Revelation 14 commentary

Mount Sion is the gospel church. Christ is with his church, and in the midst of her in all her troubles, therefore she is not consumed. His presence secures perseverance. His people appear honourably. They have the name of God written in their foreheads; they make a bold and open profession of their faith in God and Christ, and this is followed by suitable actings. There were persons in the darkest times, who ventured and laid down their lives for the worship and truth of the gospel of Christ. They kept themselves clean from the wicked abominations of the followers of antichrist. Their hearts were right with God; and they were freely pardoned in Christ; he is glorified in them, and they in him. May it be our prayer, our endeavour, our ambition, to be found in this honourable company. Those who are really sanctified and justified are meant here, for no hypocrite, however plausible, can be accounted to be without fault before God. (Rev 14:6-13)

The progress of the Reformation appears to be here set forth. The four proclamations are plain in their meaning; that all Christians may be encouraged, in the time of trial, to be faithful to their Lord. The gospel is the great means whereby men are brought to fear God, and to give glory to him. The preaching of the everlasting gospel shakes the foundations of antichrist in the world, and hastens its downfal. If any persist in being subject to the beast, and in promoting his cause, they must expect to be for ever miserable in soul and body. The believer is to venture or suffer any thing in obeying the commandments of God, and professing the faith of Jesus. May God bestow this patience upon us. Observe the description of those that are and shall be blessed: such as die in the Lord; die in the cause of Christ, in a state of union with Christ; such as are found in Christ when death comes. They rest from all sin, temptation, sorrow, and persecution; for there the wicked cease from troubling, there the weary are at rest. Their works follow them: do not go before as their title, or purchase, but follow them as proofs of their having lived and died in the Lord: the remembrance of them will be pleasant, and the reward far above all their services and sufferings. This is made sure by the testimony of the Spirit, witnessing with their spirits, and the written word.

Warnings and judgments not having produced reformation, the sins of the nations are filled up, and they become ripe for judgments, represented by a harvest, an emblem which is used to signify the gathering of the righteous, when ripe for heaven, by the mercy of God. The harvest time is when the corn is ripe; when the believers are ripe for heaven, then the wheat of the earth shall be gathered into Christ's garner. And by a vintage. The enemies of Christ and his church are not destroyed, till by their sin they are ripe for ruin, and then he will spare them no longer. The wine-press is the wrath of God, some terrible calamity, probably the sword, shedding the blood of the wicked. The patience of God towards sinners, is the greatest miracle in the world; but, though lasting, it will not be everlasting; and ripeness in sin is a sure proof of judgment at hand.

CHAPTER 14

Re 14:1-20. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage.

In contrast to the beast, false prophet, and apostate Church (Re 13:1-18) and introductory to the announcement of judgments about to descend on them and the world (Re 14:8-11, anticipatory of Re 18:2-6), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare Re 7:4-8, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare Re 15:1-5 with Re 7:9-17); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.

1. a--A, B, C, Coptic, and Origen read, "the."

Lamb ... on ... Sion--having left His position "in the midst of the throne," and now taking His stand on Sion.

his Father's name--A, B, and C read, "His name and His Father's name."

in--Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in Re 7:3. As the 144,000 of Israel are "the first-fruits" (Re 14:4), so "the harvest" (Re 14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (Re 16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."

2. from--Greek, "out of."

voice of many waters--as is the voice of Himself, such also is the voice of His people.

I heard the voice of harpers--A, B, C, and Origen read, "the voice which I heard (was) as of harpers."

3. sung--Greek, "sing."

as it were--So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic, Origen, and Andreas omit these words.

new song--(Re 5:9, 10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.

four beasts--rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (Re 15:2, 3), where the same act is attributed to the general company of the saints, the harvest (Re 14:15) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."

redeemed--literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (Re 7:14).

4. virgins--spiritually (Mt 25:1); in contrast to the apostate Church, Babylon (Re 14:8), spiritually "a harlot" (Re 17:1-5; Is 1:21; contrast 2Co 11:2; Ep 5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."

follow the Lamb whithersoever he goeth--in glory, being especially near His person; the fitting reward of their following Him so fully on earth.

redeemed--"purchased."

being the--rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.

5. guile--So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading Psa 32:2; Is 53:9; Joh 1:47.

for--So B, Syriac, Coptic, Origen, and Andreas read. But A and C omit.

without fault--Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to Psa 15:1, 2. Compare Re 14:1, "stood on Mount Sion."

before the throne of God--A, B, C, Syriac, Coptic, Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.

6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESS unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, 'SIT,' compare Mt 4:16; Lu 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (Re 14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (Mr 9:12; He 7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."

everlasting gospel--the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in Re 14:7. As the former angel "flying through the midst of heaven" (Re 8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (Re 14:8), the harlot, and the judgment on the beast worshippers (Re 14:9-11), the voice from heaven respecting the blessed dead (Re 14:13), the vision of the Son of man on the cloud (Re 14:11), the harvest (Re 14:15), and the vintage (Re 14:18), form the compendious summary, amplified in detail in the rest of the book.

7. Fear God--the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.

give glory to him--and not to the beast (compare Re 13:4; Jr 13:16).

the hour of his judgment--"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (Re 14:8-12).

worship him that made heaven--not Antichrist (compare Ac 14:15).

sea ... fountains--distinguished also in Re 8:8, 10.

8. another--So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."

Babylon--here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.

is fallen--anticipation of Re 18:2. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it.

that great city--A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Is 21:9.

because--So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.

all nations--A, B and C read, "all the nations."

the wine of the wrath of her fornication--the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.

9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse Re 13:15, 16.

10. The same--Greek, "he also," as the just and inevitable retribution.

wine of ... wrath of God--(Psa 75:8).

without mixture--whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.

indignation--Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on Psalm 2:5].

tormented ... in the presence of ... angels--(Psa 49:14; 58:10; 139:21; Is 66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.

11. for ever and ever--Greek, "unto ages of ages."

no rest day nor night--Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (Re 14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.

12. Here, &c.--resumed from Re 13:10; see on Re 13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.

patience--Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.

the faith of Jesus--the faith which has Jesus for its object.

13. Encouragement to cheer those persecuted under the beast.

Write--to put it on record for ever.

Blessed--in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (2Th 1:7; Greek, "anesis," relaxation after hardships. He 4:9, 10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (Re 19:9), and in having part in the first resurrection (Re 20:6), and in having right to the tree of life (Re 22:14). In Re 14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.

Yea, saith the Spirit--The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, Re 2:7; 22:17; and in the saints, 2Co 5:5; 1Pe 4:14). All "God's promises in Christ are yea" (2Co 1:20).

unto me--omitted in A, B, C, Vulgate, Syriac, and Coptic.

that they may--The Greek includes also the idea, They are blessed, in that they SHALL rest from their toils (so the Greek).

and--So B and Andreas read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.

14. crown--Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, Re 19:11-21.

one sat--"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.

15. Thrust in--Greek, "Send." The angel does not command the "Son of man" (Re 14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.

thy sickle--alluding to Mr 4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.

harvest--the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (Re 14:18-20).

is ripe--literally, "is dried." Ripe for glory.

16. thrust in--Greek, "cast."

17. out of the temple ... in heaven--(Re 11:19).

18. from the altar--upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.

fully ripe--Greek, "come to their acme"; ripe for punishment.

19. "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (Is 5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, Re 19:15; Is 63:2, 3; Joe 3:13.

20. without the city--Jerusalem. The scene of the blood-shedding of Christ and His people shall be also the scene of God's vengeance on the Antichristian foe. Compare the "horsemen," Re 9:16, 17.

blood--answering to the red wine. The slaughter of the apostates is what is here spoken of, not their eternal punishment.

even unto the horse bridles--of the avenging "armies of heaven."

by the space of a thousand ... six hundred furlongs--literally, "a thousand six hundred furlongs off" [W. Kelly]. Sixteen hundred is a square number; four by four by one hundred. The four quarters, north, south, east, and west, of the Holy Land, or else of the world (the completeness and universality of the world-wide destruction being hereby indicated). It does not exactly answer to the length of Palestine as given by Jerome, one hundred sixty Roman miles. Bengel thinks the valley of Kedron, between Jerusalem and the Mount of Olives, is meant, the torrent in that valley being about to be discolored with blood to the extent of sixteen hundred furlongs. This view accords with Joel's prophecy that the valley of Jehoshaphat is to be the scene of the overthrow of the Antichristian foes.

A Lamb stood on the mount Sion - This represents Jesus Christ in his sacrificial office; mount Sion was a type of the Christian Church.

And with him a hundred forty and four thousand - Representing those who were converted to Christianity from among the Jews. See Rev 7:4.

His Father's name written in their foreheads - They were professedly, openly, and practically, the children of God, by faith in Christ Jesus. Different sects of idolaters have the peculiar mark of their god on their foreheads. This is practised in the east to the present day, and the mark is called the sectarial mark. Between eighty and ninety different figures are found on the foreheads of different Hindoo deities and their followers.

Almost every MS. of importance, as well as most of the versions and many of the fathers, read this clause thus: Having His Name and his Father's name written upon their foreheads. This is undoubtedly the true reading, and is properly received by Griesbach into the text.

The voice of many waters - That is, of multitudes of various nations.

The voice of harpers - Though the sounds were many and apparently confused, yet both harmony and melody were preserved.

They sung - a new song - See on Rev 5:9 (note).

No man could learn that song - As none but genuine Christians can worship God acceptably, because they approach him through the only Mediator, so none can understand the deep things of God but such; nor can others know the cause why true believers exult so much in God through Christ, because they know not the communion which such hold with the Father and the Son through the Holy Ghost.

These are they which were not defiled with women - They are pure from idolatry, and are presented as unspotted virgins to their Lord and Savior Christ. See 2Cor 11:2. There may be an allusion here to the Israelites committing idolatry, through the means of their criminal connection with the Midianitish women. See Num 25:1-4; Num 31:16.

Follow the Lamb whithersoever he goeth - They go through good and through evil report, bear his reproach, and love not their lives even to the death.

The first fruits unto God - The reference appears to be to those Jews who were the first converts to Christianity.

In their mouth was found no guile - When brought before kings and rulers they did not dissemble, but boldly confessed the Lord Jesus.

Another angel fly in the midst of heaven, having the everlasting Gospel - Whether this angel mean any more than a particular dispensation of providence and grace, by which the Gospel shall be rapidly sent throughout the whole world; or whether it mean any especial messenger, order of preachers, people, or society of Christians, whose professed object it is to send the Gospel of the kingdom throughout the earth, we know not. But the vision seems truly descriptive of a late institution, entitled The British and Foreign Bible Society, whose object it is to print and circulate the Scriptures of the Old and New Testaments, through all the habitable world, and in all the languages spoken on the face of the earth. Already they have been the instruments, by actually printing (or by affording the means to different nations to print for themselves) the Bible in a vast number of languages and dialects, so that it has been sent in hundreds of thousands of copies, in whole or in part, to almost every part of the globe: viz., in their native language to the Welsh; in Erse to the Irish; in Gaelic to the Highlands of Scotland; in Manks to the Isle of Man; in French, Italian, Portuguese, and Spanish, to those countries and Switzerland; in Low Dutch to Holland, etc.; in High Dutch to Germany, Prussia, etc. Through them a similar society has been established at St. Petersburgh, by which the Bible has been sent in Slavonic to the Russians; and in different dialects to the people of that vast empire; besides the Turkish, Tartaric, and Calmuck. They have also sent the Holy Scriptures in ancient and modern Greek to Asia Minor and the different isles of the Mediterranean Sea; in Arabic and Ethiopic to Egypt and Abyssinia; in Syriac to the Holy Land, and to the Christians at Travancore. They have also greatly and effectually assisted a very worthy society in the East Indies, whose indefatigable and incomparable missionaries, the Rev. Messrs. Carey, Marshman, and Ward, have translated the Scriptures into the principal languages of India; and they have furnished the means of printing a complete translation of the New Testament in the Chinese language at Canton, by the Rev. Mr. Morrison. In short, almost every nation in the universe has, through this society, directly or indirectly received, or is receiving, the words of eternal life; so that it appears to answer the description of the Apocalyptic "angel, flying in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."

Fear God, and give glory to him - This is the general language of the sacred writings. Worship the true God, the creator and governor of all things; and give him glory, for to him alone, not to idols or men, all glory and honor belong.

Babylon is fallen, is fallen - This is generally understood to be a prediction concerning Rome; and it is certain that Rome, in the rabbinical writings, is termed Babylon.

That great city - Among the same writers this city is styled קרתא רבתא karta rabbetha, the great city; and רומי רבתא Romi rabbetha, the great Rome. But which Rome is meant? Pagan or Papal Rome? Some parts of the description apply best to the former.

The wine of the wrath of her fornication - There is an allusion here to a custom of impure women, who give philtres or love potions to those whom they wish to seduce and bind to their will; and these potions are generally of an intoxicating nature, greatly inflaming the blood, and disturbing the intellect.

Fornication and adultery are frequently used in Scripture as emblems of idolatry and false worship.

The wine of the wrath is another expression for the envenomed or poisoned cup given by such women.

No nation of the earth spread their idolatries so far as the ancient Romans; they were as extensive as their conquests. And papal Rome has been not less active in disseminating her superstitions. She has given her rituals, but not the everlasting Gospel, to most nations of the earth.

And the third angel followed - Bishop Bale considers these three angels as three descriptions of preachers, who should bear their testimony against the corruptions of the papal Church.

The beast and his image - See the notes on Revelation 13:1-18 (note).

Mark in his forehead - Such as the sectarial marks of the idolatrous Hindoos, as has been observed before.

The wine of the wrath of God - As they have drunk the intoxicating wine of idolatry or spiritual fornication, they shall now drink the wine of God's wrath, which is poured out into the cup of his indignation. This is an allusion to the poisoned cup, which certain criminals were obliged to drink, on which ensued speedy death. See on Heb 2:9 (note).

Shall be tormented with fire and brimstone - An allusion to the punishment of Sodom and Gomorrha for their unnatural crimes.

Presence of the holy angels, and - of the Lamb - These being the instruments employed in their destruction; the Lamb - the Lord Jesus Christ, acting as judge.

The smoke of their torment - Still an allusion to the destruction of Sodom and Gomorrha.

