered from that city against the Reformers; and would there not be all that is fairly implied in this language, and is not this such a symbol as would be appropriately used on such a supposition? The following circumstances may be referred to as worthy of notice on this point:

(a) the place which this occupies in the series of symbols--being just after the angel had uttered his voice as symbolical of the proclamation of the great truths of the gospel in the Reformation, if the interpretation above given is correct. The next event, in the order of nature and of fact, was the voice of excommunication uttered at Rome.

(b) The word thunder would appropriately denote the bulls of excommunication uttered at Rome, for the name most frequently given to the decrees of the Papacy, when condemnatory, was that of Papal thunders. So Le Bas, in his life of Wycliffe, p. 198, says, "The thunders which shook the world when they issued from the seven hills sent forth an uncertain sound, comparatively faint and powerless, when launched from a region of less devoted sanctity."

(c) The number seven would, on such a supposition, be used here with equal propriety. Rome was built on seven hills; was known as the "seven-hilled" city, and the thunders from that city would seem to echo and re-echo from those hills. Compare Rev 17:9.

(d) This supposition, also, will accord with the use of the article here, as if those thunders were something well known "the seven thunders;" that is, the thunders which the nations were accustomed to hear.

(e) This will also accord with the passage before us, inasmuch as the thunders would seem to have been of the nature of a response to what the angel said, or to have been sent forth because he had uttered his loud cry. In like manner, the anathemas were hurled from Rome because the nations had been aroused by the loud cry for Reformation, as if an angel had uttered that cry. For these reasons, there is a propriety in applying this language to the thunders which issued from Rome condemning the doctrines of the Reformation, and in defence of the ancient faith, and excommunicating those who embraced the doctrines of the Reformers. If we were now to attempt to devise a symbol which would be appropriate to express what actually occurred in the Reformation, we could not think of one which would be better fitted to that purpose than to speak of seven thunders bellowing forth from the seven-hilled city.

(a) "thunders" Rev 8:5, 14:2

And when the seven thunders had uttered their voices. After he had listened to those thunders; or when they had passed by.

I was about to write. That is, he was about to record what was uttered, supposing that that was the design for which he had been made to hear them. From this it would seem that it was not mere thunder-- brutum fulmen--but that the utterance had a distinct and intelligible enunciation, or that words were employed that could be recorded. It may be observed, by the way, as Professor Stuart has remarked, that this proves that John wrote down what he saw and heard as soon as practicable, and in the place where he was; and that the supposition of many modern critics, that the Apocalyptic visions were written at Ephesus a considerable time after the visions took place, has no good foundation.

And I heard a voice from heaven saying unto me. Evidently the voice of God: at all events it came with the clear force of command.

Seal up those things. On the word seal, Rev 5:1. The meaning here is, that he was not to record those things, but what he heard he was to keep to himself as if it was placed under a seal which was not to be broken.

And write them not. Make no record of them. No reason is mentioned why this was not to be done, and none can now be given that can be proved to be the true reason. Vitringa, who regards the seven thunders as referring to the Crusades, supposes the reason to have been that a more full statement would have diverted the mind from the course of the prophetic narrative, and from more important events which pertained to the church, and that nothing occurred in the Crusades which was worthy to be recorded at length: Nec dignae erant quae prolixius exponerentur-- "for," he adds, "these expeditions were undertaken with a foolish purpose, and resulted in real detriment to the church," pp. 431, 432. Professor Stuart, vol. ii. pp. 204-206, supposes that these "thunders" refer to the destruction of the city and temple of God, and that they were a sublime introduction to the last catastrophe, and that the meaning is not that he should keep "entire silence," but only that he should state the circumstances in a general manner without going into detail. Mede supposes that John was commanded to keep silence because it was designed that the meaning should not then be known, but should be disclosed in future times; Forerius, because it was the design that the wise should be able to understand them, but that they were not to be disclosed to the wicked and profane. Without attempting to examine these and other solutions which have been proposed, the question which, from the course of the exposition, is properly before us is, whether, on the supposition that the voice of the seven thunders referred to the Papal anathemas, a rational and satisfactory solution of the reasons of this silence can be given. Without pretending to know the reasons which existed, the following may be referred to as not improbable, and as those which would meet the case:

(1.) In these Papal anathemas there was nothing that was worthy of record; there was nothing that was important as history; there was nothing that communicated truth; there was nothing that really indicated progress in human affairs. In themselves there was nothing more that deserved record than the acts and doings of wicked men at any time; nothing that fell in with the main design of this book.

(2.) Such a record would have retarded the progress of the main statements of what was to occur, and would have turned off the attention from these to less important matters.

(3.) All that was necessary in the case was simply to state that such thunders were heard: that is, on the supposition that this refers to the Reformation, that that great change in human affairs would not be permitted to occur without opposition and noise--as if the thunders of wrath should follow those who were engaged in it.

(4.) John evidently mistook this for a real revelation, or for something that was to be recorded as connected with the Divine will in reference to the progress of human affairs. He was naturally about to record this as he did what was uttered by the other voices which he heard; and if he had made the record, it would have been with this mistaken view. There was nothing in the voices, or in what was uttered, that would manifestly mark it as distinct from what had been uttered as coming from God, and he was about to record it under this impression. If this was a mistake, and if the record would do anything, as it clearly would, to perpetuate the error, it is easy to see a sufficient reason why the record should not be made.

(5.) It is remarkable that there was an entire correspondence with this in what occurred in the Reformation; in the fact that Luther and his fellow-labourers were, at first, and for a long time--such was the force of education, and of the habits of reverence for the Papal authority in which they had been reared--disposed to receive the announcements of the Papacy as the oracles of God, and to show to them the deference which was due to Divine communications. The language of Luther himself, if the general view here taken is correct, will be the best commentary on the expressions here used. "When I began the affairs of the Indulgences," says he, "I was a monk, and a most mad Papist. So intoxicated was I, and drenched in Papal dogmas, that I would have been most ready to murder, or assist others in murdering, any person who should have uttered a syllable against the duty of obedience to the Pope." And again: "Certainly at that time I adored him in earnest." He adds, "How distressed my heart was in that year 1517-how submissive to the hierarchy, not feignedly but really--those little know who at this day insult the majesty or the Pope with so much pride and arrogance. I was ignorant of many things which now, by the grace of God, I understand. I disputed; I was open to conviction; not finding satisfaction in the works of theologians, I wished to consult the living members of the church itself. There were some godly souls that entirely approved my propositions. But I did not consider their authority of weight with me in spiritual concerns. The popes, bishops, cardinals, monks, priests, were the objects of my confidence. After being enabled to answer every objection that could be brought against me from sacred Scripture, one difficulty alone remained, that the Church ought to be obeyed. If I had then braved the Pope as I now do, I should have expected every hour that the earth would have opened to swallow me up alive, like Korah and Abiram." It was in this frame of mind that, in the summer of 1518, a few months after the affair with Tetzel, he wrote that memorable letter to the Pope, the tenor of which can be judged of by the following sentences: and what could more admirably illustrate the passage before us, on the interpretation suggested, than this language? "Most blessed Father! Prostrate at the feet of thy blessedness I offer, myself to thee, with all that I am, and that I have. Kill me, or make me live; call, or recall; approve, or reprove, as shall please thee. I will acknowledge thy voice as the voice of Christ presiding and speaking in thee." See the authorities for these quotations in Elliott, ii. pp. 116, 117.

(6.) The command not to record what the seven thunders uttered was of the nature of a caution not to regard what was said in this manner; that is, not to be deceived by these utterances as if they were the voice of God. Thus understood, if this is the proper explanation and application of the passage, it should be regarded as an injunction not to regard the decrees and decisions of the Papacy as containing any intimation of the Divine will, or as of authority in the church. That this is to be so regarded is the opinion of all Protestants; and if this is so, it is not a forced supposition that this might have been intimated by such a symbol as that before us.

(a) "Seal" Dan 8:26, 12:4,9

And the angel which I saw stand, etc. Rev 10:2. That is, John saw him standing in this posture when he made the oath which he proceeds to record.

Lifted up his hand to heaven. The usual attitude in taking an oath, as if one called heaven to witness. See Gen 14:22, De 32:40 Eze 20:5-6. Compare Barnes on "Da 12:7".

