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 16:10

Verse 10. And the fifth angel poured out his vial upon the seat of the beast. The previous judgments had been preparatory to this. They all had a bearing on this, and were all preliminary to it; but the "seat"-- the home; the centre of the power of the beasts had not yet been reached. Here, however, there was a direct blow aimed at that power, still not such yet as to secure its final overthrow, for that is reserved for the pouring out of the last vial, Rev 16:17-21. All that is represented here is a heavy judgment which was merely preliminary to that final overthrow, but which affected the very seat of the beast. The phrase "the seat of the beast"-- τον θρονοντουθηριου--means the seat or throne which the representative of that power occupied; the central point of the Antichristian dominion. Compare Barnes on "Re 13:2" See also Rev 2:13. I understand this as referring to the very seat of the Papal powers Rome--the Vatican.

And his kingdom was full of darkness. Confusion--disorder--distress; for darkness is often the emblem of calamity, Isa 59:9-10, Jer 13:16 Eze 30:18, 32:7-8, 34:12, Joel 2:2.

And they gnawed their tongues for pain. This is a "most significant expression of the writhings of anguish." The word rendered gnawed does not occur elsewhere in the New Testament, nor is the expression elsewhere used in the Bible; but its meaning is plain--it indicates deep anguish.

(e) "seat of the beast" Rev 13:2-4 (f) "darkness" Rev 9:2

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

Revelation of John 17:3

Verse 3. So he carried me away in the spirit. In vision. He seemed to himself to be thus carried away; or the scene which he is about to describe was made to pass before him as if he were present.

Into the wilderness. Into a desert. Compare Barnes on "Re 12:6". Why this scene is laid in a wilderness or desert is not mentioned. Prof. Stuart supposes that it is because it is "appropriate to symbolize the future condition of the beast." So De Wette and Rosenmuller. The imagery is changed somewhat from the first appearance of the harlot in Rev 17:1. There she is represented as "sitting upon many waters." Now she is represented as "riding on a beast," and, of course, the imagery is adapted to that. Possibly there may have been no intentional significancy in this; but on the supposition, as the interpretation has led us to believe all along, that this refers to Papal Rome, may not the propriety of this be seen in the condition of Rome and the adjacent country, at the rise of the Papal power? That had its rise (Dan 7:25 seq.) after the decline of the Roman civil power, and properly in the time of Clovis, Pepin, or Charlemagne. Perhaps its first visible appearance as a power that was to influence the destiny of the world, was in the time of Gregory the Great, A. D. 590-605. On the supposition that the passage before us refers to the period when the Papal power became thus marked and defined, the state of Rome at this time, as described by Mr. Gibbon, would show with what propriety the term wilderness or desert might be then applied to it. The following extract from this author, in describing the state of Rome at the accession of Gregory the Great, has almost the appearance of being a designed commentary on this passage, or is, at any rate, such as a partial interpreter of this book would desire and expect to find. Speaking of that period, he says, (Decline and Fall, iii. 207-211:) "Rome had reached, about the close of the sixth century, the lowest period of her depression. By the removal of the seat of empire, and the successive loss of the province, the sources of private and public opulence were exhausted; the lofty tree under whose shade the nations of the earth had reposed was deprived of its leaves and branches, and the sapless trunk left to wither on the ground. The ministers of command and the messengers of victory no longer met on the Appian or Flaminian way; and the hostile approach of the Lombards was often felt and continually feared. The inhabitants of a potent and peaceful capital, who visit without an anxious thought the garden of the adjacent country, will faintly picture in their fancy the distress of the Romans; they shut or opened their gates with a trembling hand, beheld from the walls the flames of their houses, and heard the lamentations of their brethren who were coupled together like dogs, and dragged away into distant slavery beyond the sea and the mountains. Such incessant alarms must annihilate the pleasures, and interrupt the labours of rural life; and the Campagna of Rome was speedily reduced to the state of a dreary WILDERNESS, in which the land is barren, the waters are impure, and the air infectious. Curiosity and ambition no longer attracted the nations to the capital of the world; but if chance or necessity directed the steps of a wandering stranger, he contemplated with horror the vacancy and solitude of the city; and might be tempted to ask, where is the Senate, and where are the people?

