Rev 13:16-17, 14:9, 11, 15:2, 16:2, 19:20, 20:4 | Barnes | STEP | Verse 16. And he caused all . He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the Papal power, and to its claim of universal jurisdiction. Both small and great . All these expressions are designed to denote universality --referring to various divisions into which the human family may be regarded as divided. One of those divisions is into "small and great;" that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank. Rich and poor . Another way of dividing the human race, and denoting here, as in the former case, all --for it is a common method, in speaking of mankind, to describe them as "the rich and poor." Free and bond . Another method still of dividing the human race embracing all --for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality . The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the Papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life. To receive a mark in their right hand, or in their foreheads . The word here rendered mark --χαραγμα--occurs only in one place in the New Testament except in the book of Revelation, ( ,) where it is rendered graven . In all the other places where it is found, ( ) it is rendered mark , and is applied to the same thing--the "mark of the beast." The word properly means something graven or sculptured; hence (a) a graving, sculpture, sculptured work, as images or idols; (b) a mark cut in or stamped--as the stamp on coin. Applied to men, it was used to denote some stamp or mark on the hand or elsewhere--as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to prevent their escaping so as not to be detected. (Among the Romans, slaves were stigmatized with the master's name or mark on their foreheads. So Valerius Maximus speaks of the custom for slaves "literatum notis inuri;" and Plautus calls the slave "literatus." Ambrose (De Obit. Valentin.) says, Charactere Domini inscribuntur servuli. Petronius mentions the forehead as the place of the mark: Servitia ecce in frontibus cernitis. In many cases, soldiers bore the emperor's name or mark imprinted on the hand. Actius says, Stigmata vocant quae in facie, vel in alia parte corporis, inscribuntur; qualia sunt militum in manibus. So Ambrose says, Nomine imperatoris signantur milites. Compare .) Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing , their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of colouring matter. The thing which it is here said was engraven on the hand or the forehead was the "name" of the beast, or the "number" of his name, . That is, the "name" or the "number" was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it appertained to the "beast," and was subject to his authority--as a slave is to his master, or a soldier to his commander. Applied to the Papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the Papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and all over the world it is easy to distinguish those who render allegiance to the Papal power. Compare . (1) "receive a mark" "give them"

Revelation of John 13:16-17

Verse 16. And he caused all. He claims jurisdiction, in the matters here referred to, over all classes of persons, and compels them to do his will. This is the second beast, and, according to the interpretation given above, it relates to the Papal power, and to its claim of universal jurisdiction.

Both small and great. All these expressions are designed to denote universality--referring to various divisions into which the human family may be regarded as divided. One of those divisions is into "small and great;" that is, into young and old; those small in stature and those large in stature; those of humble, and those of elevated rank.

Rich and poor. Another way of dividing the human race, and denoting here, as in the former case, all--for it is a common method, in speaking of mankind, to describe them as "the rich and poor."

Free and bond. Another method still of dividing the human race embracing all--for all the dwellers upon the earth are either free or bond. These various forms of expression, therefore, are designed merely to denote, in an emphatic manner, universality. The idea is, that, in the matter referred to, none were exempt, either on account of their exalted rank, or on account of their humble condition; either because they were so mighty as to be beyond control, or so mean and humble as to be beneath notice. And if this refers to the Papacy, every one will see the propriety of the description. The jurisdiction set up by that power has been as absolute over kings as over the feeble and the poor; over masters and their slaves; alike over those in the humblest and in the most elevated walks of life.

To receive a mark in their right hand, or in their foreheads. The word here rendered mark--χαραγμα--occurs only in one place in the New Testament except in the book of Revelation, (Acts 17:29,) where it is rendered graven. In all the other places where it is found, (Rev 13:16-17, 14:9,11, 15:2, 16:2, 19:20, 20:4) it is rendered mark, and is applied to the same thing--the "mark of the beast." The word properly means something graven or sculptured; hence

(a) a graving, sculpture, sculptured work, as images or idols;

