Rev 11:17, 15:3, 16:7, 14, 19:6, 15, 21:22 | Barnes | STEP | Verse 17. Saying, We give thee thanks . We, as the representatives of the church, and as identified in our feelings with it, ( ) acknowledge thy goodness in thus delivering the church from all its troubles, and, having conducted it through the times of fiery persecution, thus establishing it upon the earth. The language here used is an expression of their deep interest in the church, and of the fact that they felt themselves identified with it. They, as representatives of the church, would of course rejoice in its prosperity and final triumph. O Lord God Almighty . Referring to God as all-powerful, because it was by his omnipotent arm alone that this great work had been accomplished. Nothing else could have defended the church in its many trials; nothing else could have established it upon the earth. Which art, and wast, and art to come . The eternal One, always the same. . The reference here is to the fact that God, who had thus established his church on the earth, is unchanging. In all the revolutions which occur on the earth, he always remains the same. What he was in past times he is now; what he is now he always will be. The particular idea suggested here seems to be, that he had now shown this by having caused his church to triumph; that is, he had shown that he was the same God who had early promised that it should ultimately triumph; he had carried forward his glorious purposes without modifying or abandoning them amidst all the changes that had occurred in the world; and he had thus given the assurance that he would now remain the same, and that all his purposes in regard to his church would be accomplished. The fact that God remains always unchangeably the same is the sole reason why his church is safe, or why any individual member of it is kept and saved. Compare . Because thou hast taken to thee thy great power . To wit, by setting up thy kingdom over all the earth. Before that, it seemed as if he had relaxed that power, or had given the power to others. Satan had reigned on the earth. Disorder, anarchy, sin, rebellion, had prevailed. It seemed as if God had let the reins of government fall from his hand. Now, he came forth as if to resume the dominion over the world, and to take the sceptre into his own hand, and to exert his great power in keeping the nations in subjection. The setting up of his kingdom all over the world, and causing his laws everywhere to be obeyed, will be among the highest demonstrations of Divine power. Nothing can accomplish this but the power of God; when that power is exerted nothing can prevent its accomplishment. And hast reigned . Professor Stuart, "and shown thyself as king;" that is, "hast become king, or acted as a king." The idea is, that he had now vindicated his regal power, ( Rob. Lex .;) that is, he had now set up his kingdom on the earth, and had truly begun to reign. One of the characteristics of the millennium--and indeed the main characteristic--will be, that God will be everywhere obeyed; for when that occurs, all will be consummated that properly enters into the idea of the millennial kingdom. (b) "which art" (c) "hast reigned"

Revelation of John 11:17

Verse 17. Saying, We give thee thanks. We, as the representatives of the church, and as identified in our feelings with it, (Rev 4:4) acknowledge thy goodness in thus delivering the church from all its troubles, and, having conducted it through the times of fiery persecution, thus establishing it upon the earth. The language here used is an expression of their deep interest in the church, and of the fact that they felt themselves identified with it. They, as representatives of the church, would of course rejoice in its prosperity and final triumph.

O Lord God Almighty. Referring to God as all-powerful, because it was by his omnipotent arm alone that this great work had been accomplished. Nothing else could have defended the church in its many trials; nothing else could have established it upon the earth.

Which art, and wast, and art to come. The eternal One, always the same. Rev 1:8. The reference here is to the fact that God, who had thus established his church on the earth, is unchanging. In all the revolutions which occur on the earth, he always remains the same. What he was in past times he is now; what he is now he always will be. The particular idea suggested here seems to be, that he had now shown this by having caused his church to triumph; that is, he had shown that he was the same God who had early promised that it should ultimately triumph; he had carried forward his glorious purposes without modifying or abandoning them amidst all the changes that had occurred in the world; and he had thus given the assurance that he would now remain the same, and that all his purposes in regard to his church would be accomplished. The fact that God remains always unchangeably the same is the sole reason why his church is safe, or why any individual member of it is kept and saved. Compare Mal 3:6.

Because thou hast taken to thee thy great power. To wit, by setting up thy kingdom over all the earth. Before that, it seemed as if he had relaxed that power, or had given the power to others. Satan had reigned on the earth. Disorder, anarchy, sin, rebellion, had prevailed. It seemed as if God had let the reins of government fall from his hand. Now, he came forth as if to resume the dominion over the world, and to take the sceptre into his own hand, and to exert his great power in keeping the nations in subjection. The setting up of his kingdom all over the world, and causing his laws everywhere to be obeyed, will be among the highest demonstrations of Divine power. Nothing can accomplish this but the power of God; when that power is exerted nothing can prevent its accomplishment.

