Rev 17:8, 20:12, 21:27, 22:7, 9-10, 18-19 | Barnes | STEP | 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 . 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, . 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 . . 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" (f) "perdition" (g) "wonder"

Revelation of John 17:8

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

Revelation of John 20:12

Verse 12. And I saw the dead, small and great. All the dead--for this language would express that--the whole race being composed of the "small and great." Thus, in other language, the same idea might be expressed by saying the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, that all the dead would be there, and of course this would preclude the idea of a previous resurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is the wicked dead that are referred to in this description of the final judgment. It is the judgment of all the dead.

Stand before God. That is, they appear thus to be judged. The word "God" here must naturally refer to the final Judge on the throne, and there can be no doubt (see Mt 25:31)that this is the Lord Jesus. Compare 2Cor 5:10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind of all countries and ages, and determine their everlasting allotment, but he who is Divine.

And the books were opened. That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and win constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice.

And another book was opened, which is the book of life. The book containing the record of the names of all who shall enter into life, or into heaven. Rev 3:5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceed on their deeds in general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage proves particularly that the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium.

And the dead were judged out of those things which were written in the books. The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record.

According to their works. 2Cor 5:10. The fact that the name of any one was found in the book of life would seem, as above remarked, to determine the certainty of salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.

(b) "books were opened" Dan 7:10 (c) "another book" Rev 21:27, Dan 12:1 (d) "according to their works" Jer 32:19, Mt 16:27

Revelation of John 21:27

Verse 27. And there shall in no wise. On no account; by no means. This strong language denotes the absolute exclusion of all that is specified in the verse.

Anything that defileth. Literally, "anything common." Acts 10:14. It means here that nothing will be found in that blessed abode which is unholy or sinful. It will be a pure world, 2Pet 3:13.

Neither whatsoever worketh abomination, or maketh a lie. Rev 21:8.

But they which are written in the Lamb's book of life. Whose names are there recorded. Rev 3:5. Compare Rev 21:8.

(f) "there shall" Isa 35:8, 52:1, 60:21, Joel 3:17, Mt 13:41, 1Cor 6:9,10 Gal 5:19-21, Eph 5:5, Heb 12:14 (g) "Lamb's book of life" Rev 13:8

Revelation of John 22:7

Verse 7. Behold, I come quickly. Rev 1:3. The words here used are undoubtedly the words of the Redeemer, although they are apparently repeated by the angel. The meaning is, that they were used by the angel as the words of the Redeemer. See Rev 22:12, 20.

Blessed is he that keepeth the sayings of the prophecy of this book. That receives them as a Divine communication; that makes use of them to comfort himself in the days of darkness, persecution, and trial; and that is obedient to the precepts here enjoined. Rev 1:3.

(b) "quickly" Rev 22:10,12,20

Revelation of John 22:9-10

Verse 9. Then saith he unto me, See thou do it not. Rev 19:10.

For I am thy fellow-servant. Barnes on "Re 19:10".

And of thy brethren the prophets. In Rev 19:10, it is, "of thy brethren that have the testimony of Jesus." Here the angel says that, in the capacity in which he appeared to John, he belonged to the general rank of the prophets, and was no more entitled to worship than any of the prophets had been. Like them, he had merely been employed to disclose important truths in regard to the future; but as the prophets, even the most eminent of them, were not regarded as entitled to worship on account of the communications which they had made, no more was he.

And of them which keep the sayings of this book. "I am a mere creature of God. I, like men, am under law, and am bound to observe the law of God." The "sayings of this book" which he says he kept, must be understood to mean those great principles of religion which it enjoined, and which are of equal obligation on men and angels.

Worship God. Worship God only. Barnes on "Re 19:10". Verse 10. And he saith unto me. The angel.

Seal not the sayings of the prophecy of this book. That is, seal not the book itself, for it may be regarded altogether as a prophetic book. On the sealing of a book, Rev 5:1. Isaiah (Isa 8:16, 30:8) and Daniel (Dan 8:26, 12:4,9) were commanded to seal up their prophecies. Their prophecies related to far-distant times, and the idea in their being commanded to seal them was, that they should make the record sure and unchangeable; that they should finish it, and lay it up for future ages; so that, in far-distant times, the events an might be compared with the prophecy, and it might be seen that there was exact correspondence between the prophecy and the fulfilment. Their prophecies would not be immediately demanded for the use of persecuted saints, but would pertain to future ages. On the other hand, the events which John had predicted, though in their ultimate development they were to extend to the end of the world, and even into eternity, were about to begin to be fulfilled, and were to be of immediate use in consoling a persecuted Church. John, therefore, was directed not to seal up his predictions; not to lay them away to be opened, as it were, in distant ages; but to leave them open, so that a persecuted church might have access to them, and might in times of persecution and trial have the assurance that the principles of their religion would finally triumph. Rev 10:2.