(b) a mark cut in or stamped--as the stamp on coin. Applied to men, it was used to denote some stamp or mark on the hand or elsewhere--as in the case of a servant on whose hand or arm the name of the master was impressed; or of a soldier on whom some mark was impressed denoting the company or phalanx to which he belonged. It was no uncommon thing to mark slaves or soldiers in this way; and the design was either to denote their ownership or rank, or to prevent their escaping so as not to be detected. (Among the Romans, slaves were stigmatized with the master's name or mark on their foreheads. So Valerius Maximus speaks of the custom for slaves "literatum notis inuri;" and Plautus calls the slave "literatus." Ambrose (De Obit. Valentin.) says, Charactere Domini inscribuntur servuli. Petronius mentions the forehead as the place of the mark: Servitia ecce in frontibus cernitis. In many cases, soldiers bore the emperor's name or mark imprinted on the hand. Actius says, Stigmata vocant quae in facie, vel in alia parte corporis, inscribuntur; qualia sunt militum in manibus. So Ambrose says, Nomine imperatoris signantur milites. Compare Gal 6:17.) Most of us have seen such marks made on the hands or arms of sailors, in which, by a voluntary tattooing, their names, or the names of their vessels, were written, or the figure of an anchor, or some other device, was indelibly made by punctures in the skin, and by inserting some kind of colouring matter. The thing which it is here said was engraven on the hand or the forehead was the "name" of the beast, or the "number" of his name, Rev 13:17. That is, the "name" or the "number" was so indelibly inscribed either on the hand or the forehead, as to show that he who bare it appertained to the "beast," and was subject to his authority--as a slave is to his master, or a soldier to his commander. Applied to the Papacy, the meaning is, that there would be some mark of distinction; some indelible sign; something which would designate, with entire certainty, those persons who belonged to it, and who were subject to it. It is hardly necessary to say that, in point of fact, this has eminently characterized the Papacy. All possible care has been taken to designate with accuracy those who belong to that communion, and all over the world it is easy to distinguish those who render allegiance to the Papal power. Compare Rev 7:3.

(1) "receive a mark" "give them" Verse 17. And that no man might buy or sell. That is, this mighty power would claim jurisdiction over the traffic of the world, and endeavour to make it tributary to its own purposes. Compare Rev 18:11-13,17-19. This is represented by saying that no one might" buy or sell" except by its permission; and it is clear that where this power exists of determining who may "buy and sell," there is absolute control over the wealth of the world.

Save he that had the mark. To keep it all among its own friends; among those who showed allegiance to this power.

Or the name of the beast. That is, the "mark" referred to was either the name of the beast, or the number of his name. The meaning is, that he had something branded on him that showed that he belonged to the beast--as a slave had the name of his master; in other words, there was something that certainly showed that he was subject to its authority.

Or the number of his name. In regard to what is denoted by the number of the beast, Rev 13:18. The idea here is, that that "number;" whatever it was, was so marked on him as to show to whom he belonged. According to the interpretation here proposed, the meaning of this passage is, that the Papacy would claim jurisdiction over traffic and commerce; or would endeavour to bring it under its control, and make it subservient to its own ends. Traffic or commerce is one of the principal means by which property is acquired, and he who has the control of this has, to a great degree, the control of the wealth of a nation; and the question now is, whether any such jurisdiction has been set up, or whether any such control has in fact been exercised, so that the wealth of the world has been subject to Papal Rome. For a more full illustration of this I may refer to Rev 18:11, seq.; but at present it may be sufficient to remark that the manifest aim of the Papacy in all its history has been to control the world, and to get dominion over its wealth, in order that it might accomplish its own purposes. But, besides this, there have been numerous specified acts more particularly designed to control the business of "buying and selling." It has been common in Rome to prohibit, by express law, all traffic with heretics. Thus a canon of the Lateran council, under Pope Alexander III., commanded that no man should entertain or cherish them in his house or land, or traffic with them.--Hard, vi. it. 1684. The synod of Tours, under the same Pope Alexander, passed the law that no man should presume to receive or assist the heretics, no, not so much as to exercise commerce with them in selling or buying. And so, too, the Constance council, as expressed in Pope Martin's bull.--Elliott, iii. 220, 221.

(a) "number of his name" Rev 15:2

Revelation of John 14:9

Verse 9. And the third angel followed them. This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before, in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed.

