‏ Revelation of John 6

CHAPTER VI.

What followed on the opening of the seven seals. The opening of the first seal; the white horse, 1, 2.

The opening of the second seal; the red horse, 3, 4.

The opening of the third seal; the black horse and the famine,

5, 6.

The opening of the fourth seal; the pale horse, 7, 8.

The opening of the fifth seal; the souls of men under the

altar, 9-11.

The opening of the sixth seal; the earthquake, the darkening

of the sun and moon, and falling of the stars, 12-14.

The terrible consternation of the kings and great men of the earth, 15-17.

NOTES ON CHAP. VI.

Verse 1. When the Lamb opened one of the seals] It is worthy of remark that the opening of the seals is not merely a declaration of what God will do, but is the exhibition of a purpose then accomplished; for whenever the seal is opened, the sentence appears to be executed. It is supposed that, from Re 6:1-11:19, the calamities which should fall on the enemies of Christianity, and particularly the Jews, are pointed out under various images, as well as the preservation of the Christians under those calamities.

One of the four beasts] Probably that with the face of a lion. See Re 4:7.

Come and see.] Attend to what is about to be exhibited. It is very likely that all was exhibited before his eyes as in a scene, and he saw every act represented which was to take place, and all the persons and things which were to be the chief actors.

Verse 2. A white horse] Supposed to represent the Gospel system, and pointing out its excellence, swiftness, and purity.

He that sat on him] Supposed to represent Jesus Christ.

A bow] The preaching of the Gospel, darting conviction into the hearts of sinners.

A crown] The emblem of the kingdom which Christ is to establish on earth.

Conquering, and to conquer.] Overcoming and confounding the Jews first, and then the Gentiles; spreading more and more the doctrine and influence of the cross over the face of the earth.

Verse 3. The second beast] That which had the face of an ox.

Verse 4. Another horse-red] The emblem of war; perhaps also of severe persecution, and the martyrdom of the saints.

Him that sat thereon] Same say, Christ; others, Vespasian; others, the Roman armies; others, Artabanus, king of the Parthians, &c., &c.

Take peace from the earth] To deprive Judea of all tranquillity.

They should kill one another] This was literally the case with the Jews, while besieged by the Romans.

A great sword.] Great influence and success, producing terrible carnage.

Verse 5. The third beast] That which had the face of a man.

A black horse] The emblem of famine. Some think that which took place under Claudius. See Mt 24:7; the same which was predicted by Agabus, Ac 11:28.

A pair of balances] To show that the scarcity would be such, that every person must be put under an allowance.

Verse 6. A measure of wheat for a penny] The chaenix here mentioned was a measure of dry things; and although the capacity is not exactly known, yet it is generally agreed that it contained as much as one man could consume in a day; and a penny, the Roman denarius, was the ordinary pay of a labourer. So it appears that in this scarcity each might be able to obtain a bare subsistence by his daily labour; but a man could not, in such cases, provide for a family.

Three measures of barley] This seems to have been the proportion of value between the wheat and the barley. Barley was allowed to afford a poor aliment, and was given to the Roman soldiers instead of wheat, by way of punishment.

Hurt not the oil and the wine.] Be sparing of these: use them not as delicacies, but for necessity; because neither the vines nor the olives will be productive.

Verse 7. The fourth beast] That which had the face of an eagle.

Verse 8. A pale horse] The symbol of death. Pallida mors, pale death, was a very usual poetic epithet; of this symbol there can be no doubt, because it is immediately said, His name that sat on him was DEATH.

And hell followed with him] The grave, or state of the dead, received the slain. This is a very elegant prosopopaeia, or personification.

Over the fourth part of the earth] One fourth of mankind was to feel the desolating effects of this seal.

To kill with sword] WAR; with hunger-FAMINE; with death-PESTILENCE; and with the beasts of the earth-lions, tigers, hyaenas, &c., which would multiply in consequence of the devastations occasioned by war, famine, and pestilence.

Verse 9. The fifth seal] There is no animal nor any other being to introduce this seal, nor does there appear to be any new event predicted; but the whole is intended to comfort the followers of God under their persecutions, and to encourage them to bear up under their distresses.

I saw under the altar] A symbolical vision was exhibited, in which he saw an altar; and under it the souls of those who had been slain for the word of God-martyred for their attachment to Christianity, are represented as being newly slain as victims to idolatry and superstition. The altar is upon earth, not in heaven.

Verse 10. And they cried with a loud voice] That is, their blood, like that of Abel, cried for vengeance; for we are not to suppose that there was any thing like a vindictive spirit in those happy and holy souls who had shed their blood for the testimony of Jesus. We sometimes say Blood cries for blood; that is, in the order of Divine justice, every murderer, and every murdering persecutor, shall be punished.

O Lord] οδεσποτης Sovereign Lord, supreme Ruler; one having and exercising unlimited and uncontrolled authority.

Holy] In thy own nature, hating iniquity;

And true] In all thy promises and threatenings;

Dost thou not judge] The persecutors;

And avenge our blood] Inflict signal punishment;

On them that dwell on the earth?] Probably meaning the persecuting Jews; they dwelt επιτηςγης, upon that land, a form of speech by which Judea is often signified in the New Testament.

Verse 11. White robes] The emblems of purity, innocence, and triumph.