(b) "earth" Ex 6:8, De 32:40 ----------------------------------------------------------------------- This is part 3 of 4 parts of Notes for Revelation 9.20

Part 1 Rev 9:20 Part 2 Rev 9:21 Part 4 Rev 10:10

Happily we have also the means of fixing the exact date of this event, so as to make it accord with singular accuracy with the period supposed to be referred to. The general time specified by Mr. Gibbon is A.D. 1055. This, according to the two methods referred to of determining the period embraced in the "hour, and day, and month, and year," would reach, if the period were 391 years, to A. D. 1446; if the other method were referred to, making it 396 years and 106 days to A.D. 1451, with 106 days added, within less than two years of the actual taking of Constantinople. But there is a more accurate calculation as to the time than the general one thus made. In vol. iv. 93, Mr. Gibbon makes this remark: "Twenty-five years after the death of Basil, his successors were suddenly attacked by an unknown race of barbarians, who united the Scythian valour with the fanaticism of new proselytes, and the art and riches of a powerful monarchy." He then proceeds (p. 94, seq.) with an account of the invasions of the Turks. In vol. iii. 307, we have an account of the death of Basil. "In the sixty-eighth year of his age, his martial spirit urged him to embark in person for a holy war against the Saracens of Sicily; he was prevented by death, and Basil, surnamed the slayer of the Bulgarians, was dismissed from the world, with the blessings of the clergy and the curses of the people." This occurred A.D. 1025. "Twenty-five years" after this would make A.D. 1050. To this add the period here referred to, and we have respectively, as above, the years A.D. 1446, or A.D. 1451, and 106 days. Both periods are near the time of the taking of Constantinople and the downfall of the Eastern empire, (A.D. 1453,) and the latter strikingly so; and, considering the general nature of the statement of Mr. Gibbon, and the great indefiniteness of the dates in chronology, may be considered as remarkable.--But we have the means of a still more accurate calculation. It is by determining the exact period of the investiture of Togrul with the authority of caliph, or as the "temporal lieutenant of the vicar of the prophet." The time of this investiture, or coronation, is mentioned by Abulfeda as occurring on the 25th of Dzoulcad, in the year of the Hegira 449; and the date of Elmakin's narrative, who has given an account of this, perfectly agrees with this. Of this transaction, Elmakin makes the following remark: "There was now none left in Irak or Chorasmia who could stand before him." The importance of this investiture will be seen from the charge which the caliph is reported by Abulfeda to have given to Togrul on this occasion: "The caliph commits to your care all that part of the world which God has committed to his care and dominion; and entrusts to thee, under the name of vicegerent, the guardianship of the pious, faithful, and God-serving citizens." (Mandat Chalifa tuae curae omne id terraium quod Deus ejns curae et imperio commisit; tibique civium piorum, fidelium, Deum colentium, tutelam sublocatorio nomine demandat.) The exact time of this investiture is stated by Abulfeda, as above, to be the 25th of Dzoulcad, A. H. 449. Now, reckoning this as the time, and we have the following result: The 25th of Dzoulcad, A. H. 449, would answer to February 2, A. D. 1058. From this to May 29, 1453, the time when Constantinople was taken, would be 395 years and 116 days. The prophetic period, as above, is 396 years and 106 days--making a difference only of 1 year and 10 days--a result that cannot but be considered as remarkable, considering the difficulty of fixing ancient dates. Or if, with Mr. Elliott, (i. 495-499,) we suppose that the time is to be reckoned from the period when the Turkman power went forth from Bagdad on a career of conquest, the reckoning should be from the year of the Hegira, 448, the year before the formal investiture, then this would make a difference of only 24 days. The date of that event was the tenth of Dzoulcad, A. H. 448. That was the day on which Togrul with his Turkroans, now the representative and head of the power of Islamism, quitted Bagdad to enter on a long career of war and conquest. "The part allotted to Togrul himself in the fearful drama soon to open against the Greeks was to extend and establish the Turkman dominion over the frontier countries of Irak and Mesopotamia, that so the requisite strength might be attained for the attack ordained of. God's counsels against the Greek empire. The first step to this was the siege and capture of Moussul; his next of Singara. Nisibis, too, was visited by him; that frontier fortress that had in other days been so long a bulwark to the Greeks. Everywhere victory attended his banner--a presage of what was to follow." Reckoning from that time, the coincidence between the period that elapsed from that, and the conquest of Constantinople, would be 396 years and 130 days--a period that corresponds, with only a difference of 24 days, with that specified in the prophecy according to the explanation given above. It could not be expected that a coincidence more accurate than this could be made out on the supposition that the prophecy was designed to refer to these events; and if it did refer to them, the coincidence could have occurred only as a prediction by Him who sees with perfect accuracy all the future.

(13.) The effect. This is stated, in Rev 9:20-21, to be that those who survived these plagues did not repent of their wickedness, but that the abominations which existed before still remained. In endeavouring to determine the meaning of this, it will be proper, first, to ascertain the exact sense of the words used, and then to inquire whether a state of things existed subsequent to the invasions of the Turks which corresponded with the description here.

(a) The explanation of the language used in Rev 9:20-21.

The rest of the men. That portion of the world on which these plagues did not come. One third of the race, it is said, would fall under these calamities, and the writer now proceeds to state what would be the effect on the remainder. The language used--"the rest of the men"-- is not such as to designate with certainty any particular portion of the world, but it is implied that the things mentioned were of the general prevalence.

Which were not killed by these plagues. The two thirds of the race which were spared. The language here is such as would be used on the supposition that the crimes here referred to abounded in all those regions which came within the range of the vision of the apostle.

Yet repented not of the works of their hands. To wit, of those things which are immediately specified.

That they should not worship devils. Implying that they practised this before. The word used here--δαιμονιον--means properly a god, deity; spoken of the heathen gods, Acts 17:18; then a genius, or tutelary demon, e.g. that of Socrates; and, in the New Testament, a demon in the sense of an evil spirit. See the word fully explained in 1Cor 10:20. The meaning of the passage here, as in 1Cor 10:20, "they sacrifice to devils," is not that they literally worshipped devils in the usual sense of that term, though it is true that such worship does exist in the world, as among the Yezidis, (see Layard, Nineveh and its Remains, vol. i. pp. 225-254, and Rosenmuller, Morgenland, iii. 212-216;) but that they worshipped beings which were inferior to the Supreme God; created spirits of a rank superior to men, or the spirits of men that had been enrolled among the gods. This last was a common form of worship among the heathen, for a large portion of the gods whom they adored were heroes and benefactors who had been enrolled among the gods--as Hercules, Bacchus, etc. All that is necessarily implied in this word is, that there prevailed in the time referred to the worship of spirits inferior to God, or the worship of the spirits of departed men. This idea would be more naturally suggested to the mind of a Greek by the use of the word than the worship of evil spirits as such--if indeed it would have conveyed that idea at all; and this word would be properly employed in the representation if there was any homage rendered to departed human spirits which came in the place of the worship of the true God. Compare a dissertation on the meaning of the word used here, in Elliott on the Apocalypse, Appendix I. vol. ii.

And idols of gold, and silver, etc. Idols were formerly, as they are now in heathen lands, made of all these materials. The most costly would, of course, denote a higher degree of veneration for the god, or greater wealth in the worshipper, and all would be employed as symbols or representatives of the gods whom they adored. The meaning of this passage is, that there would prevail, at that time, what would be properly called idolatry, and that this would be represented by the worship paid to these images or idols. It is not necessary to the proper understanding of this, to suppose that the images or idols worshipped were acknowledged heathen idols, or were erected in honour of heathen gods, as such. All that is implied is, that there would be such images--ειδωλα--and that a degree of homage would be paid to them which would be in fact idolatry. The word here used--ειδωλονειδωλα--properly means an image, spectre, shade; then an idol-image, or that which was a representative of a heathen god; and then the idol-god itself--a heathen deity. So far as the word is concerned, it may be applied to any kind of image worship.

Which neither can see, nor hear, nor walk. The common representation of idol-worship in the Scriptures, to denote its folly and stupidity. See Ps 115 compare Isa 44:9-19.

Neither repented they of their murders. This implies that, at the time referred to, murders would abound; or that the times would be characterized by that which deserved to be called murder.

Nor of their sorceries. The word rendered sorceries--φαρμακεια --whence our word pharmacy, means properly the preparing and giving of medicine, Eng. pharmacy.--Rob. Lex. Then, as the art of medicine was supposed to have magical power, or as the persons who practised medicine, in order to give themselves and their art greater importance, practised various arts of incantation, the word came to be connected with the idea of magic, sorcery, or enchantment. See Schleusner, Lex. In the New Testament the word is never used in a good sense, as denoting the preparation of medicine, but always in this secondary sense, as denoting sorcery, magic, etc. Thus in Gal 5:20, "the works of the flesh-- idolatry, witchcraft, etc." Rev 9:21, "Of their sorceries." Rev 18:23, "For by thy sorceries were all nations deceived." Rev 21:8, "Whoremongers, and sorcerers." The word does not elsewhere occur in the New Testament; and the meaning of the word would be fulfilled in anything that purposed to accomplish an object by sorcery, by magical arts, by trick, by cunning, by sleight of hand, or by deceiving the senses in any way. Thus it would be applicable to all jugglery, and to all pretended miracles.

Nor of their fornication. Implying that this would be a prevalent sin in the times referred to, and that the dreadful plagues which are here predicted would make no essential change in reference to its prevalence.

And of their thefts. Implying that this, too, would be a common form of iniquity. The word used here--κλεμμα--is the common word to denote theft. The true idea in the word is that of privately, unlawfully, and feloniously taking the goods or movables of another person. In a larger and in the popular sense, however, this word might embrace all acts of taking the property of another by dishonest arts, or on false pretence, or without an equivalent.

(b) The next point then is, the inquiry whether there was any such state of things as is specified here existing in the time of the rise of the Turkish power, and in the time of the calamities which that formidable power brought upon the world. There are two things implied in the statement here:

(1) that these things had an existence before the invasion and destruction of the Eastern empire by the Turkish power; and

(2) that they continued to exist after that, or were not removed by these fearful calamities. The supposition all along in this interpretation is, that the eye of the prophet was on the Roman world, and that the design was to mark the various events which would characterize its future history. We look, then, in the application of this, to the state of things existing in connexion with the Roman power, or that portion of the world which was then pervaded by the Roman religion. This will make it necessary to institute an inquiry whether the things here specified prevailed in that part of the world before the invasions of the Turks, and the-conquest of Constantinople, and whether the judgments inflicted by that formidable Turkish invasion made any essential change in this respect.

