Rev 12:4, 7, 13, 16-17, 13:2, 4, 11, 16:13 | Barnes | STEP | Verse 4. And his tail drew the third part of the stars of heaven . The word rendered drew --συρω--means to draw, drag, haul . Professor Stuart renders it "drew along;" and explains it as meaning that "the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin." So Daniel, ( ) speaking of the little horn, says that "it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground." . The main idea here undoubtedly is that of power , and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected. A power that would sweep them all away would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air--a monster extended along the sky--and one- third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence,--all the conditions here referred to would be fulfilled. Now it so happens that at a time when the "dragon" had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of things did exist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. "Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other A.D. 337, on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius. "In two- thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before."--Elliott, ii. 17. I do not deem it absolutely essential, however, in order to a fair exposition of this passage, that we should be able to refer to minute historical facts with names and dates. A sufficient fulfilment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favour shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe. And the dragon stood before the woman which was ready to be delivered, for to devour her child . To prevent the increase and spread of the church in the world. (a) "tail"

Revelation of John 12:4

Verse 4. And his tail drew the third part of the stars of heaven. The word rendered drew--συρω--means to draw, drag, haul. Professor Stuart renders it "drew along;" and explains it as meaning that "the danger is represented as being in the upper region of the air, so that his tail may be supposed to interfere with and sweep down the stars, which, as viewed by the ancients, were all set in the visible expanse or welkin." So Daniel, (Dan 8:10) speaking of the little horn, says that "it waxed great, even to the host of heaven, and it cast down some of the host and of the stars to the ground." Dan 8:10. The main idea here undoubtedly is that of power, and the object of John is to show that the power of the dragon was as if it extended to the stars, and as if it dragged down a third part of them to the earth, or swept them away with its tail, leaving two-thirds unaffected. A power that would sweep them all away would be universal; a power that would sweep away one-third only would represent a dominion of that extent only. The dragon is represented as floating in the air--a monster extended along the sky--and one- third of the whole expanse was subject to his control. Suppose, then, that the dragon here was designed to represent the Roman Pagan power; suppose that it referred to that power about to engage in the work of persecution, and at a time when the church was about to be greatly enlarged, and to fill the world; suppose that it referred to a time when but one-third part of the Roman world was subject to Pagan influence, and the remaining two-thirds were, for some cause, safe from this influence,--all the conditions here referred to would be fulfilled. Now it so happens that at a time when the "dragon" had become a common standard in the Roman armies, and had in some measure superseded the eagle, a state of things did exist which well corresponds with this representation. There were times under the emperors when, in a considerable part of the empire, after the establishment of Christianity, the church enjoyed protection, and the Christian religion was tolerated, while in other parts Paganism still prevailed, and waged a bitter warfare with the church. "Twice, at least, before the Roman empire became divided permanently into the two parts, the Eastern and the Western, there was a tripartite division of the empire. The first occurred A.D. 311, when it was divided between Constantine, Licinius, and Maximin; the other A.D. 337, on the death of Constantine, when it was divided between his three sons, Constantine, Constans, and Constantius. "In two- thirds of the empire, embracing its whole European and African territory, Christians enjoyed toleration; in the other, or Asiatic portion, they were still, after a brief and uncertain respite, exposed to persecution, in all its bitterness and cruelty as before."--Elliott, ii. 17. I do not deem it absolutely essential, however, in order to a fair exposition of this passage, that we should be able to refer to minute historical facts with names and dates. A sufficient fulfilment is found if there was a period when the church, bright, glorious, and prosperous, was apparently about to become greatly enlarged, but when the monstrous Pagan power still held its sway over a considerable part of the world, exposing the church to persecution. Even after the establishment of the church in the empire, and the favour shown to it by the Roman government, it was long before the Pagan power ceased to rage, and before the church could be regarded as safe.

And the dragon stood before the woman which was ready to be delivered, for to devour her child. To prevent the increase and spread of the church in the world.

