Revelation 19 commentary

Praising God for what we have, is praying for what is yet further to be done for us. There is harmony between the angels and the saints in this triumphant song. Christ is the Bridegroom of his ransomed church. This second union will be completed in heaven; but the beginning of the glorious millennium (by which is meant a reign of Christ, or a state of happiness, for a thousand years on earth) may be considered as the celebration of his espousals on earth. Then the church of Christ, being purified from errors, divisions, and corruptions, in doctrine, discipline, worship, and practice, will be made ready to be publicly owned by him as his delight and his beloved. The church appeared; not in the gay, gaudy dress of the mother of harlots, but in fine linen, clean and white. In the robes of Christ's righteousness, imputed for justification, and imparted for sanctification. The promises of the gospel, the true sayings of God, opened, applied, and sealed by the Spirit of God, in holy ordinances, are the marriage-feast. This seems to refer to the abundant grace and consolation Christians will receive in the happy days which are to come. The apostle offered honour to the angel. The angel refused it. He directed the apostle to the true and only object of religious worship; to worship God, and him alone. This plainly condemns the practice of those who worship the elements of bread and wine, and saints, and angels; and of those who do not believe that Christ is truly and by nature God, yet pay him a sort of worship. They stand convicted of idolatry by a messenger from heaven. These are the true sayings of God; of Him who is to be worshipped, as one with the Father and the Holy Spirit.

Christ, the glorious Head of the church, is described as on a white horse, the emblem of justice and holiness. He has many crowns, for he is King of kings, and Lord of lords. He is arrayed in a vesture dipped in his own blood, by which he purchased his power as Mediator; and in the blood of his enemies, over whom he always prevails. His name is “The Word of God;” a name none fully knows but himself; only this we know, that this Word was God manifest in the flesh; but his perfections cannot be fully understood by any creature. Angels and saints follow, and are like Christ in their armour of purity and righteousness. The threatenings of the written word he is going to execute on his enemies. The ensigns of his authority are his name; asserting his authority and power, warning the most powerful princes to submit, or they must fall before him. The powers of earth and hell make their utmost effort. These verses declare important events, foretold by the prophets. These persons were not excused because they did what their leaders bade them. How vain will be the plea of many sinners at the great day! We followed our guides; we did as we saw others do! God has given a rule to walk by, in his word; neither the example of the most, nor of the chief, must influence us contrary thereto: if we do as the most do, we must go where the most go, even into the burning lake.

CHAPTER 19

Re 19:1-21. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation:

John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth.

1. As in the case of the opening of the prophecy, Re 4:8; 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Re 18:1-24), there is a song of praise in heaven to God: compare Re 7:10, &c., toward the close of the seals, and Re 11:15-18, at the close of the trumpets: Re 15:3, at the saints' victory over the beast.

And--so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit.

a great voice--A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations Re 18:1-24! Compare Jr 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.

people--Greek, "multitude."

Alleluia--Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare Psa 149:4-9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.

Salvation, &c.--Greek, "The salvation ... the glory ... the power."

and honour--so Coptic. But A, B, C, and Syriac omit.

unto the Lord our God--so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.

2. which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].

avenged--Greek, "exacted in retribution." A particular application of the principle (Ge 9:5).

blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.

3. again--Greek, "a second time."

rose up--Greek, "goeth up."

for ever and ever--Greek, "to the ages of the ages."

4. beasts--rather, "living creatures."

sat--Greek, "sitteth."

5. out of--Greek, "out from the throne" in A, B, C.

Praise our God--Compare the solemn act of praise performed by the Levites, 1Ch 16:36; 23:5, especially when the house of God was filled with the divine glory (2Ch 5:13).

both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."

6. many waters--Contrast the "many waters" on which the whore sitteth (Re 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (Re 19:4, 5).

the Lord God omnipotent--Greek, "the Omnipotent."

reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.

7. glad ... rejoice--Greek, "rejoice ... exult."

give--so B and Andreas. But A reads, "we will give."

glory--Greek, "the glory."

the marriage of the Lamb is come--The full and final consummation is at Re 21:2-9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare Mt 22:2; 25:6, 10; 2Co 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

8. granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.

clean and white--so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.

righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as Alford erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself. Ro 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [Auberlen]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (Re 12:1-6), the harlot (Re 17:1-7), the bride (Re 19:1-10), are the three leading aspects of the Church.

9. He--God by His angel saith unto me.

called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare 1Co 1:9.

marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.

true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.

10. at--Greek, "before." John's intending to worship the angel here, as in Re 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (Re 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.

and of thy brethren--that is, a fellow servant of thy brethren.

have the testimony of Jesus--(See on Re 12:17).

the testimony of--that is, respecting Jesus.

is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare Re 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.

11. behold a white horse; and he that sat upon him--identical with Re 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (Mt 21:1-7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (Mt 24:27, 29, 37, 39; Greek, "parousia") and the end, or final judgment (Mt 25:31; 1Co 15:23). Powerful natural phenomena shall accompany His advent [Auberlen].

12. Identifying Him with the Son of man similarly described, Re 1:14.

many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as King of kings. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms, Da 7:8, 24 (Quære, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (Re 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.

he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, Origen, and Cyprian omits the words, as English Version.

name ... that no man knew but ... himself--(Jud 13:18; 1Co 2:9, 11; 1Jo 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.

13. vesture dipped in blood--Is 63:2 is alluded to here, and in Re 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.

The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [Re 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."

14. the armies ... in heaven--Compare "the horse bridles," Re 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare Re 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."

white and clean--Greek, "pure." A, B, Vulgate, Syriac, and Cyprian omit "and," which Origen and Andreas retain, as English Version.

15. out of his mouth ... sword--(Re 1:16; 2:12, 16). Here in its avenging power, 2Th 2:8, "consume with the Spirit of His mouth" (Is 11:4, to which there is allusion here); not in its convicting and converting efficacy (Ep 6:17; He 4:12, 13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.

he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."

treadeth ... wine-press--(Is 63:3).

of the fierceness and wrath--So Andreas reads. But A, B, Vulgate, Coptic, and Origen read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."

Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.

16. "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (Re 19:12), [Menochius].

KING OF KINGS--Compare Re 17:14, in contrast with Re 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.

17. an--Greek, "one."

in the sun--so as to be conspicuous in sight of the whole world.

to all the fowls--(Eze 39:17-20).

and gather yourselves--A, B, Vulgate, Syriac, Coptic, and Andreas read, "be gathered," omitting "and."

of the great God--A, B, Vulgate, Syriac, Coptic, and Andreas read, "the great supper (that is, banquet) of God."

18. Contrast with this "supper," Re 19:17, 18, the marriage supper of the Lamb, Re 19:9.

captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."

free and bond--specified in Re 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.

19. gathered together--at Armageddon, under the sixth vial. For "their armies" in B and Andreas, there is found "His armies" in A.

war--so Andreas. But A and B read, "the war," namely, that foretold, Re 16:14; 17:4.

20. and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."

miracles--Greek, "the miracles" (literally, "signs") recorded already (Re 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze 38:1-39:29; Da 2:34, 35, 44; 11:44, 45; 12:1; Joe 3:9-17; Zec 12:1-14:21. Daniel (Da 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep 1:1-18 compared with Zep 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, Joh 18:6 [Auberlen].

had received--rather as Greek, "received," once for all.

them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."

These both were cast ... into a lake--Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Re 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."

alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."

21. the remnant--Greek, "the rest," that is, "the kings and their armies" (Re 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in Psa 2:10.

I heard a great voice of much people in heaven - The idolatrous city being destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the redeemed of the Lord, which they commence with the word הללו יה Hallelu-Yah, praise ye Jah or Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: Αλληλουΐα, Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is evident from their paeans, or hymns in honor of Apollo, which began and ended with ελελευ ιη, eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North America have the same word in their religious worship, and use it in the same sense. "In their places of worship, or beloved square, they dance sometimes for a whole night always in a bowing posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:" probably the true pronunciation of the Hebrew יהוה, which we call Jehovah. See Adair's History of the American Indians.

Salvation - He is the sole author of deliverance from sin; the glory of this belongs to him, the honor should be ascribed to him, and his power is that alone by which it is effected.

For true and righteous - His judgments displayed in supporting his followers, and punishing his enemies, are true - according to his predictions; and righteous, being all according to infinite justice and equity.

Her smoke rose up - There was, and shall be, a continual evidence of God's judgments executed on this great whore or idolatrous city; nor shall it ever be restored.

The four and twenty elders - The true Church of the Lord Jesus converted from among the Jews. See Rev 4:10; Rev 5:14.

Praise our God, etc. - Let all, whether redeemed from among Jews or Gentiles, give glory to God.

The voice of a great multitude - This is the catholic or universal Church of God gathered from among the Gentiles.

The Lord God Omnipotent reigneth - Εβασιλευσε Κυριος ὁ Θεος ὁ παντοκρατωρ. Many excellent MSS., most of the versions, with Andreas and Arethas, the two most ancient commentators on this book, add ἡμων, our, after ὁ Θεος· and according to this the text reads emphatically thus: Our Lord God, the Almighty, reigneth. What consolation to every genuine Christian that His Lord and God is the Almighty, and that this Almighty never trusts the reins of the government of the universe out of his hands! What therefore has his Church to fear?

The marriage of the Lamb is come - The meaning of these figurative expressions appears to be this: After this overthrow of idolatry and superstition, and the discomfiture of antichrist, there will be a more glorious state of Christianity than ever was before.

Arrayed in fine linen - A prediction that the Church should become more pure in her doctrines, more pious in her experience, and more righteous in her conduct, than she had ever been from her formation.

The fine linen here spoken of is not the righteousness of Christ imputed to believers, for it is here called the righteousness of the saints - that which the grace and Spirit of Christ has wrought in them.

Blessed are they which are called unto the marriage supper - This is an evident allusion to the marriage of the king's son, Mat 22:2, etc., where the incarnation of our Lord, and the calling of Jews and Gentiles, are particularly pointed out. See the notes on Mat 22:2. Blessed are all they who hear the Gospel, and are thus invited to lay hold on everlasting life.

I fell at his feet to worship him - Great as this angel was, St. John could not mistake him either for Jesus Christ, or for God the Father; nor was his prostration intended as an act of religious worship. It was merely an act of that sort of reverence which any Asiatic would pay to a superior. His mistake was, the considering that he was under obligation to the angel for the information which he had now received. This mistake the angel very properly corrects, showing him that it was from God alone this intelligence came, and that to him alone the praise was due.

I am thy fellow servant - No higher in dignity than thyself; employed by the same God, on the same errand, and with the same testimony; and therefore not entitled to thy prostration: worship God - prostrate thyself to him, and to him give thanks.

The testimony of Jesus is the spirit of prophecy - As this is a reason given by the angel why he should not worship him, the meaning must be this: I, who have received this spirit of prophecy, am not superior to thee who hast received the testimony of Christ, to preach him among the Gentiles; for the commission containing such a testimony is equal to the gift of the spirit of prophecy. Or, the spirit of prophecy is a general testimony concerning Jesus, for he is the scope and design of the whole Scripture; to him gave all the prophets witness. Take Jesus, his grace, Spirit, and religion out of the Bible, and it has neither scope, design, object, nor end.

A white horse - This is an exhibition of the triumph of Christ after the destruction of his enemies. The white horse is the emblem of this, and Faithful and True are characters of Christ. See Rev 3:14.

In righteousness he doth judge and make war - The wars which he wages are from no principle of ambition, lust of power, or extension of conquest and dominion; they are righteous in their principle and in their object. And this is perhaps what no earthly potentate could ever say.

His eyes were as a flame of fire - To denote the piercing and all-penetrating nature of his wisdom.

On his head were many crowns - To denote the multitude of his conquests, and the extent of his dominion.

A name written, that no man knew - This is a reference to what the rabbins call the shem hammephorash, or tetragrammaton, יהוה Yhvh; or what we call Jehovah. This name the Jews never attempt to pronounce: when they meet with it in the Bible, they read אדני Adonai for it; but, to a man, they all declare that no man can pronounce it; and that the true pronunciation has been lost, at least since the Babylonish captivity; and that God alone knows its true interpretation and pronunciation. This, therefore, is the name which no man knew but he himself.