(1.) The statement that they worshipped devils; that is, as explained, demons, or the deified souls of men. Homage rendered to the spirits of departed men, and substituted in the place of the worship of the true God, would meet all that is properly implied here. We may refer, then, to the worship of saints in the Romish communion as a complete fulfilment of what is here implied in the language used by John. The fact cannot be disputed that the invocation of saints took the place, in the Roman Catholic communion, of the worship of sages and heroes in heathen Rome, and that the canonization of saints took the place of the ancient deification of heroes and public benefactors. The same kind of homage was rendered to them; their aid was invoked in a similar manner, and on similar occasions; the effect on the popular mind was substantially the same; and the one interfered as really as the other with the worship of the true God. The decrees of the seventh general council, known as the second council of Nice, A.D. 787, authorized and established the worshipping (προσκυνεω)--same word used here--(προσκυνησωσιταδαιμονια) of the saints and their images. This occurred after the exciting scenes, the debates, and the disorders produced by the Iconoclasts, or image-breakers, and after the most careful deliberation on the subject. In that celebrated council, it was decreed, according to Mr. Gibbon, (iii. 341,) "unanimously," "that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church; but they hesitate whether that worship be relative or direct; whether the Godhead and the figure of Christ be entitled to the same mode of adoration." This worship of the "saints," or prayer to the saints, asking for their intercession, it is well known has from that time everywhere prevailed in the Papal communion. Indeed, a large part of the actual prayers offered in their services is addressed to the Virgin Mary. Mr. Maitland, "the able and learned advocate of the Dark Ages," says, "The superstition of the age supposed the glorified saint to know what was going on in the world; and to feel a deep interest, and to possess a considerable power, in the church militant on earth. I believe that they who thought so are altogether mistaken; and I lament, abhor, and am amazed at the superstition, blasphemies, and idolatries, which have grown out of that opinion."--Elliott, ii. p. 10. As to the question whether this continued after the judgments brought upon the world by the hordes "loosed on the Euphrates," or whether they repented and reformed on account of the judgments, we have only to look into the Roman Catholic religion everywhere. Not only did the old practice of "daemonolatry," or the worship of departed saints, continue, but new "saints" have been added to the number, and the list of those who are to receive this homage has been continually increasing. Thus in the year 1460, Catharine of Sienna was canonized by Pope Plus II.; in 1482, Bonaventura, the blasphemer, (In the Hereford Discussion, between the Rev. J. Venn and Rev. James Waterworth, it was admitted by the latter, all able and learned Romish priest, that Bonaventura's Psalter to the Virgin Mary, turning the addresses to God into addresses to the Virgin, was blasphemy.--Elliott, ii. 25.) by Sixtus IV.; in 1494, Anselm by Alexander VI. Alexander's bull, in language more heathen than Christian, avows it to be the Pope's duty thus to choose out, and to hold up the illustrious dead, as their merits claim, for adoration and worship. (Romanas Pontifex viros claros, et qui sanctimonia floruerunt, et eorum exigentibus clarissimis meritis aliorum sanctorum numero aggregari merentur-inter sanctos praedictos debit collocare, et ut sanctos ab omnibus Christi fidelibus coli, venerari, et ADORARI mandare.)

(2.) The statement that idolatry was practised, and continued to be practised, after this invasion: "Repented not that they should not worship idols of gold, silver, and brass." On this point, perhaps it would be sufficient to refer to what has been already noticed in regard to the homage paid to the souls of the departed; but it may be farther and more clearly illustrated by a reference to the worship of images in the Romish communion. Any one familiar with church history will recollect the long conflicts which prevailed respecting the worship of images; the establishment of images in the churches; the destruction of images by the "Iconoclasts;" and the debates on the subject by the council at Hiera; and the final decision in the second council of Nice, in which the propriety of image-worship was affirmed and established. See, on this subject, Bowers' History of the Popes, ii. 98, seq., 144, seq.; Gibbon, vol. iii. pp. 322-341. The importance of the question respecting image-worship may be seen from the remarks of Mr. Gibbon, iii. 322. He speaks of it as "a question of popular superstition which produced the revolt of Italy, the temporal power of the Popes, and the restoration of the Roman empire in the West." A few extracts from Mr. Gibbon--who may be regarded as an impartial witness on this subject--will show what was the popular belief, and will confirm what is said in the passage before us in reference to the prevalence of idolatry. "The first introduction of a symbolic worship was in the veneration of the cross, and of relics. The saints and martyrs, when intercession was implored, were seated on the right hand of God; but the gracious, and often supernatural favours, which, in the popular belief, were showered round their tombs, conveyed an unquestionable sanction of the devout pilgrims who visited, and touched, and kissed these lifeless remains, the memorials of their merits and suffering. But a memorial, more interesting than the skull or the sandals of a departed worthy, is a faithful copy of his person and features delineated by the arts of painting or sculpture. In every age, such copies, so congenial to human feelings, have been cherished by the zeal of private friendship or public esteem; the images of the Roman emperors were adorned with civil and almost religious honours; a reverence, less ostentatious, but more sincere, was applied to the statues of sages and patriots; and these profane virtues, these splendid sins, disappeared in the presence of the holy men, who had died for their celestial and everlasting country. At first the experiment was made with caution and scruple, and the venerable pictures were discreetly allowed to instruct the ignorant, to awaken the cold, and to gratify the prejudices of the heathen proselytes. By a slow, though inevitable progression, the honours of the original were transferred to the copy; the devout Christian prayed before the image of a saint; and the Pagan rites of genuflexion, luminaries, and incense, again stole into the Catholic church. The scruples of reason or piety were silenced by the strong evidence of visions and miracles; and the pictures which speak, and move, and bleed, must be endowed with a Divine energy, and may be considered as the proper objects of religious adoration. The most audacious pencil might tremble in the rash attempt of defining, by forms and colours, the infinite Spirit, the devout Father, who pervades and sustains the universe. But the superstitious mind was more easily reconciled to paint and worship the angels, and above all, the Son of God, under the human shape, which on earth they have condescended to assume. The Second Person of the Trinity had been clothed with a real and mortal body; but that body had ascended into heaven; and had not some similitude been presented to the eyes of his disciples, the spiritual worship of Christ might have been obliterated by the visible relics and representatives of the saints. A similar indulgence was requisite, and propitious, for the Virgin Mary; the place of her burial was unknown; and the assumption of her soul and body into heaven was adopted by the credulity of the Greeks and Latins. The use, and even the worship of images was firmly established before the end of the sixth century; they were fondly cherished by the warm imagination of the Greeks and Asiatics; the Pantheon and the Vatican were adorned with the emblems of a new superstition; but this semblance of idolatry was more coldly entertained by the rude barbarians and the Arian clergy of the West," vol. iii. p. 323. Again: "Before the end of the sixth century, these images, made without hands, (in Greek it is a single word--αχειροποιητος) were propagated in the camps and cities of the Eastern empire; they were the objects of worship, and the instruments of miracles; and in the hour of danger or tumult their venerable presence could revive the hope, rekindle the courage, or repress the fury of the Roman legions," vol. iii. pp. 324, 325. So again, (vol. iii. p. 340, seq.:) "While the Popes established in Italy their freedom and dominion, the images, the first cause of their revolt, were restored in the Eastern empire. Under the reign of Constantine the Fifth, the union of civil and ecclesiastical power had overthrown the tree, without extirpating the root, of superstition. The idols, for such they were now held, were secretly cherished by the order and the sect most prone to devotion; and the fond alliance of the monks and females obtained a final victory over the name and the authority of man." Under Irene a council was convened--the second council of Nice, or the seventh general council, in which, according to Mr. Gibbon, (iii. 341,) it was "unanimously pronounced that the worship of images is agreeable to Scripture and reason, to the fathers and councils of the church." The arguments which were urged in favour of the worship of images, in the council above referred to, may be seen in Bowers' Lives of the Popes, vol. ii. pp. 152-158, Dr. Cox's edition. The answer of the bishops in the council to the question of the empress Irene, whether they agreed to the decision which had been adopted in the council, was in these words: "We all agree to it; we have all freely signed it; this is the faith of the apostles, of the fathers, and of the Catholic church; we all salute, honour, worship, and adore the holy and venerable images; be they accursed who do not honour, worship, and adore the adorable images."--Bowers' Lives of the Popes, ii. 159. As a matter of fact, therefore, no one can doubt that these images were worshipped with the honour that was due to God alone-- or that the sin of idolatry prevailed; and no one can doubt that that has been continued, and is still, in the Papal communion.

And sware by him that liveth for ever and ever. By the everliving God: a form of an oath in extensive use now. The essential idea in such an oath is an appeal to God; a solemn reference to Him as a witness; an utterance in the presence of Him who is acquainted with the truth or falsehood of what is said, and who will punish him who appeals to Him falsely. It is usual, in such an oath, in order to give to it greater solemnity, to refer to some attribute of God, or something in the Divine character on which the mind would rest at the time, as tending to make it more impressive. Thus, in the passage before us, the reference is to God as "ever-living;" that is, he is now a witness, and he ever will be; he has now the power to detect and punish, and he ever will have the same power.