(a) "tail" Isa 9:15

Revelation of John 12:7

Verse 7. And there was war in heaven. There was a state of things existing in regard to the woman and the child--the church in the condition in which it would then be--which would be well represented by a war in heaven; that is, by a conflict between the powers of good and evil, of light and darkness. Of course, it is not necessary to under stand this literally, any more than the other symbolical representations in the book. All that is meant is, that a vision passed before the mind of John as if there was a conflict, in regard to the church, between the angels in heaven and Satan. There is a vision of the persecuted church--of the woman fleeing into the desert-- and the course of the narrative is here interrupted by going back (Rev 12:7-13) to describe the conflict which led to this result, and the fact that Satan, as it were cast out of heaven, and unable to achieve a victory there, was suffered to vent his malice against the church on earth. The seat of this warfare is said to be heaven. This language sometimes refers to heaven as it appears to us--the sky--the upper regions of the atmosphere, and some have supposed that was the place of the contest. But the language in Rev 11:19, 12:1, Rev 11:19; Rev 12:1, would rather lead us to refer it to heaven considered as lying beyond the sky. This accords, too, with other representations in the Bible, where Satan is described as appearing before God, and among the sons of God. Of course, this is not to be understood as a real transaction, but as a symbolical representation of the contest between good and evil--as if there was a war waged in heaven between Satan and the leader of the heavenly hosts.

Michael. There have been very various opinions as to who Michael is. Many Protestant interpreters have supposed that Christ is meant. The reasons usually alleged for this opinion, many of which are very fanciful, may be seen in Hengstenberg, (Die Offenbarung des heiliges Johannes,) i. 611-622. The reference to Michael here is probably derived from Dan 10:13, 12:1. In those places he is represented as the guardian angel of the people of God, and it is in this sense, I apprehend, that the passage is to be understood here. There is no evidence in the name itself, or in the circumstances referred to, that Christ is intended; and if he had been, it is inconceivable why he was not referred to by his own name, of by some of the usual appellations which John gives him. Michael, the archangel, is here represented as the guardian of the church, and as contending against Satan for its protection. Compare Dan 10:13. This representation accords with the usual statements in the Bible respecting the interposition of the angels in behalf of the church, (Heb 1:14) and is one which cannot be proved to be unfounded. All the analogies which throw any light on the subject, as well as the uniform statements of the Bible, lead us to suppose that good beings of other worlds feel an interest in the welfare of the redeemed church below.

And his angels. The angels under him. Michael is represented as the archangel, and all the statements in the Bible suppose that the heavenly hosts are distributed into different ranks and orders. See Barnes on "Jude 1:9; Eph 1:21". If Satan is permitted to make war against the church, there is no improbability in supposing that, in those higher regions where the war is carried on, and in those aspects of it which lie beyond the power and the knowledge of man, good angels should be employed to defeat his plans.

Fought. Jude 1:9.

Against the dragon. Against Satan. Rev 12:3.

And the dragon fought and his angels. That is, the master-spirit-- Satan, and those under him. Mt 4:1. Of the nature of this warfare, nothing is definitely stated. Its whole sphere lies beyond mortal vision, and is carried on in a manner of which we can have little conception. What weapons Satan may use to destroy the church, and in what way his efforts may be counteracted by holy angels, are points on which we can have little knowledge. It is sufficient to know that the fact of such a struggle is not improbable, and that Satan is successfully resisted by the leader of the heavenly host.

Revelation of John 12:13

Verse 13. And when the dragon saw that he was cast unto the earth. That is, when Satan saw that he was doomed to discomfiture and overthrow, as if he had been cast out of heaven; when he saw that his efforts must be confined to the earth, and that only for a limited time, he "persecuted the woman," and was more violently enraged against the church on earth.

He persecuted the woman which brought forth the man child. Rev 12:5. The child is represented as safe; that is, the ultimate progress and extension of the church was certain, But Satan was permitted still to wage a warfare against the church-- represented here by his wrath against the woman, and by her being constrained to flee into the wilderness. It is unnecessary to say that, after the Pagan persecutions ceased, and Christianity was firmly established in the empire; after Satan saw that all hope of destroying the church in that manner was at an end, his enmity was vented in another form--in the rise of the Papacy, and in the persecutions under that--in opposition to spiritual religion no less determined and deadly than that which had been waged by Paganism.