They should rest yet for a little season] This is a declaration that, when the cup of the iniquity of the Jews should be full, they should then be punished in a mass. They were determined to proceed farther, and God permits them so to do; reserving the fulness of their punishment till they had filled up the measure of their iniquity. If this book was written before the destruction of Jerusalem, as is most likely, then this destruction is that which was to fall upon the Jews; and the little time or season was that which elapsed between their martyrdom, or the date of this book, and the final destruction of Jerusalem by the Romans, under Vespasian and his son Titus, about A.D. 70. What follows may refer to the destruction of the heathen Roman empire.

Verse 12. The sixth seal] This seal also is opened and introduced by Jesus Christ alone.

A great earthquake] A most stupendous change in the civil and religious constitution of the world. If it refer to Constantine the Great, the change that was made by his conversion to Christianity might be very properly represented under the emblem of an earthquake, and the other symbols mentioned in this and the following verses.

The sun-the ancient pagan government of the Roman empire, was totally darkened; and, like a black hair sackcloth, was degraded and humbled to the dust.

The moon-the ecclesiastical state of the same empire, became as blood-was totally ruined, their sacred rites abrogated, their priests and religious institutions desecrated, their altars cast down, their temples destroyed, or turned into places for Christian worship.

Verse 13. The stars of heaven] The gods and goddesses, demi-gods, and deified heroes, of their poetical and mythological heaven, were prostrated indiscriminately, and lay as useless as the figs or fruit of a tree shaken down before ripe by a tempestuous wind.

Verse 14. And the heaven departed as a scroll] The whole system of pagan and idolatrous worship, with all its spiritual, secular, and superstitious influence, was blasted, shrivelled up, and rendered null and void, as a parchment scroll when exposed to the action of a strong fire.

And every mountain] All the props, supports, and dependencies of the empire, whether regal allies, tributary kings, dependent colonies, or mercenary troops, were all moved out of their places, so as to stand no longer in the same relation to that empire, and its worship, support, and maintenance, as they formerly did.

And island] The heathen temples, with their precincts and enclosures, cut off from the common people, and into which none could come but the privileged, may be here represented by islands, for the same reasons.

Verse 15. The kings of the earth, &c.] All the secular powers who had endeavoured to support the pagan worship by authority, influence, riches, political wisdom, and military skill; with every bondman-all slaves, who were in life and limb addicted to their masters or owners.

And every freeman] Those who had been manumitted, commonly called freedmen, and who were attached, through gratitude, to the families of their liberators. All hid themselves-were astonished at the total overthrow of the heathen empire, and the revolution which had then taken place.

Verse 16. Said to the mountains and rocks] Expressions which denote the strongest perturbation and alarm. They preferred any kind of death to that which they apprehended from this most awful revolution.

From the face of him that sitteth on the throne] They now saw that all these terrible judgments came from the Almighty; and that Christ, the author of Christianity, was now judging, condemning, and destroying them for their cruel persecutions of his followers.

Verse 17. For the great day of his wrath] The decisive and manifest time in which he will execute judgment on the oppressors of his people.

Who shall be able to stand?] No might can prevail against the might of God. All these things may literally apply to the final destruction of Jerusalem, and to the revolution which took place in the Roman empire under Constantine the Great. Some apply them to the day of judgment; but they do not seem to have that awful event in view. These two events were the greatest that have ever taken place in the world, from the flood to the eighteenth century of the Christian era; and may well justify the strong figurative language used above.

Through I do not pretend to say that my remarks on this chapter point out its true signification, yet I find others have applied it in the same way. Dr. Dodd observes that the fall of Babylon, Idumea, Judah, Egypt, and Jerusalem, has been described by the prophets in language equally pompous, figurative, and strong. See Isa 13:10; 34:4, concerning Babylon and Idumea; Jer 4:23, 24, concerning Judah; Eze 32:7, concerning Egypt; Joe 2:10, 31, concerning Jerusalem; and our Lord himself, Mt 24:29, concerning the same city. "Now," says he, "it is certain that the fall of any of these cities or kingdoms was not of greater concern or consequence to the world, nor more deserving to be described in pompous figures, than the fall of the pagan Roman empire, when the great lights of the heathen world, the sun, moon, and stars, the powers civil and ecclesiastical, were all eclipsed and obscured, the heathen emperors and Caesars were slain, the heathen priests and augurs were extirpated, the heathen officers and magistrates were removed, the temples were demolished, and their revenues were devoted to better uses. It is customary with the prophets, after they have described a thing in the most symbolical and figurative manner, to represent the same again in plainer language; and the same method is observed here, Re 6:15-17: And the kings of the earth, &c. That is, Maximin, Galerius, Maxentius, Licinius, &c., with all their adherents and followers, were so routed and dispersed that they hid themselves in dens, &c.; expressions used to denote the utmost terror and confusion. This is, therefore, a triumph of Christ over his heathen enemies, and a triumph after a severe persecution; so that the time and all the circumstances, as well as the series and order of the prophecy, agree perfectly with this interpretation. Galerius, Maximin, and Licinius, made even a public confession of their guilt, recalled their decrees and edicts against the Christians, and acknowledged the just judgments of God and of Christ in their own destruction." See Newton, Lowman, &c., and Dr. Dodd on this chapter, with the works of several more recent authors.

‏ Revelation of John 7

CHAPTER VII.