He was clothed with a vesture dipped in blood - To show that he was just come from recent slaughter. The description is taken from Isa 63:2, Isa 63:3, where Judas Maccabeus, or some other conqueror, is described.

The Word of God - Written in the Targum, and in other Jewish writings, מימרא דיי meimera daiya, "the word of Jehovah;" by which they always mean a person, and not a word spoken. See the notes on Joh 1:1, etc.

The armies which were in heaven - Angels and saints over whom Jesus Christ is Captain,

Clothed in fine linen - All holy, pure, and righteous.

Out of his mouth goeth a sharp sword - See on Rev 1:16 (note). This appears to mean the word of the Gospel, by which his enemies are confounded, and his friends supported and comforted.

With a rod of iron - He shall execute the severest judgment on the opposers of his truth.

He treaded the winepress - As the grapes are trodden to express the juice, so his enemies shall be bruised and beaten, so that their life's blood shall be poured out.

On his vesture and on his thigh a name written - Dr. Dodd has well observed on this passage, that "it appears to have been an ancient custom among several nations to adorn the images of their deities, princes, victors at public games, and other eminent persons, with inscriptions, expressing either the character of the persons, their names, or some other circumstance which might contribute to their honor; and to that custom the description here given of Christ may possibly have some allusion. "There are several such images yet extant, with an inscription written either on the garment, or on one of the thighs, or on that part of the garment which was over the thigh; and probably this is the meaning of the apostle. And as these inscriptions are placed on the upper garment, Grotius seems very justly to have explained the words επι το ἱματιον, by his imperial robe, that his power in this victory might be conspicuous to all. But as a farther confirmation of this sense of the passage it may not be improper here to describe briefly several remarkable figures of this sort, which are still extant." This description I shall give from my own examination.

1. Herodotus, Euterpe, lib. ii. p. 127, edit. Gale, speaking of the actions of Sesostris, and of the images he set up in the countries which he conquered, has the following words: Εισι δε περι Ιωνιην δυο τυποι εν πετρῃσι εγκεκολαμμενοι τουτου του ανδρος, κ. τ. λ. "Two images likewise of this man are seen in Ionia, on the way that leads from Ephesus to Phocaea, and from Sardis to Smyrna. The figure is five palms in height; in his right hand he holds a dart, in his left a bow, armed after the manner of the Egyptians and Ethiopians. On a line drawn across the breast, from one shoulder to the other, are these words, written in Egyptian hieroglyphics: Εγω τηνδε την χωρην ωμοισι τοισι εμοισι εκτησαμην· 'I obtained this country by these my shoulders;'" i.e., by my own power.

2. In the Etruria Regalis of Dempster, in the appendix at the end of vol. ii., there is a beautiful female figure of brass, about twelve inches high, the hair gracefully plaited, and the head adorned with a diadem. She has a tunic without sleeves, and over that a sort of pallium. On the outside of the right thigh, close to the tunic, and probably on it, in the original, is an inscription in Etruscan characters. What these import I cannot say. Dempster has given a general explanation of the image in the appendix to the above volume, p. 108. The plate itself is the eighty-third of the work.

3. There are two other images found in the same author, vol. i., p. 91, tab. xxiv.; the first is naked, with the exception of a short loose jupe, or petticoat, which goes round the loins, and over the left arm. On the left thigh of this image there is an inscription in Etruscan characters. The second has a similar jupe, but much longer, which extends to the calf of the leg, and is supported over the bended left arm. Over the right thigh, on this vesture, there is an Etruscan inscription in two lines.

4. Montfaucon, Antiquite Expliquee, vol. iii., part 2, p. 268, has introduced an account of two fine images, which are represented tab. CLVII. The first is a warrior entirely naked, except a collar, one bracelet, and boots. On his left thigh, extending from the groin to a little below the knee, is an inscription in very ancient Etruscan characters, in two lines, but the import is unknown.

The second is a small figure of brass, about six inches long, with a loose tunic, which is suspended from the left shoulder down to the calf of the legs. On this tunic, over the left thigh, is an inscription (perhaps) in very ancient Latin characters, but in the Etruscan language, as the learned author conjectures. It is in one line, but what it means is equally unknown.

5. In the same work, p. 269, tab. CLVIII., another Etruscan warrior is represented entirely naked; on the left thigh is the following words in uncial Greek letters, ΚΑΦΙΣΟΔΩΡΟΣ, and on the right thigh, ΑΙΣΧΛΑΜΙΟΥ, i.e., "Kaphisodorus, the son of Aischlamius." All these inscriptions are written longitudinally on the thigh.

6. Gruter, vol. iii., p. DCCCCLXXXIX, sub. tit. Affectus Servorum et Libertinorum inter se, et in suos, gives us the figure of a naked warrior, with his left hand on an axe, the end of whose helve rests on the ground, with the following inscription on the inside of his left thigh, longitudinally written, as in all other cases: -

A. Poblicius. D. L. Antioc.

Ti. Barbius. Q. P. L. Tiber.

7. The rabbins say, that "God gave to the Israelites a sword, on which the ineffable name יהוה Yehovah was inscribed; and as long as they held that sword the angel of death had no power over them." Shemoth Rabba, sec. 51, fol. 143, 2. Bemidbar Rabba, sec. 12, fol. 214, 2.

In the latter tract, sec. 16, fol. 232, 3, and in Rab. Tanchum, fol. 66, mention is made of the guardian angels of the Israelites, who were clothed with purple vestments, on which was inscribed שם המפורש shem hammephorash, the ineffable name. See more in Schoettgen.

8. But what comes nearer to the point, in reference to the title given here to Christ, is what is related of Sesostris by Diodorus Siculus, lib. i. c. 55, p. 166, edit. Bipont, of whom he says: "Having pushed his conquests as far as Thrace, he erected pillars, on which were the following words in Egyptian hieroglyphics: Τηνδε την χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων, Σεσοωσις·" This province, Sesoosis, (Sesostris), King of Kings and Lord of Lords, conquered by his own arms. This inscription is conceived almost in the words of St. John. Now the Greek historian did not borrow the words from the apostle, as he died in the reign of Augustus, about the time of our Lord's incarnation. This cannot be the same inscription mentioned above by Herodotus, the one being in Ionia, the other in Thrace: but as he erected several of those pillars or images, probably a nearly similar inscription was found on each.

9. This custom seems to have been common among the ancient Egyptians. Inscriptions are frequently found on the images of Isis, Osiris, Anubis, etc., at the feet, on the head, on the back, on the girdle, etc., etc. Eight of those ancient images in my own collection abound with these inscriptions.

1. Osiris, four inches and a quarter high, standing on a thrones all covered over with hieroglyphics exquisitely engraved.

2. Anubis, six inches high, with a tiara, on the back of which is cut ΛΕΓΟΡΝΥΘ , in uncial Greek characters.

3. The Cercopithecus, seven inches long, sitting on a pedestal, and at his feet, in the same characters, ΧΑΔΕΟ.

4. An Isis, about eight inches high, on her back ΔΡΥΓΟ.

5. Ditto, seven inches, beautifully cut, standing, holding a serpent in her left hand, and at her feet ΕΤΑΠΥΓΙ.

6. Ditto, five inches and a quarter, round whose girdle is ΠΙΕΥΧΥΔΙ; but part of this inscription appears to be hidden under her arms, which are extended by her side.

7. Ditto, five inches high, hooded, with a loose stola, down the back of which are seven lines of Greek uncial characters, but nearly obliterated.

8. Ditto, four inches high, with a girdle going round the back immediately under the arms, the front of which is hidden under a sort of a stomacher; on the part that appears are these characters, ΧΕΝΛΑ. These may be all intended as a kind of abrasaxas or tutelary deities; and I give this notice of them, and the inscriptions upon them, partly in illustration of the text, and partly to engage my learned and antiquarian readers in attempts to decipher them. I would have given the Etruscan characters on the other images described above, but have no method of imitating them except by an engraving.

As these kinds of inscriptions on the thigh, the garments, and different parts of the body, were in use among different nations, to express character, conduct, qualities, and conquests, we may rest assured that to them St. John alludes when he represents our sovereign Lord with an inscription upon his vesture and upon his thigh; and had we not found it a custom among other nations, we should have been at a loss to account for its introduction and meaning here.

An angel standing in the sun - Exceedingly luminous; every part of him emitting rays of light. From this representation, Milton has taken his description of Uriel, the angel of the sun. Paradise Lost, b. iii. l. 648 - "The Archangel Uriel, one of the seven Who, in God's presence, nearest to his throne Stands ready at command and are his eyes That run through all the heavens, or down to the earth Bears his swift errands over moist and dry, Over sea and land."

All the fowls that fly - The carcasses of God's enemies shall be food for all the fowls of heaven. This is according to a Jewish tradition, Synopsis Sohar, p. 114, n. 25: "In the time when God shall execute vengeance for the people of Israel, he shall feed all the beasts of the earth for twelve months with their flesh and all the fowls for seven years." It is well known that both beasts and birds of prey are accustomed to frequent fields of battle, and live upon the slain.

That ye may eat the flesh of kings - There shall be a universal destruction; the kings, generals, captains, and all their host, shall be slain.

I saw the beast - See the notes on Revelation 12 (note), Revelation 13 (note) and Revelation 17 (note).

And the beast was taken, and - the false prophet - See the notes on Rev 17:8, etc.

That worshipped his image - The beast has been represented as the Latin empire; the image of the beast, the popes of Rome; and the false prophet, the papal clergy.

Were cast alive into a lake of fire - Were discomfited when alive - in the zenith of their power, and destroyed with an utter destruction.

With the sword of him that sat upon the horse - He who sat on the white horse is Christ; and his sword is his word - the unadulterated Gospel.

I heard a loud voice of a great multitude - Whose blood the great whore had shed. Saying, Hallelujah - This Hebrew word signifies, Praise ye Jah, or Him that is. God named himself to Moses, EHEIEH, that is, I will be, Exod 3:14; and at the same time, "Jehovah," that is, "He that is, and was, and is to come:" during the trumpet of the seventh angel, he is styled, "He that is and was," Rev 16:5; and not "He that is to come;" because his long - expected coming is under this trumpet actually present. At length he is styled, "Jah," "He that is;" the past together with the future being swallowed up in the present, the former things being no more mentioned, for the greatness of those that now are. This title is of all others the most peculiar to the everlasting God. The salvation - Is opposed to the destruction which the great whore had brought upon the earth. His power and glory - Appear from the judgment executed on her, and from the setting up his kingdom to endure through all ages.

For true and righteous are his judgments - Thus is the cry of the souls under the altar changed into a song of praise.

And the four and twenty elders, and the four living creatures felt down - The living creatures are nearer the throne than the elders. Accordingly they are mentioned before them, with the praise they render to God, Rev 4:9,10; 5:8,14; inasmuch as there the praise moves from the centre to the circumference. But here, when God's judgments are fulfilled, it moves back from the circumference to the centre. Here, therefore, the four and twenty elders are named before the living creatures.

And a voice came forth from the throne - Probably from the four living creatures, saying, Praise our God - The occasion and matter of this song of praise follow immediately after, verses 6, Rev 19:6 &c.; God was praised before, for his judgment of the great whore, verses 1 - 4. Rev 19:1 - 4 Now for that which follows it: for that the Lord God, the Almighty, takes the kingdom to himself, and avenges himself on the rest of his enemies. Were all these inhabitants of heaven mistaken? If not, there is real, yea, and terrible anger in God.

And I heard the voice of a great multitude. So all his servants did praise him. The Almighty reigneth - More eminently and gloriously than ever before.

The marriage of the Lamb is come - Is near at hand, to be solemnized speedily. What this implies, none of "the spirits of just men," even in paradise, yet know. O what things are those which are yet behind! And what purity of heart should there be, to meditate upon them! And his wife hath made herself ready - Even upon earth; but in a far higher sense, in that world. After a time allowed for this, the new Jerusalem comes down, both made ready and adorned, Rev 21:2.

And it is given to her - By God. The bride is all holy men, the whole invisible church. To be arrayed in fine linen, white and clean - This is an emblem of the righteousness of the saints - Both of their justification and sanctification.

And he - The angel, saith to me, Write - St. John seems to have been so amazed at these glorious sights, that he needeth to be reminded of this. Happy are they who are invited to the marriage supper of the Lamb - Called to glory. And he saith - After a little pause.