Revelation of John 12:16-17

Verse 16. And the earth helped the woman. The earth seemed to sympathize with the woman in her persecutions, and to interpose to save her. The meaning is, that a state of things would exist in regard to the church thus driven into obscurity, which would be well represented by what is here said to occur. It was cut off from human aid. It was still in danger; still persecuted. In this state, it was nourished from some unseen source. It was enabled to avoid the direct attacks of the enemy, and when he attacked it in a new form, a new mode of intervention in its behalf was granted, as if the earth should open and swallow up a flood of water. We are not, therefore, to look for any literal fulfilment of this, as if the earth interposed in some marvellous way to aid the church. The sense is, that, in that state of obscurity and solitude, the Divine interposition was manifested, in an unexpected manner, as if when an impetuous stream was rolling along that threatened to sweep everything away, a chasm should suddenly open in the earth and absorb it. During the dark ages, many such interventions occurred, saving the church from utter destruction. Over-flowing waters are often in the Scriptures an emblem of mighty enemies. Ps 124:2-5, "If it had not been the Lord who was on our side, when men rose up against us; then they had swallowed us up quick, when their wrath was kindled against us: then the waters had overwhelmed us, the stream had gone over our soul: then the proud waters had gone over our soul." Ps 18:16, "He sent from above, he took me, he drew me out of many waters." Jer 47:2, "Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land," etc. Compare Jer 46:7-8. Isa 8:7-8.

And the earth opened her mouth. A chasm was made sufficient to absorb the waters. That is, John saw that the church was safe from this attack, and that, in order to preserve it, there was an interposition as marked and wonderful as if the earth should suddenly open and swallow up a mighty flood. Verse 17. And the dragon was wroth with the woman. This wrath had been vented by his persecuting her, (Rev 12:13;) by his pursuing her; and by his pouring out the flood of water to sweep her away, (Rev 12:15,) and the same wrath was now vented against her children. As he could not reach and destroy the woman herself, he turned his indignation against all who were allied to her. Stripped of the imagery, the meaning is, that as he could not destroy the church as such, he vented his malice against all who were the friends of the church, and endeavoured to destroy them. "The church, as such, he could not destroy; therefore he turned his wrath against individual Christians, to bring as many of them as possible to death."-De Wette. And went to make war with the remnant of her seed. No mention is made before of his persecuting the children of the woman except his opposition to the "man child," which she bore, Rev 12:1-4. The "woman" represents the church, and the phrase "the remnant of her seed" must refer to her scattered children, that is, to the scattered members of the church, wherever they could be found. The reference here is to persecutions against individuals, rather than a general persecution against the church itself, and all that is here said would find an ample fulfilment in the vexations and troubles of individuals in the Roman communion in the dark ages, when they evinced the spirit of pure, evangelical piety; in the cruelties practised in the Inquisition on individual Christians under the plea that they were heretics; and in the persecutions of such men as Wycliffe, John Huss, and Jerome of Prague. This warfare against individual Christians was continued long in the Papal church, and tens of thousands of true friends of the Saviour suffered every form of cruelty and wrong as the result.

Which keep the commandments of God. Who were true Christians. This phrase characterizes correctly those who, in the dark ages, were the friends of God, in the midst of abounding corruption.

And have the testimony of Jesus Christ. That is, they bore a faithful testimony to his truth, or were real martyrs. See Rev 2:13.

The scene, then, in this chapter is this: John saw a most beautiful woman, suitably adorned, representing the church as about to be enlarged, and to become triumphant in the earth. Then he saw a great red monster, representing Satan, about to destroy the church: the Pagan power, infuriated, and putting forth its utmost energy for its destruction. He then saw the child caught up into heaven, denoting that the church would be ultimately safe, and would reign over all the world. Another vision appears. It is that of a contest between Michael, the protecting angel of the people of God, and the great foe, in which victory declares in favour of the former, and Satan suffers a discomfiture, as if he were cast from heaven to earth. Still, however, he is permitted for a time to carry on a warfare against the church, though certain that he would be ultimately defeated. He puts forth his power, and manifests his hostility, in another form-- that of the Papacy--and commences a new opposition against the spiritual church of Christ. The church is, however, safe from that attempt to destroy it, for the woman is represented as fleeing to the wilderness beyond the power of the enemy, and is there kept alive. Still filled with rage, though incapable of destroying the true church itself, he turns his wrath, under the form of Papal persecutions against individual Christians, and endeavours to cut them off in detail.

This is the general representation in this chapter, and on the supposition that it was designed to represent the various forms of opposition which Satan would make to the church of Christ, under Paganism and the Papacy, it must be admitted, I think, that no more expressive or appropriate symbols could have been chosen. This fact should be allowed to have due influence in confirming the interpretation suggested above; and if it be admitted to be a correct interpretation, it is conclusive evidence of the inspiration of the book. Further details of this opposition of Satan to the church under the Papal form of persecution are made in the subsequent chapters.