The four angels holding the four winds of heaven, 1.

The angel with the seal of the living God, and sealing the servants of God out of the twelve tribes, whose number amounted to one hundred and forty-four thousand, 2-8.

Besides these, there was an innumerable multitude from all nations, who gave glory to God and the Lamb, 9-12.

One of the elders shows who these are, and describes their most happy state, 13-17.

NOTES ON CHAP. VII.

Verse 1. And after these things] Immediately after the preceding vision.

I saw four angels] Instruments which God employs in the dispensation of his providence; we know not what.

On the four corners of the earth] On the extreme parts of the land of Judea, called ηγη, the land, or earth, by way of eminence.

Holding the four winds] Preventing evil from every quarter. Earth-sea, nor on any tree; keeping the whole of the land free from evil, till the Church of Christ should wax strong, and each of his followers have time to prepare for his flight from Jerusalem, previously to its total destruction by the Romans.

Verse 2. The seal of the living God] This angel is represented as the chancellor of the supreme King, and as ascending from the east, αποανατοληςηλιου, from the rising of the sun. Some understand this of Christ, who is called ανατολη, the east, Lu 1:78.

Four angels, to whom it was given to hurt] Particular agents employed by Divine providence in the management of the affairs of the earth; but whether spiritual or material we know not.

Verse 3. Till we have sealed the servants of our God] There is manifestly an allusion to Eze 9:4 here. By sealing we are to understand consecrating the persons in a more especial manner to God, and showing, by this mark of God upon them, that they were under his more immediate protection, and that nothing should hurt them. It was a custom in the east, and indeed in the west too, to stamp with a hot iron the name of the owner upon the forehead or shoulder of his slave.

It is worthy of remark that not one Christian perished in the siege of Jerusalem; all had left the city, and escaped to Pella. This I have often had occasion to notice.

Verse 4. I heard the number of them which were sealed] In the number of 144,000 are included all the Jews converted to Christianity; 12,000 out of each of the twelve tribes: but this must be only a certain for an uncertain number; for it is not to be supposed that just 12,000 were converted out of each of the twelve tribes.

Verse 5. - 8. Of the tribe of Juda, &c.] First, we are to observe that the tribe of Levi is here mentioned, though that tribe had no inheritance in Israel; but they now belonged to the spiritual priesthood. Secondly, That the tribe of Dan, which had an inheritance, is here omitted; as also the tribe of Ephraim. Thirdly, That the tribe of Joseph is here added in the place of Ephraim. Ephraim and Dan, being the principal promoters of idolatry, are left out in this enumeration.

Verse 6. See Clarke on Re 7:5.

Verse 7. See Clarke on Re 7:5.

Verse 8. See Clarke on Re 7:5.

Verse 9. A great multitude] This appears to mean the Church of Christ among the Gentiles, for it was different from that collected from the twelve tribes; and it is here said to be of all nations, kindreds, people, and tongues.

Clothed with white robes] As emblems of innocence and purity. With palms in their hands, in token of victory gained over the world, the devil, and the flesh.

Verse 10. Salvation to our God] That is, God alone is the author of the salvation of man; and this salvation is procured for and given to them through the Lamb, as their propitiatory sacrifice.

Verse 11. All the angels, &c.] As there is joy in the presence of God among these holy spirits when one sinner repents, no wonder that they take such an interest in the gathering together of such innumerable multitudes who are fully saved from their sins.

Verse 12. Saying, Amen] Giving their most cordial and grateful assent to the praises attributed to God and the Lamb.

Blessing, and glory, &c.] There are here seven different species of praise attributed to God, as in Re 5:12, where see the note.

Verse 13. One of the elders answered] A Hebraism for spoke. The question is here asked, that the proposer may have the opportunity of answering it.

Verse 14. Sir, thou knowest] That is, I do not know, but thou canst inform me.

Came out of great tribulation] Persecutions of every kind.

And have washed their robes] Have obtained their pardon and purity, through the blood of the Lamb.

Their white robes cannot mean the righteousness of Christ, for this cannot be washed and made white in his own blood. This white linen is said to be the righteousness of the saints, Re 19:8, and this is the righteousness in which they stand before the throne; therefore it is not Christ's righteousness, but it is a righteousness wrought in them by the merit of his blood, and the power of his Spirit.

Verse 15. Therefore] Because they are washed in the blood of the Lamb, are they before the throne-admitted to the immediate presence, of God.

And serve him day and night] Without ceasing; being filled with the spirit of prayer, faith, love, and obedience.

Shall dwell among them.] He lives in his own Church, and in the heart of every true believer.

Verse 16. They shall hunger no more] They shall no longer be deprived of their religious ordinances, and the blessings attendant on them, as they were when in a state of persecution.

Neither shall the sun light on them] Their secular rulers, being converted to God, became nursing fathers to the Church.

Nor any heat.] Neither persecution nor affliction of any kind. These the Hebrews express by the term heat, scorching, &c.

Verse 17. The Lamb] The Lord Jesus, enthroned with his Father in ineffable glory.

Shall feed them] Shall communicate to them every thing calculated to secure, continue, and increase their happiness.