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

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

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

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

Revelation of John 14:11

Verse 11. And the smoke of their torment. The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Gen 19:28: "And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace." The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. Jude 1:7.

Ascendeth up. Continually rises from that world of woe.

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

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

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

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

Revelation of John 15:2

Verse 2. And I saw as it were a sea of glass. In Rev 4:6, a similar vision is recorded--"And before the throne there was a sea of glass, like unto a crystal." Rev 4:6. The sea of glass here means a sea, clear, pellucid, like glass: an expanse that seemed to be made of glass. There it was entirely clear; here it is mingled with fire.

Mingled with fire. That is, a portion of the sea was red like fire. It was not all clear and pellucid, as in Rev 4:6, but it was, as it were, a tesselated expanse, composed in part of what seemed to be glass, and in part of a material of a red or fiery colour. In the former case, (Rev 4:6,) the emblem was designed to represent the pure worship of heaven without reference to any other symbolic design, and hence the sea is wholly clear and pellucid; here, in connexion with the purpose of furnishing an appropriate symbol of the Divine Majesty, there is united the idea of punishment on the foes of God, represented by the fiery or red colour. If it is proper, from conjecture, to suggest the meaning of this as an emblem, it would be that the foundation--the main element--of all the Divine dealings is justice or holiness--represented by the portion of the sea that seemed to be glass; and that there was, in this case, intermingled with that, the image of wrath or anger--represented by the portion that was fiery or red. The very sight of the pavement, therefore, on which they stood when worshipping God, would keep before their minds impressive views of his character and dealings. And them that had gotten the victory over the beast. Rev 13:11. That is, they who had gained a victory in times of persecution and temptation; or they whom the "beast" had not been able, by arts or arms, to subdue. The persons referred to here, I suppose, are those who in the long dominion of the Papal power, and amidst all its arts and corruptions--its threats and persecutions--had remained stedfast in the truth, and who might thus be said to have gained a victory--for such victories of piety, virtue, and truth, amidst the corrupting influences of sin and error, and the intimidations of power, are the most important that are gained in this world.

And over his image. Rev 13:14-15; The meaning is, that they had not been led to apostatize by the dread of the power represented here by the "image of the beast." In all the attempts of that power to subdue them--to intimidate them--to induce them to give up their attachment to the truth as it is in Jesus--they had remained stedfast in the faith, and had triumphed.

And over his mark. Rev 13:16. Over all the attempts of the beast to fix his mark upon them, or to designate them as his own.

And over the number of his name. Rev 13:17, Rev 13:18. Over all the attempts to fix upon them that mysterious number which expressed his name. The general sense is, that in times of general error and corruption; when the true friends of Christ were exposed to persecution; when every effort was made to induce them to become the followers of the "beast," and to yield to the corrupt system represented by the "beast," they remained unmoved, and adhered firmly to the truth. The number of such in the aggregate was not small; and with great beauty and propriety they are here represented as rejoicing and giving thanks to God on the overthrow of that corrupt and formidable power.

Stand on the sea of glass. That is, before God. They are now seen in heaven, redeemed and triumphant.

Having the harps of God. Harps that pertained to the worship of God; harps to be employed in his praise. Rev 14:2.

(a) "sea" Rev 4:6 (b) "fire" Isa 4:4,5 (c) "the beast" Rev 13:15-17 (d) "harps" Rev 14:2

Revelation of John 16:2

Verse 2. And the first went. Went forth from heaven, where the seat of the vision was laid.

And poured out his vial upon the earth. That is, upon the land, in contradistinction from the sea, the rivers, the air, the seat of the beast, the sun, as represented in the other vials. In Rev 16:1, the word earth is used in the general sense to denote this world as distinguished from heaven; in this verse it is used in the specific sense, to denote land as distinguished from other things. Compare Mk 4:1, 6:47, Jn 6:21, Acts 27:29,43-44. In many respects there is a strong resemblance between the pouring out of these seven vials, and the sounding of the seven trumpets, in chapters 8 and 9, though they refer to different events. In the sounding of the first trumpet, (Rev 8:7,) it was the earth that was particularly affected, in contradistinction from the sea, the fountains, and the sun: "The first angel sounded, and there followed hail and fire mingled with blood, and they were east upon the earth." Compare Rev 8:8,10,12. In regard to the symbolical meaning of the term earth, considered with reference to Divine judgments, Rev 8:7.