In a season of excessive rains, the Tiber swelled above its banks, and rushed with irresistible violence into the valleys of the seven hills. A pestilential disease arose from the stagnation of the deluge, and so rapid was the contagion that fourscore persons expired in an hour in the midst of a solemn procession which implored the mercy of heaven. A society in which marriage is encouraged, and industry prevails, soon repairs the accidental losses of pestilence and war; but as the far greater part of the Romans was condemned to hopeless indigence and celibacy, the depopulation was constant and visible, and the gloomy enthusiasts might expect the approaching failure of the human race. Yet the number of citizens still exceeded the measure of subsistence; their precarious food was supplied from the harvests of Sicily and Egypt; and the frequent repetition of famine betrays the inattention of the emperor to a distant province.

The edifices of Rome were exposed to the same ruin and decay; the mouldering fabrics were easily overthrown by inundations, tempests, and earthquakes; and the monks who had occupied the most advantageous stations exulted in their base triumph over the ruins of antiquity.

"Like Thebes, or Babylon, or Carthage, the name of Rome might have been erased from the earth, if the city had not been animated by a vital principle which again restored her to honour and dominion. The power as well as the virtue of the apostles revived with living energy in the breasts of their successors; and the chair of St. Peter under the reign of Maurice, was occupied by the first and greatest of the name of Gregory. The sword of the enemy was suspended over Rome; it was averted by the mud eloquence and seasonable gifts of the Pontiff, who commanded the respect of heretics and barbarians." Compare Rev 13:3,12-15. On the supposition now that the inspired author of the Apocalypse had Rome in that state when the civil power, declined and the Papacy arose in his eye, what more expressive imagery could he have used to denote it than he has employed" On the supposition--if such a supposition could be made--that Mr. Gibbon meant to furnish a commentary on this passage, what more appropriate language could he have used? Does not this language look as if the author of the Apocalypse and the author of the "Decline and Fall" meant to play into each other's hands?

And in further confirmation of this, I may refer to the testimony of two Roman Catholic writers, giving the same view of Rome, and showing that, in their apprehension also, it was only by the reviving influence of the Papacy that Rome was saved from becoming a total waste. They are both of the middle ages. The first is Augustine Steuchus, who thus writes: "The empire having been overthrown, unless God had raised up the Pontificate, Rome, resuscitated and restored by none, would have become uninhabitable, and been a most foul habitation thenceforward of cattle. But in the Pontificate it revived as with a second birth; its empire in magnitude, not indeed equal to the old empire, but its form not very dissimilar: because all nations, from East and from West, venerate the Pope, not otherwise than they before obeyed the Emperors." The other is Flavio Blondas: "The princes of the world now adore and worship as Perpetual Dictator the successor not of Caesar but of the Fisherman Peter; that is, the Supreme Pontiff, the substitute of the aforesaid Emperor." See the original in Elliott, iii. 113.

And I saw a woman. Evidently the same which is referred to in Rev 17:1.

Sit upon a scarlet-coloured beast. That is, either the beast was itself naturally of this colour, or it was covered with trappings of this colour. The word scarlet properly denotes a bright red colour-- brighter than crimson, which is a red colour tinged with blue. Isa 1:18. The word here used--κοκκινον--occurs in the New Testament only in the following places: Mt 27:28, Heb 9:19 Rev 17:3-4, 18:12,16, in all which places it is rendered scarlet. Mt 27:28; Heb 9:19. The colour was obtained from a small insect which was found adhering to the, shoots of a species of oak in Spain and Western Asia. This was the usual colour in the robes of princes, military cloaks, etc. It is applicable in the description of Papal Rome, because this is a favourite colour there. Thus it is used in Rev 12:3, where the same power is represented under the image of a "red dragon." Rev 12:3. It is remarkable that nothing would better represent the favourite colour at Rome than this, or the actual appearance of the pope, the cardinals, and the priests in their robes, on some great festival occasion. Those who are familiar with the descriptions given of Papal Rome by travellers, and those who have passed much time in Rome, will see at once the propriety of this description, on the supposition that it was intended to refer to the Papacy. I caused this inquiry to be made of an intelligent gentleman who had passed much time in Rome--without his knowing my design--what would strike a stranger on visiting Rome, or what would be likely particularly to arrest his attention as remarkable there; and he unhesitatingly replied, "the scarlet colour." This is the colour of the dress of the cardinals--their hats, and cloaks, and stockings being always of this colour. It is the colour of the carriages of the cardinals, the entire body of the carriage being scarlet, and the trappings of the horses the same. On occasion of public festivals and processions, scarlet is suspended from the windows of the houses along which processions pass. The inner colour of the cloak of the pope is scarlet; his carriage is scarlet; the carpet on which he treads is scarlet. A large part of the dress of the body-guard of the pope is scarlet; and no one can take up a picture of Rome without seeing that this colour is predominant. I looked through a volume of engravings representing the principal officers and public persons of Rome. There were few in which the scarlet colour was not found as constituting some part of their apparel; in not a few the scarlet colour prevailed almost entirely. And in illustration of the same thought, I introduce here an extract from a foreign newspaper, copied into an American newspaper of Feb. 22, 1851, as an illustration of the fact that the scarlet colour is characteristic of Rome, and of the readiness with which it is referred to in that respect: "Curious Costumes.--The three new cardinals, the archbishops of Thoulouse, Rheims, and Besancon, were presented to the President of the French Republic by the Pope's Nuncio. They wore red caps, red stockings, black Roman coats lined and bound with red, and small cloaks." I conclude, therefore, that if it be admitted that it was intended to represent Papal Rome in the vision, the precise description would have been adopted which is found here.

