Notes on the Apocalypse Part 13

His alliance and co-operation with the civil beast is precisely the same as in this chapter. He "wrought miracles before him," that is,--in his interest. Some interpreters have mistaken this "false prophet" as a symbol of Mahometanism. The facts of history demonstrate the fallacy of this interpretation; for the delusions of Mahomet never had, and they have not now, any affinity with the idolatries of the Latin Roman empire. But these two beasts of the sea and of the earth are obviously in the closest sympathy, having a common interest.

12. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein, to worship the first beast, whose deadly wound was healed.

V. 12.--The second beast "exerciseth all the power of the first beast before him,"--in his presence, under his sanction and powerful protection. Thus the state, or empire, lays the church under obligation, and of course expects a reciprocity of kind offices. This is effected by the beast of the earth "causing the earth--to worship the first beast."

By force and craft this is accomplished. By his "two horns" of power, the _regular_ and _secular_ orders of the hierarchy, as from the mouth of a "dragon," he enjoins "submission to the (civil) powers that be."

But besides the horns of power, that is, ecclesiastical authority, this beast of the earth, in order more effectually to enforce his commands to worship the first or civil beast, resorts to "great wonders,--miracles,"

(vs. 13,14,)--"lying wonders;" (2 Thess. ii. 9:) for Paul and John agree in their description of the same diabolical agency. "As Jannes and Jambres withstood Moses,--magicians doing so with their _enchantments_,"--"beguiling unstable souls," so this second beast "maketh fire to come down from heaven on the earth in the sight of (credulous) men." (2 Tim. iii. 8; Exod. vii. 22; Acts viii. 9-11.) The venal ministry of the heathenized church, (ch. xi. 2,) inculcate pa.s.sive obedience to the beast of the sea, as to the "ordinance of G.o.d;"--to "resist" which, subjects the recusant to "d.a.m.nation." (Rom. xiii. 2.) Here, then, we behold the _counterfeits_ of the two great ordinances of church and state, against which it is the special duty and arduous work of the two witnesses to contend for 1260 years. This "false prophet,"

who "spake as a dragon, and made fire to come down from heaven," to authenticate his divine mission, may represent the bulls, anathemas, interdicts, encyclical letters, which emanate from Rome, together with the less terrifying mandates of her coadjutors,--"daughters."

13. And he doeth great wonders, so that he maketh fire come down from heaven on the earth, in the sight of men,

14. And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast; saving to them that dwell on the earth, that they should make an image to the beast which had the wound by a sword, and did live.

15. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.

16. And he caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:

17. And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

Vs. 13-17.--This lamb-like beast of the earth devises another agency, by which to subserve his own diabolical interest, as well as that of the "first beast." He causes to be made "an image" _to_ or _of_ the beast of the sea. Of images in general, as objects of idolatrous worship, we are warranted to say,--they are _dead_ and _dumb_ idols; (ch. ix. 20; Jer.

x. 14:) but this one is altogether different. And it is surprising to find learned expositors fixing upon the superst.i.tious use of the cross by the papists, as exemplifying this symbol. The Holy Spirit, as if to guard all readers against such misapprehension, declares explicitly, that this image has "life, speaks," and _acts_. The only point in which this image resembles others is, that it is to be _worshipped_: but of all others we are a.s.sured that they "cannot do evil," (Jer. x. 5.) This image has such "life," (breath,) and power as to cause the death of such as refuse to worship _itself_. Three agents are to be noticed and clearly distinguished here,--the ten-horned beast of the _sea_, the two-horned _beast_ of the _earth_, and the _image_ of the beast. At the instance of the second beast, an image is made; not _to_ or of himself, but _to_, and also _of_, the first beast. Now, as the beasts put forth their power by their horns, so this ecclesiastical beast of the earth makes the image by his horns. In short, history explains the symbols.