And there fell a noisome and grievous sore. The judgment here is specifically different from that inflicted under the first trumpet, Rev 8:7. There it is said to have been that "the third part of trees was burnt up, and all green grass was burnt up." Here it is that there fell upon men a noisome and grievous sore." The two, therefore, are designed to refer to different events, and to different forms of punishment. The word rendered sore properly denotes a wound, (Hom. Il. xi. 812,) and then, in later writers, an ulcer or sore. It is used in the New Testament only in the following places: Lk 16:21, "the dogs came and licked his sores;" and in Rev 16:2, 11, where it is rendered sore, and sores. It is used in the Septuagint, in reference to the boils that were brought upon the Egyptians, in Ex 9:9-12, and probably De 28:27; in reference to the leprosy, Lev 13:18-20,23; in reference to the boil, ulcer, or elephantiasis brought upon Job, Job 2:7; and in reference to any sore or ulcer, in De 28:35. In all these places it is the translation of the word ? Shehhin--rendered in our English version boil, Ex 9:9-11, Lev 13:18-20,23, 2Kgs 20:7, Job 2:7 Isa 38:21; and botch, De 28:27,35. The proper meaning, therefore, is that of a sore, ulcer, or boil of a severe and painful character; and the most obvious reference in the passage, to one who was accustomed to the language of Scripture, would be to some fearful plague like that which was sent upon the Egyptians. In the case of Hezekiah, (2Kgs 20:7, Isa 38:21,) it was probably used to denote a plague-boil, or the black leprosy. Isa 38:21. The word "noisome" --κακον, evil, bad--is used here to characterize the plague referred to as being peculiarly painful and dangerous. The word grievous--πονηρον, bad, malignant, hurtful--is further used to increase the intensity of the expression, and to characterize the plague as particularly severe. There is no reason to suppose that it is meant that this would be literally inflicted, any more than it is in the next plague, where it is said that the "rivers and fountains became blood." What is obviously meant is, that there would be some calamity which would be well represented or symbolized by such a fearful plague. Upon the men. Though the plague was poured upon "the earth," yet its effects were seen upon "men." Some grievous calamity would befall them, as if they were suddenly visited with the plague.

Which had the mark of the beast. Barnes on "Re 13:16-17". This determines the portion of the earth that was to be afflicted. It was not the whole world; it was only that part of it where the "beast" was honoured. According to the interpretation proposed in chapter 13, this refers to those who are under the dominion of the Papacy.

And upon them which worshipped his image. Rev 13:14,15. According to the interpretation in chapter 13, those are meant who sustained the civil or secular power to which the Papacy gave life and strength, and from which it, in turn, received countenance and protection.

In regard to the application or fulfilment of this symbol, it is unnecessary to say that there have been very different opinions in the world, and that very different opinions still prevail. The great mass of Protestant commentators suppose that it refers to the Papacy; and of those who entertain this opinion, the greater portion suppose that the calamity referred to by the pouring out of this vial is already past, though it is supposed by many that the things foreshadowed by a part of these" vials" are yet to be accomplished. As to the true meaning of the symbol before us, I would make the following remarks:--

(1.) It refers to the Papal power. This application is demanded by the results which were reached in the examination of chapter 13. See the remarks on the "beast" in Barnes on "Re 13:1-2,11", and on the "image of the beast" in Barnes on "Re 13:14-15". This one mighty power existed in two forms closely united, and mutually sustaining each other--the civil or secular, and the ecclesiastical or spiritual. It is this combined and consolidated power-- the Papacy as such--that is referred to here, for this has been the grand Antichristian power in the world.

(2.) It refers to some grievous and fearful calamity which would come upon that power, and which would be like a plague-spot on the human body--something which would be of the nature of a Divine judgment resembling that which came upon the Egyptians for their treatment of the people of God.

(3.) The course of this exposition leads us to suppose that this would be the beginning in the series of judgments which would terminate in the complete overthrow of that formidable power. It is the first of the vials of wrath, and the whole description evidently contemplates a series of disasters which would be properly represented by these successive vials. In the application of this, therefore, we should naturally look for the first of a series of such judgments, and should expect to find some facts in history which would be properly represented by the vial "poured upon the earth."