Full of names of blasphemy. All covered over with blasphemous titles and names. What could more accurately describe Papal Rome than this? Compare for some of these names and titles, Barnes on "2Th 2:4"; 1Timm 4:1, seq. Rev 13:1, Rev 13:5.

Having seven heads and ten horns. Rev 13:1.

(1) "decked" "golded" (c) "fornication" Jer 51:7

Revelation of John 17:7-8

Verse 7. And the angel said unto me, Wherefore didst thou marvel? He was doubtless struck with the appearance of John as he stood fixed in astonishment. The question asked him why he wondered, was designed to show him that the cause of his surprise would be removed or lessened, for that he would proceed so to explain this that he might have a correct view of its design.

I will tell thee the mystery of the woman. On the word mystery, Rev 17:5. The sense is, "I will explain what is meant by the symbol--the hidden meaning that is couched under it." That is, he would so far explain it that a just view might be obtained of its signification. The explanation follows, Rev 17:8-18.

And of the beast that carrieth her, etc. Rev 17:3.

(c) "woman" Rev 17:1 (d) "beast" Rev 17:3 Verse 8. The beast that thou sawest was, and is not. In the close of the verse it is added, "and yet is"--"the beast that was, and is not, and yet is." There are three things affirmed here: first, that there is a sense in which it might be said of the power here referred to that it "was," or that before this it had an existence; second, that there was a sense in which it might be said that it is "not"--that is, that it had become practically extinct; and, third, that there is a sense in which that power would be so revived that it might be said that it "still is." The "beast" here referred to is the same that is mentioned in Rev 17:3, 13:1,3,11-16. That is, there was one great formidable power, having essentially the same origin, though manifested under somewhat different modifications, to one and all of which might, in their different manifestations, be given the same name, "the beast."

And shall ascend out of the bottomless pit. εκτηςαβυσσου. On the meaning of the word here used, Rev 9:1. The meaning here is, that this power would seem to come up from the nether world. It would appear at one time to be extinct, but would revive again as if coming from the world over which Satan presides, and would in its revived character be such as might be expected from such an origin.

And go into perdition. That is, its end will be destruction. It will not be permanent, but will be overthrown and destroyed. The word perdition here is properly rendered by Prof. Stuart destruction, but nothing is indicated by the word of the nature of the destruction that would come upon it.

And they that dwell on the earth. The inhabitants of the earth generally; that is, the matter referred to will be so remarkable as to attract general attention.

Shall wonder. It will be so contrary to the regular course of events; so difficult of explanation; so remarkable in itself, as to excite attention and surprise.

Whose names were not written in the book of life from the foundation of the world. Rev 13:8. The idea seems to be, that those whose names are written in the book of life, or who are truly the friends of God, would not be drawn off in admiration of the beast, or in rendering homage to it.

When they behold the beast that was, and is not, and yet is. That is, the power that once was mighty; that had declined to such a state that it became, as it were, extinct; and that was revived again with so much of its original strength that it might be said that it still exists. The fact of its being revived in this manner, as well as the nature of the power itself, seemed fitted to excite this admiration.

(e) "ascend out" Rev 11:7 (f) "perdition" Rev 17:11 (g) "wonder" Rev 13:3,8
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