The Roman clergy,--the horns, the cardinals, create the Pope; and, in their own ceremonial and language,--_quem creant, adorant_, "whom they create, they adore;" like all other idolaters. Thus, the Pope becomes the "man of sin, sitting in the temple of G.o.d, showing himself that he is G.o.d," (2 Thess. ii. 4.) The Pope is the most perfect image of the Roman emperor; claiming the same universal dominion, the same t.i.tles and prerogatives, in the same city: but the Pope and the emperor never identify. They are always distinct. Two authoritative measures are to be specially noticed in this connexion; one by the beast of the earth, the other by the image of the beast of the sea. The image demands worship under pain of death. All _heretics_ are judged worthy of death. All are required by the second beast to receive the mark of the first or civil beast. The penalty in this case is privation of civil and political privileges,--to "buy or sell." It is to be noticed here that the "mark"

is imposed by the authority of the _ecclesiastical_ power, the two-horned beast. As there is liability to mistake as to which of the two beasts the "mark" refers, and as this mistake is in fact generally made by expositors, the apostle John has been directed, as in the case of the image, to be peculiarly explicit, that all may know it to be the mark of the _first_ beast. (See chs. xv. 2; xix. 20; xx. 4.) But it will be asked,--What are we to understand by the "mark?" This question is easily answered from history. The heathen idolater gloried in his devotion to his imaginary G.o.d; as the ivy leaf was the token of the worshippers of Bacchus: soldiers bore the initials of the names of their commanders; and slaves, of their masters. These _characters_ were impressed on the foreheads or other part of the persons of individuals.

The general idea suggested by the "mark" was subjection or _property_.

In short, the mark of the beast signifies open and avowed allegiance to antichristian or immoral _civil_ power, when in the "forehead;" and active co-operation with the same, when in the "hand." It is at once a pitiable and culpable error, to suppose, as many preposterously do, that this "mark of the beast" is _popery_! And as the "mark" is the recognised badge of loyalty to civil rule, of course the prohibition to "buy or sell," must signify civil disabilities,--_disfranchis.e.m.e.nt_. Men who suffer, necessarily feel. Christ's witnesses, as they only have the _scriptural_ conception of the rights of man, have long been familiar with the deprivation of their rights, both civil and ecclesiastical. The moral evils incorporated in the const.i.tutions of church and state, throughout all the streets of mystic Babylon, have effectually excluded the two witnesses, and left them in the "wilderness." Here is their destined "place," and here they are to be "nourished from the face of the serpent" for 1260 years. Christ's promise,--"I will not leave you comfortless," (orphans,) is all along verified in their soul-satisfying experience.--This will appear in the next chapter.

18. Here is wisdom. Let him that hath understanding count the number of the beast; for it is the number of a man; and his number is six hundred threescore and six.

V. 18.--"The name of the beast," since the time of Ireneus, the disciple of Polycarp, who was cotemporary with the apostle John, is understood to be _Lateinos_, or _Lateinus_; for it is well known to scholars, that cla.s.sical usage justifies the orthography of this word. However learned men may indulge their fancy, and sport with this mystic and sacred name and number, no other word fills up all the conditions required by the inspired writer. _Latinus_ is the proper name of the "first beast," the _Latin_ empire: it is the name common to the whole population of the empire, the _Latins_: it is the name of the _founder_ of the empire, _Latinus_; and it contains the _number_, 666. The probability that this word contains the requisite name and number, amounts almost to a certainty. The unlearned reader may be easily taught to understand how to "count the number of the beast." Of course, the apostle John accommodated his expressions to the custom of his own age. Well, even children soon learn to number or count by the use of Roman letters of the alphabet. They know that the letter I, stands for _one_; V. for _five_, etc. Now, in the apostolic age, the Jews, Greeks and Romans, were accustomed to express numbers by the use of the letters of their respective alphabets. This we suppose to be the only rational and probable method of solving the mystery.

In this chapter we have the fullest exhibition of the great antichristian confederacy, spoken of by prophets and apostles, including the "man of sin, to be revealed in his time." The component parts of that complex moral person called "Antichrist," are here graphically portrayed. The three most prominent features are the _two beasts_ of the sea and of the earth, with the _image_ of the first; or, a tyrannical _empire_, an apostate _church_, and the _Pope_. To suppose that the Antichrist is a power or moral person _distinct from these_,--a "wilful, infidel or atheistical king," is a mere _chimera_ framed in a learned brain, disordered by _antichristian_ politics. The chief, if not the only ostensible ground of such hypothesis is the language of our apostle, (1 John ii. 22.) "He is Antichrist that denieth the Father and the Son." The _sound_ of the words of Scripture is too often mistaken for the _sense_. This is a notable example. From the words of our Divine Redeemer,--"My Father is greater than I, Socinians infer the _essential_ inferiority of the Son to the Father. So in the preceding instance. The inference is, that the Antichrist is to be known by a _doctrinal_ denial of deity. But the very name of this enemy of all righteousness, _Antichrist_, demonstrates his recognition of the existence and office of our Saviour. For why should he oppose a _nonent.i.ty_? All scholars are aware that the primary meaning of _anti_, is subst.i.tution. (Matt. xx.