And I fell before his feet to worship him - It seems, mistaking him for the angel of the covenant. But he saith, See thou do it not - In the original, it is only, See not, with a beautiful abruptness. To pray to or worship the highest creature is flat idolatry. I am thy fellowservant and of thy brethren that have the testimony of Jesus - I am now employed as your fellowservant, to testify of the Lord Jesus, by the same Spirit which inspired the prophets of old.

And I saw the heaven opened - This is a new and peculiar opening of it, in order to show the magnificent expedition of Christ and his attendants, against his great adversary. And behold a white horse - Many little regarded Christ, when he came meek, "riding upon an ass;" but what will they say, when he goes forth upon his white horse, with the sword of his mouth? White - Such as generals use in solemn triumph. And he that sitteth on him, called Faithful - In performing all his promises. And True - In executing all his threatenings. And in righteousness - With the utmost justice. He judgeth and maketh war - Often the sentence and execution go together.

And his eyes are a flame of fire - They were said to be as or like a flame of fire, before, Rev 1:14; an emblem of his omniscience. And upon his head are many diadems - For he is king of all nations. And he hath a name written, which none knoweth but himself - As God he is incomprehensible to every creature.

And he is clothed in a vesture dipped in blood - The blood of the enemies he hath already conquered. Isaiah 63:1, &c

And he shall rule them - Who are not slain by his sword. With a rod of iron - That is, if they will not submit to his golden sceptre. And he treadeth the wine press of the wrath of God - That is, he executes his judgments on the ungodly. This ruler of the nations was born (or appeared as such) immediately after the seventh angel began to sound. He now appears, not as a child, but as a victorious warrior. The nations have long ago felt his "iron rod," partly while the heathen Romans, after their savage persecution of the Christians, themselves groaned under numberless plagues and calamities, by his righteous vengeance; partly, while other heathens have been broken in pieces by those who bore the Christian name. For although the cruelty, for example, of the Spaniards in America, was unrighteous and detestable, yet did God therein execute his righteous judgment on the unbelieving nations; but they shall experience his iron rod as they never did yet, and then will they all return to their rightful Lord.

And he hath on his vesture and on his thigh - That is, on the part of his vesture which is upon his thigh. A name written - It was usual of old, for great personages in the eastern countries, to have magnificent titles affixed to their garments.

Gather yourselves together to the great supper of God - As to a great feast, which the vengeance of God will soon provide; a strongly figurative expression, (taken from Ezekiel 39:17,) denoting the vastness of the ensuing slaughter.

And I saw the kings of the earth - The ten kings mentioned Rev 17:12; who had now drawn the other kings of the earth to them, whether Popish, Mahometan, or pagan. Gathered together to make war with him that sat upon the horse - All beings, good and evil, visible and invisible, will be concerned in this grand contest. See Zech 14:1, &c.

The false prophet, who had wrought the miracles before him - And therefore shared in his punishment; these two ungodly men were cast alive - Without undergoing bodily death. Into the lake of fire - And that before the devil himself, Rev 20:10. Here is the last of the beast. After several repeated strokes of omnipotence, he is gone alive into hell. There were two that went alive into heaven; perhaps there are two that go alive into hell. It may be, Enoch and Elijah entered at once into glory, without first waiting in paradise; the beast and the false prophet plunge at once into the extremest degree of torment, without being reserved in chains of darkness till the judgment of the great day. Surely, none but the beast of Rome would have hardened himself thus against the God he pretended to adore, or refused to have repented under such dreadful, repeated visitations! Well is he styled a beast, from his carnal and vile affections; a wild beast, from his savage and cruel spirit! The rest were slain - A like difference is afterwards made between the devil, and Gog and Magog, Rev 20:9,10.

Here is a most magnificent description of the overthrow of the beast and his adherents. It has, in particular, one exquisite beauty; that, after exhibiting the two opposite armies, and all the apparatus for a battle, verses 11 - 19; Rev 19:11 - 19 then follows immediately, verse 20, 19:20 the account of the victory, without one word of an engagement or fighting. Here is the most exact propriety; for what struggle can there be between omnipotence, and the power of all the creation united against it! Every description must have fallen short of this admirable silence.

1 AND after these thing I heard a great voice of much people in heaven, saying , Alleluja ; Salvation, and glory, and honour, and power, unto the Lord our God :

After the pouring out of the fifth Vial upon the Seat of the Beast, ch. 16.19. (for ch. 17, and 18. as we have formerly hinted, is but a Parenthesis to the History). God in this Chapter more fully describes the Effects of the pouring out that Vial.

It may be understood either of the third Heavens, or the Heaven upon Earth, the Church of God; for the Church Triumphant and Militant both will concur in praising God for the ruine of Antichrist's Power.

Allelujah is an Hebrew word, and signifies, Praise ye the Lord.

All these are but terms of Honour and Praise given unto God, acknowledging that the Churches Salvation is from him, the Effect of his Power; and that to him upon that account all Honour and Glory imaginable is due, as having shewn himself his Peoples God.

Marginal references: Chap. 7.10. & 12.10.

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

The Lord's Judgments in holy Writ, sometimes signifie his Precepts, sometimes his Dispensations of Providence, either more generally, or more specially; in which last sense it signifies (as here) his Punishment of Sinners. These are just and righteous, and therefore called Judgments;

for he hath punished the Papacy,

which corrupted a great part of the Earth with its Idolatry.

And by these judicial Dispensations God hath also taken Vengeance on them for the Blood of his Saints shed by them. It is remarkable, that all along this Book Idolatry and Persecution are made the Beast's provoking Sins.

Marginal references: Chap. 15.3. & 16.7.; Deut. 32.43. Chap. 18.20.

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

As the Church proceeded in her Praises, so God proceeded in her Judgments upon the great Whore, until she was ruined past recovery.

Marginal references: Isa. 34.10. Chap. 14.11. & 18.9, 18.

4 And the four and twenty elders, and the four beasts fell down and worshipped God that sate on the throne, saying Amen; Allelujah k

See the Notes on chap. 4. All the heavenly Quire praise God upon this account, desiring that the Lord would fulfill what he had begun.

Marginal references: Chap. 4.4, 6.

5 And a voice came out of the throne, saying , Praise our God, all ye his servants, and ye that fear him, both small and great .

From Christ.

Declaring it the Will of God, that all holy Ones should praise him upon this account.

6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thundrings, saying, Allelujah: for the Lord God omnipotent reigneth .

By this Multitude most understand the Church; some understand the Jews as well as the Gentiles, supposing that they shall be before this time converted and added to the Church. Others think their Conversion is the Marriage spoken of in the next Verse. The Saints do not rejoyce in the Ruine of their Adversaries, but in the Glory of God advanced by it, and as his Kingdom is by it promoted.

Marginal references: Chap. 11.15. & 12.10.

7 Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come, and his wife hath made her self ready p.

A late reverend Author tells us, That as there is a threefold Resurrection mentioned in Scripture, 1. A rising to a Newness of Life, Ephes. 5.14. 2. The Conversion of the Jews, called Life from the Dead, Rom. 11.15. 3. In the end of the World: So there is a threefold Marriage of the Lamb, 1. To particular Souls, when by Faith they are united to Christ. 2, To his Church compleated, when the Jews shall [illegible: 1 letter]e called. 3▪ When all his Elect shall be made one with him in Glory, after the general Resurrection. He seemeth to understand it of all these. Probably the Conversion of the Jews stayeth for the Fall of the Papacy, whose Worship and Persecution are great Scandals to them. Probably also upon the Fall of it, many will be converted besides the Jews, and the general Resurrection will not be far off. The learned Dr. More seems to restrain it to the Jews Conversion; I had rather understand it more generally.

Marginal references: Mat. 22.2. & 25,10.

8 And to her was granted, that she should be arrayed in fine linnen, clean and white : For the fine linnen is the righteousness of the saints .

That is, to the Lamb's Wife, whether Jews or Gentiles, or both.

That she should be cloathed with the Righteousness of Christ, reckoned to her for Righteousness.

This is the Righteousness of the Saints, called the Righteousness of God, Rom. 1.17. a Righteousness through the Faith of Christ, Phil. 3. 9. called Righteousness in the Greek, because there are many Saints to be cloathed with it; and because it is imputed both for Justification and Sanctification, not to excuse us from Holiness, but to make up our Defects.

Marginal references: Psal. 45.13, 14. Ezek. 16.10.; Or, bright.

9 And he saith unto me, Write Blessed are they which are called to the marriage-supper of the Lamb : And he saith unto me, These are the true sayings of God .

Write it, as a Business of Moment, of which a Record is fit to be kept.

That is, (say those who understand by the Marriage of the Lamb the Jews Conversion) who live in this happy Period of Time when the Jews shall be converted, and with the Gentiles make one Gospel-Church. But this seems to me not sufficient. The Marriage is one thing, the Supper another, and (ordinarily) consequential to the Marriage it self. The Kingdom of Glory seems to me rather intended, and those are called to it, who are made meet for the Inheritance of the Saints in Light.

That is, these are the undoubted Truths of God, and therefore to be called into question by none.

Marginal references: Mat. 22.2. Luke 14.15.; Chap. 21.5. & 22.6.

10 And I fell at his feet to worship him . And he said unto me, See thou do it not : I am thy f[illegible: 1 letter]llow-servant , and of thy brethren that have the testimony of Jesus: Worship God : for the testimony of Jesus is the spirit of prophecy .

Prostration, or falling at the feet of Superiors, to pay them an Homage in consideration of their Superiority, was ordinarily used in those Eastern Countries, Gen. 44.14. 1 Sam. 25.24. 2 Kings 4.37. Esther 8.3. To worship him therefore, here must be understood of Prayer or Praise, which are pieces of Divine Adoration, which it is not probable this great Apostle would have offered, had he not mistaken him, and thought him an uncreated Angel.

But the Angel doth not only refuse it, but with some indignation, [non-Latin text not transcribed], have a care you do it not. From whence we may observe, what a Figleaf they have made to cover the Papists Idolatry, in worshipping the Bread in the Eucharist, who (to shew us their great Skill in Divinity) think they may be excused from Idolatry in it, because they think the Bread is turn'd into the Body of Christ; Idolatry is not to be excused by Think so's.

The Angel gives him a reason why there was no Adoration due to him, because he was his Equal in Office, tho not in Nature; he was both his and all their Brethrens Fellow-Servant, who by preaching the Gospel give a Testimony to Christ. Well therefore, chap. 2. & chap. 3. may the Mini[illegible: 1 letter]ters of Churches be called Angels.

There is no Prayer, no Praise due but to the Creator.

There are divers Sences given of the last Phrase; but of all given, there are two which seem to me most probable: either, 1. The Spirit of this Prophecy, by which I have revealed these things to thee, is no[illegible: 1 letter] mine, it is the Testimony of Jesus; he therefore is to be adored, not 1. Or, 2. Thy preaching the Gospel, which is thy Testimony to Christ, is as much from the Spirit of God, as my Spirit of Prophecy: We are therefore Equals, and I am not to be worshipped more than thou art. We have the same, chap. 22.8, 9. to let us know that even good Men may twice run into the same Error; and to let us know, that by the mouth of these two Witnesses this Truth ought to have been established, so that Papists should not after this have paid any Divine Adoration to Angels, much less to Saints; and if Invocation be no Divine Adoration, nothing is. This deserveth the Consideration of them, who think it so easy to excuse the Popish Religion from Idolatry.

Marginal references: Acts 10.26. & 14.14.; 1 Joh. 5.10. Chap. 12.17.

11 And I saw heaven opened , and behold a white horse, and he that late upon him was called Faithful and True, and in righteousness he doth judg and make war.

The remaining part of this Chapter is conceived more fully to open what shall come to pass under the Sixth and Seventh Vials, mentioned chap. 16.12. more especially the Battel in Armageddon, mentioned there v. 16. There mention was made only of the Armies being gathered together; here it is more fully described. At the beginning of the Gospel, (saith a late learned Annotator) Iohn saw only a Door opened, chap. 4.1. At the Resurrection of the Witnesses, he saw the Temple opened, chap. 11.19. Here after the Ruine of Babylon, he seeth Heaven opened. Iohn saw such an Horse, chap. 6.2. Dr. More observes, that the Horse with his Rider signifies Rule; and the white Colour, Prosperity and Success.

It appears that the Rider was Christ, because he is called Faithful and True, which agrees with chap. 1.5. and by the Names in the following v. 13, & 16. given to him.