Who created heaven, and the things that therein are, etc. Who is the Maker of all things in heaven, on the earth, and in the sea; that is, throughout the universe. The design of referring to these things here is that which is just specified--to give increased solemnity to the oath by a particular reference to some one of the attributes of God. With this view nothing could be more appropriate than to refer to him as the Creator of the universe--denoting his infinite power, his right to rule and control all things.

That there should be time no longer. This is a very important expression, as it is the substance of what the angel affirmed in so solemn a manner; and as the interpretation of the whole passage depends on it. It seems now to be generally agreed among critics that our translation does not give the true sense, inasmuch

(a) as that was not the close of human affairs, and

(b) as he proceeds to state what would occur after that. Accordingly, different versions of the passage have been proposed. Professor Stuart renders it, "that delay shall be no longer." Mr. Elliott, "that the time shall not yet be; but in the days of the voice of the seventh angel, whensoever he may be about to sound, then the mystery of God shall be finished." Mr. Lord, "that the time shall not be yet, but in the days of the voice of the seventh angel," etc. Andrew Fuller, (Works, vol. vi. 113,) "there should be no delay." So Dr. Gill. Mr. Daubuz, "the time shall not be yet." Vitringa, (p. 432,) tempus non fore amplius, "time shall be no more." He explains it (p. 433) as meaning, "not that this is to be taken absolutely, as if at the sounding of the seventh trumpet all things were then to terminate, and the glorious epiphany--επιφανεια (or manifestation of Jesus Christ)--was then to occur who would put an end to all the afflictions of his church; but in a limited sense--restricte--as meaning that there would be no delay between the sounding of the seventh trumpet and tile fulfilment of the prophecies." The sense of this passage is to be determined by the meaning of the words and the connexion.

(a) The word time--χρονος--is the common Greek word to denote time, and may be applied to time in general, or to any specified time or period. See Robinson, Lex. s. voce (a, b.) In the word itself there is nothing to determine its particular signification here. It might refer either to time in general, or to the time under consideration; and which was the subject of the prophecy. Which of these is the true idea is to be ascertained by the other circumstances referred to. It should be added, however, that the word does not of itself denote delay, and is never used to denote that directly. It can only denote that because delay occupies or consumes time, but this sense of the noun is not found in the New Testament. It is found, however, in the verb χρονιζω, to linger, to delay, to be long in coming, Mt 25:5 Lk 1:21.

(b) The absence of the article "time," not "the time"-- would naturally give it a general signification, unless there was something in the connexion to limit it to some well-known period under consideration. Rev 8:2; 10:3. In this latter view, if the time referred to would be sufficiently definite without the article, the article need not be inserted. This is such a case, and comes under the rule for the omission of the article as laid down by Bishop Middleton, part i. chap. iii. The principle is, that when the copula, or verb connecting the subject and predicate, is the verb substantive, then the article is omitted. "To affirm the existence," says he, "of that of which the existence is already assumed, would be superfluous; to deny it, would be contradictory and absurd." As applicable to the case before us, the meaning of this rule would be, that the nature of the time here referred to is implied in the use of the substantive verb, (εσται) and that consequently it is not necessary to specify it. All that needs to be said on this point is, that, on the supposition that John, referred to a specified time, instead of time in general, it would not be necessary, under this rule, to insert the article. The reference would be understood without it, and the insertion would be unnecessary. This is, substantially, the reasoning of Mr. Elliott, (ii. 123,) and it is submitted for what it is worth. My own knowledge of the usages of the Greek article is too limited to justify me in pronouncing an opinion on the subject, but the authorities are such as to authorize the assertion that, on the supposition that a particular well-known period were here referred to, the insertion of the article would not be necessary.

(c) The particle rendered "longer"--ετι--"time shall be no longer" --means properly, according to Robinson, (Lex.,) yet, still; implying

(1) duration--as spoken of the present time; of the present in allusion to the past, and, with a negative, no more, no longer,

(2) implying accession, addition, yet, more, farther, besides. According to Buttmann, Gram. % 149, i. p. 430, it means, when alone, "yet still, yet farther; and with a negative, no more, no farther." The particle occurs often in the New Testament, as may be seen in the Concordance. It is more frequently rendered "yet" than by any other word, (compare Mt 12:46, 17:5, 19:20, 26:47, 27:63, Mk 5:35, 8:17, 12:6) Mk 14:43--and so in the other Gospels, the Acts, and the Epistles; in all, fifty times. In the book of Revelation it is only once rendered "yet," Rev 6:11, but is rendered "more" in Rev 3:12, 7:16 Rev 9:12, 12:8, 18:21-22, (three times,) Rev 18:23, (twice;) Rev 20:3, 21:1,4, (twice;) "longer" in Rev 10:6; "still" in Rev 22:11, (four times.) The usage, therefore, will justify the rendering of the word by "yet," and in connexion with the negative, "not yet"--meaning that the thing referred to would not occur immediately, but would be hereafter. In regard to the general meaning, then, of this passage in its connexion, we may remark

(a) that it cannot mean, literally, that there would be time no longer, or that the world would then come to an end absolutely, for the speaker proceeds to disclose events that would occur after that, extending far into the future, (Rev 10:11) and the detail that follows (Revelation 11) before the sounding of the seventh trumpet is such as to occupy a considerable period, and the seventh trumpet is also yet to sound. No fair construction of the language, therefore, would require us to understand this as meaning that the affairs of the world were then to terminate.

(b) The connexion, then, apart from the question of grammatical usage, will require some such construction as that above suggested--"that the time," to wit, some certain, known, or designated time, "would not be yet," but would be in some future period; that is, as specified Rev 10:7, "in the days of the voice of the seventh angel, when he shall begin to sound."

Then "the mystery of God would be finished," and the affairs of the world would be put on their permanent footing.

(c) This would imply that, at the time when the angel appeared, or in the time to which he refers, there would be some expectation or general belief that the "mystery was then to be finished, and that the affairs of the world were to come to an end. The proper interpretation would lead us to suppose that there would be so general an expectation of this, as to make the solemn affirmation of the angel proper to correct a prevailing opinion, and to show that the right interpretation was not put on what seemed to be the tendency of things.

(d) As a matter of fact, we find that this expectation did actually exist at the time of the Reformation; that such an interpretation was put on the prophecies, and on the events that occurred; and that the impression that the Messiah was about to come, and the reign of saints about to commence, was so strong as to justify some interference, like the solemn oath of the angel, to correct the misapprehension. It is true that this impression had existed in former times, and even in the early ages of the church; but, as a matter of fact, it was true, and eminently true, in the time of the Reformation, and there was, on many accounts, a strong tendency to that form of belief. The Reformers, in interpreting the prophecies, learned to connect the downfall of the Papacy with the coming of Christ, and with his universal reign upon the earth; and as they saw the evidences of the approach of the former, they naturally anticipated the latter as about to occur. Compare Dan 12:11 2Thes 2:3, Dan 2:34, 2Thes 2:8. The anticipation that the Lord Jesus was about to come; that the affairs of the world, in the present form, were to be wound up; that the reign of the saints would soon commence; and that the permanent kingdom of righteousness would be established, became almost the current belief of the Reformers, and was frequently expressed in their writings. Thus Luther, in the year 1520, in his answer to the Pope's bull of excommunication, expresses his anticipations: "Our Lord Jesus Christ yet liveth and reigneth; who, I firmly trust, will shortly come, and slay with the spirit of his mouth, and destroy with the brightness of his coming, that Man of sin."--Merle D'Aubig. ii. 166. After being summoned before the Diet at Worms, and after condemnation had been pronounced on him by the Emperor, he fell back for comfort on the same joyous expectation. "For this once," he said, "the Jews, as on the crucifixion-day, may sing their Paean; but Easter will come for us, and then we shall sing Hallelujah."--D'Aubig. ii. 276. The next year, writing to Staupitz, he made a solemn appeal against his abandoning the Reformation, by reference to the sure and advancing fulfilment of Daniel's prophecy. "My father," said he, "the abominations of the pope, with his whole kingdom, must be destroyed; and the Lord does this without hand, by the word alone. The subject exceeds all human comprehension. I cherish the best hopes."-- Milner, p. 692. In 1523 he thus, in a similar strain, expresses his hopes: "The kingdom of Antichrist, according to the prophet Daniel, must be broken without hands; that is, the Scriptures will be understood by and by; and every one will preach against Papal tyranny, from the word of God, until the Man of sin is deserted of all, and dies of himself."--Milner, p. 796. The same sentiments respecting the approach of the end of the world were entertained by melancthon. In commenting on the passage in Daniel relating to the "little horn," he thus refers to an argument which has been prevalent: "The words of the prophet Elias should be marked by every one, and inscribed upon our walls, and on the entrances of our houses. Six thousand years shall the world stand, and after that be destroyed; two thousand years without the law; two thousand years under the law of Moses; two thousand years under the Messiah; and if any of these years are not fulfilled, they will be shortened, (a shortening intimated by Christ also, on account of our sins.") The following manuscript addition to this argument has been found in melancthon's hand, in Luther's own copy of the German Bible:--"Written A.D. 1557, and from the creation of the world, 5519; from which number we may see that this aged world is not far front its end." So also the British Reformers believed. Thus Bishop Latimer: "Let us cry to God day and night--Most merciful Father, let thy kingdom come! St. Paul saith, The Lord will not come till the swerving from the faith cometh, (2Thes 2:3) which thing is already done and past. Antichrist is already known throughout all the world. Wherefore the day is not far off." Then, reverting to the consideration of the age of the world, as Melancthon had done, he says, "The world was ordained to endure, as all learned ones affirm, 6000 years. Now of that number there be past 6552 years, so that there is no more left but 448 years. Furthermore, those days shall be shortened for the elect's sage. Therefore, all those excellent and learned men, whom without doubt God hath sent into the world in these last days to give the world warning, do gather out of sacred Scripture that the last day cannot be far off." So again, in a sermon on the nearness of the Second Advent, he says, "So that peradventure it may come in my days, old as I am, or in my children's days." Indeed, it is well known that this was a prevalent opinion among the Reformers; and this fact will show with what propriety, if the passage before us was designed to refer to the Reformation, this Solemn declaration of the angel was made, that the "time would not be yet"--that those anticipations which would spring up from the nature of the case, and from the interpretations which would be put on what seemed to be the obvious sense of the prophecies, were unfounded, and that a considerable time must yet intervene before the events would be consummated.