(4.) In accordance with this representation, we should expect to find such a series of calamities gradually weakening, and finally terminating the Papal power in the world, as would be properly represented by the number seven.

(5.) In regard now to the application of this series of symbolical representations, it may be remarked that most recent expositors--as Elliott, Cunninghame, Keith, Faber, Lord, and others, refer them to the events of the French revolution, as important events in the over- throw of the Papal power; and this, I confess, although the application is attended with some considerable difficulties, has more plausibility than any other explanation proposed. In support of this application, the following considerations may be suggested:--

(a) France, in the time of Charlemagne, was the kingdom to which the Papacy owed its civil organization and its strength--a kingdom to which could be traced all the civil or secular power of the Papacy, and which was, in fact, a restoration or re-construction of the old Roman power--the fourth kingdom of Daniel. Dan 7:24-28 and compare Barnes on "Re 13:3,12-14". The restoration of the old Roman dominion under Charlemagne, and the aid which he rendered to the Papacy in its establishment as to a temporal power, would make it probable that this kingdom would be referred to in the series of judgments that were to accomplish the overthrow of the Papal dominion.

(b) In an important sense, France has always been the head of the Papal power. The king of France has been usually styled, by the popes themselves, "the eldest son of the church." In reference to the whole Papal dominion in former times, one of the principal reliances has been on France, and, to a very large extent, the state of Europe has been determined by the condition of France. "A revolution in France," said Napoleon, "is sooner or later followed by a revolution in Europe."--Alison. Its central position; its power; its direct relation to all the purposes and aims of the Papacy, would seem to make it probable that, in the account of the final destruction of that power, this kingdom would not be overlooked.

(c) The scenes which occurred in the times of the French revolution were such as would be properly symbolized by the pouring out of the first, the second, the third, and the fourth vials. In the passage before us--the pouring out of the first vial--the symbol employed is that of "a noisome and grievous sore"--boil, ulcer, plague-spot- "on the men which had the mark of the beast, and on them which worshipped his image." This representation was undoubtedly derived from the account of the sixth plague on Egypt, (Ex 9:9-11;) and the sense here is, not that this would be literally inflicted on the power here referred to, but that a calamity would come upon it which would be well represented by that, or of which that would be an appropriate emblem. This interpretation is further confirmed by Rev 11:8, where Rome is referred to under the name of Egypt, and where it is clear that we are to look for a course of Divine dealing in regard to the one resembling that which occurred to the other. Rev 11:8. Now this "noisome and grievous sore" would well represent the moral corruption, the pollution, the infidelity, the atheism, the general dissolution of society that preceded and accompanied the French revolution; for that was a universal breaking out of loathsome internal disease--of corruption at the centre--and in its general features might be represented as a universal plague-spot on society, extending over the countries where the beast and his image were principally worshipped. The symbol would properly denote that "tremendous outbreak of social and moral evil, of democratic fury, atheism, and vice, which was specially seen to characterize the French revolution: that of which the ultimate source was in the long and deep-seated corruption and irreligion of the nation; the outward vent, expression, and organ of its Jacobin clubs, and seditious and atheistic publications; the result, the dissolution of all society, all morals, and all religion; with acts of atrocity and horror accompanying, scarce paralleled in the history of men; and suffering and anguish of correspondent intensity throbbing throughout the social mass and corroding it; that which, from France as a centre, spread like a plague throughout its affiliated societies to the other countries of Papal Christendom, and was, wherever its poison was imbibed, as much the punishment as the symptoms of the corruption within." Of this sad chapter in the history of man, it is unnecessary to give any description here. For scenes of horror, pollution, and blood, its parallel has never been found in the history of our race, and as an event in history it was worthy of a notice in the symbols which portrayed the future. The full details of these amazing scenes must be sought in the histories which describe them, and to such works as Alison's History of Europe, and Burke's Letters on a Regicide Peace, the reader must be referred. A few expressions copied from those letters of Mr. Burke, penned with no design of illustrating this passage in the Apocalypse, and no expectation that they would be ever so applied, will show with what propriety the spirit of inspiration suggested the phrase, "a noisome and grievous sore" or plague-spot, on the supposition that the design was to refer to these scenes. In speaking of the revolutionary spirit in France, Mr. Burke calls it "the fever of aggravated Jacobinism," "the epidemic of atheistical fanaticism," "an evil lying deep in the corruptions of human nature," "the malignant French distemper," "a plague, with its fanatical spirit of proselytism, that needed the strictest quarantine to guard against it," whereof though the mischief might be "skimmed over" for a time, yet the result, into whatever country it entered, was "the corruption of all morals," "the decomposition of all society," etc. But it is unnecessary to describe those scenes farther. The "world has them by heart," and they can never be obliterated from the memory of man. In the whole history of the race, there has never been an outbreak of evil that showed so deep pollution and corruption within.