Marginal references: Chap. 3.14.

12 His eyes were as a flame of fire , and on his head were many crowns , and he had a name written that no man knew but he himself .

See chap. 1.14. chap. 2.18. This denoted either his piercing Knowledg, or his infinite Wisdom and Understanding.

And there needs must be so; for, v. 16. he is said to be the King of Kings, and the Lord of Lords.

This denoted the Incomprehensibleness of his Divine Essence and Perfections.

13 And he was cloathed with a vesture di[illegible: 1 letter]t in blood , and his name is called the Word of God .

Either to denote that he was he who redeemed us by his Blood, or rather to signify that he was now coming forth to shed the Blood of his Enemies, both i[illegible: 1 letter] vindication of his own Honour and Glory, or of his People; in which Notion it also agrees with Isaiah's Vision of him, chap. 63.1, 2, 3. Vers. 3. Their Blood shall be sprinkled upon my Garments, and I will stain all my Raiment.

See the Notes on John 1.1. He is also called the Word, chap. 1.2. a Name given him hardly by any except this Apostle.

Marginal references: Isa. 63.2, 3.; 1 John 5.7.

14 And the armie▪ wh[illegible: 1 letter]ch were in heaven followed him upon white horses, cloathed in fine linnen, white and clean .

The glorious Angels, 2 Thess. 1.7. and ten thousands of his Saints, Jude 14. who follow the Lamb whithersoever he goeth.

To prophesy Success and Victory.

Marginal references: Mar. 28.3. Chap. 4.4. & 7.9.; To denote their Glory, Purity and Holiness.

15 And out of his mouth goeth a sharp sword , that with it he should smite the nations : and he shall rule them with a rod of iron: and he treadeth the wine-press of the fierceness and wrath of Almighty God .

I can easily agree that this two-edged Sword is the Word of Christ coming out of his mouth, but not the Gospel, (the Time was past for that, it was the Time of the Sacrifice in Bozrah) but his Word of Command, calling out his People to take Vengeance upon the Remainder of his Enemies. The Sword was both the Sword of the Lord, commanding it to be drawn, and the Sword of his People whose hands were to wield it.

With this he now smites the Remainder of his Enemies, and

His Enemies were the Grapes, that now were put into the Wine-press of God's watchful Providence; Christ trode them there. See Isa. 63.3.

breaks them to pieces.

Marginal references: Chap. 1.16. Verse 21.; Psal. 2.9. Chap. 2.27. & 12.5.; Chap. 14.19▪ 20.

16 And he hath on his vesture and on his thigh a name written, KING OF KINGS AND LORD OF LORDS .

The same Name as in chap. 17.14. 1 Tim. 6.15. (See the Notes on those two Texts) denoting the Sovereign Power and Authority which he had. This he always had, but he now comes forth openly to manifest it; therefore this Name is said to be written upon his Vesture, and upon his Thigh, that all might take notice of it.

17 And I saw an Angel standing in the sun, and he cried with a loud voice , saying to all the fowls that flie in the midst of heaven , Come, and gather your selves together to the supper of the great God .

The best Conjecture I can find at the sence of these Words, is, That they signify the Preachers of the Gospel bold and clear foretelling the Ruine of Antichrist.

There are divers kinds of Fowls, amongst others some that feed on Flesh. These are those Fowls here mentioned, such as feed upon dead Carcases.

They are invited to the Supper of the Great God; called so, because it is made and prepared by the Power of him who is the great God, or because it is a Sacrifice to the Justice of God. See 1 Sam. 17.46. Isa. 8.16. Ier. 12.9. Ezek. 39.17. God's Justice upon his Enemies, is called a Sacrifice, Isa. 34.6. Jer. 46.10. Ezek. 39.17. Idolaters were wont upon their Sacrificing to have a Feast; God hath also a Feast upon this his Sacrifice, but it is for the Fowls and Beasts, that feed on dead Carcases.

18 That ye may [illegible: 1 letter]at the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both-free and bond, both small and great .

In the former Verse God invited all the ravenous-Fowls to a Supper, he here sheweth their Chear. The meaning is no more that this, That in the great Battel of Armageddon, which was for the destruction of all the Remainder of the Enemies of the Church, whether Papists, or Atheists, or Turks, Men of all Sorts and Orders should be slain, and their dead Bodies made Meat for the Fowls of Heaven, that feed on dead Flesh.

19 And I saw the beast, and the kings of the earth, and their armies gathered together to make war against him that sate on the horse, and against his army .

The Beast, whether by it be understood the Dragon, or the Beast with seven Heads and ten Horns, or the Beast with two Horns, or all of them, shall before this Time be all destroyed, (that is, as to their Power and Dominion) but there will be Relicts left, both of Pagans, and Turks, and Papists, of whom it is probable that this is to be understood, viz. That after God, upon the pouring out of the Fifth Vial, shall have deprived the Papacy of their Dominion, and by the pouring out of the Sixth Vial, shall have deprived the Turk of his Dominion; that yet such Pagans, Turks, and Papists, as shall be left, shall be gathered together, and make one or more great Armies, with whom the Jews and Gentiles (now united in one Church) shall fight under the Conduct of Christ, as the Captain-General of his Church, by whom they shall be overcome; and that this shall be the great Battel in Armageddon; mentioned chap. 16.16.

20 And the beast was taken , and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image . These both were cast alive into the lake of fire, burning with brimstone .

The Issue of this great Battel will be the total Ruine of all the Enemies of the Church, their Bodies being made Meat for the Fowls of the Heaven, their Souls cast into the Bottomless Pit of Hell. The Secular part of Antichrist is here meant by the Beast:

The Ecclesiastical Antichrist by the false Prophet, that had cheated credulous Princes, and credulous People, with his pretended Miracles, into an Idolatry, that was but the Image of the old Idolatry of the Heathens, in worshipping D[illegible: 1 letter]mons, and the Images of such as were in great estimation amongst them while they were alive.

Both these, the Laick and Secular Popish Party, and all their Church-Party, that should be left to this day, shall all now be destroyed. In a matter of Fact, not likely to appear in the World yet of 200 Years or more, and thus darkly foretold, who can be positive and particular? But this seemeth the sence of it, upon the former Hypotheses: That the Beast with the seven▪ Heads and ten Horns, mentioned chap. 13.1. and the Beast with two Horns, also there mentioned, v, 11. are Antichrist, beginning with those Roman Emperors, that favoured the Idolatry introduced by the Bishops of Rome, and ending in the Vniversal Bishop, or Popes of Rome, and their Clergy, who quickly wormed out the Emperor's Power, and for 1260 Years reigned, setting up Idolatry and Superstition, and corrupting the Doctrine of Faith, and for the latter six hundred Years of Time, persecuting the true Church of Christ more notoriously. After which God will begin to reckon with him, gradually pouring out▪ five Vials upon him. I am very inclinable to think, that we in this Age are yet under the pouring out of the Second of these Vials, seeing little yet effected towards the Ruine of the Papacy, more than the exposing of their Idolatries and Cheats to several Princes and States, and to the Generality of thinking People; nor hath the Providence of God proceeded far in that as yet. The three other Vials are yet to be poured out, upon the Papacy, besides that upon Euphrates, and then this last upon all the Enemies of the Church together: And who shall live when God shall do these Things?

Marginal references: Chap. 16.13.; Chap. 13.15.; Chap. 20.10. See Dan. 7.11.; Chap. 14.10.

21 And the remnant were slain with the sword of him that sate upon the horse, which sword proceeded out of his mouth , and all the fowls were filled with their flesh .

In all Armies there are common Souldiers as well as Officers. What the Issue of this Battel shall be, as to the Leaders in it, the former Verse told us: This tells us how it shall fare with those under the Command of them. It seems they shall not be excused because they followed their Leaders, and did only what they bade them; Christ commands that they also should be slain.

And this bloody Day (when ever it comes) will be a Day of great Slaughter; for the dead Bodies will be enough to sup and fill all the Fowls of Heaven.

The Triumph of the Saints. (a. d. 95.)

1 And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: 2 For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand. 3 And again they said, Alleluia. And her smoke rose up for ever and ever. 4 And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.

The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets, ch. xviii. 20. They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end (v. 4); their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty (v. 2), for which signal example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever, v. 3. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song, v. 4. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia.

The Triumph of the Saints. (a. d. 95.)

5 And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. 6 And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. 7 Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. 8 And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. 9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. 10 And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.

The triumphant song being ended, and epithalamium, or marriage-song, begins, v. 6. Here observe,

I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.

II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, v. 7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification—the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Matt. xxii. 4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, v. 9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus—I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.

The Triumph of the Saints. (a. d. 95.)

11 And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. 12 His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. 13 And he was clothed with a vesture dipped in blood: and his name is called The Word of God. 14 And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. 15 And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. 16 And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords. 17 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God; 18 That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. 19 And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. 20 And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. 21 And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.

No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold ch. xvi. 16. And here observe,

I. The description of the great Commander, 1. By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. 2. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success. 3. His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords. 4. His armour; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediatorial power, or the blood of his enemies, over whom he has always prevailed. 5. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature.

II. The army which he commands (v. 14), a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armour of purity and righteousness—chosen, and called, and faithful.

III. The weapons of his warfare—A sharp sword proceeding from his mouth (v. 15), with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the wine-press of the wrath of God, to be trodden under foot by him.

IV. The ensigns of his authority, his coat of arms—a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel, v. 16.

V. An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field (v. 17, 18), intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it.

VI. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort, v. 19.

VII. The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven. Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them. Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way, Ps. ii. 10, 12.

CHAP. XIX. Verſe 1. I heard a great voice]

IN obedience to that exhortation, Chap. 18.20. Rejoyce over her, thou heaven, &c.

Saying Allelujah] i. e. Praiſe the Lord. Was not he a wiſe man that gave this derivation of the word Al a[illegible: 2 letters]ſſimus, le levatus est, lu lugebant Apoſtoli, jajam reſurrexit? Acutum ſanè decompoſitum. This word is in the old Teſtament firſt uſed, Pſal. 104.35. where conſuming of ſinners is mentioned: as in the new Teſtament here, where the deſtruction of Antichriſt is fore-told.

Ʋnto the Lord] Gr. Is the Lords, as Pſal. 3.8. He is the true proprietary.

Verſe 2. Which did corrupt the earth] I read of one, who journeying to Rome, as ſoon as he came within the City ſhut his eyes, and ſo kept them: as reſolving to ſee nothing in that City (which he knew to be very corrupt, and a corrupter of others) but only the Church of S. Peter. See the Note on Chap. 18.4.Su[illegible: 1 letter]inx. [illegible: 1 word]. p. 753.

Verſe 3. And again they ſaid Allelujah] As unſatisfiable in performing ſo divine a duty. Some think that the Hebrew word is retained to import, that after Rome is ruinated, the Churches of the Gentiles ſhall by their unceſſant praiſes provoke the Jews to joyn with them, and concelebrate the mercy: like as the Spouſe, by praiſing her beloved, ſtirred up thoſe dull daughters of Ieruſalem. to ſeek him with her, Cant. 5.9, 10,&c. with Chap. 6.1.

And her ſmoke roſe up] Like that of Sodom: Yet wretched Romanists will not be warned; whoſe judgement therefore is here revealed after that of the firing of Rome.

Verſe 4. And the four and twenty Elders] The former Allelujah was more private[illegible: 1 letter] every good heart being lifted up with joy and thankfulnes, when firſt they hear the good news of Antichriſts overthrow. Now this is the joint Allelujah of the publick Congregation, praiſing and magnifying God. This may bea further means to move the Jews to come in.

Verſe 5. And a voice came out] This is the Lambs voice, his all-quickning voice, which ſhall rouſe and raiſe the dead and dedolent Iews; powerfully pulling the vail from their hard hearts, which yet were ſomewhat moved and mollified by the former Alleluja's: ſo that now all the ſervants of God, ſmall and great, Iew and Gentile ſhall praiſe him with one concent.

Verſe 6. And I heard as it were the voice] See how morigerous the Saints are, and ready hearted to obey God. No ſooner are they bidden to praiſe God, but they are at it, dicto citius. See the like Pſal. 27 8.