(e) The proper sense of this passage, then, according to the above interpretation, would be--"And the angel lifted up his hand to heaven, and sware by him that liveth for ever and ever. That the time should not yet be; but, in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God shall be finished." Appearances, indeed, would then indicate that the affairs of the world were to be wound up, and that the prophecies respecting the end of the world were about to be fulfilled; but the angel solemnly swears "by Him who lives for ever and ever," and whose reign therefore extends through all the changes on the earth; "by Him who is the Creator of all things," and whose purpose alone can determine when the end shall be, that the time would not be yet. Those cherished expectations would not yet be realized, but there was a series of important events to intervene before the end would come. Then--at the time when the seventh angel should sound--would be the consummation of all things.

(c) "him" Rev 14:7, Neh 9:6 (d) "therein" Dan 12:7

But in the days of the voice of the seventh angel. The days in the period of time embraced by the sounding of the seventh trumpet. That is, the affairs of this world would not be consummated in that period embraced in the sounding of the sixth trumpet, but in that embraced in the sounding of the seventh and last of the trumpets. Compare Rev 11:15-19.

When he shall begin to sound. That is, the events referred to will commence at the period when the angel shall begin to sound. It will not be merely during or in that period, but the sounding of the trumpet, and the beginning of those events, will be contemporaneous. In other words, then would commence the reign of righteousness--the kingdom of the Messiah--the dominion of the saints on the earth.

The mystery of God should be finished. On the meaning of the word mystery, Eph 1:9. It means here, as elsewhere in the New Testament, the purpose or truth of God which had been concealed, and which had not before been communicated to man. Here the particular reference is to the Divine purpose which had been long concealed respecting the destiny of the world, or respecting the setting up of his kingdom, but which had been progressively unfolded by the prophets. That purpose would be "finished," or consummated, in the time when the seventh angel should begin to sound. Then all the "mystery" would be revealed; the plan would be unfolded; the Divine purpose, so long concealed, would be manifested, and the kingdom of the Messiah and of the saints would be set up on the earth. Under that period, the affairs of the world would be ultimately wound up, and the whole work of redemption completed. As he hath declared to his servants the prophets. As he has from time to time disclosed his purposes to mankind through the prophets. The reference here is, doubtless, to the prophets of the Old Testament, though the language would include all who at any time had uttered any predictions respecting the final condition of the world. These prophecies had been scattered along through many ages; but the angel says that at that time all that had been said respecting the setting up of the kingdom of God, the reign of the saints, and the dominion of the Redeemer on the earth, would be accomplished. Rev 11:15. From the passage thus explained, if the interpretation is correct, it will follow that the sounding of the seventh trumpet (Rev 11:15-18) is properly the conclusion of this series of visions, and denotes a "catastrophe" in the action, and that what follows is the commencement of a new series of visions. This is clear, because

(a) the whole seven seals, comprising the seven trumpets of the seventh seal, must embrace one view of all coming events--since this embraced all that there was in the volume seen in the hand of him that sat on the throne;

(b) this is properly implied in the word here rendered "should be finished"--τελεσθη--the fair meaning of which is, that the "mystery" here referred to--the hitherto unrevealed purpose or plan of God--would, under that trumpet, be consummated or complete, (see the conclusive reasoning of Professor Stuart on the meaning of the word, vol. ii. p. 210, foot-note;) and

(c) it will be found in the course of the exposition that, at Rev 11:19, there commences a new series of visions, embracing a view of the world in its religious aspect, or ecclesiastical characteristics, reaching down to the same consummation, and stating at the close of that (Revelation 20) more fully what is here (Rev 1:15-18) designated in a more summary way--the final triumph of religion, and the establishment of the kingdom of the saints. The present series of visions (Rev 5:1-11:18) relates rather to the outward or secular changes which would occur on the earth, which were to affect the welfare of the church, to the final consummation; the next series (Rev 11:19 and chapters 12-20) relates to the church internally, the rise of Antichrist, and the effect of the rise of that formidable power on the internal history of the church, to the time of the overthrow of that power, and the triumphant establishment of the kingdom of God. In other words, this series of visions, terminating at Rev 11:18, refers, as the leading thing, to what would occur in relation to the Roman empire considered as a secular power, in which the church would be interested; that which follows Rev 11:19, 12:1-10. to the Roman power considered as a great apostasy, and setting up a mighty and most oppressive domination over the true church, manifested in deep corruption and bloody persecutions, running on in its disastrous influence on the world, until that power should be destroyed--Babylon fall--and the reign of the saints be introduced.

(a) "seventh" Rev 11:15 (b) "mystery" Rom 11:25, Eph 3:5-9

And the voice which I heard from heaven. Rev 10:4. This is not the voice of the angel, but a direct Divine command.

Said, Go and take the little book that is open, etc. That is, take it out of his hand, and do with it as you shall be commanded. There is a very strong resemblance between this passage and the account contained in Eze 2:9-10, 3:1-3. Ezekiel was directed to go to the house of Israel and deliver a Divine message, whether they would hear or forbear; and in order that he might understand what message to deliver, there was shown to him a roll of a book, written within and without. That roll he was commanded to eat, and he found it to be "in his mouth as honey for sweetness." John has added to this the circumstance that, though "sweet in the mouth," it made "the belly bitter." The additional command, (Rev 10:11) that he must yet "prophesy before many people," leads us to suppose that he had the narrative in Ezekiel in his eye, for, as the result of his eating the roll, he was commanded to go and prophesy to the people of Israel. The passage here (Rev 10:8) introduces a new symbol, that of "eating the book," and evidently refers to something that was to occur before the "mystery should be finished ;" that is, before the seventh trumpet should sound.

Which is open in the hand, etc. On the symbolical meaning of the word "open," as applied to the book, Rev 10:2.

(c) "voice" Rev 10:4

And I went unto the angel. This is symbolic action, and is not to be understood literally. As it is not necessary to suppose that an angel literally descended, and stood upon the sea and the land, so it is not necessary to suppose that there was a literal act of going to him, and taking the book from his hand, and eating it.

Give me the little book. In accordance with the command in Rev 10:8. We may suppose, in regard to this,

(a) that the symbol was designed to represent that the book was to be used in the purpose here referred to, or was to be an important agent or instrumentality in accomplishing the purpose. The book is held forth in the hand of the angel as a striking emblem. There is a command to go and take it from his hand for some purpose not yet disclosed. All this seems to imply that the book--or that which is represented by it--would be an important instrument in accomplishing the purpose here referred to.

(b) The application for the book might intimate that, on the part of him who made it, there would be some strong desire to possess it. He goes, indeed, in obedience to the command; but, at the same time, there would naturally be a desire to be in possession of the volume, or to know the contents, (compare Rev 5:4) and his approach to the angel for the book would be most naturally interpreted as expressive of such a wish.

And he said unto me, take it. As if he had expected this application; or had come down to furnish him with this little volume, and had anticipated that the request would be made. There was no reluctance in giving it up; there was no attempt to withhold it; there was no prohibition of its use. The angel had no commission, and no desire to retain it for himself, and no hesitation in placing it in the hands of the seer on the first application. Would not the readiness with which God gives his Bible into the hands of men, in contradistinction from all human efforts to restrain its use and to prevent its free circulation, be well symbolized by this act?

And eat it up. There is a similar command in Eze 3:1. Of course, this is to be understood figuratively, for no one would interpret literally a command to eat a manuscript or volume. We have in common use a somewhat similar phrase, when we speak of devouring a book, which may illustrate this, and which is not liable to be misunderstood. In Jer 15:16, we have similar language: "Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart." Thus in Latin, the words propinare, imbibere, devorare, deglutire, etc., are used to denote the greediness with which knowledge is acquired. Compare in the Apocrypha, 2 Esdras xiv. 88-40. The meaning here, then, is plain. He was to possess himself of the contents of the book; to receive it into his mind; to apply it, as we do food, for spiritual nourishment--truth having, in this respect, the same relation to the mind which food has to the body. If the little book was a symbol of the Bible, it would refer to the fact that the truths of that book became the nourisher and supporter of the public mind.

And it shall make thy belly bitter. This is a circumstance which does not occur in the corresponding place in Eze 3:1-3. The expression here must refer to something that would occur after the symbolical action of "eating" the little book, or to some consequence of eating it--for the act of eating it is represented as pleasant: "in thy mouth sweet as honey." The meaning here is, that the effect which followed from eating the book was painful or disagreeable--as food would be that was pleasant to the taste, but that produced bitter pain when eaten. The fulfilment of this would be found in one of two things.