(b) "woman" Gen 3:15

Revelation of John 13:2

Verse 2. And the beast which I saw was like unto a leopard. For a description of the leopard, Dan 7:6. It is distinguished for bloodthirstiness and cruelty, and thus becomes all emblem of a fierce, tyrannical power. In its general character it resembles a lion, and the lion and the leopard are often referred to together. In this description, it is observable that John has combined in one animal or monster, all those which Daniel brought successively on the scene of action as representing different empires. Thus in Daniel (Dan 7:2-7) the lion is introduced as the symbol of the Babylonian power; the bear, as the symbol of the Medo-Persian; the leopard, as the symbol of the Macedonian; and a nondescript animal, fierce, cruel, and mighty, with two horns, as the symbol of the Roman. Dan 7:2-7. In John there is one animal representing the Roman power, as if it were made up of all these: a leopard with the feet of a bear, and the mouth of a lion, with two horns, and with the general description of a fierce monster. There was an obvious propriety in this, in speaking of the Roman power, for it was, in fact, made up of the empires represented by the other symbols in Daniel, and "combined in itself all the elements of the terrible and the oppressive, which had existed in the aggregate in the other great empires that preceded it." At the same time, there was an obvious propriety in the symbol itself; for the bloodthirstiness and cruelty of the leopard would well represent the ferocity and cruelty of the Roman power, especially as John saw it here as the great antagonistic power of the true church, sustaining the Papal claim, and thirsting for blood.

And his feet were as the feet of a bear. Dan 7:5. The idea here seems to be that of strength, as the strength of the bear resides much in its feet and claws. At the same time, there is the idea of a combination of fierce qualities--as if the bloodthirstiness, the cruelty, and the agility of the leopard were united with the strength of the bear.

And his mouth as the mouth of a lion. Dan 7:4. The mouth of the lion is made to seize and hold its prey, and is indicative of the character of the animal as a beast of prey. John has thus brought together the qualities of activity, bloodthirstiness, strength, ferocity, all as symbolical of the power that was intended to be represented. It is hardly necessary to say that this description is one that would apply well, in all respects, to Rome; nor is it necessary to say, that if it be supposed that he meant to refer to Rome, this is such a description as he would have adopted.

And the dragon. Rev 12:3.

Gave him his power. Satan claimed, in the time of the Saviour, all power over the kingdoms of the world, and asserted that he could give them to whomsoever he pleased. Mt 4:8-9. How far the power of Satan in this respect may extend, it may not be possible to determine; but it cannot be doubted that the Roman power seemed to have such an origin, and that in the main it was such as, on that supposition, it would be. In its arrogance and haughtiness--in its thirst for dominion--in its persecutions--it had such characteristics as we may suppose Satan would originate. If, therefore, as the whole connexion leads us to suppose this refers to the Roman secular power, considered as the support of the Papacy, there is the most evident propriety in the representation.

And the seat. θρονον. Hence our word throne. The word properly means a seat; then a high seat; then a throne, as that on which a king sits. Here it refers to this power as exercising dominion on the earth.

And great authority. The authority was great. It extended over a large part of the earth, and alike in its extent and character, it was such as we may suppose Satan would set up in the world.

Revelation of John 13:4

Verse 4. And they worshipped the dragon which gave power unto the beast. Rev 12:3; Rev 13:2. That is, they in fact worshipped him. The word worship--τροσκυνεω--is not always, however, used in a religious sense. It means, properly, to kiss; to kiss towards any one; that is, to kiss his own hand and to extend it towards a person, in token of respect and homage.-- Rob. Lex. Compare Job 31:27. Then it means to show respect to one who is our superior; to kings and princes; to parents; and pre-eminently to God. Mt 2:2. The word may be used here to mean that homage or reverence, as to a higher power, was rendered to the "dragon;" not strictly that he was openly worshipped in a religious sense as God. Can any one doubt that this was the case under Papal Rome; that the power which was set up under that entire domination, civil and ecclesiastical, was such as Satan approved, and such as he sought to have established on the earth? And can any one doubt that the homage thus rendered, so contrary to the law of God, and so much in derogation of his claims, was in fact homage rendered to this presiding spirit of evil?