28.) Antichrist usurps Christ's place in church and state, that he may more successfully oppose his interest. There is no mystery to the intelligent Christian in the declaration, that men too often "profess that they know G.o.d, but in works deny him." This explains the fact of Antichrist's denying the Father and the Son. Usurping the prerogatives of the Mediator is a practical denial of him,--of his authority, and by consequence, of the Father who sent him. "He that acknowledged the Son,"

in this sense, "hath the Father also; while it is equally true, in the same sense,--"whosoever denieth the Son, the same hath not the Father."

(1 John ii. 23.) Hence it _is not true_ that the _Pope_ is the _Antichrist_ of prophecy, nor the church of Rome, nor both combined; but Daniel's ten-horned beast,--John's seven-headed, ten-horned beast, which are the same: Daniel's little horn and John's beast of the earth, which are the same; together with the image of the first beast: the Saracenic locusts and Euphratean hors.e.m.e.n;--all these go to the composition of the Antichrist, the "eastern and western Antichrist," so identified and _familiarly_ designated by the _martyrs_ and _witnesses_ of Jesus for hundreds of years. The great family of nations, called "the nations of this world," (chap. xi. 15;) in unholy alliance with a _gentile_ church; (ch. xi. 2;) _these combined, const.i.tute the Antichrist_. They "will not have this man to reign over them." Against this combination it is the appointed business,--the life of the two witnesses, to prophesy for a definite period of 42 months, 1260 days, time, times and a half; all indicating the same duration, 1260 natural years. All this time the witnesses are alive and active, but in an obscure and depressed condition, wearing sackcloth in the wilderness, "not reckoned, (not _reckoning themselves_,) among the nations." (Num. xxiii. 9; Dan. vii.

22, 27; Rev. xx. 4.) Such is the condition of the saints, and such the powerful combination against them, as symbolically represented in the 11th, 12th and 13th chapters of the Apocalypse. And in this prolonged and eventful conflict we may with Moses, "turn aside and see this great sight, why the bush is not burnt." (Exod. iii. 3.) The Lord was in the bush, and "greater is he that is in them than he that is in the world."

(1 John iv. 4.) This will appear in the following chapter.

CHAPTER XIV.

As the 13th chapter contains the most full and graphic description of the great apostacy, so in this chapter we have the other party described which protested against that apostacy. It is a concise history of the two witnesses in holy and happy fellowship with Christ, when he had rejected the heathenized church, because of her unholy league with the beast of the bottomless pit, (ch. xi. 2, 7.) The contrast between the "sealed" ones here, and those who bore the "mark of the beast," is very noticeable. This fact suggests that the parties are _cotemporary_.

Besides, it is evident that this company of 144,000 are the legitimate successors of those sealed in ch. vii. 4-8; or rather, from the perpetual ident.i.ty of the covenant society as a moral person, we may view this company as the same with the sealed ones of the seventh chapter, the two witnesses of the eleventh chapter, and as in the wilderness in the 12th chapter. Political bias caused a learned expositor to interpret the third angel of this chapter as a symbol of the prelatic church of England! and a similar bias, or _modern_ charity, induced another to distinguish between the "two witnesses" and the 144,000. To the unbiased and enlightened mind it is obvious that instead of the 144,000 symbolizing the "pious people,--in the different branches of the Christian church"--all true Christians; they are in fact distinguished from _true Christians_, as 144,000 from "a great mult.i.tude ... who had washed their robes, and made them white in the blood of the Lamb," (ch. vii. 9, 14.)

As the Antichrist, after his first development in the world, appeared in diverse forms of organization, thereby more effectually to deceive them that dwell on the earth, yet still preserved his moral ident.i.ty, so the faithful servants of Christ are presented in corresponding att.i.tudes and aspects, to oppose and counteract his diabolical policy and tyranny; yet always preserving their proper ident.i.ty during the whole period of 1260 years.