Living fountains of water] A spring in the Hebrew phraseology is termed living water, because constantly boiling up and running on. By these perpetual fountains we are to understand endless sources of comfort and happiness, which Jesus Christ will open out of his own infinite plenitude to all glorified souls. These eternal living fountains will make an infinite variety in the enjoyments of the blessed. There will be no sameness, and consequently no cloying with the perpetual enjoyment of the same things; every moment will open a new source of pleasure, instruction, and improvement; they shall make an eternal progression into the fulness of God. And as God is infinite, so his attributes are infinite; and throughout infinity more and more of those attributes will be discovered; and the discovery of each will be a new fountain or source of pleasure and enjoyment. These sources must be opening through all eternity, and yet, through all eternity, there will still remain, in the absolute perfections of the Godhead, an infinity of them to be opened! This is one of the finest images in the Bible.

God shall wipe away] In the most affectionate and fatherly manner, all tears from their eyes-all causes of distress and grief. They shall have pure, unmixed happiness. Reader, this is the happiness of those who are washed from their sins. Art thou washed? O, rest not till thou art prepared to appear before God and the Lamb.

IF these saints had not met with troubles and distresses, in all likelihood they had not excelled so much in righteousness and true holiness. When all avenues of worldly comfort are shut up, we are obliged to seek our all in God; and there is nothing sought from him that is not found in him.

‏ Revelation of John 8

CHAPTER VIII.

The opening of the seventh seal, 1.

The seven angels with the seven trumpets, 2-6.

The first sounds, and there is a shower of hail, fire, and blood, 7.

The second sounds, and the burning mountain is cast into the sea, 8, 9.

The third sounds, and the great star Wormwood falls from heaven, 10, 11.

The fourth sounds, and the sun, moon, and stars are smitten; and a threefold wo is denounced against the inhabitants of the earth, because of the three angels who are yet to sound,

12, 13.

NOTES ON CHAP VIII.

Verse 1. The seventh seal] This is ushered in and opened only by the Lamb.

Silence in heaven] This must be a mere metaphor, silence being put here for the deep and solemn expectation of the stupendous things about to take place, which the opening of this seal had produced. When any thing prodigious or surprising is expected, all is silence, and even the breath is scarcely heard to be drawn.

Half an hour.] As heaven may signify the place in which all these representations were made to St. John, the half hour may be considered as the time during which no representation was made to him, the time in which God was preparing the august exhibition which follows.

There is here, and in the following verses, a strong allusion to different parts of the temple worship; a presumption that the temple was still standing, and the regular service of God carried on. The silence here refers to this fact-while the priest went in to burn incense in the holy place, all the people continued in silent mental prayer without till the priest returned. See Lu 1:10. The angel mentioned here appears to execute the office of priest, as we shall by and by see.

Verse 2. The seven angels which stood before God] Probably the same as those called the seven Spirits which are before his throne, Re 1:4, where see the note. There is still an allusion here to the seven ministers of the Persian monarchs. See Tobit 12:15.

Verse 3. Another angel] About to perform the office of priest.

Having a golden censer] This was a preparation peculiar to the day of expiation. "On other days it was the custom of the priest to take fire from the great altar in a silver censer, but on the day of expiation the high priest took the fire from the great altar in a golden censer; and when he was come down from the great altar, he took incense from one of the priests, who brought it to him, and went with it to the golden altar; and while he offered the incense the people prayed without in silence, which is the silence in heaven for half an hour." See Sir Isaac Newton.

Much incense, that he should offer it] Judgments of God are now about to be executed; the saints-the genuine Christians, pray much to God for protection. The angelic priest comes with much incense, standing between the living and those consigned to death, and offers his incense to God WITH the prayers of the saints.

Verse 4. The smoke of the incense-with the prayers] Though incense itself be an emblem of the prayers of the saints, Ps 141:2; yet here they are said to ascend before God, as well as the incense. It is not said that the angel presents these prayers. He presents the incense, and the prayers ascend WITH it. The ascending of the incense shows that the prayers and offering were accepted.

Verse 5. Cast it into the earth] That is, upon the land of Judea; intimating the judgments and desolations which were now coming upon it, and which appear to be farther opened in the sounding of the seven trumpets.

There were voices] All these seem to point out the confusion, commotions, distresses, and miseries, which were coming upon these people in the wars which were at hand.

Verse 6. Prepared themselves to sound.] Each took up his trumpet, and stood prepared to blow his blast. Wars are here indicated; the trumpet was the emblem of war.

Verse 7. Hail and fire mingled with blood] This was something like the ninth plague of Egypt. See Ex 9:18-24: "The Lord sent thunder and hail-and fire mingled with the hail-and the fire ran along upon the ground." In the hail and fire mingled with blood, some fruitful imaginations might find gunpowder and cannon balls, and canister shot and bombs.

They were cast upon the earth] ειςτηνγην Into that land; viz., Judea, thus often designated.

And the third part of trees] Before this clause the Codex Alexandrinus, thirty-five others, the Syriac, Arabic, AEthiopic, Armenian, Slavonic, Vulgate, Andreas, Arethas, and some others, have καιτοτριτοντηςγηςκατεκαη And the third part of the land was burnt up. This reading, which is undoubtedly genuine, is found also in the Complutensian Polyglot. Griesbach has received it into the text.

The land was wasted; the trees-the chiefs of the nation, were destroyed; and the grass-the common people, slain, or carried into captivity. High and low, rich and poor, were overwhelmed with one general destruction. This seems to be the meaning of these figures.