(a) It might mean that the message to be delivered in consequence of devouring the book, or the message which it contained, would be of a painful or distressing character: that with whatever pleasure the book might be received and devoured, it would be found to contain a communication that would be indicative of woe or sorrow. This was the case with the little book that Ezekiel was commanded to eat up. Thus, in speaking of this book, it is said, "And it was written within and without: and there was written therein lamentations, and mourning, and woe," Eze 2:10. Compare Rev 3:4-9, where the contents of the book, and the effect of proclaiming the message which it contained, are more fully stated. So here the meaning may be, that, however gladly John may have taken the book, and with whatever pleasure he may have devoured its contents, yet that it would be found to be charged with the threatening of wrath, and with denunciations of a judgment to come, the delivery of which would be well represented by the "bitterness" which is said to have followed from "eating" the volume. Or

(b) it may mean, that the consequence of devouring the book, that is, of embracing its doctrines, would be persecutions and trouble--well represented by the "bitterness" that followed the "eating" of the volume. Either of these ideas would be a fulfilment of the proper meaning of the symbol; for, on the supposition that either of these occurred in fact, it would properly be symbolized by the eating of a volume that was sweet to the taste, but that made the belly bitter.

But it shall be in thy mouth sweet as honey. So in Eze 3:3. The proper fulfilment of this it is not difficult to understand. It would well represent the pleasure derived from Divine truth--the sweetness of the word of God--the relish with which it is embraced by those that love it. On the supposition that the "little book" here refers to the Bible, and to the use which would be made of it in the times referred to, it would properly denote the relish which would exist for the sacred volume, and the happiness which would be found in its perusal: for this very image is frequently employed to denote this. Thus in Ps 19:10: "More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb." Ps 119:103: "How sweet are thy words unto my taste! yea, sweeter than honey to my mouth." We are then to look for the fulfilment of this in some prevailing delight or satisfaction, in the times referred to, in the word of the Lord, or in the truths of revelation.

(a) "it" Eze 3:1-3,14

And as soon as I had eaten it, my belly was bitter. The effect immediately followed: that is, as soon as he was made acquainted with the contents of the book, either, as above explained, requiring him to deliver some message of woe and wrath which it would be painful to deliver; or, that the consequence of receiving it was to bring on bitter persecutions and trials.

---------------------------------------------------------------------- This is part 4 of 4 parts of the Note for Revelation 9:20

Part 1 Rev 9:20 Part 2 Rev 9:21 Part 3 Rev 10:5

(3.) The next point specified is murders, (Rev 9:21) "Neither repented they of their murders." It can hardly be necessary to dwell on this to show that this was strictly applicable to the Roman power, and extensively prevailed, both before and after the Turkish invasion, and that that invasion had no tendency to produce repentance. Indeed, in nothing has the Papacy been more remarkably characterized than in the number of murders perpetrated on the innocent in persecution. In reference to the fulfilment of this, we may refer to the following things:

(a) Persecution. This has been particularly the characteristic of the Roman communion, it need not be said, in all ages. The persecutions of the Waldenses, if there were nothing else, show that the spirit here referred to prevailed in the Roman communion, or that the times preceding the Turkish conquest were characterized by what is here specified. In the third Lateran council, A.D. 1179, an anathema was declared against certain dissentients and heretics, and then against the Waldenses themselves in Papal bulls of the years 1183, 1207, 1208. Again, in a decree of the fourth Lateran council, A. D. 1215, a crusade, as it was called, was proclaimed against them, and "plenary absolution promised to such as should perish in the holy war, from the day of their birth to the day of their death." "And never," says Sismondi, "had the cross been taken up with more unanimous consent." It is supposed that in this crusade against the Waldenses a million of men perished.

(b) That this continued to be the characteristic of the Papacy after the judgments brought upon the Roman world by the Turkish invasion, or that those judgments had no tendency to produce repentance and reformation, is well known, and is manifest from the following things:

(1.) The continuance of the spirit of persecution.

(2.) The establishment of the Inquisition. One hundred and fifty thousand persons perished by the Inquisition in thirty years; and from the beginning of the order of the Jesuits in 1540 to 1580, it is supposed that nine hundred thousand persons were destroyed by persecution.

(3.) The same spirit was manifested in the attempts to suppress the true religion in England, in Bohemia, and in the Low Countries. Fifty thousand persons were hanged, burned, beheaded, or buried alive, for the crime of heresy, in the Low Countries, chiefly under the duke of Alva, from the edict of Charles V. against the Protestants, to the peace of Chateau Cambrisis in 1559. Compare Barnes on "Da 7:24-28". To these are to be added all that fell in France on the revocation of the edict of Nantz; all that perished by persecution in England in the days of Mary; and all that have fallen in the bloody wars that have been waged in the propagation of the Papal religion. The number is, of course, unknown to mortals, though efforts have been made by historians to form some estimate of the amount. It is supposed that fifty millions of Christians have perished in these persecutions of the Waldenses, Albigenses, Bohemian Brethren, Wycliffites, and Protestants; that some fifteen millions of Indians perished in Cuba, Mexico, and South America, in the wars of the Spaniards, professedly to propagate the Catholic faith; that three millions and a half of Moors and Jews perished, by Catholic persecution and arms, in Spain; and that thus, probably, no less than sixty-eight millions and five hundred thousand human beings have been put to death by this one persecuting power. See Dr. Berg's Lectures on Romanism, pp. 6, 7. Assuredly, if this be true, it would be proper to characterize the times here referred to, both before and after the Turkish invasion, as a time when murders would prevail.

(4.) The fourth point specified is sorceries. It can hardly be necessary to go into detail to prove that this also abounded, and that delusive appeals to the senses; false and pretended miracles; arts adapted to deceive through the imagination; the supposed virtue and efficacy of relics; and frauds calculated to impose on mankind, have characterized those portions of the world where the Roman religion has prevailed, and been one of the principal means of its advancement. No Protestant surely would deny this, no intelligent Catholic can doubt it himself. All that is necessary to be said in regard to this is, that in this, as in other respects, the Turkish invasion, and the judgments that came upon the world, made no change. The very recent imposture of the "holy coat of Treves" is a full proof that the disposition to practise such arts still exists, and that the power to impose on a large portion of the world in that denomination has not died away.

(5.) The fifth thing specified is fornication. This has abounded everywhere in the world; but the use of the term in this connexion implies that there would be something peculiar here, and perhaps that it would be associated with the other things referred to. It is as unnecessary as it would be improper to go into any detail on this point. Any one who is acquainted with the history of the Middle Ages--the period here supposed to be referred to--must be aware of the widespread licentiousness which then prevailed, especially among the clergy. Historians and poets, ballads and acts of councils, alike testify to this fact. ("If you wish to see the horrors of these ages," (the Middle Ages,) says Chateaubriand. Diet. Hist. tom. iii. 420, "read the Councils.") It is to be remarked also, as illustrating the subject, that the dissoluteness of the Middle Ages was closely, and almost necessarily, connected with the worship of the images and the saints above referred to. The character of many of those who were worshipped as saints, like the character of many of the gods of the Pagan Romans, was just such as to be an incentive to every species of licentiousness and impurity. On this point, Mr. Hallam makes the following remarks: "That the exclusive worship of saints, under the guidance of an artful though illiterate priesthood, degraded the understanding, and begat a stupid credulity and fanaticism, is sufficiently evident. But it was also so managed as to loosen the bonds of religion, and pervert the standard of morality."--Middle Ages, vol. ii. pp. 249, 260; Edit. Phil. 1824. He then, in a note, refers to the legends of the saints as abundantly confirming his statements. See particularly the stories in the "Golden Legend." So, in speaking of the monastic orders, Mr. Hallam (Middle Ages, vol. ii. 253) says, "In vain new rules of discipline were devised, or the old corrected by reforms. Many of their worst vices grew so naturally out of their mode of life that a stricter discipline would have no tendency to extirpate them. Their extreme licentiousness was sometimes hardly concealed by the cowl of sanctity." In illustration of this we may, introduce here a remark of Mr. Gibbon, made in immediate connexion with his statement about the decrees respecting the worship of images. "I shall only notice," says he, "the judgment of the bishops on the comparative merit of image-worship and morality. A monk had concluded a truce with the demon of fornication, on condition of interrupting her daily prayers to a picture that hung in his cell. His scruples prompted him to consult the abbot. 'Rather than abstain from adoring Christ and his mother in their holy images, it would be better for you,' replied the casuist, 'to enter any brothel, and visit every prostitute in the city,'" iii. 341. So again, Mr. Gibbon, speaking of the pope, John XII., says, "His open simony might be the consequence of distress; and his blasphemous invocation of Jupiter and Venus, if it be true, could not possibly be serious. But we read with some surprise that the worthy grandson of Marozia lived in public adultery with the matrons of Rome; that the Lateran palace was turned into a place of prostitution, and that his rapes of virgins and of widows had deterred the female pilgrims from visiting the tomb of St. Peter, lest, in the devout act, they should be violated by his successor," iii. 353. Again, the system of indulgences led directly to licentiousness. In the pontificate of John XXII., about A. D. 1320, there was invented the celebrated Tax of Indulgences, of which more than forty editions are extant. According to this, incest was to cost, if not detected, five groschen; if known and flagrant, six. A certain price was affixed in a similar way to adultery, infanticide, etc. See Merle D'Aubigne's Reformation, vol. i. p. 41. And farther, the very pilgrimages to the shrines of the saints, which were enjoined as a penance for sin, and which were regarded as a ground of merit, were occasions of the grossest licentiousness. So Hallam, Middle Ages, says, "This licensed vagrancy was naturally productive of dissoluteness, especially among the women. Our English ladies, in their zeal to obtain the spiritual treasuries of Rome, are said to have relaxed the necessary caution about one that was in their own custody," vol. ii. 256. The celibacy of the clergy, also, tended to licentiousness, and is known to have been everywhere productive of the very sin which is here mentioned. The state of the nunneries in the middle ages is well known. In the 15th century, Gerson, the French orator so celebrated at the council of Constance, called them Prostibula meretricum. Clemangis, a French theologian, also contemporary, and a man of great eminence, thus speaks of them: Quid aliud sunt hoc tempore puellarum monasteria, nisi quaedam non dico Dei sanctuaria, sed veneris execranda prostibula; ut idem sit hodie puellam velare, quod et publici ad scortandum exponere.--Hallam, Middle Ages, ii. 253. To this we may add the fact that it was a habit, not unfrequent, to license the clergy to live in concubinage, (see the proof in Elliott, i, 447, note,) and that the practice of auricular confession necessarily made "the tainting of the female mind an integral part of Roman priestcraft, and gave consecration to the communings of impurity." It hardly needs any proof that these practices continued after the invasions of the Turkish hordes, or that those invasions made no changes in the condition of the world in this respect. In proof of this, we need refer only to Pope Innocent VIII., elected in 1484 to the Papacy; (His character is told in the well-known epigram--Octo nocens pueros genuit, totidemque puellas: Hunc merito potuit dicere Roma patrem.) to Alexander VI., his successor, who at the close of the fifteenth century stood before the world a monster, notorious to all, of impurity and vice; and to the general well-known character of the Romish clergy. "Most of the ecclesiastics," says the historian Infessura, "had their mistresses; and all the convents of the capital were houses of ill-fame."