Here is the patience of the saints - Here the faith of the true Christians shall be proved; they will follow the Lamb whithersoever he goeth, they keep the commandments of God, and are steadfast in the faith of our Lord Jesus Christ. Sometimes ἡ ὑπομονη, patience or perseverance, is taken for the reward of these virtues; the text therefore may be thus understood: Here is the reward of the perseverance of the true Christians; for although they die for the testimony of Jesus, yet they shall be unutterably blessed. See the next verse.

I heard a voice from heaven - As the information now to be given was of the utmost importance, it is solemnly communicated by a voice from heaven; and the apostle is commanded to write or record what is said.

Blessed are the dead - Happy are they. They are happy in two respects:

1. They do not see the evil that shall come upon the world, and are exempted from any farther sufferings.

2. They actually and conscientiously enjoy happiness in a state of blessedness.

In the first sense, Happy are the dead! is a proverb frequently to be met in the Greek and Roman poets. Ex. gr. Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειη, χαριν Ατρειδῃσι φεροντες. Ὡς δη εγωγ' οφελον θανεειν και ποτμον επισπειν Ηματι τῳ, ὁτε μοι πλειστοι χαλκηρεα δουρα Τρωες επερῥιψαν περι Πηλειωνι θανοντι.

Odyss., lib. v. ver. 306.

Happy, thrice happy; who, in battle slain,

Press'd, in Atrides' cause, the Trojan plain:

O, had I died before that well fought wall;

Had some distinguished day renown'd my fall,

Such as was that when showers of javelins fled,

From conquering Troy, around Achilles dead.

Pope.

Thus imitated by the prince of the Roman poets: -

Extemplo Aeneae solvuntur frigore membra.

Ingemit, et, duplices tendens ad sidera palmas,

Talia voce refert: O terque quaterque beati,

Queis ante ora patrum Trojae sub moenibus altis

Contigit oppetere! O Danaum fortissime gentis

Tydide, mene Iliacis occumbere campis

Non potuisse? tuaque animam hanc effundere dextra?

Saevus ubi Aeacidae telo jacet Hector, ubi ingens

Sarpedon: ubi tot Simois correpta sub undis

Scuta virum, galeasque, et fortis corpora volvit.

Virg., Aen. i., ver. 93. "In horror fix'd the Trojan hero stands,

He groans, and spreads to heaven his lifted hands.

Thrice happy those whose fate it was to fall,

Exclaims the chief, before the Trojan wall!

O, 'twas a glorious fate to die in fight!

To die so bravely in their parents' sight!

O, had I there, beneath Tydides' hand,

That bravest hero of the Grecian band,

Pour'd out this soul, with martial glory fired,

And in the plain triumphantly expired,

Where Hector fell, by fierce Achilles' spear,

And great Sarpedon, the renown'd in war;

Where Simois' stream, encumber'd with the slain,

Rolls shields and helms and heroes to the main."

Pitt.

Which die in the Lord - These are the only glorious dead. They die, not in the field of battle, in either what are called lawful or unlawful wars against their fellow men; but they die in the cause of God, they die under the smile and approbation of God, and they die to live and reign with God for ever and ever.

From henceforth - Απαρτι· From this time; now; immediately. This word is joined to the following by many MSS. and some versions. It was a maxim among the Jews, that as soon as the souls of the just departed from this life they ascended immediately to heaven.

Yea, saith the Spirit - The Holy Spirit confirms the declaration from heaven, and assigns the reasons of it.

That they may rest from their labors - Have no more tribulation and distress.

And their works do follow there - Εργα αυτων ακολουθει μετ' αυτων· And their works follow With them. They are in company. Here is an elegant prosopopoeia or personification; their good works, sufferings, etc., are represented as so many companions escorting them on their way to the kingdom of God.

There are some good and pertinent things in the Jewish writers on this subject. "Rabbi Jonathan taught, If a man perform one righteous action in this life, it goes before him into the world to come. But if a man commit one crime, it cleaves to him, and drags him to the day of judgment." Sota, fol. 3, 2. Avoda Sara, fol. 5, 1. "Come and see, If any man observe a precept, that work ascends to God, and says, Such a one performed me. But if a man transgress the law, that sin ascends to the holy blessed God, and says, I came from such a one, who has performed me." Sohar Levit., fol. 34, col. 136. Here the same personification is observed as that in the text. "In that hour in which a man passes from this life into eternity, all his works precede him; and there they say unto him, 'This and that thou hast done in such a place on such a day.' This he shall acknowledge. They shall require that he shall subscribe this with his own hand, as it is written, Job 37:7; each man shall subscribe with his own hand; and not only this, but he shall acknowledge that the sentence brought against him is most just." Taanith, fol. 11, 1.

The following elegant similitude Schoettgen gives from Sepher Hachayim, Part II., fol. 47, 1, 2. "A certain man had three friends, two of whom he loved; but the third he did not highly esteem. On a time the king commanded him to be called before him; and being alarmed, he sought to find an advocate. He went to that friend whom he loved most, but he utterly refused to go with him. The second offered to go with him as far as the door of the king's palace, but refused to speak a word in his behalf. The third, whom he loved least, not only went with him, but pleaded his cause so well before the king that he was cleared from all blame. In like manner, every man has three friends, when he is cited by death to appear before God. The first friend, whom he loved most, viz., his money, cannot accompany him at all. His second, viz., his relations and neighbors, accompanied him only to the grave, and then returned; but could not deliver him from the Judge. The third friend, whom he held but in little esteem, viz., the law and his good works, went with him to the king, and delivered him from judgment." The meaning of this most plainly is, that nothing except the deeds of good and evil men shall accompany them to the judgment-seat of God, and that a man's lot will be in the other world as his conduct has been in this; Their works follow with them.

A white cloud - It is supposed that, from this verse to the end of the chapter, the destruction of Rome is represented under the symbols of harvest and vintage; images very frequent among the ancient prophets, by which they represented the destruction and excision of nations. See Joe 3:12-14; Isa 17:5; Isa 63:1; and Mat 13:37.

A golden crown - In token of victory and regal power.

Thrust in thy sickle - Execute the judgments which God has decreed.

For the harvest of the earth is ripe - The cup of the people's iniquity is full.

The earth was reaped - The judgments were executed. But where, or on whom, who can tell?

Power over fire - Probably meaning the same angel which is mentioned, Rev 8:3; Rev 9:13, who stood by the altar of burnt-offering, having authority over its fire to offer that incense to God which represents the prayers of the saints.

The great winepress of the wrath of God - The place or kingdom where God executes his judgments on the workers of iniquity, whether pagans or persecuting Christians; Rome pagan, or Rome papal.

Even unto the horse bridles - A hyperbolical expression, to denote a great effusion of blood. The Jews said, "When Hadrian besieged the city called Bitter, he slew so many that the horses waded in blood up to their mouths." The same kind of hyperbole with that above. See Wetstein on this verse.

The space of a thousand and six hundred furlongs - It is said that the state of the Church, or St. Peter's patrimony, extends from Rome to the Po, two hundred Italian miles, which make exactly one thousand six hundred furlongs! If this be really so, the coincidence is certainly surprising, and worthy of deep regard.

On these two last verses pious Quesnel thus speaks: "As the favorable sickle of Jesus Christ reaps his wheat when ripe for heaven, so that of the executioners of his justice cuts off from this life the tares which are only fit for the fire of hell. Then shall the blood of Christ cease to be trampled on by sinners; and that of the wicked shall be eternally trodden down in hell, which is the winepress of the wrath of God. "And the winepress was trodden without the city, eternally without the city of the heavenly Jerusalem, and far from the presence of God; eternally crushed and trodden down by his justice; eternally tormented in body and soul, without any hope either of living or dying! This is the miserable lot and portion of those who shall have despised the law of God, and died in impenitence. My God, pierce my heart with a salutary dread of thy judgments!"

Whatever these passages may mean, this is a prudent and Christian use of them.

And I saw on mount Sion - The heavenly Sion. An hundred forty - four thousand - Either those out of all mankind who had been the most eminently holy, or the most holy out of the twelve tribes of Israel the same that were mentioned, Rev 7:4, and perhaps also, Rev 16:2. But they were then in the world, and were sealed in their foreheads, to preserve them from the plagues that were to follow. They are now in safety, and have the name of the Lamb and of his Father written on their foreheads, as being the redeemed of God and of the Lamb, his now unalienable property. This prophecy often introduces the inhabitants of heaven as a kind of chorus with great propriety and elegance. The church above, making suitable reflections on the grand events which are foretold in this book, greatly serves to raise the attention of real Christians, and to teach the high concern they have in them. Thus is the church on earth instructed, animated, and encouraged, by the sentiments temper, and devotion of the church in heaven.

And I heard a sound out of heaven - Sounding clearer and clearer: first, at a distance, as the sound of many waters or thunders; and afterwards, being nearer, it was as of harpers harping on their harps. It sounded vocally and instrumentally at once.

And they - The hundred forty - four thousand - Sing a new song - and none could learn that song - To sing and play it in the same manner. But the hundred forty - four thousand who were redeemed from the earth - From among men; from all sin.

These are they who had not been defiled with women - It seems that the deepest defilement, and the most alluring temptation, is put for every other. They are virgins - Unspotted souls; such as have preserved universal purity. These are they who follow the Lamb - Who are nearest to him. This is not their character, but their reward Firstfruits - Of the glorified spirits. Who is ambitious to be of this number?

And in their month there was found no guile - Part for the whole. Nothing untrue, unkind, unholy. They are without fault - Having preserved inviolate a virgin purity both of soul and body.

And I saw another angel - A second is mentioned, verse 8; a third, verse 9. Rev 14:8,9 These three denote great messengers of God with their assistants; three men who bring messages from God to men. The first exhorts to the fear and worship of God; he second proclaims the fall of Babylon; the third gives warning concerning the beast. Happy are they who make the right use of these divine messages! Flying - Going on swiftly. In the midst of heaven - Breadthways. Having an everlasting gospel - Not the gospel, properly so called; but a gospel, or joyful message, which was to have an influence on all ages. To preach to every nation, and tribe, and tongue, and people - Both to Jew and gentile, even as far as the authority of the beast had extended.

Fear God and give glory to him; for the hour of his judgment is come - The joyful message is properly this, that the hour of God's judgment is come. And hence is that admonition drawn, Fear God and give glory to him. They who do this will not worship the beast, neither any image or idol whatsoever. And worship him that made - Whereby he is absolutely distinguished from idols of every kind. The heaven, and the earth, and the sea, and fountains of water - And they who worship him shall be delivered when the angels pour out their phials on the earth, sea, fountains of water, on the sun, and in the air.

And another angel followed, saying, Babylon is fallen - With the overthrow of Babylon, that of all the enemies of Christ, and, consequently, happier times, are connected. Babylon the great - So the city of Rome is called upon many accounts. Babylon was magnificent, strong, proud, powerful. So is Rome also. Babylon was first, Rome afterwards, the residence of the emperors of the world. What Babylon was to Israel of old, Rome hath been both to the literal and spiritual "Israel of God." Hence the liberty of the ancient Jews was connected with the overthrow of the Babylonish empire. And when Rome is finally overthrown, then the people of God will be at liberty. Whenever Babylon is mentioned in this book, the great is added, to teach us that Rome then commenced Babylon, when it commenced the great city; when it swallowed up the Grecian monarchy and its fragments, Syria in particular; and, in consequence of this, obtained dominion over Jerusalem about sixty years before the birth of Christ. Then it began, but it will not cease to be Babylon till it is finally destroyed. Its spiritual greatness began in the fifth century, and increased from age to age. It seems it will come to its utmost height just before its final overthrow. Her fornication is her idolatry; invocation of saints and angels; worship of images; human traditions; with all that outward pomp, yea, and that fierce and bloody zeal, wherewith she pretends to serve God. But with spiritual fornication, as elsewhere, so in Rome, fleshly fornication is joined abundantly. Witness the stews there, licensed by the Pope, which are no inconsiderable branch of his revenue. This is fitly compared, to wine, because of its intoxicating nature. Of this wine she hath, indeed, made all nations drink - More especially by her later missions. We may observe, this making them drink is not ascribed to the beast, but to Babylon. For Rome itself, the Roman inquisitions, congregations, and Jesuits, continually propagate the idolatrous doctrines and practices, with or without the consent of this or that Pope, who himself is not secure from their censure.

And a third angel followed - At no great distance of time. Saying, If any one worship the wild beast - This worship consists, partly in an inward submission, a persuasion that all who are subject to Christ must be subject to the beast or they cannot receive the influences of divine grace, or, as their expression is, there is no salvation out of their church; partly in a suitable outward reverence to the beast himself, and consequently to his image.

He shall drink - With Babylon, Rev 16:19. And shall be tormented - With the beast, Rev 20:10. In all the scripture there is not another so terrible threatening as this. And God by this greater fear arms his servants against the fear of the beast. The wrath of God, which is poured unmixed - Without any mixture of mercy; without hope. Into the cup of his indignation - And is no real anger implied in all this? O what will not even wise men assert, to serve an hypothesis!

And the smoke - From the fire and brimstone wherein they are tormented. Ascendeth for ever and ever - God grant thou and I may never try the strict, literal eternity of this torment!

Here is the patience of the saints - Seen, in suffering all things rather than receive this mark. Who keep the commandments of God - The character of all true saints; and particularly the great command to believe in Jesus.

And I heard a voice - This is most seasonably heard when the beast is in his highest power and fury. Out of heaven - Probably from a departed saint. Write - He was at first commanded to write the whole book. Whenever this is repeated it denotes something peculiarly observable. Happy are the dead - From henceforth particularly: 1. Because they escape the approaching calamities: 2. Because they already enjoy so near an approach to glory. Who die in the Lord - In the faith of the Lord Jesus. For they rest - No pain, no purgatory follows; but pure, unmixed happiness. From their labours - And the more laborious their life was, the sweeter is their rest. How different this state from that of those, verse 11, Rev 14:11 who "have no rest day or night!" Reader, which wilt thou choose? Their works - Each one's peculiar works. Follow - or accompany them; that is, the fruit of their works. Their works do not go before to procure them admittance into the mansions of joy; but they follow them when admitted.