(d) The result of this was to affect the Papacy--a blow, in fact, aimed at that power. Of course, all the infidelity and atheism of the French nation, before so strongly Papal, went just so far in weakening the power of the Papacy; and in the ultimate result it will perhaps yet be found that the horrid outbreaks in the French revolution were the first in the series of providential events that will result in the entire overthrow of that Antichristian power. At all events, it will be admitted, I think, that on the supposition that it was intended that this should be descriptive of the scenes that occurred in Europe at the close of the last century, no more expressive symbol could have been chosen than has been employed in the pouring out of this first vial of wrath.

(b) "Earth" Rev 8:7 (c) "sore" Ex 9:8-11 (d) "mark" Rev 13:15-17

Revelation of John 19:20

Verse 20. 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

Revelation of John 20:4

Verse 4. And I saw thrones--θρονους. See Rev 1:4, 3:21, 4:3-4. John here simply says, that he saw in vision thrones, with persons sitting on them, but without intimating who they were that sat on them. It is not the throne of God that is now revealed, for the word is in the plural number, though the writer does not hint how many thrones there were. It is intimated, however, that these thrones were placed with some reference to pronouncing a judgment, or determining the destiny of some portion of mankind, for it is immediately added, "and judgment was given unto them." There is considerable resemblance, in many respects, between this and the statement in Daniel, (Dan 7:9) "I beheld till the thrones were cast down, and the Ancient of days did sit;" or, as it should be rendered, "I beheld"--that is, I continued to look--"until the thrones were placed or set," to wit, for the purposes of judgment. Dan 7:9 So John here sees, as the termination of human affairs approaches, thrones placed with reference to a determination of the destiny of some portion of the race, as if they were now to have a trial, and to receive a sentence of acquittal or condemnation. The persons on whom this judgment is to pass are specified, in the course of the verse, as those who were "beheaded for the witness of Jesus, who had the word of God, who had not worshipped the beast," etc. The time when this was to occur manifestly was at the beginning of the thousand years.

And they sat upon them. Who sat on them is not mentioned. The natural construction is, that judges sat on them, or that persons sat on them to whom judgment was entrusted. The language is such as would be used on the supposition either that he had mentioned the subject before, so that he would be readily understood, or that, from some other cause, it was so well understood that there was no necessity for mentioning who they were. John seems to have assumed that it would be understood who were meant. And yet to us it is not entirely clear; for John has not before this given us any such intimation that we can determine with certainty what is intended. The probable construction is, that those are referred to to whom it appropriately belonged to occupy such seats of judgment, and who they are is to be determined from other parts of the Scriptures. In Mt 19:28, the Saviour says to his apostles, "When the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." In 1Cor 6:2, Paul asks the question, "Do ye not know that the saints shall judge the world?" The meaning as thus explained is, that Christians will, in some way, be employed in judging the world; that is, that they will be exalted to the right hand of the Judge, and be elevated to a station of honour, as if they were associated with the Son of God in the judgment. Something of that kind is, doubtless, referred to here; and John probably means to say that he saw the thrones placed on which those will sit who will be employed in judging the world. If the apostles are specially referred to, it was natural that John, eminent for modesty, should not particularly mention them, as he was one of them, and as the true allusion would be readily understood. And judgment was given unto them. The power of pronouncing sentence in the case referred to was conferred on them, and they proceeded to exercise that power. This was not in relation to the whole race of mankind, but to the martyrs, and to those who, amidst many temptations and trials, had kept themselves pure. The sentence which is to be passed would seem to be that in consequence of which they are to be permitted to "live and reign with Christ a thousand years." The form of this expressed approval is that of a resurrection and judgment; whether this be the literal mode is another inquiry, and will properly be considered when the exposition of the passage shall have been given.