(6.) The sixth thing specified, (Rev 9:21,) is thefts; that is, as explained, the taking of the property of others by dishonest arts, on false pretences, or without any proper equivalent. In the inquiry as to the applicability of this to the times supposed to be here referred to, we may notice the following things, as instances in which money was extorted from the people:

(a) The value fraudulently assigned to relics. Mosheim, in his historical sketch of the twelfth century, observes, "The abbots and monks carried about the country the carcases and relics of saints, in solemn procession; and permitted the multitude to behold, touch, and embrace the sacred remains, at fixed prices."

(b) The exaltation of the miracle-working merit of particular saints, and the consecration of new saints, and dedication of new images, when the popularity of the former died away. Thus Mr. Hallam says, "Every cathedral or monastery had its tutelar saint, and every saint his legend; fabricated in order to enrich the churches under his protection; by exaggerating his virtues and his miracles, and consequently his power of serving those who paid liberally for his patronage."

(c) The invention and sale of indulgences--well known to have been a vast source of revenue to the church. Wycliffe declared that indulgences were mere forgeries whereby the priesthood "rob men of their money; a subtle merchandize of Antitichrist's clerks, whereby they magnify their own fictitious power, and instead of causing men to dread sin, encourage men to wallow therein as hogs."

(d) The prescription of pilgrimages as penances was another prolific source of gain to the church that deserves to be classed under the name of thefts. Those who made such pilgrimage were expected and required to make an offering at the shrine of the saint; and as multitudes went on such pilgrimages, especially on the Jubilee at Rome, the income from this source was enormous. An instance of what was offered at the shrine of Thomas a Becket will illustrate this. Through his reputation, Canterbury became the Rome of England. A Jubilee was celebrated every fiftieth year to his honour, with plenary indulgence to all such as visited his tomb; of whom one hundred thousand were registered at one time. Two large volumes were filled with accounts of the miracles wrought at his tomb. The following list of the value of offerings made in two successive years to his shrine, the Virgin Mary's, and Christ's, in the cathedral at Canterbury, will illustrate at the same time the gain from these sources, and the relative respect shown to Becket, Mary, and the Saviour :--

First Year. L s d Next Year. L s d

Christ's Altar........... 3 2 6 Christ's Altar........... 0 0 0 Virgin Mary..............63 5 6 Virgin Mary.............. 4 1 8 Becket's ...............832 12 9 Becket's ...............954 6 3

Of the Jubilee of A.D. 1300, Muratori relates the result as follows: "Papa innumerabilem pecuniam ab iisdem recepit; quia die et nocte duo clerici stabant ad altare Sancti Pauli, tenentes in eorum manibus rastellos, rastellantes pecuniam infinitam." "The Pope received from them a countless amount of money; for two clerks stood at the altar of St. Paul night and day, holding in their hands little rakes, collecting an infinite amount of money."--Hallam,

(e) Another source of gain of this kind was the numerous testamentary bequests with which the church was enriched--obtained by the arts and influence of the clergy. In Wycliffe's time there were in England 53,215 foeda militum, of which the religious had 28,000--more than one half. Blackstone says that, but for the intervention of the legislature, and the statute of mortmain, the church would have appropriated in this manner the whole of the land of England, vol. iv. p. 107.

(f) The money left by the dying to pay for masses, and that paid by survivors for masses to release the souls of their friends from purgatory-- all of which deserve to be classed under the word thefts as above explained---was another source of vast wealth to the church; and the practice was systematized on a large scale, and, with the other things mentioned, deserves to be noticed as a characteristic of the times. It is scarcely necessary to add, that the judgments which were brought upon the world by the Turkish invasions made no essential change, and wrought no repentance or reformation, and hence that the language here is strictly applicable to these things: "Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts."

And he said unto me. The angel then said.

Thou must prophesy. The word "prophesy" here is evidently used in the large sense of making known Divine truth in general; not in the comparatively narrow and limited sense in which it is commonly used, as referring merely to the foretelling of future events. See the word explained in Rom 12:6; 1Cor 14:1. The meaning is, that, as a consequence of becoming possessed of the little volume and its contents, he would be called to proclaim Divine truth, or to make the message of God known to mankind. The direct address is to John himself; but it is evidently not to be understood of him personally. He is represented as seeing the angel; as hearkening to his voice; as listening to the solemn oath which he took; as receiving and eating the volume; and then as prophesying to many people: but the reference is undoubtedly to the far-distant future. If the allusion is to the times of the Reformation, the meaning is, that the end of the world was not, as would be expected, about to occur, but that there was to be an interval long enough to permit the gospel to be proclaimed before "nations, and tongues, and kings;" that in consequence of coming into possession of the "little book," the word of God, the truth was yet to be proclaimed far and wide on the earth.

Again--παλιν. This had been done before. That is, supposing this to refer to the time of the Reformation, it could be said

(a) that this had been done before--that the gospel had been in former times proclaimed in its purity before "many peoples, and nations, and tongues, and kings," and

(b) that it would be done "again:" that is, though the word of God had been hidden, and a mass of corrupt traditions had taken its place, yet the time would come when those pure truths would be made known again to all lands. This will explain the word "again" in this place-- not meaning that John would do this personally, but that this would be in fact the result of the restoration of the Bible to the church.

Before many peoples. This word denotes people considered as masses, or as grouped together in masses, without reference to the manner in which it is done. It is used when we look on a mass of men, without taking into account the question whether they are of the same nation, or language, or rank. Rev 8:9. The plural is used here--"peoples"--perhaps to denote that those to whom the truth would be made known would be very numerous. They would not only be numerous in regard to the individuals to whom it would be communicated, but numerous considered as communities or nations.

And nations. The word nations here denotes people considered as separated by national boundaries, constitutions, laws, customs. Rev 7:9.

And tongues. People considered as divided by languages: a division not always, or necessarily, the same as that denoted by the word "people" or "nations" as used in this passage.

And kings. Rulers of the people. The meaning is, that the gospel would not only be borne before the masses of mankind, but in a special manner before kings and rulers. The effect of thus possessing the "little volume"--or of the "open book" of revealed truth would ultimately be that the message of life would be carried with power before princes and rulers, and would influence them as well as the common people.

In inquiring now for the proper application of this symbol as thus explained, we naturally turn to the Reformation, and ask whether there was anything in that of which this would be the proper emblem. The following things, then, are found in fact as occurring at that time, of which the symbol before us may be regarded as the proper representation:--

(1.) The reception of the Bible as from the hand of an angel--or its recovery from obscurity and forgetfulness, as if it were now restored to the church by a heavenly interposition. The influence of the Bible on the Reformation; the fact that it was now recovered from its obscurity, and that it was made the grand instrument in the Reformation, has already been illustrated. Rev 10:2. The symbolical action of taking it from the hand of an angel was not an improper representation of its reception again by the church, and of its restoration to its true place in the church. It became, as it is proper that it should always be, the grand means of the defence of the faith, and of the propagation of truth in the world.