Many eminent men suppose that the irruption of the barbarous nations on the Roman empire is here intended. It is easy to find coincidences when fancy runs riot. Later writers might find here the irruption of the Austrians and British, and Prussians, Russians, and Cossacks, on the French empire!

Verse 8. A great mountain burning with fire] Supposed to signify the powerful nations which invaded the Roman empire. Mountain, in prophetic language, signifies a kingdom; Jer 51:25, 27, 30, 58. Great disorders, especially when kingdoms are moved by hostile invasions, are represented by mountains being cast into the midst of the sea, Ps 46:2. Seas and collections of waters mean peoples, as is shown in this book, Re 17:15. Therefore, great commotions in kingdoms and among their inhabitants may be here intended, but to whom, where, and when these happened, or are to happen, we know not.

The third part of the sea became blood] Another allusion to the Egyptian plagues, Ex 7:20, 21. Third part is a rabbinism, expressing a considerable number. "When Rabbi Akiba prayed, wept, rent his garments, put of his shoes, and sat in the dust, the world was struck with a curse; and then the third part of the olives, the third part of the wheat, and the third part of the barley, was smitten "Rab. Mardochaeus, in Notitia Karaeorum, p. 102.

Verse 9. The third part of the ships were destroyed.] These judgments seem to be poured out upon some maritime nation, destroying much of its population, and much of its traffic.

Verse 10. There fell a great star from heaven] This has given rise to various conjectures. Some say the star means Attila and his Huns, others, Genseric with his Vandals falling on the city of Rome; others, Eleazer, the son of Annus, spurning the emperor's victims, and exciting the fury of the Zealots; others, Arius; infecting the pure Christian doctrine with his heresy, &c., &c. It certainly cannot mean all these; and probably none of them. Let the reader judge.

Verse 11. The star is called Wormwood] So called from the bitter or distressing effects produced by its influence.

Verse 12. The third part of the sun-moon-stars, was smitten] Supposed to mean Rome, with her senates, consuls, &c., eclipsed by Odoacer, king of the Heruli, and Theodoric, king of the Ostrogoths, in the fifth century. But all this is uncertain.

Verse 13. I-heard an angel flying] Instead of αγγελουπετωμενου, an angel flying, almost every MS. and version of note has αετου πετωμενον, an eagle flying. The eagle was the symbol of the Romans, and was always on their ensigns. The three woes which are here expressed were probably to be executed by this people, and upon the Jews and their commonwealth. Taken in this sense the symbols appear consistent and appropriate; and the reading eagle instead of angel is undoubtedly genuine, and Griesbach has received it into the text.

‏ Revelation of John 9

CHAPTER IX.

The fifth angel sounds, and a star falls from heaven to earth, 1.

The bottomless pit is opened, and locusts come out upon the earth, 2, 3.

Their commission, 4-6.

Their form, 7-10.

Their government, 11, 12.

The sixth angel sounds, and the four angels bound in the Euphrates are loosed, 13-15.

The army of horsemen, and their description, 16-19.

Though much evil is inflicted upon men for their idolatry, &c., they do not repent, 20, 21.

NOTES ON CHAP. IX.

Verse 1. A star fall from heaven] An angel encompassed with light suddenly descended, and seemed like a star falling from heaven.

The key of the bottomless pit.] Power to inundate the earth with a flood of temporal calamities and moral evils.

Verse 2. He opened the bottomless pit] τοφρεαρτηςαβυσσου The pit of the bottomless deep. Some think the angel means Satan, and the bottomless pit hell. Some suppose Mohammed is meant; and Signior Pastorini professes to believe that Luther is intended!

There arose a smoke] False doctrine, obscuring the true light of heaven.

Verse 3. Locusts] Vast hordes of military troops: the description which follows certainly agrees better with the Saracens than with any other people or nation, but may also apply to the Romans.

As the scorpions of the earth have power.] Namely, to hurt men by stinging them. Scorpions may signify archers; and hence the description has been applied to Cestius Gallus, the Roman general, who had many archers in his army.

Verse 4. They should not hurt the grass] Neither the common people, the men of middling condition, nor the nobles. However, this appears rather to refer to the prudent counsels of a military chief, not to destroy the crops and herbage of which they might have need in their campaigns.

Which have not the seal of God] All false, hypocritical, and heterodox Christians.

Verse 5. To them it was given] That is, they were permitted.

That they should be tormented five months] Some take these months literally, and apply them to the conduct of the Zealots who, from May to September, in the year of the siege, produced dreadful contests among the people; or to the afflictions brought upon the Jews by Cestius Gallus, when he came against Jerusalem, before which he lay one whole summer, or nearly five months.-See Joseph., Bell. Jud., l. ii. c. 19.

Others consider the months as being prophetical months, each day being reckoned for a year; therefore this period must amount to one hundred and fifty years, counting thirty days to each month, as was the general custom of the Asiatics.

Their torment was as the torment of a scorpion] The phraseology here is peculiar, and probably refers to the warlike weapon called a scorpion, several of which, or men armed with them, Cestius Gallus brought with him in his army.