In the following verses, under the emblem of an harvest and a vintage, are signified two general visitations; first, many good men are taken from the earth by the harvest; then many sinners during the vintage. The latter is altogether a penal visitation; the former seems to be altogether gracious. Here is no reference in either to the day of judgment, but to a season which cannot be far off. And I saw a white cloud - An emblem of mercy. And on the cloud sat one like a son of man - An angel in an human shape, sent by Christ, the Lord both of the vintage and of the harvest. Having a golden crown on his head - In token of his high dignity. And a sharp sickle in his hand - The sharper the welcomer to the righteous.

And another angel came out of the temple - "Which is in heaven," verse 17. Rev 14:17 Out of which came the judgments of God in the appointed seasons.

Crying - By the command of God. Thrust in thy sickle, for the harvest is ripe - This implies an high degree of holiness in those good men, and an earnest desire to be with God.

And another angel from the altar - Of burnt offering; from whence the martyrs had cried for vengeance. Who had power over fire - As "the angel of the waters," Rev 16:5, had over water. Cried, saying, Lop off the clusters of the vine of the earth - All the wicked are considered as constituting one body.

And the winepress was trodden - By the Son of God, Rev 19:15. Without the city - Jerusalem. They to whom St. John writes, when a man said, "The city," immediately understood this. And blood came out of the winepress, even to the horses' bridles - So deep at its first flowing from the winepress! One thousand six hundred furlongs - So far! at least two hundred miles, through the whole land of Palestine.

1 AND I looked, and so a lamb stood on the mount Sion , and with him , an hundred forty and four thousand , having his Fathers name written in their foreheads .

God in this part of the Vision, sheweth his Servant Iohn, that during the whole Reign of Antichrist, till the Voice mentioned v. 8. Babylon is fallen, should be heard, notwithstanding all his Rage; he would preserve his Church, tho it would be but a small number, bearing no better proportion to the whole World then 144000 (the number of those sealed of each Tribe of Israel, chap. 7.) bare to whole Israel, which were above 600000 upon both their numbrings, Numb. chap. 1. chap. 26. The Lamb here signifieth Christ, chap. 5.6. Mount Sion signifieth the Church of the Gospel, typified by Mount Zion amongst the Iews where the Temple stood.

144000 is the same number that was sealed ch. 7. of all the Tribes of Israel; not that there was just so many which made up the Church under Antichrist's Persecution; but it signifies 1. A small number in comparison of such as should be of another stamp. 2. It is a number made up of twelve times twelve, by which is signified that they were a People that should answer the Israelites indeed of the Old Testament, that remnant of the 12 Tribes whom God had chosen, who adhere to the Doctrine and Precepts of the twelve Apostles.

Making an open Profession of being the Children and Servants of God; as those Servants and Soldiers did that had anciently the Names of their Masters and Generals in their foreheads (It being an ancient custom for Masters to brand their Servants, and Captains their Soldiers, as we do our Beasts at this day.)

Marginal references: Chap. [illegible: 1 letter].4.

2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder : and I heard the voice of harpers, harping with their harps .

A loud Voice, and terrible also to the followers of Antichrist.

A Musical melodious Voice, as of persons rejoicing. Mr. M[illegible: 1 letter]de rather thinks, that the voice [illegible: 2 letters] of many waters, signifies no more than a great multitude, and indeed it is so expounded chap. 19.6.

Marginal references: Chap. 1.15. and 19.6.; Chap. 5.8.

3 And they sung as it were a new song before the throne , and before the four beasts and the elders : and no man could learn that song, but the hundred and forty and four thousand which were redeemed from the earth .

By the Throne here is meant the Throne of God in Glory. The new Song here spoken of, is probably the same with that we met with before, chap. 5.11, 12. sang by the voice of many Angels round about the Throne, and the Beasts and the Elders: called new, either for the excellency of it; or, because sung unto God after Christ was manifested in the Flesh; the design of it was to declare the worthiness of Christ, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing; see chap. 5.12. Mr. Mede saith thus of it,—If God shall at any time make me fully to [illegible: 2 letters] derstand it, I will happily more largely explain it, for it is deeply settled in my mind, that the whole mystery of Evangelical Worship is in it contained. And quite through the Scripture generaly, a new Song signifies a Song which praiseth God for some new benefits received from him.

The Throne, Beasts, and Elders, described before chap. 4.

During the Reign of Antichrist none could learn this new Song, viz. To give Glory to Jesus Christ alone, ascribing to him Power, Riches, Wisdom, Strength, Honour, Glory and Blessing; but a small number redeemed through the Blood of Christ, from that vain conversation received by Tradition from their Fathers, 1 Pet. 1.18. All the other part of the World gave Christ's Hono[illegible: 1 letter]r and Glory to the Virgin Mary, Angels and Saints, &c.

Marginal references: Chap. 5.9.

4 These are they which were not defiled with women ; for they are virgins ▪ These are they which follow the Lamb whithersoever he goeth : These were redeemed from among men , being the first fruits unto God, and to the Lamb .

That is, that would not comply with Antichristian Idolatry and Superstition; for Idolatry is all along in Holy Writ compared to Whoredom and Fornication.

That follow the Lord Christ fully, in all things keeping close to the rules of Worship and Life which he hath given

That shew themselves to be redeemed by the Blood of Christ from the vain conversation of Men, whether towards God, in matters of Worship, or towards Men

Marginal references: 2 Cor. 11.2.; Chap. 3.4.; Gr. were bought. Chap. 5.9.; Jam. 1.1[illegible: 1 letter].; that are consecrated to, and accepted of God, as the First-fruits were, being the only part of the World that are not profane.

5 And in their mouth was found no guile: for they are without fault before the throne of God .

Not that any liveth, and sinneth not against God, but it is to be understood comparatively; they are without Fault, in comparison of the rest of the World; they have not in them the Guile of Hypocrisie; they are sincere. Or, possibly by Guile, is here understood, a Lie. All Idolaters are Liers, Rom. 1.25. and Idols are called Lies, Ier. 16.19. Amos 2.4. Mr Mede expoundeth this Text by Zeph. 3.13. The words may either more generally signifie the Holiness of these Persons, in opposition to Profaneness and Hypocrisie: Or more particularly their Freedom and Purity from Antichristian Superstitions, and Idolatry.

Marginal references: Psal. 32.2.; Eph. 5.27.

6 And I saw another angel flie in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people .

God having in a Vision shewed unto his Servant Iohn the Reign and Rag[illegible: 1 letter] of Antichrist, ch. 13. and in this Chapter the care he would extend toward his Church for the Preservation of a godly Seed during his Reign, he now cometh by further V[illegible: 2 letters]ions to instruct him in what should be done during Antichrist's Reign of 42 Months. 1. The Gospel should be preached ▪ This I take to be the Substance of this verse. This Angel seems to me to represent faithful Ministers Speed and Diligence to preach the Gospel

in all parts of the World. It is called the everlasting Gospel, either with Reference to the time past, as much as to say, the old Gospel; or to the time to come, i[illegible: 1 letter] being that Doctrine of Salvation, besides which, there neither i[illegible: 1 letter], nor ever shall be revealed any other while the World endureth, Acts 4.12.

7 Saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of waters .

These Angels, or Ministers of God, whether Civil or Ecclesiastical Witnesses, cried aloud against the Papal Idolatry, in worshipping Saints and Images, admonishing all Men to give divine Adoration only to the true and living God, who was the Creator of all things. The worshipping of Images began soon after Antichrist began to reign: We find it decreed in a Synod held at London about 710, but it was abolished by a Synod at Constantinople, 712. In 723. it was again established by a Synod at M[illegible: 2 letters]tz. By a Synod in Syria it was defended, Anno 725, and the Emperor Leo Isaurus was excommunicated for opposing it; but in 730, a Synod at Constantinople decreed for Leo against it: another Synod held there 755, under the Emperor Constantinus Copronymus decreed against it: but two other Synods held in Bavaria, 765, 766▪ again decreed for it. In 786 the second Synod of Nice established it; since which time it hath constantly obtained amongst the Papists: but as from the first broaching of this Idolatry, it was opposed by five Emperors of Constantinople, so it hath all along been declaimed against by the faithful Ministers of Christ, preaching the everlasting Gospel, and calling upon Men to perform Divine Adoration only to him who made Heaven and Earth.

Marginal references: Psal. 146.5, 6. Acts 14.15. [illegible: 2 letters] 17.24.

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

The Apostle is shewn, that other Messengers of God should come forth, during the Reign of Antichrist, that should declare his ruine as certainly as if it were already effected.

These words are taken from Isaiah 21.9. Babylon is fallen, Babylon is fallen, and all the graven Images of her Gods, he hath broken unto the ground. So Ier. 51.8. Babylon is suddenly fallen and destroyed. There is no doubt, but both the Prophets spake of that Babylon into which the Iews were carried captive; but that Babylon was typical of another Babylon, called here the great City, and great Babylon, ch. 16.19. & 17.5. & 18.10, 22. and the Mother of Harlots, ch. 17.5. There neither is, nor ever was any City in the World, to whom these things could agree, but to Rome, rightly enough called the Mother of Harlots, and the Abominations of the Earth, chap. 17.5. both in respect of carnal Filthiness there tolerated to make the Bishop of Rome a Revenue, and spiritual Whoredom, which is Idolatry: called also Sodom and Egypt, ch. 11.8. the former of which was famous for beastly Lusts, the latter for Idolatry, and Oppression of God's Israel. The [illegible: 1 word] of old Babylon is denounced by the Prophet, Isa. 21.9. because of her Idolatry in Image-worship, for which the new Babylon is every whit as famous. The word translated▪ Wrath (tho it oft so signifies) yet should rather be here [illegible: 1 word], Poison, as we translate it, Deut. 32.33. Iob 20.16. The LXX in those Texts use the same word that is here used, [non-Latin text not transcribed]; so the Sense is [with the poisonous Wine of her Idolatry] intimating to us the venemous Condition of Romish Superstitions and Idolatries, to intice ignorant People to be in love with them, as [illegible: 1 letter]arlots use with their Philters, or poisoned Cups, to make Men in love with them. If we better approve of our Translation of the term Wrath, The Wine of the Wrath of her Fornication, signifieth her Fornication which brings Wrath upon them that join with her in it.

Marginal references: Chap. 18.2.

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

God letteth his Servant Iohn know, That during the Reign and Rage of Antichrist, as he would have Ministers of the Gospel that should preach the Truth, and mind Men to keep themselves from Idols, worshipping God alone; and others that should assure them the Papacy should go down, mystical Babylon should fall; so he would have others that should give warning to Men and Women of those dreadful Plagues that should come upon them that entred themselves in this great City, either worshipping the Devil after the Pagan manner, or the Image of the Beast, i. e. committing Idolatry after the Antichristian Popish Fashion, or that should either be subject to this idolatrous Head, or be a Soldier to fight for it. What those Judgments should be, God sheweth in v. 10. and possibly there is not a more severe Denunciation of Judgment in the whole Book of God.

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

Those that do yield a Subjection to him, and profess his Faith, shall drink of the Wine of the Wrath of God; that is, shall feel the Severity of God's judicial Dispensations, which in Scripture are expressed by the Wine Cup of his Fury, Jer. 25.15. See also Iob 21.20. Psalm 75.8. Isa. 51.17. either from the intoxicating quality of Wine, or the stupifying quality of it, when mixed with Myrrh, or other stupifying things.

But here it is said without Mixture, which signifies their sensible feeling of the Effects of Divine Wrath.

That is, in short, he shall go to Hell at last; the exquisiteness of which Torments, as to the Pain of sense, is se[illegible: 1 letter] out by Fire and Brimst[illegible: 1 letter]ne; Brimstone being a material in which Fire holds longest to torment any Flesh put into it.

Marginal references: Chap. 18.6.; Chap. 16.19.; Chap. 20.10.; Chap. 19.20.

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

That is, their Torments shall be everlasting, as well as most exquisite, and causing the most acute Pain.

This is but the same thing in other words: their Torments shall be such as shall give them no rest at any time.

The Sense of these two Verses, is no more than this, That all Idolaters shall fall under the Vengeance of God in this Life, and at last shall be thrown to Hell▪ not only such as worship the Beast, committing Paganish Idolatry, worshipping Stocks and Stones, and Devils, as the term of their Worship, but such as worship the Image of that Beast set up by Antichrist, worshipping of Angels and Saints, or their Images. From hence an easie Answer may be given to that Question; Whether a Man can be saved in that which at this day is called the Roman Catholick Religion? If they either worship the Beast, or the Image of the Beast, they cannot: whether they do or no, let the Reader judge from what hath been before-said.

Marginal references: Isa. 34.10. Chap. 19.3.

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

God having in the former Chapter shewn his Servant Iohn the Reign and Rage of Antichrist in his time of 42 Months, and in this Chapter, what shall be the end both of him, and all his Adherents, here concludeth with telling him, This is a Period of time wherein the Patience of his holy Ones will be tried, both in waiting for their Deliverance, and also in their patient induring Antichrists Oppression and Tyranny.

And here will be the trial of Men, whether they will keep to the Faith of Christ, and Obedience of God's Commandments, by comming out, or keeping in this spiritual Babylon: Those that come out of her will shew both; those that keep in that idolatrous Communion, will shew neither.

Marginal references: Chap. 13.10.

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

These words denote the Excellency of the following Saying. It is a Voice from Heaven, therefore worthy of our Attention. Iohn is commanded to write it to be kept in memory for the Comfort and Encouragement of God's People, who might be discouraged at the hearing of those calamitous times which they were like to meet with, during the Reign of Antichrist, in which many of them were like to be put to death.

There is some little difference amongst Interpreters about the Sense of this Particular: certain it is, it is not to be understood of the time following this Revelation exclusively, as to those who before died to Christ; for they also were blessed, they also rested from their Labours, &c. yet the Particle seems to refer to the time to come. The Emphasis of the Particle seems to be, to obviate the Doubts of those who should happen to dy under Antichrist's Rage, because they died not by the Hands of Pagans, and avowed Enemies of the Gospel, but of such as should call themselves Christians; such, saith God, die for the Lord, and are blessed, and shall be blessed.

The Spirit of Truth affirms it.

They shall be at rest from the Troubles of this Life,

and their good Deeds, and patient Sufferings shall follow them as Witnesses for them, before the Judge of the quick and the dead.