Saying Alleluja] This was the Hoſanna Rabba, as the Iews call it:D. [illegible: 1 word] 1 de [illegible: 1 span] word p. [illegible: 2 letters]2. the victoria Hallelujatica, as the old Brittans called their victory over the Saxons. The ſtory is this. Under the conduct of Germanus (here in Brittain) who came over from France to ſubdue the Pelagian hereſie (which then prevailed amongſt us) againſt a mighty Army of Saxons and Picts, the Brittains prevailed only by the three times pronouncing the word Hallelujah: which voice ecchoing and redoubling from the acclamation of his followers among the mountains, nigh to which the enemy had encamped, frighted them and wonne the conqueſt, upon which it was called victoria Hallelujatica.

Raigneth] i. [illegible: 1 letter]. He now maketh it appear that he raigneth, which Averroes and ſome other of the worlds wiſards doubted of, yea denied: becauſe they ſaw bad men proſper, good men ſuffer.

Verſe 7. Hath made her ſelf ready] Being firſt made ready by the grace of Chriſt. Certum est nos facere quod facimus: ſed ille facit ut faciamus. The bowles of the Candleſtick had no oil,Aug. but that which dropped from the Olive-branches, Zach. 4.

Verſe 8. And to her was granted] It is here clear (ſaith an Interpreter) that there ſhall be as great difference between the ſtate of Gods Church now, and that which is to come after Romes [illegible: 1 letter]uine,Bernard. as between the time of honourable perſons only betrothed, and the high, joyfull and glorious day of their publick marrying; and as between the time of a King coming on to his Kingdome, and his actuall and powerfull raigning, as King indeed.

That ſhe ſhould be arraied] This alſo is given her, as well as her rich raiment: which ſhe can no more put on by her ſelf, then ſhe can purchaſe it.

Clean and white] Or, Pure and bright. Pure, ſaith one, becauſe imputed righteouſneſſe is pure indeed, and hath no ſpot in it;M▪ Cotton. but not bright, you can ſee no great matter in it: it maketh no great ſhew before men (as in herent righteouſneſſe doth, Mat. 5 16.) but before God. A man may be very much defiled and ſubject to many ſcandals, and yet be clothed with the garment of imputed righteouſneſſe.

The righteouſneſſe of Saints] Gr. Righteouſneſſes, that twofold righteouſnes imputed and imparted.

Verſe 9. Write] To wit this enſuing ſentence, for the uſe of poſterity, worthy to be written in letters of gold.

Bleſſed are they that are called] So they have hearts to come at Chriſts call, and not ſhew themſelves unworthy to taſte of his Supper by framing excuſe, as thoſe recuſant gueſts did, Luke 14.

Theſe are the true ſayings of God] q. d. This fore-going ſentence is a faithfull ſaying, and worthy of all acceptation, 1 Tim. 1.15.

Verſe 10. And I ſell at his feet] So taken he was with the joyfull tidings of his Countrey-men (the Jews) converſion, that he fell down as Abraham did upon the good news of Iſaac's birth, Geneſis 17.17. And it may be he took this Angel to be Chriſt, the Angel of the Covenant:Euph[illegible: 1 letter]r. But that was his errour. Triste mortalitatis privilegium eſt, licere a[illegible: 1 letter]iquando peccare.

See thou doe it not] An elliptick and conciſe kinde of ſpeech in the Greek, betokening haſte and diſpleaſure at that was done. [non-Latin text not transcribed]. Papiſts will needs deſpite the Angels with ſeeming courteſies and reſpects: And whereas the Councel of Laodicea, ſaith, It behoveth Chriſtians, [non-Latin text not transcribed], not to pray to▪ Angels. Cap. 35. Surius and Caranza make the words to be, Non oportet Chriſtianos ad angulos congregationes facere: and the title they make, De ij[illegible: 1 letter] qui angulos colunt, in a clean contrary ſenſe to the Councels intention.

Verſe 11. And I ſaw heaven opened] i. e. He ſaw things done before his eyes, as it were: ſo do not we, but are left to conjectures. Here is ſhewed, ſaith one, the foil of the Beaſt, bearer up of the whore, and no queſtion but now highly chafed with her fall. This is the laſt and nobleſt act of Chriſts riding, for the Dragon and his Vicars utter deſtruction. Thus he. Here is ſhewed, ſaith another Interpreter, in what ſtate the Church ſhall be in, upon the ruine of Rome, even as a people ſtanding in arms under their General Chriſt Jeſus for a time, till the laſt battle be fought, and the enemies deſtroied.

Behold, a white horſe] Chriſt riding as an Emperour triumphing, and as a righteous Judge, Pſal. 9.8 & 96.10, 13.

Verſe 12. His eyes were as a flame of fire] A quick▪ ſighted Judge, an intelligent warriour. Counſell and ſtrength are for the war, 2 King. 18.20.

And on his head were many crowns] Let the Tripple-crowned Pope look to himſelf: Chriſt out-crowns him by farre.

And he had a name written] His holy and reverend name Jehovah, Je[illegible: 1 letter]. [illegible: 1 letter]3. importing his Godhead: for he is Jehovah our righteouſneſſe. And as thus, No man knows the Son but the Father, Mat. 11.26. for as God he is incomprehenſible, Judg. 13.18. What is his name, or what is his ſons name, if thou canſt tell? Prov. 30 4. Who ſhall declare his generation? Iſa. 53.8.

Verſe 13. Dipt in bloud] In the bloud of his enemies, as a victour returning from a huge ſlaughter. Caeſar is ſaid to have taken priſoner one million of men, and to have ſlain as many. Mahomet the firſt (Emperour of the Turks) to have been the death of 800000 men:Turk. [illegible: 2 letters]ſt. Scanderbeg to have ſlain 800 Turks with his own hand. But our Conquerour ſhall out-do all theſe; when he ſhall tread them in his anger, and trample them in his fury; and their bloud ſhall be ſprinkled upon his garments, and he will ſtain all his raiment. Iſa. 63.3.

The word of God] Joh.Idiotiſmus Ioannis Pare[illegible: 1 letter]. 1.1. & 5.7. Hereby it appears, that this was John the Evangeliſt that wrote this book.

Verſe 4. And the armies which were in heaven] The heavenly-minded Hero's, that ſight his battles, are all in his livery, horſed and habited as he, in whom they are more then Conquerours, becauſe they are ſure to conquer before they fight.

Verſe 15. A ſharp ſword] The word, Eph. 6.17. the rod wherewith he ſmiteth the earth, Iſa. 11.4. The breath of his mouth, whereby Antichriſt ſhall be over-thrown, as by force of arms, ſo alſo of arguments.

The Nations] The Paganiſh-Papagans. See the book entituled Paganopapiſmus: wherein is proved that Papiſme is flat Paganiſme, and that the Papiſts do reſemble the very Pagans in above ſevenſcore ſevera[illegible: 1 letter]l things.

And he treadeth the wine-preſſe] At Armageddon, Chap. 16.16.

Verſe 16. And on his thigh] Where his ſword hangs, Pſal. Non minor eſt virtus quam querere parta [illegible: 1 word]. 45.3. to ſhew that he will keep what he hath gained (Vincere ſ[illegible: 1 letter]is Annibal, victoriâ utin[illegible: 1 letter]ſ[illegible: 1 letter]is, ſaid one) Or, on his thigh, quia filiabitur nomine ejus, Pſal. 72.17. the name of Chriſt ſhall endure for ever, it ſhall be begotten, as one generation is begotten of another, there ſhall be ſucceſſion of Chriſts name: He ſhall ſee his ſeed, he ſhall prolong his daies, and the pleaſure of the Lord ſhall prosper in his hands, Iſa. 5.10. Confer Gen. 46.26.

Lord of Lords] This title the Pope uſurps: but what ſaid Miconius in a letter to Calvin upon the view of the Churches enemies? Gaudeo quod Chriſtus Dominus eſt: alioqui totus desper aſſem, I am glad that Chriſt is Lord of Lords; for elſe I ſhould have been utterly out of hope.

Verſe 17. Standing in the Sun] Where he might beſt be heard, as an Herald. And he well types out ſuch, as by clear light of truth, ſhall make known the certain deſtruction of the enemies, before the battle he fought.

Ʋnto the ſupper of the great God] They that would not come to the ſupper of the Lamb, ſhall be made a ſupper to the fowls of heaven.

Verſe 18. That ye may eat] He alludes to Ezek. 39 4.17. Gog and Magog were a type of Antichriſt. Behold, I am againſt thee, ô Gog, the chief Prince of Meſhec and Tubal, ſaith the Lord, Ezek. 38.3. where, if Gog be the great Turk, and Meſhec Cappadocia, where he firſt ſetled himſelf, Why ſhould he be called Prince of Tubal alſo, that is, of Spain, France and Italy, as Hierome and Joſephus interpret it (neither do Bellarmine and Gretſer diſſent?) Is it not to ſhew, that after the fall of Babylon, the Antichriſtians ſhall call in the Turk and other Pagan Princes to invade and diſtreſſe the Church, that they may all periſh together, and feed the fowls with their dead carcaſ[illegible: 2 letters]?

Verſe 19. And I ſaw the Beaſt] The Churches enemies are even ambitious of deſtruction. Judgments need not go to finde them out; they run to meet their bane.

Verſe 20. And the Beast was taken] Taken ſuddenly, [non-Latin text not transcribed] propriè d[illegible: 1 letter]e[illegible: 1 letter]tur de ijs quos ſugiemes arripimus. Bez. or as he was flying, and ſo thinking to eſcape. Dio maketh mention of a notable thief that did much miſchief in Italy (afterwards the Popes ſeat) in the daies of Severus. This Emperour uſed all the means he could to catch him, but could not do it, Dio. in Severo. Quippe qui viſus non videbatur, non inveniebatur inventus, deprehe[illegible: 1 letter]ſus non capiebatur, ſaith the Hiſtorian. But this ſubtle Beaſt meeteth with his match and more: for he is caught and caſt into the lake, &c. Chriſt is a conquerour ſo ſoon as ever he comes into the field, Vexit, vidit, vicit. When the enemies are tumultuating, he comes upon them as out of an Engine, and hurls them headlong into hell.

And with him the falſe prophet] This is the ſame with the Beaſt: only the Pope is called the Beaſt in reſpect of his civil power, and the falſe prophet in reſpect of his ſpirituall. See the Note on Chap. 13 12.

Theſe both were caſt alive] Death ſhall not end their miſery, but they ſhall ſuffer moſt exquiſite torments. Potentes potenter torquebuntur.

Verſe 21. Slain with the ſword] Not ſo deeply damned, and yet ſo ſlain as to be made a prey to the infernall vultures; and then the fatteſt carcaſe ſhall be the fineſt prey, the greateſt ſinners the ſoreſt ſufferers.

And after these things. The things particularly that were exhibited in the previous chapter. Rev 18:1.

I heard a voice of much people in heaven. The voice of the worshippers before the throne.

Saying, Alleluia. The Greek method of writing Hallelujah. This word--αλληλουια--occurs in the New Testament only in this chapter, Rev 18:1,3,4,6. The Hebrew phrase-- ? Hallelujah--occurs often in the Old Testament. It means properly Praise Jehovah, or Praise the Lord. The occasion on which it is introduced here is very appropriate. It is uttered by the inhabitants of heaven, in the immediate presence of God himself, and in view of the final overthrow of the enemies of the church and the triumph of the gospel. In such circumstances it was fit that heaven should render praise, and that a song of thanksgiving should be uttered in which all holy beings could unite.

Salvation. That is, the salvation is to be ascribed to God. Rev 7:10.

And glory, and honour. Barnes on "Re 5:12".

And power. Rev 5:13.

Unto the Lord our God. That is, all that there is of honour, glory, power, in the redemption of the world belongs to God, and should be ascribed to him. This is expressive of the true feelings of piety always; this will constitute the song of heaven.

(a) "great voice" Rev 11:15 (b) "Alleluia" Rev 19:3,4,6 (c) "Salvation" Rev 7:10,12

For true and righteous are his judgments. That is, the calamities that come upon the power here referred to are deserved.

For he hath judged the great whore. The power represented by the harlot, Rev 17:1.

Which did corrupt the earth with her fornication. Rev 14:8; Rev 17:2 Rev 17:4 Rev 17:5; Rev 18:3. Compare Rev 9:21.

And hath avenged the blood of his servants. Rev 18:20, Rev 18:24.

At her hand. Shed by her hand.