Isidore describes this scorpion thus: Scorpio est sagitta venenata arcu vel tormentis excussa, quea, dum ad hominem venerit, virus qua figit infundit; unde et scorpio nomen accepit. "The scorpion is a poisoned arrow shot from a bow or other instrument, which, when it wounds a man, deposits the poison with which it is covered in the wound; whence it has the name of scorpion." Seneca, in his Hercules OEtaeus, act iv., ver. 1218, describes the torment which is occasioned by this species of poisoned arrow:-

Heu qualis intus scorpius, quis fervida

Plaga revulsus cancer infixus meas

Urit medullas?

Verse 6. In those days shall men seek death] So distressing shall be their sufferings and torment that they shall long for death in any form, to be rescued from the evils of life. There is a sentiment much like this in Maximianus, Eleg. i., ver. 111, commonly attributed to Cornelius Gallus:-

Nunc quia longa mihi gravis est et inutilis aetas,

Vivere cum nequeam, sit mihi posse mori?

O quam dura premit miseros conditio vitae!

Nec mors humano subjacet arbitrio.

Dulce mori miseris; sed mors optata recedit:

At cum tristis erit, praecipitata venit.

"Seeing that long life is both useless and burdensome

When we can no longer live comfortably, shall we be

permitted to die?

O how hard is the condition on which we hold life!

For death is not subjected to the will of man.

To die is sweet to the wretched; but wished-for death

flees away.

Yet when it is not desired, it comes with the hastiest

strides."

Job expresses the same sentiment, in the most plaintive manner:-

Why is light given to the miserable,

And life to the bitter of soul?

Who wait for death, but it is not;

And dig for it more than hid treasures.

They rejoice for it, and are glad,

And exult when they find the grave.

Job 3:20-22.

Verse 7. The locusts were like unto horses] This description of the locusts appears to be taken from Joe 2:4. The whole of this symbolical description of an overwhelming military force agrees very well with the troops of Mohammed. The Arabs are the most expert horsemen in the world: they live so much on horseback that the horse and his rider seem to make but one animal. The Romans also were eminent for their cavalry.

Crowns like gold] Not only alluding to their costly tiaras or turbans, but to the extent of their conquests and the multitude of powers which they subdued.

Their faces were as the faces of men.] That is, though locusts symbolically, they are really men.

Verse 8. Hair as the hair of women] No razor passes upon their flesh. Their hair long, and their beards unshaven.

Their teeth were as the teeth of lions.] They are ferocious and cruel.

Verse 9. They had breastplates-of iron] They seemed to be invulnerable, for no force availed against them.

The sound of their wings] Their hanging weapons and military trappings, with the clang of their shields and swords when they make their fierce onsets. This simile is borrowed from Joe 2:5-7.

Verse 10. They had tails like unto scorpions] This may refer to the consequences of their victories. They infected the conquered with their pernicious doctrines.

Their power was to hurt men five months.] The locusts make their principal ravages during the five summer months. But probably these may be prophetic months, as above, in Re 9:5-150 years.

Verse 11. A king over them] A supreme head; some think Mohammed, some think Vespasian.

The angel of the bottomless pit] The chief envoy of Satan.

Abaddon] From abad, he destroyed.

Apollyon.] From απο, intensive, and ολλυω, to destroy. The meaning is the same both in the Hebrew and Greek.

Verse 12. One wo is past] That is, the wo or desolation by the symbolical scorpions.

There came two woes more] In the trumpets of the sixth and seventh angels.

Verse 13. The four horns of the golden altar] This is another not very obscure indication that the Jewish temple was yet standing.

Verse 14. Loose the four angels] These four angels bound-hitherto restrained, in the Euphrates, are by some supposed to be the Arabs, the Saracens, the Tartars, or the Turks; by others, Vespasian's four generals, one in Arabia, one in Africa, one in Alexandria, and one in Palestine.

Verse 15. For an hour, and a day, and a month, and a year] We have in this place a year resolved into its component parts. Twenty-four hours constitute a day, seven days make a week, four weeks make a month, and twelve months make a year. Probably no more is meant than that these four angels were at all times prepared and permitted to inflict evil on the people against whom they had received their commission. There are some who understand these divisions of time as prophetical periods, and to these I must refer, not professing to discuss such uncertainties.

Verse 16. Two hundred thousand thousand] δυομυριαδεςμυριαδων Two myriads of myriads; that is, two hundred millions; an army that was never yet got together from the foundation of the world, and could not find forage in any part of the earth. Perhaps it only means vast numbers, multitudes without number. Such a number might be literally true of the locusts. Those who will have their particular system supported by the images in this most obscure book, tell us that the number here means all the soldiers that were employed in this war, from its commencement to its end! Those who can receive this saying let them receive it.

Verse 17. Breastplates of fire-jacinth, and brimstone] That is, red, blue, and yellow; the first is the colour of fire, the second of jacinth, and the third of sulphur.

And the heads of the horses] Is this an allegorical description of great ordnance? Cannons, on the mouths of which horses' heads were formed, or the mouth of the cannon cast in that form? Fire, smoke, and brimstone, is a good allegorical representation of gunpowder. The Ottomans made great use of heavy artillery in their wars with the Greeks of the lower empire.

Verse 18. By these three was the third part of men killed] That is, By these was great carnage made.

Verse 19. Their power is in their mouth] From these the destructive balls are projected; and in their tails, the breech where the charge of gunpowder is lodged.