Marginal references: 1 Cor. 15.18. 1 Thess. 4.17.; This Phrase of dying in the Lord, is applicable to any Persons that die united to Christ by a true and lively Faith; all such die in the Lord. But if we consider the scriptural Usage of it, it seems rather to signifie Martyrs, such as die for the Lord; for [non-Latin text not transcribed] often in Scripture signifieth, for, Rom. 16.2, 8, 12. 1 Pet. 4.14, &c. If any shall be put to death for Adherence to Christ, they shall be no Losers; for they shall be blessed, and that not only upon the account of that Glory into which they shall pass, but upon the account of that Rest which their Death will give them from the Troubles of the calamitous times before, or hereafter mentioned.; Or, from henceforth saith the Spirit, yea.

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

The Description here can agree to none but Christ, sitting, as it were, upon Clouds, and coming out in his judicial Dispensations of Providence, to execute Judgment upon his Enemies, to which purpose he is said to have in his Hand a sharp Sickle.

Have follow two Visions, the one of an Harvest, the other of a Vintage; there is no great Difficulty in determining, that they both signifie some judicial Dispensations of God, that he would bring upon the World, or some part of it; the latter of which should be greater than the former: Yet Dr. Moor, and Mr. Mede have another Notion of them. But there is some doubt amongst Interpreters, whether they signifie God's general Iudgment in the last day, or some particular Iudgments before that day, mentioned, ch. 15, and 16. and belongs to the Vials which we there read of. Those who think that the last Iudgment is here shewed to John, are led to it from the Representation of the Day of Iudgment, under the Notion of an Harvest, Mat. 3.12. & 13.39. But I rather agree with them who think that the Harvest here mentioned, is a Representation of some judicial Dispensations of God before that time, particularly God's Vengeance upon the Beast more fully exprest, ch. 16. For, 1. the last Iudgment is fully described afterward, ch. 19, 20. 2. To express that, there needed not two Types, the one of an Harvest, the other of a Vintage. 3 Here is no mention of the Resurrection which must go before the last Iudgment. Mr. Mede hath noted, that there are three things belonging to an Harvest; 1. Cutting down of Corn. 2. Gathering it into the Barn. 3. Threshing it. Whence, in Scripture, it signifieth either cutting and destroying, or safety and preserving, (which is the end of gathering Corn into the Barn) We have Examples of the former, Isa. 17.3, 5. Jer. 51.33. but of the latter, we have only Examples in the New-Testament, Luke 10.2. It is his Opinion, that the Conversion of the Jews, going before the great Slaughter mentioned, ch. 19. is that which is here meant; but I rather agree with those who think, that by this Parable is signified God's Iudgments upon Antichrist, and that the general Scope of both the Parables is to declare, That God would grievously punish Antichrist, first by lesser, then by greater Iudgments, as is more particularly expressed in the two next Chapters, to which this, to me, seemeth Pr[illegible: 1 letter]fatory. Let us now come to the Text it self.

Marginal references: Chap. 1.13.

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

Most Interpreters understand this of the Prayers of God's People, from the Church, solliciting the Lord Jesus Christ, (say some) to gather in the Iews, or the number of his Elect, the Fields being now white to that Harvest, (as Christ useth the Metaphor of the Samaritans, Joh. 4.35.) or, (as others say, with whom I rather agree) to execute Vengeance on Antichrist and his Adherents.

Marginal references: Joel 3.13. Mat. 13.39.; Or, dried.

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

According to the afore[illegible: 1 letter]mentioned different Notion of the Harvest, there is amongst them a different Interpretation of this Verse; some interpreting it of God's calling in the Iews, or his Elect, by the Peaching of the Gospel: others▪ of his Vengeance upon Antichrist and his Adherents more fully expressed, ch. 15. and 16.

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

This Angel some will have to be some Instrument God would make use of to cut down Antichrist: Others would have it to be the Word of God in the Mouth of his Ministers, which, Heb. 4.12. is sharper than a two-edged Sword, piercing to the dividing asunder of Soul and Spirit; and thus they judg this Angel to be the same with the Rider upon the white[illegible: 1 letter]Horse, chap. 19. out of whose Mouth went a sharp Sword. v. 15.

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

The place of Sacrifices and Burnt-offerings.

Which had Commission to execute God's Judgments compared to Fire, Psalm 11.6. and 21.9. and 50.3.

God's Holy Ones cry unto him who hath a Power to execute Vengeance.

To put an end to the Rage of Antichrist, and gather those Clusters which grew upon this Vine of Sodom, and were as the Clusters of Gomorrah;

for their Iniquities were come to the full, and they were now ripe for Judgment. Our learned Dr. Moor expounds this Ripeness, of a Readiness for Conversion, as well as for Destruction, and thinks the first is here rather intended: the last words of the next Verse incline me to judge otherwise.

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

Dr. Moor thinks the Sense of this is, That Men were pressed in Conscience upon the sharp Conviction of Christ's powerful Ministers, with sorrow for their Sins, and so felt the Wrath of God in them. But Mr. Mede, with whom (as to the sense of this Text) I rather agree, tells us, That the treading of the Vintage, in parabolical Scripture, constantly signifies a cruel, bloody, and deadly Slaughter; he thinks that it is the same Slaughter mentioned, ch. 19. v. 19, 20, 21. as to which, v. 15. much the same Metaphor is used, he treadeth the Wine-press of the Fierceness and Wrath of Almighty God.

Marginal references: Chap. [illegible: 1 letter]9.15.

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

By the City, Dr. Moor thinks Babylon is here meant, and that the meaning is, That the powerful Convictions of the Word before-mentioned, shall not reach Babylon, the Romish Hierarchy and Polity, as being hardned against any such thing. But Mr. Mede and others think, that the City of Hierusalem is here meant, or the holy Land, which comprehends exactly 1600 Furlongs, that is, 200 Italian Miles, or 160 Grecian miles. But what that place shall be, where this Slaughter shall be, is a great Secret.

It is plain, it shall be a great Slaughter, by the depth of the Blood mentioned, and the length of the Ground which it should to that depth overflow. It is very probable, that great Battel is meant, mentioned ch. 19.20, 21. in the place called Armageddon, upon the pouring out of the sixth Vial, ch. 16.16. In so difficult a business nothing can be positively determined.

Marginal references: Isa. 63.3. Lam. 1.15.

The Lamb and His Attendants. (a. d. 95.)

1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads. 2 And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: 3 And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. 5 And in their mouth was found no guile: for they are without fault before the throne of God.

Here we have one of the most pleasing sights that can be viewed in this world—the Lord Jesus Christ at the head of his faithful adherents and attendants. Here observe, 1. How Christ appears: as a Lamb standing upon mount Zion. Mount Zion is the gospel church. Christ is with his church and in the midst of her in all her troubles, and therefore she is not consumed. It is his presence that secures her perseverance; he appears as a Lamb, a true Lamb, the Lamb of God. A counterfeit lamb is mentioned as rising out of the earth in the last chapter, which was really a dragon; here Christ appears as the true paschal Lamb, to show that his mediatorial government is the fruit of his sufferings, and the cause of his people's safety and fidelity. 2. How his people appear: very honourably. (1.) As to the numbers, they are many, even all who are sealed; not one of them lost in all the tribulations through which they have gone. (2.) Their distinguishing badge: they had the name of God written in their foreheads; they made a bold and open profession of their faith in God and Christ, and, this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed (v. 3); their praises were loud as thunder, or as the voice of many waters; they were melodious, as of harpers; they were heavenly, before the throne of God. The song was new, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] They are described by their chastity and purity: They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb withersoever he goes; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb, v. 4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault; their hearts were right with God, and, as for their human infirmities, they were freely pardoned in Christ. This is the happy remnant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him.

The Three Angels. (a. d. 95.)

6 And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. 8 And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. 9 And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, 10 The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: 11 And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. 12 Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

In this part of the chapter we have three angels or messengers sent from heaven to give notice of the fall of Babylon, and of those things that were antecedent and consequent to that great event.

I. The first angel was sent on an errand antecedent to it, and that was to preach the everlasting gospel, v. 6, 7. Observe, 1. The gospel is an everlasting gospel; it is so in its nature, and it will be so in its consequences. Though all flesh be grass, the word of the Lord endureth for ever. 2. It is a work fit for an angel to preach this everlasting gospel; such is the dignity, and such is the difficulty of that work! And yet we have this treasure in earthen vessels. 3. The everlasting gospel is of great concern to all the world; and, as it is the concern of all, it is very much to be desired that it should be made known to all, even to every nation, and kindred, and tongue, and people. 4. The gospel is the great means whereby men are brought to fear God, and to give glory to him. Natural religion is not sufficient to keep up the fear of God, nor to secure to him glory from men; it is the gospel that revives the fear of God, and retrieves his glory in the world. 5. When idolatry creeps into the churches of God, it is by the preaching of the gospel, attended by the power of the Holy Spirit, that men are turned from idols to serve the living God, as the Creator of the heaven, and the earth, and the sea, and the fountains of waters, v. 7. To worship any God besides him who created the world is idolatry.

II. The second angel follows the other, and proclaims the actual fall of Babylon. The preaching of the everlasting gospel had shaken the foundations of antichristianism in the world, and hastened its downfall. By Babylon is generally understood Rome, which was before called Sodom and Egypt, for wickedness and cruelty, and is now first called Babylon, for pride and idolatry. Observe, 1. What God has fore-ordained and foretold shall be done as certainly as if it were done already. 2. The greatness of the papal Babylon will not be able to prevent her fall, but will make it more dreadful and remarkable. 3. The wickedness of Babylon, in corrupting, debauching, and intoxicating the nations round about her, will make her fall just and will declare the righteousness of God in her utter ruin, v. 8. Her crimes are recited as the just cause of her destruction.

III. A third angel follows the other two, and gives warning to all of that divine vengeance which would overtake all those that obstinately adhered to the antichristian interest after God had thus proclaimed its downfall, v. 9, 10. If after this (this threatening denounced against Babylon, and in part already executed) any should persist in their idolatry, professing subjection to the beast and promoting his cause, they must expect to drink deep of the wind of the wrath of God; they shall be forever miserable in soul and body; Jesus Christ will inflict this punishment upon them, and the holy angels will behold it and approve of it. Idolatry, both pagan and papal, is a damning sin in its own nature, and will prove fatal to those who persist in it, after fair warning given by the word of Providence; those who refuse to come out of Babylon, when thus called, and resolve to partake of her sins, must receive of her plagues; and the guilt and ruin of such incorrigible idolaters will serve to set forth the excellency of the patience and obedience of the saints. These graces shall be rewarded with salvation and glory. When the treachery and rebellion of others shall be punished with everlasting destruction, then it will be said, to the honour of the faithful (v. 12): Here is the patience of the saints; you have before seen their patience exercised, now you see it rewarded.

The Harvest and the Vintage. (a. d. 95.)

13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. 14 And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. 15 And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. 16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. 20 And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs.

Here we have the vision of the harvest and vintage, introduced with a solemn preface. Observe,

I. The preface, v. 13. Here note, 1. Whence this prophecy about the harvest came: it came down from heaven, and not from men, and therefore it is of certain truth and great authority. 2. How it was to be preserved and published—by writing; it was to be a matter of record, that the people of God might have recourse to it for their support and comfort upon all occasions. 3. What it principally intended, and that is, to show the blessedness of all the faithful saints and servants of God, both in death and after death: Blessed are the dead that die in the Lord from henceforth, &c. Here observe, (1.) The description of those that are and shall be blessed—such as die in the Lord, either die in the cause of Christ, or rather die in a state of vital union with Christ, such as are found in Christ when death comes. (2.) The demonstration of this blessedness: They rest from their labours, and their works do follow them. [1.] They are blessed in their rest; they rest from all sin, temptation, sorrow, and persecution. There the wicked cease from troubling, there the weary are at rest. [2.] They are blessed in their recompence: Their works follow them; they do not go before them as their title, or price of purchase, but follow them as their evidence of having lived and died in the Lord; and the memory of them will be pleasant, and the reward glorious, far above the merit of all their services and sufferings. [3.] They are happy in the time of their dying, when they have lived to see the cause of God reviving, the peace of the church returning, and the wrath of God falling upon their idolatrous cruel enemies. Such times are good times to die in; they have Simeon's desire: Now, Lord, let thou thy servant depart in peace, for mine eyes have seen thy salvation. And all this is ratified and confirmed by the testimony of the Spirit witnessing with their spirits and with the written word.

II. We have the vision itself, represented by a harvest and a vintage.

1. By a harvest (v. 14, 15), an emblem that sometimes signifies the cutting down of the wicked, when ripe for ruin, by the judgments of God, and sometimes the gathering in of the righteous, when ripe for heaven, by the mercy of God. This seems rather to represent God's judgments against the wicked: and here observe,

(1.) The Lord of the harvest—one so like unto the Son of man that he was the same, even the Lord Jesus, who is described, [1.] By the chariot in which he sat—a white cloud, a cloud that had a bright side turned to the church, how dark soever it might be to the wicked. [2.] By the ensign of his power: On his head was a golden crown, authority to do all that he did and whatsoever he would do. [3.] By the instrument of his providences: In his hand a sharp sickle. [4.] By the solicitations he had from the temple to perform this great work. What he did, he was desired to do by his people; and, though he was resolved to do it, he would for this thing be sought unto by them, and so it should be in return to their prayers.

(2.) The harvest-work, which is, to thrust the sickle into the corn, and reap the field. The sickle is the sword of God's justice; the field is the world; reaping is cutting the inhabitants of the earth down and carrying them off.

(3.) The harvest-time; and this is when the corn is ripe, when the measure of the sin of men is filled up, and they are ripe for destruction. The most inveterate enemies of Christ and his church are not destroyed till by their sin they are ripe for ruin, and then he will spare them no longer; he will thrust in his sickle, and the earth shall be reaped.