(d) "true and righteous" Rev 16:7 (e) "avenged" Rev 18:20

And again they said, Alleluia. Rev 19:1. The event was so glorious and so important; the final destruction of the great enemy of the church was of so much moment in its bearing on the welfare of the world, as to call forth repeated expressions of praise.

And her smoke rose up for ever and ever. Rev 14:11. This is an image of final ruin; the image being derived probably from the description in Genesis of the smoke that ascended from the cities of the plain, Gen 19:28. On the joy expressed here in her destruction, compare Rev 18:20.

(f) "smoke" Rev 18:9,18, Isa 34:10

And the four and twenty elders and the four beasts. Rev 4:4, Rev 4:6, Rev 4:7. As representatives of the church, and as interested in its welfare, they are now introduced as rejoicing in its final triumph, and in the destruction of its last foe.

Fell down. Prostrated themselves--the usual posture of worship.

And worshipped God that sat on the throne. Rev 4:2-3,10. That is, they now adored him for what he had done in delivering the church from all its persecutions, and causing it to triumph in the world.

Saying, Amen. Mt 6:13. The word here is expressive of approbation of what God had done; or of their solemn assent to all that had occurred in the destruction of the great enemy of the church.

Alleluia. Rev 19:1. The repetition of this word so many times shows the intenseness of the joy of heaven in view of the final triumph of the church.

And a voice came out of the throne. A voice seemed to come from the very midst of the throne. It is not said by whom this voice was uttered. It cannot be supposed, however, that it was uttered by God himself, for the command which it gave was this: "Praise our God," etc. For the same reason it seems hardly probable that it was the voice of the Messiah, unless it be supposed that he here identifies himself with the redeemed church, and speaks of God as his God and hers. It would seem rather that it was a responsive voice that came from those nearest the throne, calling on all to unite in praising God in view of what was done. The meaning then will be, that all heaven was interested in the triumph of the church, and that one portion of the dwellers there called on the others to unite in offering thanksgiving.

Praise our God. The God that we worship.

All ye his servants. All in heaven and earth; all have occasion for thankfulness.

And ye that fear him. That reverence and obey him. The fear of the Lord is a common expression in the Scriptures to denote true piety. Both small and great. All of every class and condition-poor and rich--young and old; those of humble, and those of exalted rank. Compare Ps 148:7-13.

(g) "Praise our God" Ps 135:1

And I heard as it were the voice of a great multitude. In Rev 19:1, he says that he "heard a great voice of much people;" here he says he "heard as it were a voice of great multitude." That is, in the former case he heard a shout that he at once recognised as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognised at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused--bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply

(a) a louder sound; and

(b) that the sound was more remote, and therefore less clear and distinct.

And as the voice of many waters. The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. Isa 17:12 Isa 17:13. So in Homer-- "The monarch spoke, and straight a murmur rose, Loud as the surges when the tempest blows; That dash'd on broken rocks tumultuous roar, And foam and thunder on the stony shore." And as the voice of mighty thunderings. The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder.

Saying, Alleluia. Rev 19:1. This is the fourth time in which this is uttered as expressive of the joy of the heavenly hosts in view of the overthrow of the enemies of the church. The occasion will be worthy of this emphatic expression of joy.

For the Lord God omnipotent reigneth. Jehovah--God Almighty--the true God. The meaning is, that as the last enemy of the church is destroyed, he now truly reigns. This is the result of his power, and therefore it is proper that he should be praised as the omnipotent or Almighty God-- for he has shown that he can overcome all his enemies, and bring the world to his feet.

(a) "for the Lord" Ps 97:1,12

Let us be glad and rejoice. Let all in heaven rejoice--for all have an interest in the triumph of truth; all should be glad that the government of God is set up over an apostate world.

And give honour to him. Because the work is glorious; and because it is by his power alone that it has been accomplished. Rev 5:12.

For the marriage of the Lamb is come. Of the Lamb of God--the Redeemer of the world. Barnes on "Re 5:6". The relation of God, and especially of the Messiah, to the church, is often in the Scriptures represented under the image of marriage. Isa 54:4, seq. Isa 62:4, Isa 63.5; 2Cor 11:2, Eph 5:23,seq. Compare Jer 3:14, 31:32, Hos 2:19-20. The idea is also said to be common in Arabic and Persian poetry. It is to be remembered also, that Papal Rome has just been represented as a gay and meretricious woman; and there is a propriety, therefore, in representing the true church as a pure bride, the Lamb's wife, and the final triumph of that church as a joyous marriage. The meaning is, that the church was now to triumph and rejoice as if in permanent union with her glorious head and Lord.

And his wife hath made herself ready. By putting on her beautiful apparel and ornaments. All the preparations had been made for a permanent and uninterrupted union with its Redeemer, and the church was henceforward to be recognised as his beautiful bride, and was no more to appear as a decorated harlot--as it had during the Papal supremacy. Between the church under the Papacy, and the church in its true form, there is all the difference which there is between an abandoned woman gaily decked with gold and jewels, and a pure virgin chastely and modestly adorned, about to be led to be united in bonds of love to a virtuous husband.

(b) "marriage" Mt 25:10 (c) "ready" Isa 52:1

And to her was granted. It is not said here by whom this was granted, but it is perhaps implied that this was conferred by the Saviour himself on his bride.

That she should be arrayed in fine linen, clean and white. Rev 3:4; Rev 3:5, Rev 3:,18; Rev 7:13. White has, perhaps, in all countries been the usual colour of the bridal dress--as an emblem of innocence.

For the fine linen is the righteousness of saints. Represents the righteousness of the saints; or is an emblem of it. It should be remarked, however, that it is implied here, as it is everywhere in the Scriptures, that this is not their own righteousness, for it is said that this was "given" to the bride--to the saints. It is the gracious bestowment of their Lord; and the reference here must be to that righteousness which they obtain by faith--the righteousness which results from justification through the merits of the Redeemer. Of this Paul speaks, when he says, (Php 3:9,) "And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." Compare Rom 3:25 Rom 3:26.

(d) "arrayed" Rev 3:4, Isa 61:10 (1) "white" "bright" (e) "righteousness" Ps 132:9

And he saith unto me. The angel who made these representations to him. See Rev 19:10.

Write, blessed are they. Rev 14:13.

Which are called unto the marriage-supper of the Lamb. The idea of a festival, or a marriage-supper, was a familiar one to the Jews to represent the happiness of heaven, and is frequently found in the New Testament. Compare Lk 14:15; Lk 14:16; Lk 16:22; Lk 22:16; Mt 22:2. The image in the passage before us is that of many guests invited to a great festival.

And he saith unto me, These are the true sayings of God. Confirming all by a solemn declaration. The importance of what is here said; the desirableness of having it fixed in the mind amidst the trials of life and the scenes of persecution through which the church was to pass, makes this solemn declaration proper. The idea is, that in all times of persecution; in every dark hour of despondency, the church, as such, and every individual member of the church, should receive it as a solemn truth never to be doubted, that the religion of Christ would finally prevail, and that all persecution and sorrow here would be followed by joy and triumph in heaven.

(f) "Blessed" Lk 14:15 (g) "supper" Rev 3:20 (h) "These" Rev 22:6

And I fell at his feet to worship him. At the feet of the angel. Barnes on "Re 19:9". This is a common posture of adoration in the East. See Rosenmuller's Morgenland, in loc. 1Cor 14:25. John was entirely overcome with the majesty of the heavenly messenger, and with the amazing truths that he had disclosed to him, and in the overflowing of his feelings he fell upon the earth in the posture of adoration. Or it may be that he mistook the rank of him who addressed him, and supposed that he was the Messiah whom he had been accustomed to worship, and who had first (chapter 1) appeared to him. If so, his error was soon corrected. He was told by the angel himself who made these communications that he had no claims to such homage, and that the praise which he offered him should be rendered to God alone. It should be observed that there is not the slightest intimation that this was the Messiah himself, and consequently this does not contain any evidence that it would be improper to worship him. The only fair conclusion from the passage is, that it is wrong to offer religious homage to an angel.

And he said unto me, See thou do it not. That is, in rendering the homage which you propose to me, you would in fact render it to a worship; creature. This may be regarded as an admonition to be careful in our not to allow our feelings to overcome us; and not to render that homage to a creature which is due to God alone. Of course, this would prohibit the worship of the Virgin Mary, and of any of the saints, and all that homage rendered to a created being which is due to God only. Nothing is more carefully guarded in the Bible than the purity and simplicity of worship; nothing is more sternly rebuked than idolatry; nothing is more contrary to the Divine law than rendering in any way that homage to a creature which belongs of right to the Creator. It was necessary to guard even John, the beloved disciple, on that subject; how much more needful, therefore, is it to guard the church at large from the dangers to which it is liable. I am thy fellow servant. Evidently this was an angel, and yet he here speaks of himself as a "fellow-servant" of John. That is, he was engaged in the service of the same God; he was endeavouring to advance the same cause, and to honour the same Redeemer. The sentiment is, that in promoting religion in the world, we are associated with angels. It is no condescension in them to be engaged in the service of the Redeemer, though it seems to be condescension for them to be associated with us in anything; it constitutes, no ground of merit in us to be engaged in the service of the Redeemer, (compare Lk 17:10,) though we may regard it as an honour to be associated with the angels, and it may raise us in conscious dignity to feel that we are united with them.

And of thy brethren. Of other Christians; for all are engaged in the same work.

That have the testimony of Jesus. Who are witnesses for the Saviour. It is possible that there may be here a particular reference to those who were engaged in preaching the gospel, though the language will apply to all who give their testimony to the value of the gospel by consistent lives.

Worship God. He is the only proper object of worship; he alone is to be adored.

For the testimony of Jesus. The meaning here seems to be, that this angel, and John, and their fellow-servants, were all engaged in the same work--that of bearing their testimony to Jesus. Thus, in this respect, they were on a level, and one of them should not worship another, but all should unite in the common worship of God. No one in this work, though an angel, could have such a pre-eminence that it would be proper to render the homage to him which was due to God alone. There could be but one being whom it was proper to worship, and they who were engaged in simply bearing testimony to the work of the Saviour should not worship one another.

Is the spirit of prophecy. The design of prophecy is to bear testimony to Jesus. The language does not mean, of course, that this is the only design of prophecy, but that this is its great and ultimate end. The word prophecy here seems to be used in the large sense in which it is often employed in the New Testament--meaning to make known the Divine will, (Rom 12:6,) and the primary reference here would seem to be to the preachers and teachers of the New Testament. The sense is, that their grand business is to bear testimony to the Saviour. They are all--whether angels, apostles, or ordinary teachers--appointed for this, and therefore should regard themselves as "fellow-servants." The design of the angel in this seems to have been, to state to John what was his own specific business in the communications which he made, and then to state a universal truth applicable to all ministers of the gospel, that they were engaged in the same work, and that no one of them should claim adoration from others. Thus understood, this passage has no direct reference to the prophecies of the Old Testament, and teaches nothing in regard to their design, though it is in fact undoubtedly true that their grand and leading object was to bear testimony to the future Messiah. But this passage will not justify the attempt so often made to "find Christ" everywhere in the prophecies of the Old Testament, or justify the many forced and unnatural interpretations by which the prophecies are often applied to him.

(i) "I fell" Rev 22:8,9 (k) "Jesus" Acts 10:43, 1Pet 1:10,11

And I saw heaven opened. He saw a new vision, as if an opening were made through the sky, and he was permitted to look into heaven. Rev 4:1.

And behold, a white horse. On the white horse as a symbol, Rev 6:2. He is here the symbol of the final victory that is to be obtained over the beast and the false prophet, (Rev 19:20,) and of the final triumph of the church.

And he that sat upon him was called Faithful and True. He is not designated here by his usual and real name, but by his attributes. There can be no doubt that the Messiah is intended, as he goes forth to the subjugation of the world to himself. The attributes here referred to--faithful and true--are peculiarly appropriate, for they are not only strongly marked attributes of his character, but they would be particularly manifested in the events that are described. He would thus show that he was faithful--or worthy of the confidence of his church in delivering it from all its enemies; and true to all the promises that he has made to it.

And in righteousness he doth judge. All his acts of judgment in determining the destiny of men are righteous. Isa 11:3-5.

And make war. That is, the war which he wages is not a war of ambition; it is not for the mere purpose of conquest; it is to save the righteous, and to punish the wicked.