Their tails were like unto serpents, and had heads] If cannons are intended, the description, though allegorical, is plain enough; for brass ordnance especially are frequently thus ornamented, both at their muzzles and at their breech.

Verse 20. Yet repented not] The commission which these horsemen had was against idolaters; and though multitudes of them were destroyed, yet the residue continued their senseless attachment to dumb idols, and therefore heavier judgments might be expected. These things are supposed to refer to the desolation brought upon the Greek Church by the Ottomans, who entirely ruined that Church and the Greek empire. The Church which was then remaining was the Latin or western Church, which was not at all corrected by the judgments which fell upon the eastern Church, but continued its senseless adoration of angels, saints, relics, &c., and does so to the present day. If, therefore, God's wrath be kindled against such, this Church has much to fear.

Verse 21. Neither repented they of their murders] Their cruelties towards the genuine followers of God, the Albigenses, and Waldenses, and others, against whom they published crusades, and hunted them down, and butchered them in the most shocking manner. The innumerable murders by the horrible inquisition need not be mentioned.

Their sorceries] Those who apply this also to the Romish Church understand by it the various tricks, sleights of hand, or legerdemain, by which they impose on the common people in causing images of Christ to bleed, and the various pretended miracles wrought at the tombs, &c., of pretended saints, holy wells, and such like.

Fornication] Giving that honour to various creatures which is due only to the Creator.

Their thefts.] Their exactions and impositions on men for indulgences, pardons, &c. These things may be intended, but it is going too far to say that this is the true interpretation. And yet to express any doubt on this subject is with some little else than heresy. If such men can see these things so clearly in such obscure prophecies, let them be thankful for their sight, and indulgent to those who still sit in darkness.

‏ Revelation of John 10

CHAPTER X.

The description of a mighty angel with a little book in his hand, 1, 2.

The seven thunders, 3, 4.

The angel swears that there shalt be time no longer, 5-7.

John is commanded to take the little book and eat it; he does so, and receives a commission to prophesy to many peoples,

8-11.

NOTES ON CHAP. X.

Verse 1. Another mighty angel] Either Christ or his representative; clothed with a cloud; a symbol of the Divine majesty.

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

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

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

Verse 2. A little book open] Meaning probably some design of God long concealed, but now about to be made manifest. But who knows what it means?

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

Verse 3. Seven thunders] Seven being a number of perfection, it may here mean many, great, loud, and strong peals of thunder, accompanied with distinct voices; but what was said, St. John was not permitted to reveal, Re 10:4.

Verse 5. Lifted up his hand to heaven] As one making an appeal to the supreme Being.

Verse 6. By him that liveth for ever and ever] The eternal, self-existent Jehovah, the Maker of all things.

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

Verse 7. The mystery of God should be finished] What this mystery refers to who knows? Nor have we more knowledge concerning the sounding of the seventh angel. On these points there is little agreement among learned men. Whether it mean the destruction of Jerusalem, or the destruction of the papal power, or something else, we know not. And yet with what confidence do men speak of the meaning of these hidden things!

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

Verse 8. Take the little book which is open] Learn from this angel what should be published to the world.

Verse 9. Take it, and eat it up] Fully comprehend its meaning; study it thoroughly.

Verse 10. It was in my mouth sweet as honey] There was in it some pleasing, some unpleasing, intelligence. I read of the consolations and protection of the true worshippers of God, and did rejoice; I read of the persecutions of the Church, and was distressed.

Verse 11. Thou must prophesy again] Thou must write, not only for the instruction of the Jews in Palestine, but of those in the different provinces, as well as the heathens and heathen emperors and potentates in general.

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

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

‏ Revelation of John 11

CHAPTER XI.

The command to measure the temple, 1, 2.

The two witnesses which should prophesy twelve hundred and

sixty days, 3.

The description, power, and influence of these witnesses, 4-6.

They shall be slain by the beast which shall arise out of the bottomless pit, and shall arise again after three days and a half, and ascend to heaven, 7-12.

After which shall be a great earthquake, 13.

The introduction to the third wo, 14.

The sounding of the seventh angel, and the four and twenty elders give glory to God, 15-19.

NOTES ON CHAP. XI.

Verse 1. And there was given me a reed] See Eze 40:3, &c.

Measure the temple of God] This must refer to the temple of Jerusalem; and this is another presumptive evidence that it was yet standing.

Verse 2. But the court-is given unto the Gentiles] The measuring of the temple probably refers to its approaching destruction, and the termination of the whole Levitical service; and this we find was to be done by the Gentiles, (Romans,) who were to tread it down forty-two months; i.e., just three years and a half, or twelve hundred and sixty days. This must be a symbolical period.

Verse 3. My two witnesses] This is extremely obscure; the conjectures of interpreters are as unsatisfactory as they are endless on this point. Conjecturas conjecturis superstruunt, parum verosimiles, says Rosenmuller: quorum sententias enarrare, meum non est. I say the same. Those who wish to be amused or bewildered, may have recourse both to ancients and moderns on this subject.

Verse 4. These are the two olive trees] Mentioned Zec 4:14, which there represent Zerubbabel and Joshua the high priest. The whole account seems taken from Zec 4:1-14. Whether the prophet and the apostle mean the same things by these emblems, we know not.

Verse 5. Fire proceedeth out of their mouth] That is, they are commissioned to denounce the judgments of God against all who would attempt to prevent them from proceeding in their ministry.