2. By a vintage, v. 17. Some think that these two are only different emblems of the same judgment; others that they refer to distinct events of providence before the end of all things. Observe, (1.) To whom this vintage-work was committed—to an angel, another angel that came out from the altar, that is, from the holiest of all in heaven. (2.) At whose request this vintage-work was undertaken: it was, as before, at the cry of an angel out of the temple, the ministers and churches of God on earth. (3.) The work of the vintage, which consists of two parts:—[1.] The cutting off, and gathering, the clusters of the vine, which were now ripe and ready, fully ripe, v. 18. [2.] Casting these grapes into the wine-press (v. 19); here we are told, First, What was the wine-press: it was the wrath of God, the fire of his indignation, some terrible calamity, very probably the sword, shedding the blood of the wicked. Secondly, Where was the place of the wine-press—without the city, where the army lay that came against Babylon. Thirdly, The quantity of the wine, that is, of the blood that was drawn forth by this judgment: it was, for depth, up to the horses' bridles, and, for breadth and length, a thousand and six hundred furlongs (v. 20); that is, say some, 200 Italian miles, which is thought to be the measure of the holy land, and may be meant of the patrimony of the holy see, encompassing the city of Rome. But here we are left of doubtful conjectures. Perhaps this great event has not yet had its accomplishment, but the vision is for an appointed time; and therefore, though it may seem to tarry, we are to wait for it. But who shall live when the Lord does this?

CHAP. XIIII. Verſe 1. A Lamb]

IN oppoſition to that counterfeit lamb, Chap. 13. 12. A lion he can ſhew himſelf at pleaſure.

Stood] Ready preſt for action, as at the ſtoning of Stephen. or he ſtood centinel for ſuch as he here reſerved to himſelf under the raign and rage of Antichriſt.

An hundred fourty and four thouſand] The ſame that were ſealed, Chap. 7. all the holy Martyrs, confeſſ[illegible: 1 letter]urs, believers.

Having his Fathers name] His father and their father,Exod. 28.38. his God and their God: this was written on their fore-heads, as Holines to the Lord was upon the high-Prieſts.

Verſe 2. As the voice of many waters] The Word of God (called here a voice from heaven hath (ſaith an Expoſitour) three degrees of operation in the hearts of men. 1. It works wondering (as the ſound of many waters) and acknowledging of a ſtrange force, and more then humane power, Mar. 1.22, 23. Luk. 4.32.M. Forbes. Joh. 7.46. 2. It works not only wonder but fear, as thunder doth: thus it wrought in Felix, and may do in any reprobate. 3. In works in the elect, peace and joy: it makes muſick in the ſoul, far ſweeter then that of harpers, 1 Pet. 1 8.

Verſe 3. A new ſong] See the Note on Chap. 5.9.

But the hundred, &c] To whom alone it was given to underſtand the myſteries of Gods kingdome. Others could not skill of it.

From the father] i. e. From the Antichriſtian rout and rabble. Theſe dunghill-cocks meddle not with that jewel, the joy of faith, but ſpeak evil of that they know not.

Verſe 4. Which were not defiled with women] Which have not moiled themſelves with fornication corporall or ſpirituall, as thoſe Iſraelites, Numb. 24. by Balaams counſell; and as Papiſts at this day, ſeduced by thoſe effeminate locuſts, Chap 9.8. As for their ſhavelings that plead this text to prove marriage a defilement, let them hear the Apoſtle, Heb. 12.4. and another almoſt as ancient: Siquis coinquinationem vocet commixtionem legitimam,Ignatiu[illegible: 1 letter] habet inhabitatorem draconem Apostatm. If any call lawfull marriage a defilement, that man hath a devil dwelling in him.

Theſe are they which follow the Lamb] As the ſea-mans needle doth the North-pole: or as the hop, in its growing, winding about the pole, follows the courſe of the Sun from Eaſt to Weſt, and can by no means be drawn to the contrary: chaſing rather to break then yeeld.

Theſe were redeemed] For royall uſe. See Verſ. 3.

Being the firſt fruits] Separated and ſanctified unto him from the reſt of the world.

Verſe 5. And in their mouth] Children they are that will not lie, Iſa. 63.8. neither is a deceitfull tongue found in their mouth, Zeph. 3.13. They will rather die then lie. The officers of Merindoll anſwered the Biſhop that moved them to abjure, that they marvelled much that he would go about to perſwade them to lie to God and the world: affirming that they puniſhed their children very ſharply, when they took them with a lie, even as if they had committed a robbery; for the devil is a lier,Act. and Mon. fol. 86[illegible: 1 letter]. &c.

For they are without fault] 1. By Imputation. 2. By Inchoation.

Verſe 6. And I ſaw another Angel] This is held to be John Wicliffe, who wrote more then two hundred volumes againſt the Pope; and was a means of much good to many. The Lady Anne, wife to King Richard the ſecond, ſiſter to Wenceſ[illegible: 1 letter]ans King of Bohemia, by living here was made acquainted with the Goſpel: whence alſo many Bohemians coming hither, convey'd Wicliffes books into Bohemia, whereby a good foundation was laid for the following Reformation.

In the midst of heaven] Not in faſtigio coeli, in the height of heaven, as ſome render it; but alow rather, and as it were in the mid-heaven, becauſe of the imperfection of his doctrine, when it was firſt divulged.

Having the everlasting Gospel] The ancient truth, no new Doctrine. A Gentleman being asked by a Papiſt, Where was your Religion before Luther? anſwered, In the Bible, where yours never was.

Verſe 7. Fear God] Let one fear drive out another (as one fire doth another) the fear of God, the fear of your fellow-creatures, who draw you to diolatry. For this it is, that the ſecond Commandment is the firſt with puniſhment.

Give glory to him] By confeſſing your ſins, and amending your waies. See Joſh 7.19. Jer. 13.16.

For the hour of his judgement is come] The judgement that he will exerciſe upon Idolaters, and their mawmets, as once in Egypt. See Joh. 12.31. Act. 17.30, 31. Act. 14.15.Bu[illegible: 1 letter]bol[illegible: 1 letter].

And the fountains of waters] Quantum miraculi ſit in admiranda illa fluminum perennitate, nemo, credo, philoſophorum ſatis explicare hactenus potuit, ſaith one.

Verſe 8. And there followed another Angel] Martin Luther with his book de captivitate Babylonia, which when Bugenhagius firſt read, he raſhly cenſured for the moſt peſtilent book that ever was written: But upon better deliberation, he retracted his former ſentence, and became a means to convert many others

Of the wine of the wrath] Of the intoxicating enraging wine, that ſets men a madding after her:

Nam Venus in vinis, ignis in igne furit.

There is a ſtory of Walter Mapes, ſometimes Arch-deacon of Oxford, who relating the Popes groſſe ſimony, concludes his Narration thus, Sit tamen Domina mater que noſtra Roma baculus in aqua fractus: & abſit credere quae vidimus. Rome had raviſhed this man out of his wits.

Verſe 9. And the third Angel] Underſtand by this third Angel, all the Reformers and Preachers of the Goſpel after Luther, to the end of the world.

If any man worſhip] See Mr Perkins his Treatiſe. A Papist cannot go beyond a reprobate.

And receive his mark] He ſaith not this of thoſe that have the name or the number of the Beaſt. For we doubt not but many were carried away by him, as thoſe 200 were by Abſolom in the ſimplicity of their hearts, 2 Sam. 15.11. knowing nothing of his treaſon.

Verſe 10. Of the wine of the wrath of God] Wine for wine. God delights to retaliate and proportion: as he that ſaid, Fumos vendidit, fumo pereat.

Without mixture] viz. Of mercy, with which God uſually moderateth the cup of believers afflictions. See Jam. 2.13. They only ſip of the top of Gods cup, Illud tantùm quod ſuavius eſt & limpidius: Reprobates drink the dregs.

In the preſence of the holy Angels] Who ſhall be not ſpectatours only, but executioners alſo, as once at Sodome.

In the preſence of the lamb] Notwithſtanding their Ag[illegible: 3 letters] Dei's, and other ſuperſtitious trumperies.

Verſe 11. And the ſmoke of their torment] Ʋtinam de gehenna ubi que diſſereretur, ſaith Chryſoſtome. Would to God men would every where think and talk more of hell, and of that eternity of extremity that they ſhall never elſe be able to avoid or to abide. Surely one good means to eſcape hell, is to take a turn or two in hell, by our daily meditations.

Verſe 12. Here is the patience] See Chap. 13.10. The beaſt, being thus declared and declaimed againſt, will rage above meaſure: hold out therefore faith and patience.

Verſe 13. Avoice from heaven] That voice of Chriſt, Joh. 5. 24. & 8.51.

Write, Bleſſed are the dead] Though by the Pope accurſed and pronounced damned heretikes.

Which die in the Lord] Eſpecially, if for the Lord: which is (ſaid father Latimer) the greateſt promotion in the world, ſuch as is not granted to any Angel in heaven.

From henceforth] As well as heretofore in thoſe primitive perſecutions.

Rest from their labours] The ſleep of theſe labourers, oh how ſweet is it! Quale ſopor feſſis in gramine—they get the goal, they enter the haven,

Italiam ſocij laeto clamore ſalutant.

And their works follow them] They die not with them, as Hortenſius his Orations did. Mors privare potest opibus, non operibus.

Verſe 14. A ſharp ſickle] An inſtrument to cut down corn, Deut. 16.9. and the bunches and branches of the grapes, Iſa. 18.5. It betokens ſharp and ſudden vengeance. What more beautifull to behold then the field afore harveſt, then the vineyard afore the vintage, &c? This is ſpoken for the conſolation of the perſecuted people of God.

Verſe 15. Thrust in thy ſickle] This is not a command, but a requeſt of the faithfull, which is ſoon fulfilled. It is like that of the Church, Pſal. 102.13. Ariſe, O Lord, and have mercy upon Sion: for the time [illegible: 1 letter]o favour her, yea the ſet time is come.

Verſe 16. And he that ſate on the cloud] That is Chriſt, who ſoon condeſcendeth to the ſuits of his ſervants. Iste vir potuit quod voluit, ſaid one concerning Luther. The death of Arrius was, Precationis opus, non morbi, the fruit of praier, rather then the effect of his diſeaſe, ſaith another. He was brought to confuſion by the praiers of Alexander, the good Biſhop of Conſtantinople.

Verſe 17. And another Angel] The community of faithfull Chriſtians that combine againſt Antichriſt, to pull him out of his throne, and cut his comb.

Verſe 18. And another Angel] A type of true Paſtours,M Forbes. ſaith an Interpreter: by whoſe plain and powerfull preaching the other are informed and ſtirred up to conſecrate their hands to the Lord. Such an Angel was Zuinglius, who died in battle: ſuch was Beza in that battle that was fought in campis Druidenſibus: Such were the Angrognian Miniſters, and ſuch were ſundry of our late Army preachers, M. Marſhall, M. Aſh, my dear brother M. Tho. Jackſon now of Gloceſter, &c.

Which had power over fire] Not Chriſtum & evangelium flammeum praedicans, as a Popiſh varlet ſlandered Beza at the fore-mentioned fight, but as pacifying the fire of contention amongſt brethren, and ſetting them all together againſt the common enemy.

Thrust in thy ſharp ſickle] Fall on, quit you like men, be valiant for the Lord of Hoſts: Curſed is he that doth the Lords work negligently, Curſed is he that with-holdeth his ſword from bloud. Thus the faithfull Miniſters ſtrengthened the hands and hearts of the ſouldiers to battle, and made them ſtick cloſe to their colours and Commanders.

Are fully ripe] Ripe for vengeance, as the Amorites were, when they had filled the land from one end to another with their uncleanneſſe, Ezra 9.11. About the year of grace, 1414. Theodoricus Ʋrias an Auguſtinian in Germany, complained, That the Church of Rome was then become, Ex aurea argenteam, ex argentea ferream, ex ferrea terream, ſupereſſe ut in ſtercus abiret; Jac. Rev. p. 229 of gold ſilver, of ſilver iron, of iron earth, which would ſhortly turn to muck.

Verſe 19. And the Angel thruſt in] Down go the Antichriſtians immediately, by the power and proweſſe of the Chriſtian armies, thus edged and eneagered by their Preachers. This we have ſeen fulfilled in our late wars to our great comfort, at Edge-hill and Nazeby-fight eſpecially.

Into the great wine-preſſe] Lacus iſte locus caedis. This wine-preſſe is called Armageddon, chap. 16.16.

Verſe 20. And the wine-preſſe was troden] viz. By Chriſt the King, with his heavenly horſe-men, Chap. 9 13, 14.

Without the City] i. e. Without the Church, haply in Judaea, whither the Pope being driven from Rome. ſhall [illegible: 1 word] and ſit, till Chriſt ſhall unrooſt him with the brightneſſe of his coming, 2 Theſſ. 2.8.

Even unto the horſe-bridles] To confute the pride and cruelty of thoſe bloody Papiſts that threatned to ride their horſes up to the ſaddle-skirts in the bloud of the Lutherans: ſo Farneſius, Miner[illegible: 1 letter]us, Felix of Wartenburg, Sr Charles Ellerker, Charles the ninth of France. Flac Illyr. Act. and Mon. that cruell Queen, who when ſhe ſaw ſome of her Proteſtant Subjects lying dead, and ſtripped upon the earth, cried out, The goodlieſt Tapiſtry that ever ſhe beheld. Theſe and the like ſhall be one day glutted with bloud, which they have ſo barbarouſly thirſted after. Satiate ſanguine. quem ſitiiſti, &c. as ſhe ſaid of Cyrus. Iuſtin. l. 1.

And I looked. My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world--the Mount Zion above.

And, lo, a Lamb. Rev 5:6.

Stood on the mount Sion. That is, in heaven. Heb 12:22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the Divine worship on earth, it became an emblem of heaven--the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the redeemed, designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come.

And with him an hundred forty and four thousand. These are evidently the same persons that were seen in the vision recorded in Rev 7:3-8, and the representation is made for the same purpose--to sustain the church in trial, with the certainty of its future glory. Rev 7:4.

Having his Father's name written in their foreheads. Showing that they were his. Rev 7:3; Rev 13:16. In Rev 7:3, it is merely said that they were "sealed in their foreheads" The passage here shows how they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Compare Barnes on "Re 7:3, seq.

(a) "a Lamb" Rev 5:12 (b) "one hundred and forty-four thousand" Rev 7:4 (c) "Father's name" Rev 3:12

And I heard a voice from heaven. Showing that the scene is laid in heaven, but that John in the vision was on the earth.

As the voice of many waters. As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean.

As the voice of a great thunder. As the loud sound of thunder.

And I heard the voice of harpers. In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of the harp. Isa 5:12.