(a) "white horse" Rev 6:2 (b) "faithful and true" Rev 3:14 (c) "righteousness" Ps 45:3,4, Isa 11:4

His eyes were as a flame of fire. Rev 1:14.

And on his head were many crowns. Many diadems, indicative of his universal reign. It is not said how these were worn or arranged on his head--perhaps the various diadems worn by kings were in some way wreathed into one.

And he had a name written. That is, probably on the frontlet of this compound diadem. Compare Rev 13:1; Rev 14:1.

That no man knew but he himself. Rev 2:17. This cannot here mean that no one could read the name, but the idea is, that no one but himself could fully understand its import. It involved a depth of meaning, and a degree of sacredness, and a relation to the Father, which he alone could apprehend in its true import. This is true of the name here designated--"the word of God"--the Logos--λογος; and it is true of all the names which he bears. See Mt 11:27. Compare a quotation from Dr. Buchanan in the Asiatic Researches, vol. i., vi. p. 264, as quoted by Rosenmuller, Morgenland, in loc.

And he was clothed with a vesture dipped in blood. Red, as if dipped in blood--emblem of slaughter. The original of this image is probably Isa 63:2-3. Isa 63:2-3.

And his name is called The Word of God. The name which in Rev 19:12 it is said that no one knew but he himself. This name is ολογοςτονθεου, or "the Logos of God." That is, this is his peculiar name; a name which belongs only to him, and which distinguishes him from all other beings. The name Logos, as applicable to the Son of God, and expressive of his nature, is found in the New Testament only in the writings of John, and is used by him to denote the higher or Divine nature of the Saviour. In regard to its meaning, and the reason why it is applied to him, Jn 1:1. The reader also may consult with great advantage an article by Professor Stuart in the Bibliotheca Sacra, vol. vii., pp. 16-31. The following may be some of the reasons why it is said (Rev 19:12) that no one understands this but he himself:

(1.) No one but he can understand its full import, as it implies so high a knowledge of the nature of the Deity;

(2.) no one but he can understand the relation which it supposes in regard to God, or the relation of the Son to the Father;

(3.) no one but he can understand what is implied in it, regarded as the method in which God reveals himself to his creatures on earth;

(4.) no one but he can understand what is implied in it in respect to the manner in which God makes himself known to other worlds. It may be added as a further illustration of this, that none of the attempts made to explain it have left the matter so that there are no questions unsolved which one would be glad to ask.

(g) "Word of God" Jn 1:1

And the armies which were in heaven followed him. The heavenly hosts; particularly, it would seem, the redeemed, as there would be some incongruity in representing the angels as riding in this manner. Doubtless the original of this picture is Isa 63:3: "I have trodden the wine-press alone, and of the people there was none with me." These hosts of the redeemed on white horses accompany him to be witnesses of his victory, and to participate in the joy of the triumph, not to engage in the work of blood.

Upon white horses. Emblems of triumph or victory. Barnes on "Re 6:2".

Clothed in fine linen, white and clean. The usual raiment of those who are in heaven, as everywhere represented in this book. See Rev 3:4-5, 4:4, 7:9,13, 15:6.

(h) "clothed in fine linen" Mt 28:3

And out of his mouth goeth a sharp sword. Rev 1:16. In that place the sword seems to be an emblem of his words or doctrines, as penetrating the hearts of men; here it is the emblem of a work of destruction wrought on his foes.

That with it he should smite the nations. The nations that were opposed to him; to wit, those especially who were represented by the beast and the false prophet, Rev 19:18-20.

And he shall rule them with a rod of iron. Rev 2:27; Rev 12:5.

And he treadeth the wine-press of the fierceness and wrath of Almighty God. This language is probably derived from Isa 63:1-4. See it explained in Barnes on "Isa 63:1", seq., and Barnes on "Re 14:19", Rev 14:20. It means here that his enemies would be certainly crushed before him--as grapes are crushed under the feet of him that treads in the wine-vat.

(i) "mouth" Rev 1:16 (k) "rod of iron" Ps 2:9

And he hath on his vesture. That is, this name was conspicuously written on his garment--probably his military robe.

And on his thigh. The robe or military cloak may be conceived of as open and flowing, so as to expose the limbs of the rider; and the idea is, that the name was conspicuously written not only on the flowing robe, but on the other parts of his dress, so that it must be conspicuous whether his military cloak were wrapped closely around him, or whether it was open to the breeze. Grotius supposes that this name was on the edge or hilt of the sword which depended from his thigh.

A name written. Or a title descriptive of his character.

King of kings, and Lord of lords. As in Rev 17:5, so here, there is nothing in the original to denote that this should be distinguished as it is by capital letters. As a conspicuous title, however, it is not improper. It means that he is, in fact, the sovereign over the kings of the earth, and that all nobles and princes are under his control--a rank that properly belongs to the Son of God. Compare Barnes on "Eph 1:20-22". See also Rev 19:12 of this chapter. The custom here alluded to of inscribing the name or rank of distinguished individuals on their garments, so that they might be readily recognised, was not uncommon in ancient times. For full proof of this, see Rosenmuller, Morgenland, iii. 232-236. The authorities quoted there are, Thevenot's Travels, i. 149; Gruter, p. 989; Dempster's Etruria Regalis, T. ii. tab. 93; Montfaucon, Antiq. Expliq. T. iii. tab. 39. Thus Herodotus, (ii. 106,) speaking of the figures of Sesostris in Ionia, says that, "Across his breast, from shoulder to shoulder, there is this inscription in the sacred characters of Egypt, 'I conquered this country by the force of my arms.'" Comp. Cic. Verr. iv. 23; Le Moyne ad Jer. xxiii. 6; Munter, Diss. ad Apoc. xvii. 5, as referred to by Prof. Stuart, in loc.

(l) "KING OF KINGS" Rev 17:14

And I saw an angel standing in the sun. A different angel evidently from the one which had before appeared to him. The number of angels that appeared to John, as referred to in this book, was very great, and each one came on a new errand, or with a new message. Every one must be struck with the image here. The description is as simple as it can be; and yet as sublime. The fewest words possible are used; and yet the image is distinct and clear. A heavenly being stands in the blaze of the brightest of the orbs that God permits us here to see--yet not consumed, and himself so bright that he can be distinctly seen amidst the dazzling splendours of that luminary. It is difficult to conceive of an image more sublime than this. Why he has his place in the sun is not stated, for there does not appear to be anything more intended by this than to give grandeur and impressiveness to the scene.

And he cried with a loud voice. So that all the fowls of heaven could hear.

Saying to all the fowls that fly in the midst of heaven. That is, to all the birds of prey--all that feed on flesh--such as hover over a battle-field. Compare Barnes on "Isa 18:6; 56:9". See also Jer 7:33, 12:9, Eze 39:4-20.

Come and gather yourselves together. All this imagery is taken from the idea that there would be a great slaughter, and that the bodies of the dead would be left unburied to the birds of prey.

Unto the supper of the great God. As if the great God were about to give you a feast: to wit, the carcases of those slain. It is called "his supper" because he gives it; and the image is merely that there would be a great slaughter of his foes, as is specified in the following verse.

(b) "Come" Eze 39:17-20

That ye may eat the flesh of kings. Of the kings under the control of the beast and the false prophet, Rev 16:14, 17:12-14.

And the flesh of captains. Of those subordinate to kings in command. The Greek word is χιλιαρχων---chiliarchs--denoting captains of a thousand, or, as we should say, commanders of a regiment. The word colonel would better convey the idea with us; as he is the commander of a regiment, and a regiment is usually composed of about a thousand men.

And the flesh of mighty men. The word here means strong, and the reference is to the robust soldiery--rank and file in the army.

And the flesh of horses, and of them that sit on them. Cavalry --for most armies are composed in part of horsemen.

And the flesh of all men, both free and bond. Freemen and slaves. It is not uncommon that freemen and slaves are mingled in the same army. This was the case in the American Revolution, and is common in the East.

Both small and great. Young and old; of small size and of great size; of those of humble, and those of exalted rank. The later armies of Napoleon were composed in great part of conscripts, many of whom were only about eighteen years of age, and to this circumstance many of his later defeats are to be traced. In the army that was raised after the invasion of Russia, no less than one hundred and fifty thousand of the conscripts were between eighteen and nineteen years of age.-- Alison's History of Europe, iv. 27. Indeed, it is common in most armies that a considerable portion of the enlistments are from those in early life; and besides this, it is usual to employ mere boys on various services about a camp.

And I saw the beast. Rev 13:1, Rev 13:11. Compare Rev 17:13.

And the kings of the earth, and their armies, gathered together. There is allusion here to the same assembling of hostile forces which is described in Rev 16:13-14, for the great decisive battle that is to determine the destiny of the world--the question whether the Messiah or Antichrist shall reign. There can be no doubt that the writer in these passages designed to refer to the same events--the still future scenes that are to occur when the Roman, the Pagan, and the Mohammedan powers shall be aroused to make common cause against the true religion, and shall stake all on the issue of the great conflict. Rev 16:13, Rev 16:14.

Against him that sat on the horse. The Messiah--the Son of God. Rev 19:11.

And against his army. The hosts that are associated with him--his redeemed people. Rev 19:14.

(c) "make war" Rev 16:14,16

And the beast was taken. That is, was taken alive, to be thrown into the lake of fire. The hosts were slain, (Rev 19:21,) but the leaders were made prisoners of war. The general idea is, that these armies were overcome, and that the Messiah was victorious; but there is a propriety in the representation here that the leaders--the authors of the war--should be taken captive, and reserved for severer punishment than death on the battle-field would be--for they had stirred up their hosts, and summoned these armies to make rebellion against the Messiah. The beast here, as all along, refers to the Papal power; and the idea is that of its complete and utter overthrow, as if the leader of an army were taken captive and tormented in burning flames, and all his followers were cut down on the field of battle.

And with him the false prophet. As they had been practically associated together, there was a propriety that they should share the same fate. In regard to the false prophet, and the nature of this alliance, Rev 16:13.

That wrought miracles before him. That is, the false prophet had been united with the beast in deceiving the nations of the earth. Rev 16:14.

With which he deceived them that had received the mark of the beast. Rev 13:16-18. By these arts they had been deceived; that is, they had been led into the alliance, and had been sustained in their opposition to the truth. The whole representation is that of an alliance to prevent the spread of the true religion, as if the Papacy and Mohammedanism were combined, and the one was sustained by the pretended miracles of the other. There would be a practical array against the reign of the Son of God, as if these great powers should act in concert, and as if the peculiar claims which each set up in behalf of its own Divine origin became a claim which went to support the whole combined organization.

These both were east alive into a lake of fire. The beast and the false prophet. That is, the overthrow will be as signal, and the destruction as complete, as if the leaders of the combined hosts should be taken alive, and thrown into a pit or lake that burns with an intense heat. There is no necessity for supposing that this is to be literally inflicted--for the whole scene is symbolical--meaning that the destruction of these powers would be as complete as if they were thrown into such a burning lake. Compare Barnes on "Re 14:10-11".

Burning with brimstone. Sulphur--the usual expression to denote intense heat, and especially as referring to the punishment of the wicked. Rev 14:10.

(d) "beast" Rev 16:13,14 (e) "lake of fire" Rev 20:10, Dan 7:11

And the remnant. The remainder of the assembled hosts--the army at large, in contradistinction from the leaders.

Were slain with the sword. Cut down with the sword; not rescued for protracted torment. A proper distinction is thus made between the deceived multitudes and the leaders who had deceived them.

Of him that sat upon the horse. The Messiah, Rev 19:11.

Which sword proceeded out of his mouth. Barnes on "Re 19:15". That is, they were cut down by a word. They fell before him as he spake, as if they were slain by the sword. Perhaps this indicates that the effect that is to be produced when these great powers shall be destroyed is a moral effect; that is, that they will be subdued by the word of the Son of God.

And all the fowls were filled with their flesh. Rev 19:17. An effect was produced as if the fowls of heaven should feed upon the carcases of the slain.