And I saw the souls of them. This is a very important expression in regard to the meaning of the whole passage. John says he saw the souls-- not the bodies. If the obvious meaning of this be the correct meaning; if he saw the souls of the martyrs, not the bodies, this would seem to exclude the notion of a literal resurrection, and consequently overturn many of the theories of a literal resurrection, and of a literal reign of the saints with Christ during the thousand years of the millennium. The doctrine of the last resurrection, as everywhere stated in the Scripture, is, that the body will be raised up, and not merely that the soul will live, (see 1Cor 15:1 and 1Cor 15:1) and consequently John must mean to refer in this place to something different from that resurrection, or to any proper resurrection of the dead as the expression is commonly understood. The doctrine which has been held, and is held, by those who maintain that there will be a literal resurrection of the saints to reign with Christ during a thousand years, can receive no support from this passage, for there is no ambiguity respecting the word souls--ψυχας--as used here. By no possible construction can it mean the bodies of the saints. If John had intended to state that the saints, as such, would be raised as they will be at the last day, it is clear that he would not have used this language, but would have employed the common language of the New Testament to denote it. The language here does not express the doctrine of the resurrection of the body; and if no other language but this had been used in the New Testament, the doctrine of the resurrection, as now taught and received, could not be established. These considerations make it clear to my mind that John did not mean to teach that there would be a literal resurrection of the saints, that they might live and reign with Christ personally during the period of a thousand years. There was undoubtedly something that might be compared with the resurrection, and that might, in some proper sense, be called a resurrection, (Rev 20:5-6,) but there is not the slightest intimation that it would be a resurrection of the body, or that it would be identical with the final resurrection. John undoubtedly intends to describe some honour conferred on the spirits or souls of the saints and martyrs during this long period, as if they were raised from the dead, or which might be represented by a resurrection from the dead. What that honour is to be, is expressed by their "living and reigning with Christ." The meaning of this will be explained in the exposition of these words; but the word used here is fatal to the notion of a literal resurrection and a personal reign with Christ on the earth.

That were beheaded. The word here used--πελεκιζω--occurs nowhere else in the New Testament. It properly means, to axe, that is, to hew or cut with an axe--from πελεκυς, axe. Hence it means to behead with an axe. This was a common mode of execution among the Romans, and doubtless many of the Christian martyrs suffered in this manner; but "it cannot be supposed to have been the intention of the writer to confine the rewards of martyrs to those who suffered in this particular way; for this specific and ignominious method of punishment is designated merely as the symbol of any and every kind of martyrdom."-- Professor Stuart.

For the witness of Jesus. As witnesses of Jesus; or bearing in this way their testimony to the truth of his religion. Rev 1:9; compare Rev 6:9.

And for the word of God. Rev 1:9.

Which had not worshipped the beast. Who had remained faithful to the principles of the true religion, and had resisted all the attempts made to seduce them from the faith, even the temptations and allurements in the times of the Papacy. See this language explained in Barnes on "Re 13:4".

Neither his image. Barnes on "Re 13:14-15".

Neither had received his mark upon their foreheads, or in their hands. Rev 13:16.

And they lived. εζησαν, from ζαω--to live. Very much, in the whole passage, depends on this word. The meanings given to the word by Professor Robinson (Lex.) are the following:

(a) to live, to have life, spoken of physical life and existence;

(b) to live, that is, to sustain life, to live on or by anything;

(d) to live and prosper; to be blessed. It may be applied to those who were before dead, (Mt 9:18, Mk 16:11, Lk 24:23, Jn 5:25, Acts 1:3) Acts 9:41, but it does not necessarily imply this, nor does the mere use of the word suggest it. It is the proper notion of living, or having life now, whatever was the former state--whether non-existence, death, sickness, or health. The mind, in the use of this word, is fixed on the present as a state of living. It is not necessarily in contrast with a former state as dead, but it is on the fact that they are now alive. As, however, there is reference, in the passage before us, to the fact that a portion of those mentioned had been "beheaded for the witness of Jesus," it is to be admitted that the word here refers, in some sense, to that fact. They were put to death in the body, but their "souls" were now seen to be alive. They had not ceased to be, but they lived and reigned with Christ as if they had been raised up from the dead. And when this is said of the "souls" of those who were beheaded, and who were seen to reign with Christ, it cannot mean