Harping with their harps. Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. "It was like the sweetness of symphonious harps." The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth is the effect produced on the soul by strains of sweet and solemn music.

(d) "voice" Rev 19:6 (e) "harping" Rev 5:8,9

And they sung as it were a new song. Rev 5:9. It was proper to call this "new," because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete redemption of the church, and was the song to be sung in view of its final triumph over all its foes. Compare Barnes on "Re 7:9"; Rev 7:10.

Before the throne. The throne of God in heaven. Rev 4:2.

And before the four beasts. Rev 4:6-8.

And the elders. Rev 4:4.

And no man could learn that song, etc. None could understand it but the redeemed. That is, none who had not been redeemed could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to redemption; one must himself have been redeemed by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the redeemed. And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting which will be experienced when the redeemed shall stand on Mount Zion above, and shall realize that they are saved.

(f) "new song" Rev 15:3 (g) "one hundred and forty-four thousand" Rev 14:1

These are they. In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are redeemed from among men; and that they are without guile.

Which were not defiled with women. Who were chaste. The word defiled here determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the redeemed. On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Compare Barnes on "Ac 15:20; Ro 1:24-32; 1Co 6:18; Heb 13:4". See also 1Cor 5:1, 6:13, Gal 5:19, Eph 5:3, Col 3:5, 1Thes 4:3, This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is that they were not "defiled with women," and a lawful connexion of the sexes, such as marriage, is not defilement. Heb 13:4. The word here rendered defiled--εμολυνθησαν, from μολυνω--is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1Cor 8:7: "Their conscience being weak, is defiled." Rev 3:4: "Which have not defiled their garments." The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse--of impurity and unchastity of life--and the statement is, that they who are saved are not impure and unchaste.

For they are virgins. παρθενοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and thence it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote

(a) those who are unmarried;

(b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. "The sense," says De Wette, in loc., "cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity-- unkeuschheit und hurerei--which, in the view of the apostles, was closely connected with idolatry." Compare Bleek, Beitr. i. 185. Prof. Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the redeemed as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because

(a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure;

(b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable;

(c) the language does not demand such an interpretation; and

(d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity.

These are they which follow the Lamb. This is another characteristic of those who are redeemed--that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. Jn 10:3, Jn 3:27.

Whithersoever he goeth. As sheep follow the shepherd. Compare Ps 23:1-2. It is one characteristic of true Christians that they follow the Saviour wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or heathen lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will.

These were redeemed from among men. This is another characteristic of those who are seen on Mount Zion. They are there because they are redeemed, and they have the character of the redeemed. They are not there in virtue of rank or blood, (Jn 1:13;) not on the ground of their own works, (Tit 3:5;) but because they are redeemed unto God by the blood of his Son. Rev 5:9; Rev 5:10. None will be there of whom it cannot be said that they are "redeemed;" none will be absent who have been truly redeemed from sin.

Being the first-fruits unto God. On the meaning of the word first-fruits, 1Cor 15:20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the redeemed. They had the same characteristics which all the redeemed must have; they were a pledge that all the redeemed would be there. Prof. Stuart supposes that the sense is, that they were, as it were, "an offering peculiarly acceptable to God." The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word.

And to the Lamb. They stood there as redeemed by him, thus honouring him as their Redeemer, and showing forth his glory.

(h) "virgins" Song 1:3, 6:8, 2Cor 11:2 (a) "follow the lamb" Jn 10:27 (1) "redeemed" "bought" 1Cor 6:20 (b) "first fruits" Jas 1:18

And in their mouth was found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be--the children of God. This is the last characteristic which is given of them as redeemed, and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. Jn 1:47.

For they are without fault before the throne of God. The word here rendered without fault--αμωμοι--means, properly, spotless, without blemish, 1Pet 1:19. Col 1:22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven--"having washed their robes, and made them pure in the blood of the Lamb." Rev 7:14. It will be certainly true that all who stand there will be, in fact, pure, for nothing impure or unholy shall enter there, Rev 21:27.

The design of this portion of the chapter was evidently to comfort those to whom the book, was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the redeemed--that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church--in the dark times of religious declension and of persecution--has there been occasion to seek consolation in this bright view of heaven! How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the redeemed shall stand before God; where all tears shall be wiped away from every face; and where there shall be the assurance that the last pang has been endured, and that the soul is to be happy for ever!

(c) "no guile" Ps 32:2 (d) "without fault" Eph 5:27, Jude 1:24

And I saw another angel. This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to Rev 12:7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw "another" one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad--for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former--to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the assurance that the gospel would be ultimately triumphant.

Fly in the midst of heaven. In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us-- the sky. Prof. Stuart renders it correctly, "mid-air." He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Compare Isa 6:2.

Having the everlasting gospel. The gospel is here called everlasting or eternal,

(a) because its great truths have always existed, or it is conformed to eternal truth;

(b) because it will for ever remain unchanged--not being liable to fluctuation like the opinions held by men;

(c) because its effects will be everlasting--in the redemption of the soul and the joys of heaven. In all the glorious eternity before the redeemed, they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the presence of God.

To preach unto them that dwell on the earth. To all men--as is immediately specified. Compare Mt 28:19, Mk 16:15.

And to every nation, and kindred, etc. To all classes and conditions of men; to all men, without any distinction or exception. Rev 7:9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate farther than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. Dan 7:19, seq.

(e) "everlasting gospel" 2Sam 23:5, Isa 40:8 (f) "to every nation" Eph 3:9

Saying with a loud voice. As if all the nations were summoned to hear.

Fear God. That is, reverence, honour, obey God. Render homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel--its end and design-- to turn men from all forms of idol worship and superstition, to the worship of the only true God.

And give glory to him. To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth.

For the hour of his judgment is come. His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Dan 7:9-10,14,26-27, and there can be no doubt that there is reference to the same subject. Dan 7:9, seq. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his saints, and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, "the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High."

And worship him that made heaven, and earth, etc. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.

The design of this portion of the chapter, (Rev 14:6-7,) also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition Which the truth would encounter. The ground of consolation then was, that a time was predicted when the "everlasting gospel" would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.

(g) "the hour" Rev 15:4

And there followed another angel. That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind--that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more.

Babylon. This is the first time that the word Babylon occurs in this book, though it is repeatedly mentioned afterwards, Rev 16:19, 17:5, 18:2,10,21. In reference to the literal Babylon, the word is used, in the New Testament, in, Mt 1:11-13, Acts 7:43, 1Pet 5:13. Babylon was a well-known city on the Euphrates, and was, in the days of its pride and glory, the head of the heathen world. In reference to the meaning of the word in this place, it may be remarked.

(1) that the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God.

(2.) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had.

(3.) In inquiring, then, what is referred to here by the word Babylon, we may remark

(a) that it could not be the literal Babylon on the Euphrates, for the whole representation here is of something future, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. Isa 13:20, seq.

(b) All the circumstances require us to understand this of Rome--at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the heathen world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet

(c) it is not, I suppose, Rome considered as Pagan that is here meant; but Rome considered as the prolongation of the ancient power in the Papal form. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded as one power, standing in direct opposition to the gospel of Christ; resisting its progress in the world; and preventing its final prevalence. See Barnes on Daniel 7. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Dan 7:26-27.

(d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, "While the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome," i. p. 263.

Is fallen. That is, an event appeared in vision, as if a mighty city fell to rise no more.

Is fallen. This is repeated to give emphasis to the declaration, and to express the joyousness of that event.

That great city. Babylon in its glory was the largest city of the world; Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude.

Because she made all nation, drink of the wine. This language is probably taken from Jer 51:7: "Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad." Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities, (Isa 1:8) is represented as a female-here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion, and devoted to idolatry and superstition--and may well be applied either to Babylon or Rome, literal or mystical.

Of the wrath. There seems an incongruity in the use of this word here, and Prof. Stuart proposes to render it "the inflammatory wine of her fornication;" that is, inebriating wine; wine that excited the passions and that led to uncleanness. He supposes that the word here used-- θυμος--means heat, inflammation, corresponding to the Hebrew, ?. There are no instances, however, in the New Testament, in which the word is used in this sense. The common and proper meaning is mind, soul; then mind agitated with passion, or under the influence of desire--a violent commotion of mind, as wrath, anger, indignation.--- Rob. Lex. The ground of the representation here seems to be, that Jehovah is often described as giving to the nations in his wrath an intoxicating cup, so that they should reel and stagger to their destruction. Compare Jer 25:15, 51:7. The meaning here is, that the nations had drunk of that cup, which brought on the wrath of God on account of her "fornication." Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence called "the wine of the wrath of her fornication:" the alluring cup that was followed by wrath on account of her fornication.

Of her fornication. Due to her fornication. The word "fornication" here is used to denote spiritual uncleanness; that is, heathen and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome--Papal Rome--would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the "wrath" of God would be poured out on account of these abominations. The design of this verse, also, is to impart consolation by the assurance that this great enemy--this mighty, formidable, persecuting power--would be entirely overthrown. This is everywhere held up as the brightest hope of the church; for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.

(a) "Babylon" Rev 18:2,3, Isa 21:9, Jer 51:7,8

And the third angel followed them. This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before, in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed.

Saying with a loud voice. Making a loud proclamation. Rev 14:7.

If any man worship the beast and his image. Rev 13:4, seq. This declaration is universal, affirming of all who thus render idolatrous reverence to the power represented by the beast and his image, that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed, they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is as real idolatry there as in the heathen world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere, if it is not in Papal Rome? Compare 2Thes 2:4.

And receive his mark in his forehead, or in his hand. Rev 13:16. The word "receive" here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed by force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, punished.

(b) "any man" Rev 13:14-16

The same shall drink of the wine of the wrath of God. Rev 14:8. The "wine of the wrath of God" is the cup in the hand of the Lord, which when drunk makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in Isa 51:17.

Which is poured out without mixture. Without being diluted with water; that is, in its full strength. In other words, there would be no mitigation of the punishment.

Into the cup of his indignation. The cup held in his hand and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in 2Thes 2:12. 2Thes 2:12.

And he shall be tormented. Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word, Rev 9:5, Rev 11:10. Compare also Rev 18:7,10,15, 20:10, Mt 8:29 Mk 5:7, Lk 8:28. The word commonly denotes severe torture.

With fire and brimstone. As if with burning sulphur. Lk 17:28, seq. Compare Ps 11:6, Job 18:15 Isa 30:33, Eze 38:22. The imagery is taken from the destruction of Sodom and Gomorrah, Gen 19:24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mt 5:22, 13:42, 18:9, 25:41, Mk 9:44-48, 2Pet 3:7, Jude 1:7 Rev 20:14. Compare Mt 5:22; Mk 9:44.

In the presence of the holy angels. This may mean either

(a) that the angels will be present at their condemnation, (Mt 25:31,) or

(b) that the punishment will be actually witnessed by the angels-- as it is most probable it will be. Compare Isa 66:24, Lk 16:23-26.

And in the presence of the Lamb. The Lamb of God--the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked that it will occur in the very presence of their slighted and rejected Saviour.

(a) "drink of the wine" Ps 75:8 (b) "fire and brimstone" Rev 19:20

And the smoke of their torment. The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Gen 19:28: "And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace." The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. Jude 1:7.

Ascendeth up. Continually rises from that world of woe.

For ever and ever. Jude 1:7. This does not indeed affirm that their individual sufferings would be eternal--since it is only a declaration that "the smoke of their torment ascends;" but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended, and as this is declared to be "for ever and ever," it implies that the sufferings of the wicked will be eternal: and this is such language as would not and could not have been used in a revelation from God, unless the punishment of the wicked is eternal. Compare Mt 25:46.

And they have no rest day nor night. "Day and night" include all time; and hence the phrase is used to denote perpetuity--always. The meaning here is, that they never have any rest--any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment, Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the over-worked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more; never know the respite of a moment-- never even lose the consciousness of their heavy doom. Oh, how different from the condition of sufferers here! And oh, how sad and strange that any of our race will persevere in sin, and go down to those unmitigated and unending sorrows!

Who worship the beast and his image. Rev 13:4,15.

And whosoever receiveth the mark of his name. Rev 13:17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised iniquity under the garb of religion.

(c) "smoke" Isa 34:10 (d) "no rest" Isa 57:20,21

Here is the patience of the saints. Rev 13:10.

Here are they that keep the commandments of God. That is, in exercising such patience. Those who exercise that "patience" in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, "Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the saints in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the meek faith of the gospel."

And the faith of Jesus. To encourage persevering faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.

The design of this portion of the chapter (Rev 14:9-12) is to encourage Christians in their trials by the assurance that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and holiness, and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?

And I heard a voice from heaven. A voice that seemed to speak from heaven.

Saying unto me, Write. Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory.

Blessed are the dead. That is, the condition of those who die in the manner which is immediately specified is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are "blessed." There is much in death that is sad; we so much dread it by nature; it cut us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world.

Which die in the Lord. Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase "to die in the Lord" implies the following things:

(1.) That they who thus die are the friends of the Lord Jesus. The language "to be in the Lord" is often used to denote true attachment to him, or close union with him. Compare Jn 15:4-7 Rom 16:13,22, 1Cor 4:17, 7:39, Php 1:14, Col 4:7. The assurance, then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion.

(2.) To "die in the Lord" would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply

(a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and

(b) to those who have the comforting evidence of his presence and favour on the bed of death.

From henceforth. απαρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word blessed--"blessed henceforth are the dead who die in the Lord;" that is, they will be ever-onward blessed: some with the word die, referring to the time when the apostle was writing--"blessed are they who after this time die in the Lord;" designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions--"blessed will they be who shall die in those future times." Witsius understands this as meaning that from the time of their death they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, "henceforth blessed are the dead." The language is evidently not to be construed as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for

(a) they would die in an honourable cause;

(b) they would emerge from a world of sorrow; and

(c) they would rise to eternal life and peace. The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr's death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord.

Yea, saith the Spirit. The Holy Spirit; "the Spirit by whose inspiration and command I record this."--Doddridge.

That they may rest from their labours. The word here rendered labour --κοπος--means properly wailing, grief, from κοπτω, to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort, Jn 4:38, 1Cor 3:8, 15:58 2Cor 6:5, 10:15, 2Cor 11:23,27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the redeemed in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended.