For the time is at hand. That is, they are soon to commence. It is not implied that they would be soon completed. The idea is, that as the scenes of persecution were soon to open upon the church, it was important that the church should have access to these prophecies of the final triumph of religion, to sustain it in its trials. Compare Barnes on "Re 1:1,3".

Revelation of John 22:18-19

Verse 18. For I testify. The writer does not specify who is meant by the word "I" in this place. The most natural construction is to refer it to the writer himself, and not to the angel, or the Saviour. The meaning is, "I bear this solemn witness, or make this solemn affirmation, in conclusion." The object is to guard his book against being corrupted by any interpolation or change. It would seem not improbable, from this, that as early as the time of John books were liable to be corrupted by additions or omissions, or that at least there was felt to be great danger that mistakes might be made by the carelessness of transcribers. Against this danger, John would guard this book in the most solemn manner. Perhaps he felt, too, that as this book would be necessarily regarded as obscure from the fact that symbols were so much used, there was great danger that changes would be made by well-meaning persons with a view to make it appear more plain.

Unto every man that heareth the words of the prophecy of this book. The word "heareth" seems here to be used in a very general sense. Perhaps in most cases persons would be made acquainted with the contents of the book by hearing it read in the churches; but still the spirit of the declaration must include all methods of becoming acquainted with it.

If any man shall add unto these things. With a view to furnish a more full and complete revelation; or with a profession that new truth had been communicated by inspiration. The reference here is to the book of Revelation only--for at that time the books that now constitute what we call the Bible were not collected into a single volume. This passage, therefore, should not be adduced as referring to the whole of the sacred Scriptures. Still, the principle is one that is thus applicable; for it is obvious that no one has a right to change any part of a revelation which God makes to man; to presume to add to it, or to take from it, or in any way to modify it. Compare Barnes on "2Ti 3:16".

God shall add unto him the plagues that are written in this book. Th se "plagues" refer to the numerous methods described in this book as those in which God would bring severe judgment upon the persecutors of the church, and the corrupters of religion. The meaning is, that such a person would be regarded as an enemy of his religion, and would share the fearful doom of all such enemies.

(d) "add" Prov 30:6 Verse 19. And if any man shall take away from the words of the book of this prophecy. If he shall reject the book altogether; if he shall, in transcribing it, designedly strike any part of it out. It is conceivable that, from the remarkable nature of the communications made in this book, and the fact that they seemed to be unintelligible, John supposed there might be those who would be inclined to omit some portions as improbable, or that he apprehended that when the portions which describe Antichrist were fulfilled in distant ages, those to whom those portions applied would be disposed to strike them from the sacred volume, or to corrupt them. He thought proper to guard against this by this solemn declaration of the consequence which would follow such an act. The whole book was to be received--with all its fearful truths--as a revelation from God; and however obscure it might seem, in due time it would be made plain; however faithfully it might depict a fearful apostasy, it was important, both to show the truth of Divine inspiration and to save the church, that these disclosures should be in their native purity in the possession of the people of God.

God shall take away his part out of the book of life. Perhaps there is here an intimation that this would be most likely to be done by those who professed to be Christians, and who supposed that their names were in the book of life. In fact, most of the corruptions of the sacred Scriptures have been attempted by those who have professed some form of Christianity. Infidels have but little interest in attempting such changes, and but little influence to make them received by the church. It is most convenient for them, as it is most agreeable to their feelings, to reject the Bible altogether. When it said here that "God would take away his part out of the book of life," the meaning is not that his name had been written in that book, but that he would take away the part which he might have had, or which he professed to have in that book. Such corruption of the Divine oracles would show that they had no true religion, and would be excluded from heaven. On the phrase "book of life," Rev 3:5.

And out of the holy city. Described in chapter 21. He would not be permitted to enter that city; he would have no part among the redeemed.

And from the things which are written in this book. The promises that are made; the glories that are described.

(e) "take away" Rev 3:5 (1) "out of the book" "from the tree"