The process of "sealing the servants of G.o.d in their foreheads," (ch.

vii. 4-8,) took place under the _sixth_ seal before the opening of the seventh, (ch. viii. 1,) which introduced the trumpets,--the harbingers of the visible organization of Antichrist. For this purpose the "four winds,"--all winds, emblematical of popular commotions, were by four angels restrained from blowing upon the earth etc., during the peaceful reign of Constantine and his successors. Under the patronage of those nominally Christian emperors, as history informs us, mult.i.tudes flocked into the church; "the number of immoral and unworthy Christians began so to increase, that the examples of real piety and virtue became extremely rare.... The virtuous few were oppressed and overwhelmed with the superior numbers of the wicked and licentious."[6] Thus the way was prepared for the visible appearing of the "man of sin,"--the papacy. So soon as the confederate hosts of the dragon are completely organized, the two witnesses take their position with the Lamb.

1. And I looked, and, lo, a Lamb stood on Mount Zion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

V. 1.--While "all the world wonders after the beast," (xiii. 3,) and the gross senses of the mult.i.tude are preoccupied with that object; here is another presented more worthy of our contemplation. Often has the Lord Jesus appeared in vision to John while viewing the grand panorama pa.s.sing before him in Patmos. Here he appears as the "captain of the Lord's host" at the head of his army; not indeed in active military enterprise, but rather as leader in acts of solemn worship during a temporary recess from sanguinary warfare. He and his a.s.sociates are on the "Mount Zion." "In Zion is his seat." ... "The Lord hath founded Zion, and the poor of his people shall trust in it. (Is. xiv. 32.) This select company maintain fellowship with Christ, being "really and inseparably united to him as their Head," by the bond of the Spirit, on his part, and faith on theirs. Christ's "Father's name in their foreheads" indicates that they are the _property_ and voluntary servants of G.o.d in Christ. Of this covenant relation baptism is the visible sign; but while Simon Magus may bear the sign, none but those who are "sealed unto the day of redemption," are honored to "stand with the Lamb on Mount Zion." To him their number is as accurately known, as one hundred and forty-four thousand is to us; and "truly their fellowship is with the Father and with his Son Jesus Christ." The votaries of the beast may either glory in bearing his mark in their foreheads, or conceal the mark in their right hand; but the followers of the Lamb will "confess him and his word before men," at the hazard of all that is dear to men,--even life itself. (Mark viii. 38.)

2. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:

3. And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.

Vs. 2, 3.--"Let the children of Zion be joyful in their King.... Let the high praises of G.o.d be in their mouth."--(Ps. cxlix. 2, 6.) Unterrified by the roaring of the beasts of prey, these followers of the Lamb lift their voices in unison; and whether on mountains or in valleys, in dens or in caves of the earth, their songs of praise ascend to the ears of the Lord of Sabaoth. The symphony is heightened by the "voice of harpers, harping with their harps." And if any person be so ignorant as to ground an argument on these words, for the use of instruments in the worship of G.o.d, consistency will require him to take his position on the literal Mount Zion with a literal lamb!

The song was _new_. It was not peculiar to the Mosaic economy; that, like it, was to "wax _old_ and vanish away."--(Heb. viii. 13.) No, it was indited by the Holy Spirit, "to whom all hearts are known, and all events foreknown." It was a song exactly framed to answer the twofold end of all inspired songs--to display the glories of the G.o.dhead, and delineate the workings of grace and corruption with infallible precision, neither of which can be even successfully imitated by the best of uninspired men; much less by the licentious debauchees--the slaves of Antichrist. Moreover, the _order_ of worship, as here exemplified, merits special attention, The 144,000 perform this solemn service "before the four beasts, and the elders." The office-bearers, appointed by the Lamb--the Lord Christ--direct the whole solemnity.

Among this joyful and holy company, there is no hint that any part of public worship is left to "a vote of the congregation." This "new song"

was unintelligible by the votaries of the beast; nor could they learn it while in that servile va.s.salage. They only who were "redeemed from the earth," as well as "from among men," were capable of learning it. As this song related to the royal prerogatives of Jesus Christ, and those who "dwelt on the earth" had transferred their allegiance to Antichrist, they became thereby incapacitated for learning that song. Alas! how many complain of the _cloudiness_, the _Jewish peculiarities_, the _unforgiving, revengeful spirit_ of the inspired Psalms! In their apprehension, they are "contrary to the spirit of the gospel"--that is, _the Holy Spirit is contrary to Himself!_ O, the blasphemy! Can such learn the "new song?" No, indeed, unless they repent and "pray G.o.d if perhaps the thought of their heart may be forgiven them."

4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb withersoever he goeth.

These were redeemed from among men, being the first fruits unto G.o.d and to the Lamb.