And their works do follow them. That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked,

(a) that all that the righteous do and suffer here will be appropriately recompensed there.

(b) This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life.

(c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact that what we do today may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ages which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Compare Barnes on "1Co 15:58".

(c) "die" 1Thes 4:14,16 (1) "the Lord from henceforth" "from henceforth saith the Spirit, Yea"

And I looked. Rev 14:1. His attention is arrested by a new vision. The Son of man himself comes forth to close the scene, and to wind up the affairs of the world. This, too, is of the nature of an episode, and the design is the same as the previous visions--to support the mind in the prospect of the trials that the church was to experience, by the assurance that it would be finally triumphant, and that every enemy would be destroyed.

And behold a white cloud. Bright, splendid, dazzling--appropriate to be the seat of the Son of God. Compare Mt 17:5; Rev 1:7. See also Mt 24:30, 26:64, Lk 20:27, Acts 1:9 1Thes 4:17, Rev 10:1.

And upon the cloud one sat like unto the Son of man. Compare Rev 1:13; Dan 7:13. It is probable that there is here a designed reference to the passage in Daniel (Dan 7:13). The meaning is, that one appeared on the cloud in a human form, whom John at once recognised as he to whom the appellation of "the Son of man" peculiarly belonged--the Lord Jesus. The meaning of that term had not been fixed in the time of Daniel, (Dan 7:13;) subsequently it was appropriated by the Saviour, and was the favourite term by which he chose to speak of himself, Mt 8:20, 9:6, 10:23, 11:19, 12:8,32,40, et al.

Having on his head a golden crown. Appropriate to him as king. It was mainly in virtue of his kingly power and office that the work was to be done which John is now about to describe.

And in his hand a sharp sickle. The word sickle here--δρεπανον-- means a crooked knife or scythe for gathering the harvest, or vintage, by cutting off the clusters of grapes. See Rev 14:17. The image of a harvest is often employed in the New Testament to describe moral subjects, Mt 9:37-38, 13:30,39, Mk 4:29 Lk 10:2, Jn 4:35. Here the reference is to the consummation of all things, when the great harvest of the world will be reaped, and when all the enemies of the church will be cut off--for that is the grand idea which is kept before the mind in this chapter. In various forms, and by various images, that idea had already been presented to the mind, but here it is introduced in a grand closing image, as if the grain of the harvest-field were gathered in-- illustrating the reception of the righteous into the kingdom--and the fruit of the vineyard were thrown into the wine-press, representing the manner in which the wicked would be crushed, Rev 14:19-20.

(a) "like unto the Son" Eze 1:26, Dan 7:13

And another angel. The fourth in order, Rev 14:6,8-9.

Came out of the temple. Rev 11:19. Came, as it were, from the immediate presence of God; for the temple was regarded as his peculiar dwelling-place.

Crying with a loud voice to him that sat on the cloud. To the Messiah, Rev 14:14. That is, the command was borne directly from God by the angel to the Messiah, to go forth and reap the great harvest of the world. It is not a command of the angel, but a command from God the Father to the Son. This is in accordance with all the representations in the New Testament, that the Son as Messiah or Redeemer is subordinate to the Father, and performs the work which has been given him to do. See Jn 3:16-17, 5:19, 10:18, Jn 12:49, 14:31. Compare Rev 1:1.

Thrust in thy sickle, and reap. Into the great harvest of the world.

For the time is come for thee to reap. That is, "the harvest which thou art to reap is ripe; the seed which thou hast sown has grown up; the earth which thou hast cultivated has produced this golden grain, and it is fit that thou shouldst now gather it in." This language is appropriately addressed to the Son of God, for all the fruits of righteousness on the earth may be regarded as the result of his culture.

For the harvest of the earth is ripe. The "harvest" in reference to the righteous--the fruit of the good seed sown by the Saviour and his apostles and ministers. The time alluded to here is the end of the world, when the affairs of earth shall be about to be wound up. The design is to state that the Redeemer will then gather in a great and glorious harvest, and by this assurance to sustain the hearts of his people in times of trial and persecution.

(b) "Thrust in" Joel 3:13 (c) "harvest" Jer 51:33, Mt 13:39 (1) "ripe" "dried"

And he that sat on the cloud. The Saviour, Rev 14:14.

Thrust in his sickle on the earth. To cut down the harvest; that is, to gather his people to himself.

And the earth was reaped. So far as the righteous were concerned. The end had come; the church was redeemed; the work contemplated was accomplished; and the results of the work of the Saviour were like a glorious harvest.

And another angel. The fifth in order. This angel came for a different purpose--with reference to the cutting off of the enemies of God, represented by the gathering of a vintage. Compare Mt 13:41, 24:31.

Came out of the temple which is in heaven. Sent or commissioned by God. Rev 14:15.

He also having a sharp sickle. On the word sickle, Rev 14:14.

And another angel. The sixth in order. He came, like the angel in Rev 14:15, with a command to him who had the sickle to go forth and execute his commission.

Came out from the altar. This stood in the front of the temple, (Mt 21:12; compare Mt 5:23-24,) and was the place where burnt-sacrifices were made. As the work now to be done was a work of destruction, this was an appropriate place in the representation.

Which had power over fire. As if he kept the fire on the altar. Fire is the usual emblem of destruction; and as the work now to be done was such, it was proper to represent this angel as engaged in it.

And cried with a loud cry, etc. See Rev 14:15. That is, he came forth as with a command from God, to call on him who was appointed to do the work of destruction, now to engage in performing it. The time had fully come.

Thrust in thy sharp sickle. Rev 14:15.

And gather the clusters of the vine of the earth. That portion of the earth which might be represented by a vineyard in which the grapes were to be gathered and crushed. The image here employed occurs elsewhere to denote the destruction of the wicked. See the very beautiful description in Isa 63:1-6, respecting the destruction of Edom and Barnes on "Isa 63:1-6".

For her grapes are fully ripe. That is, the time has come for the ingathering; or, to apply the image, for the winding up of human affairs by the destruction of the wicked. The time here, as in the previous representation, is the end of the world; and the design is to comfort the church in its trials and persecutions, by the assurance that all its enemies will be cut off.

(a) "saying" Rev 14:15

And the angel thrust in his sickle into the earth. That is, into that part of the earth which might be represented by a vineyard; or the earth considered as having been the abode of wicked men.

And cast it into the great wine-press of the wrath of God. See Isa 63:1-6. That is, the wine-press where the grapes are crushed, and where the juice, resembling blood, flows out, may be used as a symbol to denote the destruction of the wicked in the last day; and as the numbers will be immensely great, it is called the "great wine-press of Divine wrath." The symbol appears to be used here alike with reference to the colour of the wine resembling blood, and the pressure necessary to force it out; and thus employed it is one of the most striking emblems conceivable to denote the final destruction of the wicked.

(b) "winepress" Rev 19:15

And the wine-press was trodden without the city. The representation was made as if it were outside of the city; that is, the city of Jerusalem, for that is represented as the abode of the holy. The word trodden refers to the manner in which wine was usually prepared, by being trodden by the feet of men. Isa 63:2. The wine-press was usually in the vineyard--not in a city--and this is the representation here. As appearing to the eye of John, it was not within the walls of any city, but standing without. And blood came out of the wine-press. The representation is, that there would be a great destruction which would be well represented by the juice flowing from a wine-press.

Even unto the horse-bridles. Deep--as blood would be in a field of slaughter where it would come up to the very bridles of the horses. The idea is, that there would be a great slaughter.

By the space of a thousand and six hundred furlongs. That is, two hundred miles; covering a space of two hundred miles square--a lake of blood. This is designed to represent a great slaughter; but why the space here employed to describe it was chosen is unknown. Some have supposed it was in allusion to the length of Palestine. Prof. Stuart supposes that it refers to the breadth of Italy, and that the allusion is to the attack made on the city of the beast. But it is impossible to determine why this space was chosen, and it is unnecessary. The idea is, that there would be a slaughter so great, as it were, as to produce a lake or sea of blood; that the enemies of the church would be completely and finally overthrown, and that the church, therefore, delivered from all its enemies, would be triumphant.

The design of this, as of the previous representations in this chapter, is to show that all the enemies of God will be destroyed, and that, therefore, the hearts of the friends of religion should be cheered and consoled in the trials and persecutions which were to come upon it. What could be better fitted to sustain the church in the time of trial, than the assurance that every foe will be ultimately cut off? What is better fitted to sustain the heart of the individual believer than the assurance that all his foes will be quelled, and that he will be ere long safe in heaven?

(c) "trodden" Isa 63:3 (d) "without" Heb 13:11,12 (e) "blood" Isa 34:7 (f) "even unto" Rev 19:14

This verse represents to us a fresh vision which St. John had, in which several things are very observable, as,

1. What and whom St. John was, a Lamb, by whom Christ is to be understood.

2. The posture which this Lamb was found in, he stood, showing thereby his readiness to deliver his church, and to do every thing that is needful for her.

3. The place where he stood on, Mount Sion, that is, in the midst of the church. Christ ever has been, is, and will be, present with his church, even to the end, although his presence with her is not always sensibly perceived; his care is mysteriously exercised; he is then taking most care of her when he seems to take least, nay, when the men of the world think he takes none at all.

Observe, 4. His company and attendants, and they are described two ways,

1. By their number, to wit, an hundred forty and four thousand, whereby the collective body of the whole church is to be understood; and intimates to us, that in the worst of times, even when apostasy and persecution do most universally prevail, Christ never wants a church, and is not without a number of true worshippers.

2. They are described by their badge or mark, having their Father's name written in their foreheads; in opposition to the mark of the beast mentioned in the foregoing chapter, and in allusion to a custom amongst men, who put their mark or names upon thier goods, especially upon such as are very precious, as silver or gold vessels, and the like; so that the mark of the Father's name upon the forehead denotes both the precious esteem which God has of his people, and also intimates their open profession and owning of him for their Lord and Master, and their faithful adherence to his worship.

Learn hence, That the sincere worship of God, with the open and avowed profession of his holy and undefiled religion, accompanied with a suitable conversation, is a better mark and note of the true church than multitudes and numbers, which are a note of the antichristian synagogue: the world wonders after the beast, when Mount Sion here affords only an hundred forty-four thousand, which had the Father's name written on their foreheads.

St. John here describes the true worshippers of Christ in the midst of antichristian idolatry; where we have,

1. The acceptable worship they perform, prayer and praise, an heavenly exercise, which, like thunder, and the voice of many waters, sounds loud in the ears of God, and is certainly heard by him, and is melodious like the harp, and therefore as acceptable to him as the sweetest music is to us.

2. The persons described who perform this acceptable worship, such as were redeemed from the earth; where the earth is put for earthly-minded men, the false church; the meaning is, that God has fetched this small number of true worshippers, the hundred forty-four thousand, from among the false worshippers and impure ones, he hath rescued them from the world of idolaters, and from the superstitious multitude.

3. The persons described before whom this worship is performed, Before the throne, and before the four beasts and elders,-- before the throne, to show the reverence and sincerity wherewith they performed the same, as in the sight of the great and glorious God, and before the beasts and elders, that is, the whole congregation of the saints, according to that of the Psalmist, Ps 89:7 God is greatly to be feared in the assemblies of his saints, and to be had in reverence of all them that are round about him.

St. John proceeds here in describing the true worshippers of God, which would not comply with antichristian idolatry:

1. He styles them virgins, thereby intimating that they are the chaste spouse of Christ, and the true church, who worship God alone with religious worship; and they have not defiled themselves with women, that is, spiritually committed whoredom, they have not been inveigled with the whore to commit spiritual fornication.

Where note, That idolatry is a filthy sin, it is as odious to God as whoredom and uncleanness, and an idolatrous church is a filthy shore, unworthy to claim the title of a mother, unless it be the mother of fornications.

2. They are said to follow the Lamb whithersoever he goes; this is spoken in opposition to those who followed the beast, and denotes their imitation of Christ's example, and their firm adherence to the purity of his doctrine and worship, although it expose them to hazard and danger.

3. They are called the first-fruits unto God, and the Lamb, which denotes their paucity, like a few sheaves in comparison of the whole harvest; their sanctity, the first-fruits were holy to the Lord, and were his peculiar portion; also their safety and security, as the first-fruits were God's portion, so it was both sacrilegious and unsafe to rob God of his portion. By calling them the first-fruits which were holy to the Lord, we see the special interest and propriety that God has in his faithful servants and true worshippers beyond all others; they are his peculiar portion, his inheritance, his treasure, which he will ever take care of, and be concerned for.

Here St. John closes the description of the fore-mentioned followers of the Lamb,

1. With the character of their integrity; like the Lamb, no guile is found in their mouth, as there was none in his, 1Pe 2:22 they were free from that hypocrisy which was found amongst anti-christ's followers, who profess to worship God, but adore their idols; sincerity and uprightness of heart towards God and man was found with them.

2. They are said to be without fault before God; which may be understood comparatively; they have no such faults as antichrist's followers are guilty of; they worship God aright, and are approved by him: or, if absolutely, we must understand it of their glorification in heaven, where all the saints are without spot, and blameless before the throne of God, perfectly like unto God and the Lamb, as well in purity as in immortality.

Here St. John has another vision of an angel flying in the midst of heaven with great swiftness, which interpreters apprehend to signify the faithful minister's zeal and diligence in preaching the glad tidings of the gospel to a lost world.

Where note, 1. The title given to the gospel of Christ, it is called the everlasting gospel: so it is, partly in regard of its author the everlasting God, partly because it promises and offers everlasting life; but chiefly because it was preached from the beginning of the world, and shall continue to the end of the world, and never be abrogated, as the legal administration was.

Note, 2. The universality of that grace and salvation which in and by the gospel is held forth and tendered even unto all nations, tongues, kindreds, and people; so that none are debarred, but those who by impenitency and unbelief do willfully and finally debar themselves.

Note, 3. That God's sending the everlasting gospel to be preached, is here called the hour of his judgment; the preaching the gospel is the hour of mercy to some, but wrath and judgment ot others, even to all refusers and contemners; and accordingly all are warned to fear God, and give glory to him, and, instead of worshipping idols and images, to worship the true God according to his will revealed in his word.

Here we have the second angel's proclamation, denouncing the fall of Babylon, whose fall is in the prophecy threatened, and in the threatening ingeminated, Babylon is fallen, is fallen; to show the certainty of her downfall.