And they worshipped the beast. That is, they did it, as is immediately specified, by saying that he was incomparable and invincible; in other words, that he was superior to all others, and that he was almighty. For the fulfilment of this, 2Thes 2:4.

Who is like unto the beast? That is, he is to be regarded as unequalled and as supreme. This was, in fact, ascribing honours to him which belonged only to God; and this was the manner in which that civil and secular power was regarded in the period here supposed to be referred to. It was the policy of rulers and princes in those times to augment in every way possible the respect in which they were held; to maintain that they were the vicegerents of heaven; to claim for themselves sacredness of character and of person; and to secure from the people a degree of reverence which was in fact idolatrous. Never was this more marked than in the times when the Papacy had the ascendency, for it was its policy to promote reverence for the power that sustained itself, and to secure for itself the idolatrous veneration of the people.

Who is able to make war with him? That is, he is invincible. They thus attributed to him omnipotence--an attribute belonging only to God. This found a fulfilment in the honour shown to the civil authority which sustained the Papacy; for the policy was to impress the public mind with the belief that that power was invincible. In fact, it was so regarded. Nothing was able to resist that absolute despotism; and the authority of princes and rulers that were allied with the Papal rule was of the most absolute kind, and the subjugation of the world was complete. There was no civil, as there was no-religious liberty; and the whole arrangement was so ordered as to subdue the world to an absolute and uncontrollable power.

(b) "who is able" Rev 17:14

Revelation of John 13:11

Verse 11. And I beheld another beast. Compare Rev 13:1. This was so distinct from the first that its characteristics could be described, though, there was, in many points, a strong resemblance between them. The relations between the two will be more fully indicated in the Notes.

Coming up out of the earth. Prof. Stuart renders this, "ascending from the land." The former was represented as rising up out of the sea, (Rev 13:1;) indicating that the power was to rise from a perturbed or unsettled state of affairs--like the ocean. This, from that which was more settled and stable--as the land is more firm than the waters. It may not be necessary to carry out this image; but the natural idea as applied to the two forms of the Roman power supposed to be here referred to, would be that the former--the secular power that sustained the Papacy--rose out of the agitated state of the nations in the invasions of the Northern hordes, and the convulsions and revolutions of the falling empire of Rome; and that the latter, the spiritual power itself --represented by the beast coming up from the land--grew up under the more settled and stable order of things. It was comparatively calm in its origin, and had less the appearance of a frightful monster rising up from the agitated ocean. Compare Rev 13:1.

And he had two horns like a lamb. In some respects he resembled a lamb; that is, he seemed to be a mild, gentle, inoffensive animal. It is hardly necessary to say that this is a most striking representation of the actual manner in which the power of the Papacy has always been put forth--putting on the apparent gentleness of the lamb; or laying claim to great meekness and humility, even when deposing kings, and giving away crowns, and driving thousands to the stake, or throwing them into the dungeons of the Inquisition.

And he spake as a dragon. Rev 12:3. The meaning here is, that he spake in a harsh, haughty, proud, arrogant tone--as we should suppose a dragon would if he had the power of utterance. The general sense is, that while this "beast" had, in one respect--in its resemblance to a lamb--the appearance of great gentleness, meekness, and kindness, it had, in another respect, a haughty, imperious, and arrogant spirit. How appropriate this is, as a symbol, to represent the Papacy, considered as a spiritual power, it is unnecessary to say. It will be admitted, whatever may be thought of the design of this symbol, that if it was in fact intended to refer to the Papacy, a more appropriate one could not have been chosen.

(d) "another beast" Rev 11:7

Revelation of John 16:13

Verse 13. And I saw three unclean spirits. They assumed a visible form which would well represent their odiousness--that of frogs--but still they are spoken of as "spirits." They were evil powers, or evil influences, (Rev 16:14, "spirits of devils,") and the language here is undoubtedly designed to represent some such power or influence, which would, at that period, proceed from the dragon, the beast, and the false prophet,

Like frogs. βατραχοις. This word does not occur in the New Testament, except in the passage before us. It is properly translated frogs. The frog is here employed clearly as a symbol, and it is designed that certain qualities of the "spirits" here referred to should be designated by the symbol. For a full illustration of the meaning of the symbol, the reader may consult Bochart, Hieroz. P. II. lib. v. cap. Iv. According to Bochart, the frog is characterized, as a symbol,