5. And in their mouth was found no guile: for they are without fault before the throne of G.o.d.

Vs. 4, 5.--These 144,000 worshippers are farther distinguished by their chast.i.ty. Betrothed to the Lord Christ from eternity, they were married to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the marriage covenant is employed throughout the Bible, to shadow forth the union between Christ and believers. (See Is. liv. 5; Jer. x.x.xi. 32; Hos.

ii. 2; Rev. xxi. 2) This a.n.a.logy pervades the 45th Psalm and the Song of Solomon. Idolatry is therefore adultery; and superst.i.tion, will-worship and human inventions, as means of grace or of communion with G.o.d, are fornication. (Ezek. xxiii. 27.) Accordingly, the "kings of the earth"

are charged with this crime, (ch. xviii. 3.) Hence, it is plain that this company with the Lamb are such as do not receive or "teach for doctrines the commandments of men," nor submit to a "voluntary humility and worshipping of angels, (Col. ii. 18,) "for they are virgins." (Ps.

xlv. 14.) They are distinguished for "sound doctrine and the power of G.o.dliness." "A man that is a heretic, after the first and second admonition," they "reject." (t.i.tus iii. 10.) They cannot be indifferent to truth and error; and they may be known by their love for practical, but _especially doctrinal_, preaching. They frequent the ministry of those who "give attendance to reading, to exhortation, to doctrine." (1 Tim. iv. 13.)

"These follow the Lamb." (John x. 4, 27.) Next after self-denial, taking up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.) Suffering is the most trying and most difficult part of a Christian's obedience. But mere suffering for one's religion is no evidence that his religion is scriptural. Nor is punishment endured for religion _persecution_; but suffering "for righteousness' sake, or for Christ's sake," is persecution. And this is what is implied in "following the Lamb whithersoever he goeth." Not suffering, but the _cause_ for which he suffers, makes a Christian martyr. All these 144,000 are martyrs in principle and intention.

Besides, "these were redeemed (bought) from among men." Purchase supposes contract,--a price fixed and paid. This ransom is both from debt and crime,--from bondage, sin and penalty. The Lamb is their surety. With his blood he "redeemed them to G.o.d," (ch. v. 9; 1 Pet. i.

19.) An atonement which _does not reconcile_, a redemption which _does not save_, must be an atonement and a redemption _without a compact_.

Hence the covenant of grace, and Christ's engagement as surety in that covenant, determine the _extent_ of the atonement; for _without compact no sinner could be saved!_ But such is the liberal doctrine of the boasted Roman Catholic Church, and such the sandy foundation of that "general and doubtsome faith" which the witnesses renounce. However numerous these followers of the Lamb may seem to be, they are no more than "the first fruits." But the first fruits are part of the coming harvest, and an a.s.sured pledge of a larger ingathering. Their numbers were to be greatly augmented by the Reformation, and still further in the millennial era.

"G.o.dly sincerity" is the last quality of these upright ones. They are "Israelites without guile." Integrity, probity, candor, distinguish them from the "flocks of the companions" by whom they are surrounded. "As they think in their heart, so do they express the truth." (Ps. xv. 2; xii. 2; John i. 47.) They know nothing of the "pious frauds" any more than the "indulgences" and "supererogations" by which the "man of sin"

sustains his interest. Their being "without fault before the throne of G.o.d," is the highest commendation possible; yet it does not imply sinless perfection. It speaks their justification by the righteousness of Christ, and their Christian sincerity, such as G.o.d testifies of Job, (ch. i. 8.) Who would not prefer the society and employments of those who are with the Lamb on Mount Zion, to dwelling in the tents of wickedness? Let our delights be with these excellent ones of the earth.

6. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,

7. Saying with a loud voice, Fear G.o.d, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of water.

Vs. 6, 7.--The apostles, Paul and John agree, as already noticed, in delineating a great defection from the purity and power of Christianity in "the last days." Paul calls this event "the Apostacy," (2 Thess. ii.

3.) while John designates it "the Antichrist." (1 John ii, 22.) Both these inspired writers use the Greek article, as may be supposed, to _emphasize_ that wicked confederacy of Church and State,--a confederacy of greater extent and longer continuance than any other conspiracy "against the Lord and his Anointed." Against these the saints of G.o.d, with Messiah at their head, contend for the allotted period of 1260 years, as we have seen in the three preceding chapters. On their part the warfare is mostly defensive, and their weapons ordinarily spiritual.

(2 Cor. vi. 6, 7.)