Verse 6. These have power to shut heaven] As Elijah did, 1Ki 17:1-18:46.

To turn them to blood] As Moses did, Ex 7:19-25. They shall have power to afflict the land with plagues, similar to those which were inflicted on the Egyptians.

Verse 7. The beast that ascended out of the bottomless pit] This may be what is called antichrist; some power that is opposed to genuine Christianity. But what or whence, except from the bottomless pit, i.e., under the influence and appointment of the devil, we cannot tell; nor do we know by what name this power or being should be called. The conjectures concerning the two witnesses and the beast have been sufficiently multiplied. If the whole passage, as some think, refer to the persecution raised by the Jews against the Christians, then some Jewish power or person is the beast from the bottomless pit. If it refer to the early ages of Christianity, then the beast may be one of the persecuting heathen emperors. If it refer to a later age of Christianity, then the beast may be the papal power, and the Albigenses and Waldenses the two witnesses, which were nearly extinguished by the horrible persecutions raised up against them by the Church of Rome. Whatever may be here intended, the earth has not yet covered their blood.

Verse 8. The great city] Some say Rome, which may be spiritually called Sodom for its abominations, Egypt for its tyrannous cruelty, and the place where our Lord was crucified, because of its persecution of the members of Christ; but Jerusalem itself may be intended. All these things I must leave to others.

Verse 9. Shall not suffer their dead bodies to be put in graves.] They shall be treated with the greatest barbarity. Refusal of burial to the dead was allowed to be the sum of brutality and cruelty. In popish lands they will not suffer a Protestant to have Christian burial, or to have a grave in a churchyard! Contemptible wretches!

Verse 10. Shall send gifts] This was a custom in days of public rejoicing. They sent gifts to each other, and gave portions to the poor. See Es 9:19, 22.

Verse 11. They stood upon their feet] Were restored to their primitive state.

Verse 12. They ascended up to heaven] Enjoyed a state of great peace and happiness.

Verse 13. A great earthquake] Violent commotions among the persecutors, and revolutions of states.

Slain of men seven thousand] Many perished in these popular commotions.

The remnant were affrighted] Seeing the hand of God's judgments so remarkably stretched out.

Gave glory] Received the pure doctrines of the Gospel, and glorified God for his judgments and their conversion.

Verse 14. The seconds wo is past] That which took place under the sixth trumpet, and has been already described.

The third wo cometh] Is about to be described under the seventh trumpet, which the angel is now prepared to sound.

Of the three woes which were denounced, Re 8:13, the first is described, Re 9:1-12; the second, Re 9:13-21. These woes are supposed by many learned men to refer to the destruction of Jerusalem. The first wo-the seditions among the Jews themselves. The second wo-the besieging of the city by the Romans. The third wo-the taking and sacking of the city, and burning the temple. This was the greatest of all the woes, as in it the city and temple were destroyed, and nearly a million of men lost their lives.

Verse 15. There were great voices in heaven] All the heavenly host-angels and redeemed human spirits, joined together to magnify God; that he had utterly discomfited his enemies and rendered his friends glorious. This will be truly the case when the kingdoms of this world become the kingdoms of God and of his Christ, But when shall this be? Some say, that is meant by these words has already taken place in the destruction of the Jewish state, and sending the Gospel throughout the Gentile world. Others say that it refers to the millennium, and to the consummation of all things.

Verse 16. The four and twenty elders] The representatives of the universal Church of Christ. See on Re 5:8-10.

Verse 17. O Lord God Almighty, which art] This gives a proper view of God in his eternity; all times are here comprehended, the present, the past, and the future. This is the infinitude of God.

Hast taken to thee] Thou hast exercised that power which thou ever hast; and thou hast broken the power of thy enemies, and exalted thy Church.

Verse 18. The nations were angry] Were enraged against thy Gospel, and determined to destroy it.

Thy wrath is come] The time to avenge thy servants and to destroy all thy enemies.

The time of the dead, that they should be judged] The word κρινειν, to judge, is often used in the sense of to avenge. The dead, here, may mean those who were slain for the testimony of Jesus, and the judging is the avenging of their blood.

Give reward unto thy servants] Who have been faithful unto death.

The prophets] The faithful teachers in the Church, the saints-the Christians.

And them that fear thy name] All thy sincere followers.

Destroy them which destroy the earth.] All the authors, fomenters, and encouragers of bloody wars.

Verse 19. The temple of God was opened in heaven] The true worship of God was established and performed in the Christian Church; this is the true temple, that at Jerusalem being destroyed.

And there were lightnings, and voices, and thunderings, and an earthquake, and great hail.] These great commotions were intended to introduce the following vision; for the 12th chapter is properly a continuation of the 11th, and should be read in strict connection with it.

I NOW come to a part of this book that is deemed of the greatest importance by the Protestant Church, but is peculiarly difficult and obscure. I have often acknowledged my own incapacity to illustrate these prophecies. I might have availed myself of the labours of others, but I know not who is right; or whether any of the writers on this book have hit the sense is more than I can assert, and more than I think. The illustration of the xiith, xiiith, and xviith chapters, which I have referred to in the preface, drawn up and displayed with great industry and learning, I shall insert in its place, as by far the most probable I have yet seen; but I leave the learned author responsible for his own particular views of the subject.