The general idea here is, that these great Antichristian powers which had so long resisted the gospel, and prevented its being spread over the earth; which had shed so much blood in persecution, and had so long corrupted and deceived mankind, would be subdued. The true religion would be as triumphant as if the Son of God should go forth as a warrior in his own might, and secure their leaders for punishment, and give up their hosts to the birds of prey. This destruction of these great enemies--which the whole course of the interpretation leads us to suppose is still future--prepares the way for the millennial reign of the Son of God--as stated in the following chapter. The "beast" and the "false prophet" are disposed of, and there remains only the subjugation of the great dragon--the source of all this evil--to prepare the way for the long-anticipated triumph of the gospel. This subjugation of the great original source of all those evil influences is stated in Rev 20:1-3; and then follows the account of the thousand years' rest of the saints, the resurrection of the dead, and the final judgment.

(f) "sword" Rev 19:15, 1:16 (g) "fowls" Rev 19:17,18

Note here, That the first which sing this song of thanksgiving for Babylon's destruction are glorified saints, called here much people in heaven; and they are said to sing with a great voice, expressing thereby their united zeal and fervent affection in this duty of thanksgiving, and they begin their song with an Hebrew word, Alleluia, which is a word of excitation, and signifies, laud ye in the Lord.

Some think that hereby the Christian church do invite the Jews or Hebrews to join with them in praising God, and that after Babylon's overthrow Christ shall be solemnly praised, as by the Gentile so by the Jewish church; the tenor of their song is much the same with that which we had before, Rev 7:10 to wit,

Salvation, or deliverance from all evils, spiritual and temporal, (particularly from those which the church suffered under Babylon's tyranny,) and glory, honour, and power, be ascribed unto the Lord our God, and to him alone, who is the author of all good, and hath manifested his great power in destroying our enemies.

Learn hence, 1. That the church's salvation is entirely from God, and the special effect of his divine power.

2. That to him, upon that account, all possible honour and glory is due, as having shown himself his people's God: Salvation, and glory, and honour, and power, be unto the Lord our God.

Observe here, 1. The cause assigned and set down for this their doxology and solemn thanksgivings, namely, the truth and faithfulness, as also the justice and righteousness, of God in the execution of his judgments upon Babylon; his truth appeared in performing the threatening which Babylon despised, and his righteousness in suiting his judgments inflicted upon her, to the sins of idolatry and bloodshed committed by her.

Observe, 2. The title here given to Babylon, she is called the whore, because of her idolatry, which is often in scripture styled spiritual whoredom; and the great whore, because of her universal corrupting the whole earth: she made others to sin, and cruelly murdered those who would not sin.

Hence learn, That idolatry and persecution constantly go together. Babylon's idolatrous practices were accompanied with bloody cruelties.

Observe, 3. An intimation given of the irreparable ruin and irrecoverable destruction of Babylon,--her smoke rose up for ever and ever, that is, God followed her with a succession of plagues and judgments until she was ruined past recovery.

Observe, 4 That the word Alleluia,as it begins the song, so does it also close the same; to show thereby the raisedness of the church's affections, and their unweariedness in praising God for this deliverance of Babylon's destruction.

Note here, 1. How the whole heavenly choir praise God on the fore- mentioned account, acknowledging the justice of his proceeding against Babylon; and,

2. An invitation is here given to all the saints upon earth, both small and great, to fear upon earth, both small and great, to fear and praise him.

Whence note, How the church triumphant and militant, the saints in heaven and Christians on earth, jointly give praise to God, and glorify him for this great work, adoring his divine justice in destroying Babylon, the mother of idolatry, the nest of luxury, the seat of oppression and cruelty; it is a duty well becoming the saints, both small and great, to celebrate the praises of God for the equity of his judgments upon his church's incorrigible and unreclaimable enemies; and here God himself, and his ministers, call upon the whole church to join in this solemn work of praise and thanksgiving: A voice came out of the throne, saying, Praise our God, and the four and twenty elders, and the four beasts fell down and worshipped.

In the former verses an exhortation was given to all the saints to abound in the duty of thanksgiving; here we find them unanimously addressing themselves to the practice and peformance of that duty; and accordingly they are called here a great multitiude, their voice like many waters for unity, and like mighty thunderings, denoting that zeal and fervour which is in their thanksgivings.

Where note, How exceedingly the church doth rejoice and triumph, not so much in Babylon's ruin, as in the glory of God advanced, and as his own kingdom is promoted by it.

Observe, 2. A superadded ground and reason for this extraordinary joy and rejoicing, For the marriage of the Lamb is come, and his wife hath made herself ready.

By the marriage of the Lamb, Mr. Mede and Dr. More do understand the conversion of the Jews; by the Lamb's wife, the nation of the Jews, so called in regard of that relation which they stand in to God, by virtue of the covenant; and she is said to have made herself ready, namely, by the wedding-garment of faith, to accept of her formerly despised Bridegroom.

Note, That it is probably conjectured by some, that the conversion of the Jews shall soon follow the destruction of antichrist, for his idolatry and persecution are great scandals to the Jews, and mighty stumbling-blocks in the way of their conversion.

And whereas it is added, That it was granted to her to be arrayed in fine linen, the words do seem to import, that the Jews shall in due time be brought in to be clothed with it, and that an holy emulation shall be found between the Gentiles and them, which shall most and best adorn the profession of the gospel.

From the whole note, How the church is called Christ's wife. Christ and she are here betrothed to each other, but at the great day the marriage will be consummated.

Note farther, The church's spiritual nakedness in herself considered, It was granted to her to be arrayed in fine linen; she had it not of herself, but it was put on by Christ; he decks and dresses his own bride with the ornaments of grace here, and glory hereafter, that he may present it to himself a glorious church, without spot or wrinkle, holy, and without blemish.

Blessed are they which are called to the marriage-supper of the Lamb; that is, (say they, who understand, by the marriage of the Lamb, the conversion of the Jews,) who shall live in the happy time, when the Jews being converted shall with the Gentiles make up one glorious gospel church. But the marriage is one thing, and the marriage-supper another; the marriage-supper follows the marriage; so that the kingdom of glory rather seems here intended: blessed are they which are called to it, being made meet and prepared for it, by grace here, and glory hereafter: we must be made meet for heaven before we can be admitted into heaven. Blessed are they which are called to the marriage-supper of the Lamb.

Observe next, That St. John being overjoyed at the good news of his countrymen's (the Jews') conversion, fell down at the angel's feet to worship him, as Cornelius did at St. Peter's, when he heard of the conversion of the Gentiles, And I fell at his feet to worship him. Acts 10:25. The holiest and best of saints are not wholly free from passionate infirmities: he would now have worshipped this angel, yet we read not of any attempt made to worship any of the former angels which conversed with him. This makes it probable that he apprehended it to be an uncreated angel, even the Son of God, which now talked with him.

Observe next, With what indignation this holy angel rejected the offer of religious adoration, and how peremptorily he forbids it: Ora mey By no means, upon no terms do it, See thou do it not.

The church of Rome asks us, Why we reprove them for worshipping the angels, when St. John himself did it? Our answer is ready, That St. John himself was reproved for it: the angel rejected it as none of his due.

O the presumption of those men, who dare do that which the angel expressly forbids to be done! Yet, after all, Bellarmine says, That St. John did well to worship the angel; then, say we, the angel did ill to reprove St. John; but whether we shall believe a cardinal at Rome, or an angel of God, judge ye.

Observe lastly, The reasons assigned by the angel who forbade it.

1. Because God, and God alone, is the sole and proper object of religious worship: Worship thou God.

2. Because the angel was St. John's equal in office, though not in nature: I am thy fellow-servant.

As if he had said, "Those who serve and worship God together with you, must not be worshipped by you: those who are fellow-servants to one master, should not give to one another that worship which is only due to their Lord and Master. But we are fellow-servants; how doth that appear? Thus: you have the testimony of Jesus, and I have the spirit of prophecy.

Now the spirit of prophecy, and the work of the ministry in testifying of Jesus, being of the same nature and kind of service, therefore from those that are employed in one of them, religious worship is not due to the other. It is Christ that employs us both, and therefore he alone is to be worshipped, and neither I nor thou: Worship God, to whom religious worship is justly and peculiarly due."

Here we have a new and fresh vision, in which St. John saw heaven opened, and Christ represented as a great and victorious general, marching forth with a glorious army for his church's enemies' full and final destruction. This great general is first described from the place whence he comes, namely, from heaven; he is no earthly prince or potentate, but an heavenly monarch.

Next he is said to sit on a white horse, denoting victory, prosperity, and success; He is called faithful, and true, and righteous, because faithful in all his promises, true in his threatenings, righteous in all his dispensations towards his enemies; he will do them no wrong.

Next, his eyes are said to be as a flame of fire: denoting his clear and piercing knowledge, and also his terror as a judge, his eyes being in wrath as a flame of fire, ready to consume his enemies.

And farther, to show his royal dignity, it is added, on his head were many crowns, which also denoted his many victories over his many and mighty enemies. And by the name which no man knew but himself, some understand the nature and essence, which is so incomprehensible and unsearchable, as that none but he who is true God is able to comprehend it fully, or reveal it perfectly. Others by his name understand his judgments and ways, by which he is known, as a man by his name.

Observe next, This great and mighty general is described from his vesture dipped in blood, which denotes the mighty overthrow of his enemies: the cruellest and proudest of them can expect nothing in the end from him, but extremity of wrath and deserved destruction, for they must all become his footstool.

And his name being called the word of God, speaks dread and terror to antichrist, who slanders, opposes, corrupts, and suppresses, and offers all manner of indignities to the word of God; exercises the utmost cruelties against the preachers and professors of it.

Observe farther, That after the description of this great and mighty general, follows next the description of his armies, his attendants and followers, namely, the holy angels and glorified saints, ver. 14. these also ride upon white horses, as their general before them, and are clothed in fine linen, white and clean.

Behold the comely conformity, and purity, and holiness, between the general and his soldiers, between Christ and his followers; they both appear on white horses, suitable to one another. Christ will admit none to be his followers that are not like him.

Next we have the weapon described, ver. 15. which Christ makes use of for the destruction of antichrist, and all his church's enemies; and that is, a sword, a sharp sword, the holy scriptures, particularly the threatenings of the word, with which he will smite all the wicked nations that side with antichrist against him and his kingdom; dealing with his enemies as men do with grapes gathered into a wine-press, which they can easily crush.

Lastly, He is described by a new name of royal dignity and supreme power, being called King of kings and Lord of lords. And this name is said to be written on his vesture and on his thigh, partly for perspicuity, that all might take notice of it; and partly for permanency, to show that as long as himself lasts, which is for ever, so long shall his kingdom and dominion over all endure.

After the description of the general and his army, follows next the event and success of the battle, which is a prodigious slaughter of the church's enemies: and as eagles and vultures, and other birds of prey, do attend an army, and flock where the slain lie, in like manner Almighty God here invites the fowls of the air to sup upon the carcasses of his slain enemies. Antichrist would not suffer the dead bodies of the witnesses to be buried, but to be cast out, and lie in the streets; and here God metes to him the same measure; their carcasses also shall be a supper for the birds and fowls of the air. Come to the supper of the great God, to the slaughter of antichrist and his adherents.

Where note, That by calling it a supper, two things may be probably intended.

1. The facility and easiness of the victory: that Christ's and his church's enemies will not put him hard to it to overcome them; as we proverbially say, they will be but a supper to him, or a breakfast for him. The word supper seems to import, that this shall be the last effort, the last great opposition, that antichrist and the church's enemies shall ever make against Christ to the end of the world, as the supper is the last meal of the day.

Observe here, 1. The final issue of this great battle, namely, The total ruin of all the enemies of the church: the beast and false prophet were taken, and cast alive into a lake of fire burning with brimstone. Behold the punishment of idolaters and idolatry; the false prophet had cheated credulous princes and peoples, with his pretended miracles, into idolatry; he had cast others into a bed of fornication, and God casts him into a bed of flames.

Lastly, It is added concerning the remnant, that they were slain with the sword of his mouth: that is, by Christ's judicial sentence they were righteously adjudged to be slain, and, when they were so, all the fowls were filled with their flesh.

Where note, That these persons were not excused because they followed their leaders, and did what they bade them; Christ commands, for all that, that they also should be slain.

Lord! how vain will the plea of many sinners be at the great day; we followed our guides, we did as we saw others do before us; Remember we, that God has given us a rule to walk by, the infallible and inflexible rule of his word; and neither the example of the most, nor of the best, must influence us to act contrary thereunto; for if we will do as the most do, we must be contented to go where the most go, even into the lake of fire burning with brimstone.