And hast reigned. Professor Stuart, "and shown thyself as king;" that is, "hast become king, or acted as a king." The idea is, that he had now vindicated his regal power, (Rob. Lex.;) that is, he had now set up his kingdom on the earth, and had truly begun to reign. One of the characteristics of the millennium--and indeed the main characteristic--will be, that God will be everywhere obeyed; for when that occurs, all will be consummated that properly enters into the idea of the millennial kingdom.

(b) "which art" Rev 16:5 (c) "hast reigned" Rev 19:6

Revelation of John 15:3

Verse 3. And they sing the song of Moses the servant of God. A song of thanksgiving and praise, such as Moses taught the Hebrew people to sing after their deliverance from Egyptian bondage See Exodus 15. The meaning here is not that they would sing that identical song, but that as Moses taught the people to celebrate their deliverance with an appropriate hymn of praise, the redeemed would celebrate their delivery and redemption in a similar manner. There is an obvious propriety here in referring to the "song of Moses," because the circumstances are very similar; the occasion of the redemption from that formidable Antichristian power here referred to had a strong resemblance to the rescue from Egyptian bondage.

And the song of the Lamb. The hymn which is sung in honour of the Lamb, as their great deliverer. Compare Barnes on "Re 5:9", seq.

Saying, Great and marvellous are thy works. Rev 15:1. The meaning is, that great power was evinced in redeeming them; and that the interposition of the Divine goodness in doing it was marvellous, or was such as to excite wonder and admiration.

Lord God Almighty. This would seem to mean the same thing as the expression so common in the Old Testament, "Jehovah, God of hosts." The union of these appellations gives solemnity and impressiveness to the ascription of praise, for it brings into view the fact that he whose praise is celebrated is Lord--the JEHOVAH--the uncreated and eternal One; that he is God--the creator, upholder, and sovereign of all things; and that he is Almighty--having all power in all worlds. All these names and attributes are suggested when we think of redemption; for all the perfections of a glorious God are suggested in the redemption of the soul from death. It is the Lord--the Ruler of all worlds; it is God-- the Maker of the race, and the Father of the race, who performs the work of redemption; and it is a work which could be accomplished only by one who is Almighty. Just and true. The attributes of justice and truth are brought prominently into view also in the redemption of man. The fact that God is just, and that in all this work he has been careful to maintain his justice, (Rom 3:26;) and the fact that he is true to himself, true to the creation, true to the fulfilment of all his promises, are prominent in this work, and it is proper that these attributes should be celebrated in the songs of praise in heaven.

Are thy ways. Thy ways or dealings with us, and with the enemies of the church. That is, all the acts or "ways" of God in the redemption of his people had been characterized by justice and truth.

Thou King of saints. King of those who are holy; of all who are redeemed and sanctified. The more approved reading here, however, is King of nations--οβασιλευςτωνεθνων--instead of King of saints--τωναγιων. So it is read in the critical editions of Griesbach, Tittmann, and Hahn. The sense is not materially affected by the difference in the reading.

(e) "Moses" Ex 16:1-19, De 32:1-43 (f) "Lamb" Rev 14:3 (g) "Thy ways" Rev 14:3 (1) "saints" "nations" or "ages"

Revelation of John 16:7

Verse 7. And I heard another. Evidently another angel, though this is not specified.

Out of the altar. Either the angel of the altar--that is, who presided over the altar, (Prof. Stuart;) or an angel whose voice seemed to come from the altar. The sense is essentially the same. The writer seemed to hear a voice coming from the altar responding to what had just been said in regard to the judgment of God, or to his righteousness in bringing the judgment upon men, Rev 16:5. This was evidently the voice of some one who was interested in what was occurring, or to whom these things particularly appertained; that is, one who was particularly connected with the martyrs referred to, whose blood was now, as it were, to be avenged. We are naturally reminded by this of the martyr-scene in Rev 6:9-11, in the opening of the fifth seal, though it cannot be supposed that the same events are referred to. There "the souls of those that had been slain for the word of God" are represented as being "under the altar," and as crying to God to "avenge their blood on them who dwelt on the earth." Here a voice is heard with reference to martyrs, as of one interested in them, ascribing praise to God for having brought a righteous judgment on those who had shed the blood of the saints. They are both, for similar reasons, connected with the "altar," and the voice is heard proceeding from the same source. In regard to the meaning of the word altar here, and the reason why the martyrs are represented in connexion with it, Rev 6:9.