(a) that their souls came to life again--for there is no intimation that they had for a moment ceased to exist; nor

(b) that they then became immortal--for that was always true of them; nor

(c) that there was any literal resurrection of the body, as Professor Stuart (ii. 360, 475, 476) supposes, and as is supposed by those who hold to a literal reign of Christ on the earth, for there is no intimation of the resurrection of the body. The meaning, then, so far as the language is concerned, must be, that there would exist, at the time of the thousand years, a state of things as if the martyrs were raised up from the dead--an honouring of the martyrs as if they should live and reign with Christ. Their names would be vindicated; their principles would be revived; they would be exalted in public estimation above other men; they would be raised to the low rank in which they were held by the world in times of persecution, to a state which might well be represented by their sitting with Christ on the throne of government, and by their being made visible attendants on his glorious kingdom. This would not occur in respect to the rest of the dead--even the pious dead, (Rev 20:5)--for their honours and rewards would be reserved for the great day when all the dead should be judged according to their deeds. In this view of the meaning of this passage, there is nothing that forbids us to suppose that the martyrs will be conscious of the honour thus done to their names, their memory, and their principles on earth, or that this consciousness will increase their joy even in heaven. This sense of the passage is thus expressed, substantially, by Archbishop Whateley, (Essays on the Future State:) "It may signify not the literal raising of dead men, but the raising up of an increased Christian zeal and holiness: the revival in the Christian church, or in some considerable portion of it, of the spirit and energy of the noble martyrs of old, (even as John the Baptist came in the spirit and power of Elias;) so that Christian principles shall be displayed in action throughout the world in an infinitely greater degree than ever before." This view of the signification of the word lived is sustained by its use elsewhere in the Scriptures, and by its common use among men. Thus in this very book, Rev 11:11: "And after three days and an half, the Spirit of life from God entered into them, and they stood upon their feet." So in Ezekiel, in speaking of the restoration of the Jews: "Thus saith the Lord God, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and brought you up out of your graves, and shall put my Spirit in you, and ye shall live," Eze 27:12-14. So in Hos 6:2: "After two days he will revive us, [cause us to live again;] in the third day he will raise us up, and we shall live in his sight." So in the parable of the prodigal son: "This thy brother was dead, and is alive again," Lk 15:32. So in Isa 26:19: "Thy dead men shall live, together with my dead body shall they arise." The following extract from D'Aubigne's History of the Reformation will show how natural it is to use the very language employed here when the idea is intended to be conveyed of reviving former principles as if the men who held them should be raised to life again. It is the language of the martyr John Huss, who, in speaking of himself in view of a remarkable dream that he had, said, "I am no dreamer, but I maintain this for certain, that the image of Christ will never be effaced. They [his enemies] have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself. The nation that loves Christ will rejoice at this. And I, awaking from among the dead, and rising, so to speak, from my grave, shall leap with great joy." So a Brief addressed by Pope Adrian to the Diet at Nuremberg, contains these words: "The heretics Huss and Jerome are now alive again in the person of Martin Luther." For a further illustration of the passage, see the remarks which follow

(b) on the state of things which may be expected to exist in the time referred to in Rev 20:4-6.

And reigned with Christ. Were exalted in their principles, and in their personal happiness in heaven, as if they occupied the throne with him, and personally shared his honours and his triumphs. Who can tell, also, whether they may not be employed in special services of mercy, in administering the affairs of his government during that bright and happy period?

A thousand years. During the period when Satan will be bound, and when the true religion will have the ascendency in the earth. Barnes on "Re 20:2".

(a) "thrones" Dan 7:9, Lk 22:30 (b) "judgment" 1Cor 6:2,3 (c) "souls" Rev 6:9 (a) "reigned" Rev 5:10