(1) for its rough, harsh, coarse voice;

(2) on this account as a symbol of complaining or reproaching;

(3) as a symbol of empty loquacity;

(4) as a symbol of heretics and philosophers-as understood by Augustine;

(5) because the frog has its origin in mud, and lives in mud, as a symbol of those who are born in sin, and live in pollution;

(6) because the frog endures all changes of the season--cold and heat, summer, winter, rain, frost--as a symbol of monks who practise self-denial;

(7) because the frog, though abstemious of food, yet lives in water and drinks often, as a symbol of drunkards;

(8) as a symbol of impudence;

(9) because the frog swells his size, and distends his cheeks, as a symbol of pride. See the authorities for these uses of the word in Bothart. How many or few of these ideas enter into the symbol here, it is not easy to decide. We may suppose, however, that the spirits referred to would be characterized by pride arrogance, impudence, assumption of authority; perhaps impurity and vileness, for all these ideas enter into the meaning of the symbol. They are not here probably symbols of persons, but of influences or opinions which would be spread abroad, and which would characterize the age referred to. The reference is to what the "dragon," the "beast," and the "false prophet" would do at that time in opposing the truth, and in preparing the world for the great and final conflict.

Out of the mouth of the dragon. One of which seemed to issue from the mouth of the dragon. On the symbolic meaning of the "dragon," Rev 12:3. It, in general, represents Satan, the great enemy of the church; perhaps here Satan under the form of Heathenism or Paganism, as in Rev 12:3-4. The idea then is, that, at the time referred to, there would be some manifestation of the power of Satan in the heathen nations, which would be bold, arrogant, proud, loquacious, hostile to truth, and which would be well represented by the hoarse murmur of the frog.

And out of the mouth of the beast. The Papacy as above explained, chapter thirteen. That is, there would be some putting forth of arrogant pretensions; some loud denunciation or complaining; some manifestation of pride and self-consequence, which would be well represented by the croaking of the frog. We have seen above, Barnes on "Re 6:5" Rev 6:6, that although the fifth vial was poured upon "the seat of the beast," the effect was not to crush and overthrow that power entirely. The Papacy would still survive, and would be finally destroyed under the outpouring of the seventh vial, Rev 16:17-21. In the passage before us we have a representation of it as still living; as having apparently recovered its strength; and as being as hostile as ever to the truth, and able to enter into a combination, secret or avowed, with the "dragon" and the "false prophet," to oppose the reign of truth upon the earth.

And out of the mouth of the false prophet. The word rendered false prophet--ψευδοπροφητου--does not before occur in the book of Revelation, though the use of the article would seem to imply that some well-known power or influence was referred to by this. Compare Barnes on "Re 10:3". The word occurs in other places in the New Testament, Mt 7:15, 24:11,24, Mk 13:22, Lk 6:26, Acts 13:6, 2Pet 2:1, 1Jn 4:1; and twice elsewhere in the book of Revelation, with the same reference as here, Rev 19:20, 20:10. In both these latter places it is connected with the "beast." "And the beast was taken, and with him the false prophet." "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are." It would seem then to refer to some power that was similar to that of the beast, and that was to share the same fate in the overthrow of the enemies of the gospel. As to the application of this, there is no opinion so probable as that it alludes to the Mohammedan power--not strictly the Turkish power, for that was to be "dried up" or to diminish; but to the Mohammedan power as such, that was still to continue for awhile in its rigour, and that was yet to exert a formidable influence against the gospel, and probably in some combination, in fact, if not in form, with Paganism and the Papacy. The reasons for this opinion are,

(a) that this was referred to in the former part of the book is one of the formidable powers that would arise, and that would materially affect the destiny of the world--and it may be presumed that it would be again referred to in the account of the final consummation- see Rev 9:1-11;

(b) the name "false prophet" would better than any other describe has that power, and would naturally suggest it in future times--for to no one that ever appeared in our world could the name be so properly applied as to Mohammed; and

(c) what is said will be found to agree with the facts in regard to that power, as, in connexion with the Papacy and with Paganism, constituting the sum of the obstruction to the spread of the gospel around the world.

(a) "dragon" Rev 12:3,9 (b) "beast" Rev 13:2 (c) "false prophet" Rev 19:20