True and righteous are thy judgments. Responding to what is said in Rev 16:5. That is, God is "true" or faithful to his promises made to his people, and "righteous" in the judgments which he has now inflicted. These judgments had come upon those who had shed the blood of the martyrs, and they were just.

In regard to the application of this, there are several things to be said. The following points are clear:

(a) That this judgment would succeed the first mentioned, and apparently at a period not remote.

(b) It would occur in a region where there had been much persecution.

(d) It would be a just retribution for the bloody persecutions which had occurred there. The question now is, where we shall find the fulfilment of this, assuming that the explanation of the pouring out of the first vial is correct. And here, I think; there can be no mistake in applying it to the events bearing on the Papacy, and the Papal powers, which followed the French revolution. The next material event, after that revolution, was the invasion of Italy, where Napoleon began his career of victories, and where he first acquired his fame. At this stage of my examination of this passage, I looked into Alison's History of Europe, to see what events, in fact, the followed the scenes of confusion, crime, blood, atheism, and pollution in French revolution, and I found that the next chapters in these eventful scenes were such as would be well represented by the vial poured upon the rivers and fountains, and by their being turned into blood. The detail would be too long for my limits, and I can state merely a summary of a few of the chapters in that History. Chapter 19 contains the "History of the French Republic from the fall of Robespierre to the establishment of the Directory"-- comprising properly the closing scenes of "the Reign of Terror," Chapter 20 contains an account of the campaign in Italy in 1796, embracing, as stated in the summing up of contents in this chapter, the "Battles of Montenotte, Millesimo, Dego; the passage of the bridge of Lodi, and fall of Milan; the siege of Mantua, and the battle of Castiglione; the battles of Caldero and Arcola; and the battles of Rivoli and Mantua." This is followed (chapter 23) With an account of the campaign of 1797, which closed with the fall of Venice; and this is followed (chapter 26) with an account of the Invasion of Switzerland etc. It is unnecessary to dwell on the details of the wars which followed the French revolution, on the Rhine, the Po, and the Alpine streams of Piedmont and Lornhardy. The slightest acquaintance with that history will show the propriety of the following remarks:

(a) These wars occurred in regions under the influence of the Papacy, for these were all Papal states and territories.

(b) These scenes followed closely on the French revolution, and grew out of it as a natural consequence, and would be properly represented as a second "vial" poured out immediately after the first.

(c) The country is such as here supposed--"of rivers and fountains"-- for, being mostly a mountainous region, it abounds with springs, and fountains, and streams. Indeed, on the supposition that this is the land referred to, a more appropriate description could not have been given of it than is found in this passage. One has only to look upon a map of Northern Italy to see that there is no other portion of the world which would more naturally be suggested when speaking of a country abounding in "rivers and fountains of water." The annexed admirable Map of this region, for which I am indebted to the work of Dr. Alexander Keitk, on the Signs of the Time, will clearly illustrate this passage, and the corresponding passage in Rev 8:10-11. Let any one look at the Po and its tributaries on the Map, and then read with attention the twentieth chapter of Alison's History of Europe, (vol. i, pp. 391-424,) and he will be struck with the appropriateness of the description on the supposition that this portion of the book of Revelation was designed to refer to these scenes; for he cannot but see that the battles there described were fought in a country in every way corresponding with the statement here,

(d) This country corresponds with the description here given in another respect. In Rev 16:5-6, there is a tribute of praise rendered to God, in view of these judgments, because he was righteous in bringing them upon a land where the blood of saints and prophets had been shed--a land of martyrs. Now this is applicable to the circumstances supposed, not of only in the sense that Italy in general had been the land where the blood martyrs had been shed--the land of Roman persecution, alike under Paganism and the Papacy--but true in a more definite sense from the fact that this was the very region where the persecutions against the Waldenses and the Albigenses had been carried on--the valleys of Piedmont. In the times of Papal persecution these valleys had been made to flow with the blood of the saints; and it seemed, at least, to be a righteous retribution that these desolations of war, these conflagrations, and these scenes of carnage, should occur in that very land, and that the very fountains and streams which had before been turned into blood by the slaughter of the friends of the Saviour, should now be reddened with the blood of men slain in battle. This is, perhaps, what John saw in vision: a land where persecution had raged, and the blood of the holy had flowed freely, and then the same land brought under the awful judgments of God, and the fountains and streams reddened with the blood of the slain. There was a propriety, therefore, that a voice should be heard ascribing righteousness to God for avenging the blood of the saints, (Rev 16:5-6,) and that another voice should be heard from the "altar" of the martyrs (Rev 16:7) responding and saying, "Even so, Lord God Almighty, true and righteous are thy judgments."