And it is observable how this comes in immediately after the restoring of the gospel, mentioned in the foregoing verses, I saw an angel fly, having the everlasting gospel to preach, ver. 6. And there followed another angel, saying, Babylon is fallen, is fallen, ver. 8.

Whence learn, That it is the zealous and faithful preaching of the gospel which is the ruin of antichrist, and the means of his downfall and destruction: this is the breath of the Lord's mouth, by which he is consumed: Babylon is fallen, is fallen.

Quest. What is here meant by Babylon?

Ans. All agree that literal Babylon is not here meant, which was the chief city of Chaldea, but spoken figuratively, and it is generally agreed that by Babylon is Rome here intended: some will have it Rome Pagan, under the heathen emperors, others Rome Papal, under the antichristian tyranny, and that she is paralleled with Babylon for her idolatry and cruelty, yea, far exceeding her in both, for in her is found the blood of the prophets, of the saints, and of all that were slain upon the earth, Rev 18:24.

Observe next, Her ruin declared in the present tense, is fallen; as if already accompolished; and ingeminated, is fallen, is fallen; which repetition denotes both the certainty of her fall, and the joy which the church should express upon that occasion: though Babylon be never so great, yet she shall fall, she shall assuredly fall; and it is the church's duty to pray, that as it is in the prophecy, so it may be in the history, that Babylon is fallen, and to express the highest joy upon that great occasion.

Observe lastly, the cause of Babylon's ruin is here assigned, she made all nations drink of the wine of the wrath of her fornication.

Where note, 1. That by fornication her errors, idolatries, and false worship, are understood.

Note, 2. That these are compared to wine upon several accounts. Is wine pleasant to the palate? so is idolatry to corrupt nature, which is hugely pleased with a pompous worship and a sensual religion. is wine inflaming: so is idolatry; inflaming themselves with idols, Isa 57:5 Does the wine deceive, and insensibly steal upon the drinker, and intoxicate him ere he is aware of it: so doth error and idolatry grow upon persons by insensible degrees; and accordingly, Rev 13:14 the beast is said to deceive them that dwell on the earth: in a word, as persons drunk with wine are altogether incapable of counsel and advice from their best friends, in like manner such as are drunk with error and idolatry, with the wine of the whore's fornication, are besotted, benumbed, will not acknowledge their error, nor receive instruction.

Note, 3. That this wine, as sweet as it is, is called the wine of wrath, partly because it inflames them that are drunk therewith with rage and cruel fury against sincere worshippers, and partly because it brings the wrath of God upon them that drink it: little do idolaters think of this, because it is a worship of their own invention, it pleases them because it feasts their outward senses, it is grateful as wine unto them; but they forget that it is wine mixed with wrath, even with the wrath of God, the dregs of which shall be wrung out, and all idolaters shall drink them up.

Observe here, the great and special care which Almighty God takes to warn men and women of those dreadful plagues which should most certainly come upon the heads of idolaters: a third angel followed, crying with a loud voice.

O how good is God in that he does always premonish before he punishes, warns before he strikes, and advises all not to partake with others their sins, lest they be partakers of their plagues!

Observe, 2. A most dreadful denunciation of the wrath of God, against all those who shall worship the beast and his image, that is, submit to the enjoined idolatry, and receive his mark in their foreheads or hands, that is, yield obedience to the beast as a servant, and openly own subjection to him as his slaves.

Lord! what a dreadful guiltiness is it to follow antichrist, and to continue obstinate in idolatry, after God has sent one angel after another, minister after minister, to acquaint them both with their sin and danger?

Observe, 3. The denunciation itself in the several parts of it,

1. They shall drink of the wine of the wrath of God, that is, for their sin shall partake of severe judgments, the effects of God's wrath.

Mark, Here is wine for wine, for the wine of Babylon's fornication, here is the wine of the wrath of God; the former wine was not so sweet, but the latter shall be as sharp.

2. Here is the quality of this wrath, it is poured out without mixture: its being poured out shows the abundance of it, and without mixture shows that it is without the least drop of mercy to allay the extremity of their torment.

3. It is called a cup of indignation, thereby intimating, that it is not the correction of a father, which is accompanied with lenity and love, but the vengeance of a judge that designs utter destruction.

4. Here is the effect of their drinking of this cup of the Lord's indignation, their being torment with fire and brimstone: which expression denotes these sinners' torments to be most exquisite, both intolerable and interminable, and their punishment both easeless and endless.

5. It is here said, that this their torments to be in the presence of the holy angels, before whom they had sinned, in worshipping the beast; they shall see them, but none shall help them.

6. The eternity as well as the extremity of their torments is here set forth: their smoke ascends for ever and ever; the torments of hell are here set forth as most acute and exquisite, and as endless and easeless, they have no rest day nor night, nor a moment's ease.

It is well observed by Mr. Mede, that there is not a more terrible description of punishment in the whole book of God, than is here denounced against those idolaters which adhere to the beast; the smoke of their torment, that is, the fire and smoke wherewith they were tormented, ascendeth up for ever and ever, and they have no rest day nor night.

And if the church of Rome, or Papal Babylon, be here intended, and not Pagan, as most Protestents believe and affirm, then this shows that those of her communion, living and dying in a firm adherence to the chief doctrines of Popery, and framing their lives by them, after they have had, or might have had, sufficient means to convince them of their error and idolatry, so expose their salvation to extreme hazard and danger.

Blessed be God for our happy reformation, from the idolatry and superstition, from the tyranny and oppression, and the intolerable yoke, of the church of Rome. God grant we may be reformed in our lives as well as in our religion, otherwise our damnation is as sure as theirs is great, for the holiest doctrine and purest worship will be of no avail to impure worshippers and unholy livers; it matters not what church or what communion a bad man is of, for it is certain he cannot be saved by any.

That is, here at this time will be exercised all the faith and patience of Christ's faithful servants, and this their exercise of these graces will make it appear that they were true, and not counterfeit Christians; it follows, here are they which keep the commandments of God, and the faith of Jesus, that is, who discover themselves sincere in their profession, by obeying the commands of God, and rightly believing on our Lord Jesus Christ.

Where note, What is the characteristical mark of a sincere Christian, namely, faith and obedience united together; faith in our Lord Jesus Christ, and obedience to the will of God in all things, are never separated where they are sincere.

These words in their original and primary intention were delivered by the Spirit, and commanded to be written by St. John, for the support and comfort of the church under that severe persecution which should befall it; and to declare the happy condition of martyrs particularly, and such as die for the Lord; but they may be considered in a greater latitude, and be of general use to the church of God in all ages, and under all circumstances, and administer comfort to all believers who die in the Lord, that is, in the faith of the Lord, in the fear of the Lord, and in the favour of the Lord, to all that die sincere Christians, both in faith and practice.

Here note, 1. A solemn declaration of the blessed state of good men after this life; their death is blessed, and a blessing to them.

Note, 2. The time from whence their blessedness commences, from henceforth, that is, from the time of their death, then doth their blessedness begin.

Thence learn, That all good Christians immediately upon their dissolution and departure out of this life are in a blessed and happy condition.

Note, 3. Wherein the blessedness of the righteous after their departure doth consist:

1. In resting from their labours, that is, from all the troubles, sorrows, and sufferings, from all the calamities, infirmities, and miseries of this frail, mortal state; no sin shall affect them, no sorrow afflict them, no danger affright them.

2. In reaping the comfort of all the good works they have done in the world, their works follow them: that is,

1. A delightful remembrance of their good works is found with them, which if it refreshes their souls with transporting pleasure now, how will it swallow them up with the highest transports of complacency and delight then!

2. The blessed fruits and happy effects of their good works, and the special reward belonging to them, shall accompany good men into another world, which will render them completely blessed, by procuring for them, through the merits of our Lord Jesus Christ, an admission into heaven, where they shall drink of those pleasures which are at God's right hand for evermore.

Note lastly, How this truth concerning the future blessedness of the righteous deserves our most serious and attentive regard and meditation, because delivered by an audible voice from heaven, expressly commanded to be written, and confirmed by the solemn asseveration of the Spirit, I heard a voice from heaven, saying unto me, Write, Blessed are the dead which die in the Lord.

In these verses a description is given of Christ as coming to judgment, to inflict punishment upon his stubborn enemies; and here we have the judge described,

1.By his form or shape, he was one like the Son of man.

2. By his place and posture of judgment, sitting on a white cloud, the cloud denoting the sovereignty of the judge, and whiteness prefiguring the uprightness of his proceedings, and both signifying his speed and swiftness in coming to execute judgment; on this white cloud did he sit, denoting thereby both his composedness and freedom from all passion and perturbation as a judge, and also his majesty and authority, sitting as a king upon his throne, as well as like a judge upon his tribunal.

3. He is described by his royal ornament, having on his head a golden crown. Behold here the different estate of our Lord Jesus Christ above, from what it was here below; here crowned with thorns, there crowned with gold, the reward of his sufferings! Blessed be God, that as it was with the Head, so shall it be with all the members!

4. By the instrument which he had in his hand fit for the work which he had in his hand, namely, a sharp sickle for the reaping of the earth. A sickle is a circular instrument, and compasseth the corn round about, which is to be cut down; the judgment of Christ upon the wicked will inclose them all, not a soul of them whall be able to escape it; and a sharp sickle signifies the quality of his judgment, that it will be severe. Behold here the unavoidable destruction of the wicked, and how impossible it is for them to escape the judgments of Christ; all the wicked together are no more in the hand of Christ than as an handful of grass, or ripe corn, to a sharp sickle in a strong hand.

In the fifteenth verse we have a manifestation of the church's fervent desire that Christ would make speed, and hasten his work, and come quickly to judgment, both for the consummation of their glory, and for the destruction of his own and their enemies: Thrust in thy sickle, and reap, for the harvest is ripe; that is, it is full time to execute thy judgment on the wicked, for their sins (which call for these judgments) are now come to the height.

Behold here Christ's day of judgment is like a day of harvest; when the corn is ripe, the sickle is got ready; when the sickle is got ready, it is set to work; when it is set to work, it cuts down all, wheat and tares, corn and grass, without discrimination; but the Lord of the harvest soon commands a separation to be made of the good grain from the tares, of the righteous form the wicked, laying up the former in the granary of heaven, binding up the latter for the fire of hell.

In the sixteenth verse we have observable,

1. Christ's ready answering of, and complying with, the desire of his people, to thrust in the sickle of his judgment, and reap the earth: he that sat on the cloud did thrust in his sickle. How ready is Christ to fulfill the desires of them that fear him, to hear their cry and help them in his own time, in the best and fittest season!

Observe, 2. The great and infinite power of our Lord Jesus Christ, that upon the thrusting in of his sickle, the whole earth was presently reaped. Behold the ability of Christ for judgment, as well as his impartiality in judging: such a Judge is he, as the power of the mightiest cannot daunt; such a Judge, as the riches of the wealthiest cannot bribe; such a Judge, as the subtilty of the wisest cannot deceive; in a word, such a Judge, as there is no appealing from, no repealing of, his sentence.

O great day; when the stiffest knee shall bow at the tribunal of Christ, and the strongest back shall bend under the insupportable burden of the wrath of the Lamb; when the Alexanders and Caesars, which once shook the earth, and caused the world to tremble, shall revere and lie prostrate at the foot of Christ! Behold then, and admire the wonderful power and dexterity of Christ in judging, that upon the thrusting in of his sickle the whole earth was presently reaped!

In the former verses we meet with the metaphor of an harvest, in these we meet with that of a vintage; there the wicked were compared to rice corn fit for the harvest, here to ripe grapes fit for the winepress; signifying by both, that the wicked, by filling up the measure of their sins, do make themselves ripe and ready for judgment.

Note here, 1. That as the true church is called a vine, so is the wicked antichristian church here called; but with this addition, a vine of the earth, cleaving to, and only favouring of, the earth; a good name will signify little in judgment; to be called Christians, virgins, &c. what will it profit, without burning and shining lamps?

Note, 2. Whereas the grapes of this vine are said to be not only ripe, but fully ripe, how great is the forbearance and long-suffering of God towards to wicked! Maximum miraculum est Dei longanimitas, the patience of God towards sinners is the greatest miracle in the world: but though lasting it will not be everlasting; when long abused, it turns at last into fury; ripening in sin, is a sure prognostication of judgment at hand.

Note, 3. The vine with all its clusters are gathered, small and great, one and another, all shall appear before the bar of Christ, Rev 20:12 I saw the dead small and great stand before God: and the books were opened, and the dead were judged out of those books.

Note, 4. Whither this degenerated vine, with all its clusters, was cast, namely, into the wine-press of God's wrath, which is called a great wine-press, because it can contain all the wicked; it will hold them all, be they never so many; and is said to be trodden, that is, by Christ, denoting the severity of that vengeance which will be inflicted upon sinners; the grapes which have hung a long time ripening in the sun are severely pressed at last.

Note, 5. That the blood which came out of the wine-press (the blood of the grape) was so much in quantity, that it came up the the horses' bridles, by the space of a thousand and six hundred furlongs; all metaphorical expressions, signifying that wine is the wrath of God, and the cup of his indignation; and the hyperbolical expression of its height, reaching as high as the horses' bridles; and of its length, reaching more than a thousand furlongs, shows that mighty deluge and inundation of God's wrath, which the wicked in general, and all Antichrist's followers in particular, shall not only drink of, but swim in: and as they shed the blood of the saints abundantly, in like manner God will give them blood to drink in great abundance.

Note lastly, That although these two metaphors of the harvest and the vintage signify one thing, only the vision is doubled, like Pharaoh's dream, to show the certainty thereof, yet we may conceive that the similitude of a vintage here holds forth greater judgment than the harvest: Almighty God, in his providential dispensation towards the wicked, proceeds gradually; as they proceed from one degree of wickedness, so does he from one degree of wrath and vengeance, to another; the vintage follows the harvest, the sharp sickle follows the sickle, the harvest is said to be ripe, the vintage to be fully ripe; if the flood of God's anger in this life will not wash sinners clean, the deluge of his wrath in the next will wash them quite away: Blood came out of the wine-press, even to the horses' bridles, by the space of a thousand and six hundred furlongs.

Eternal thanks to Christ the Lamb, who has delivered his from this dreadful wrath to come!