(2.) The statement that the little book when eaten was "in the mouth sweet as honey," is a striking and proper representation of the relish felt for the sacred Scriptures by those who love the truth, (compare Rev 10:9) and is especially appropriate to describe the interest which was felt in the volume of revealed truth in the time of the Reformation. For the Bible was to the reformers emphatically a new book. It had been driven from common use to make way for the legends of the saints and the traditions of the church. It had, therefore, when translated into the vernacular tongue, and when circulated and read, the freshness of novelty--the interest which a volume of revealed truth would have if just given from heaven. Accordingly it is well known with what avidity and relish the sacred volume was studied by Luther and his fellow-labourers in the Reformation; how they devoured its doctrines; how they looked to it for comfort in their times of trial; how sweet and sustaining were its promises in the troubles that came upon them, and in the labours which they were called to perform.

(3.) The representation that, after it was eaten, it was "bitter," would not improperly describe the effect, in some respects, of thus receiving the Bible, and making it the groundwork of faith. It brought the Reformers at once into conflict with all the power of the Papacy and the priesthood; exposed them to persecution; aroused against them a host of enemies among the princes and rulers of the earth; and was the cause for which many of them were put to death. Such effects followed substantially when Wycliffe translated the Bible; when John Huss and Jerome of Prague published the pure doctrines of the New Testament; and when Luther gave to the people the word of God in their own language. To a great extent this is always so--that, however sweet and precious the truths of the Bible may be to the preacher himself, one of the effects of his attempting to preach those truths may be such opposition on the part of men, such cold indifference, or such fierce persecution, that it would be well illustrated by what is said here, "it shall make thy belly bitter."

(4.) The representation that, as a consequence of receiving that book, he would prophesy again before many people, is a fit representation of the effect of the reception of the Bible again by the church, and of allowing it its proper place there. For

(a) it led to preaching, or, in the language of this passage, "prophesying" a thing comparatively little known before for many ages. The grand business in the Papal communion was not, and is not, preaching, but the performance of rites and ceremonies. Genuflexions, crossings, burning of incense, processions, music, constitute the characteristic features of all Papal churches; the grand thing that distinguishes the Protestant churches all over the world, just in proportion as they are Protestant, is preaching. The Protestant religion--the pure form of religion as it is revealed in the New Testament--has few ceremonies; its rites are simple; it depends for success on the promulgation and defence of the truth, with the attending influence of the Holy Ghost; and for this view of the nature and degree of religion the world is indebted to the fact that the Bible was again restored to its true place in the church.

(b) The Bible is the basis of all genuine preaching. Preaching will not be kept up in its purity, except in the places where the Bible is freely circulated, and where it is studied; and where it is studied, there will be, in the proper sense of the term, preachers. Just in proportion as the Bible is studied in the world, we may expect that preaching will be better understood, and that the number of preachers will be increased.

(c) The study of the Bible is the foundation of all the efforts to spread the knowledge of the truth to "peoples, and nations, and tongues, and kings," in our own times. All these efforts have been originated by the restoration of the Bible to its proper place in the church, and to its more profound and accurate study in this age; for these efforts are but carrying out the injunction of the Saviour as recorded in this book--to "go into all the world and preach the gospel to every creature."

(d) The same thing will be true to the end of the world: or, in the language of the portion of the book of Revelation before us, til the kingdoms of this world become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever," Rev 11:15. The fact of the restoration of the Bible to its proper place in the church will, therefore, ultimately be the means of the conversion of the whole world to God; and this fact, so momentous in its nature and its consequences, was worthy to be symbolized by the appearance of the "angel descending from heaven clothed with a cloud;" was properly represented by the manner in which he appeared--"his face radiant as the sun, and his feet pillars of fire;" was worthy to be expressed by the position which he assumed, as "standing on the sea and the earth" --as if all the world were interested in the purpose of his mission; and was worthy of the loud proclamation which he made--as if a new order of things were to commence. Beautiful and sublime, then, as this chapter is and always has been esteemed as a composition, it becomes still more beautiful and sublime if it be regarded as a symbol of the Reformation--an event the most glorious, and the most important in its issues, of any that has occurred since the Saviour appeared on the earth.

This angel is concluded to represent our Lord Jesus Christ, the angel of the covenant: he is called a mighty angel, in opposition to the mighty enemies of his church, mentioned in the foregoing chapter: he is said to come down from heaven, to intimate his signal and seasonable appearing for the relief of his church; clothed with a cloud, representing the manner of his coming in the clouds at the final judgment; with a rainbow on his head, signifying that covenant of peace which he had made with his church, and his continual mindfulness of that covenant; his face was as the sun, to denote that light of comfort and deliverance which he would bring to his church in his own time; his feet as pillars, signifying the steadiness and stability of his purposes and actions, that where he sets his feet, none can remove him; and as pillars of fire, denoting his ability to tread down his enemies under him, and also to consume them: this is according to the description of his person, given, Rev 1:15,16. The emblems and figures by which he is represented here, are the same by which he was the same person.

Observe next, The account of what he did, He had a little book in his hand open, to distinguish it from the former book sealed; a book in which the purpose and decree of God was made known concerning what should happen to the church; a book sealed; and shut to us, but obvious and open to Christ. Christ, that lay in the bosom of the Father, reveals his Father's secrets to us, so far as it is needful and necessary for us to know them. And he set his right foot on the sea, and his left foot on the earth, to let us know his sovereignty and dominion over the whole world; as well over the turbulent and unquiet, as over the quiet and more peacable part of it; and also to signify his ability to tread down his enemies, wherever they are; a consideration that administers much comfort and consolation to his church; his dominion is over the earth and sea; none can dispossess him of his power, and none can escape his presence.

This angel, who represented Christ the Lion of the tribe of Judah, is said to cry like a roaring lion, whose voice is both loud and terrible; this, some conceive, shadowed forth the efficacious and successful preaching of the gospel, and that the seven thunders signified the same: but others apprehend hereby the thundering judgments of God which were shortly to be inflicted on the wicked world; and particularly on Jerusalem by Titus, say some; upon Antichrist and his adherents, say others. The judgments of God are fitly set forth by thunder, because they do not fly at random, but by divine directions; the loudness, the swiftness, the forcibleness of thunder, is known, and the terribleness of God in his doings towards the children of men has been sufficiently understood.

Observe next, St. John's intention to write what these thunders uttered, for the benefit of the church, as conceiving them to be of great concernment to her: but he receives a command from Christ to the contrary; not to do it at present, God foreseeing that the opposers would not hear but despise; therefore these judgments shall be known by experience, and not by words.

Others say this inhibition was only temporary, not perpetual; write them not, that is, conceal them for the present, till thou hast those things represented to thee in other types, and till they are nearer their accompolishment; hereafter he might write them, for what God revealed to John was to be showed to his servants, Rev 1:1.

The angel that represented Christ, is here represented to St. John as swearing.

Where observe, 1. The ceremony used in swearing, Lifting up of the hand to heaven, appealing thereby to God as a witness and a judge.

2. The person sworn by, God; described,

(1.) By his eternity. He lives for ever, before and after all time.

(2.) By his omnipotency, and almighty power in the work of creation, making heaven and earth, and the sea, and all things that are therein.

An oath is proper to God, and as we are to swear by God, so God is only to be sworn by.

Observe, 3. The thing sworn, namely, That time shall be no more; that is, that there should be no farther delay of time, for the destruction of Jerusalem, and the obdurate Jews, say some; for the ruin of the Roman empire, for the destruction of Antichrist, say others; the performance of God's word, both in his promises of deliverance to his church, and in the execution of judgment on her enemies, is now at hand.

Observe, 4. The promise made, and the assurance here given, namely, That the mystery of God should be finished, that is, the deliverance of the church should be completed, and the final confusion of her enemies shall be accomplished; which is called a mystery, because the world understands it not, nor will they believe the same. As mysteries have their own time to be made manifest in, so, to the comfort of the faithful, and the terror of the wicked, a day was then approaching, in which the happy condition of the afflicted should appear, and the calamitous state of the ungodly be discovered.

Expositors generally make this little book the emblem of the holy scriptures; and the command given by the angel to St. John to eat this book, imports the great duty of studying diligently the holy scriptures, inwardly digesting them, and making them our own by particular application. What we eat is turned into nourishment, and becomes one substance with ourselves; thus the mysteries of the gospel must be eaten by the interpreters of gospel-mysteries. It is not enough that we know divine things, but we must know them divinely; we must have a savoury knowledge of them, and an experimental acquaintance with them.

Observe, 2. The effect which the eating of this book had upon St. John, it was in his mouth sweet as honey, in his belly very bitter: that is, the knowledge he had of divine mysteries, was in itself very pleasant, but the knowledge of the persecutions and cruelties which the Christians were to suffer and undergo, was very bitter to his soul.

Learn hence, That though communication of light from God, and the revelation of the mind and will of God, be in itself very delightful to his ministers, yet in respect to the said messages contained in his word, it is very burdensome and bitter to them; however, it being the burden of the Lord, they must bear it, they must carry it.

Every good man, much more every gracious minister, has a very high estimation of the word of God, he esteems it as food, he esteems it as necessary food, he esteems it more than his necessary food; but when God sends us to denounce judgments upon sinners, our belly trembles, our lips quiver, anguish takes hold upon us; we desire not the woeful day, Lord, thou knowest.

Observe lastly, The assurance God gives St. John of farther revelations of his mind unto him, As thou hast prophesied, so thou must prophesy again before many people, and nations, and tongues, and kings: see here in St. John's person the true end and reason why God calls his ministers, and fits them with gifts, and why they furnish themselves the more serviceable in his work, that they may speak of his word before kings and not be ashamed.