(e) It may be added, to show the propriety of this, that this was one of the series of events which will be found in the end to have contributed to the overthrow of the Papal power: for a blow was struck in the French invasion of Italy from which Rome has never recovered, and sentiments were diffused as the result in favour of liberty which it has been difficult ever since to suppress, and which are destined yet to burst out in favour of freedom, and to be one of the means of the final destruction of the power. Compare Alison's History of Europe, vol. i. p. 403.

(d) "Lord God Almighty" Rev 15:3, 19:2

Revelation of John 16:14

Verse 14. For they are the spirits of devils. On the meaning of the word used here, Rev 9:20. It is used here, as it is in Rev 9:20, in a bad sense as denoting evil spirits. Compare Barnes on "Mt 4:1-2,24".

Working miracles. Working what seemed to be miracles; that is, such wonders as to deceive the world with the belief that they were miracles. Rev 13:13-14, where the same power is ascribed to the "beast."

Which go forth unto the kings of the earth. Which particularly affect and influence kings and rulers. No class of men have been more under the influence of Pagan superstition, Mohammedan delusion, or the Papacy, than kings and princes. We are taught by this passage that this will continue to be so in the circumstances referred to.

And of the whole world. That is, so far that it might be represented as affecting the whole world--to wit, the Heathen, the Mohammedan, and the Papal portions of the earth. These still embrace so large a portion of the globe, that it might be said that what would affect those powers now would influence the whole world.

To gather them. Not literally to assemble them all in one place, but so to unite and combine them that it might be represented as an assembling of the hosts for battle.

To the battle of that great day of God Almighty. Not the day of judgment, but the day which would determine the ascendency of true religion in the world--the final conflict with those powers which had so long opposed the gospel. It is not necessary to suppose that there would be a literal "battle," in which God would be seen to contend with his foes; but there would be that which might be properly represented as a battle. That is, there would be a combined struggle against the truth, and in that God would appear by his Providence and Spirit on the side of the church, and would give it the victory. It accords with all that has occurred in the past, to suppose that there will be such a combined struggle before the church shall finally triumph in the world.

(d) "devils" 1Timm 4:1 (e) "miracles" 2Thes 2:9 (f) "whole world" 1Jn 5:19 (g) "battle" Rev 19:19

Revelation of John 19:6

Verse 6. And I heard as it were the voice of a great multitude. In Rev 19:1, he says that he "heard a great voice of much people;" here he says he "heard as it were a voice of great multitude." That is, in the former case he heard a shout that he at once recognised as the voice of a great multitude of persons; here he says that he heard a sound not distinctly recognised at first as such, but which resembled such a shout of a multitude. In the former case it was distinct; here it was confused--bearing a resemblance to the sound of roaring waters, or to muttering thunder, but less distinct than the former. This phrase would imply

(a) a louder sound; and

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

And as the voice of many waters. The comparison of the voices of a host of people with the roar of mighty waters is not uncommon in the Scriptures. Isa 17:12 Isa 17:13. So in Homer-- "The monarch spoke, and straight a murmur rose,

Loud as the surges when the tempest blows;

That dash'd on broken rocks tumultuous roar,

And foam and thunder on the stony shore."

And as the voice of mighty thunderings. The loud, deep, heavy voice of thunder. The distant shouts of a multitude may properly be represented by the sound of heavy thunder.

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

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

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

Revelation of John 19:15

Verse 15. And out of his mouth goeth a sharp sword. Rev 1:16. In that place the sword seems to be an emblem of his words or doctrines, as penetrating the hearts of men; here it is the emblem of a work of destruction wrought on his foes.

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

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

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

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

Revelation of John 21:22

Verse 22. And I saw no temple therein. No structure reared expressly for the worship of God; no particular place where he was adored. It was all temple--nothing but a temple. It was not like Jerusalem, where there was but one house reared expressly for Divine worship, and to which the inhabitants repaired to praise God; it was all one great temple reared in honour of his name, and where worship ascended from every part of it. With this explanation, this passage harmonizes with what is said in Rev 2:12, 7:15.

For the Lord God Almighty and the Lamb are the temple of it. They are present in all parts of it in their glory; they fill it with light; and the splendour of their presence may be said to be the temple. The idea here is, that it would be a holy world--all holy. No particular portion would be set apart for purposes of public worship, but in all places God would be adored, and every portion of it devoted to the purposes of religion.