Notes on the Apocalypse Part 16

Vs. 8,9.--The object of the fourth vial is the "sun," (ch. viii. 12.) "Power was given him,"--the angel. The two witnesses are represented as armed with "fire, which proceedeth out of their mouth, devouring their enemies," (ch. xi. 5.) As the formal object of all the vials is the ecclesiastical, rather than the civil empire, and the sun is the symbol of the chief dignitary, perhaps this vial strikes more directly upon the "man of sin." The expression in the introduction to the vials, (ch. xv.

4,)--"thou only art holy," seems to be a testimony against the antichristian "name of blasphemy,"--"His Holiness." By the Reformation, symbolized by successive angels of the fourteenth chapter, those valiant men tormented the Pope and his va.s.sals, so that they raged and blasphemed more and more, but "repented not to give G.o.d the glory." So it was at the sounding of the sixth trumpet, (ch. ix. 20, 21.)

10. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain,

11. And blasphemed the G.o.d of heaven, because of their pains and their sores, and repented not of their deeds.

Vs. 10, 11.--"The seat of the beast" is the object of the fifth vial.

The "beast" is all along from chapter xi. 7, the Roman empire. The "image of the beast," we have found to be the papacy, (ch. xiii. 14, 15.) Now the "seat (throne) of the beast," would seem to point to the metropolis, where the Pope, as a kind of imperial, politico-ecclesiastical head, keeps his court, and whence decrees are issued. This plague is like the ninth inflicted upon Egypt, (Exod. x.

21.) It was the last but one, and left Pharaoh still impenitent. Just so here; although this vial is the last but one to be poured out on the western limb of the great antichristian conspiracy: the population of the spiritual empire repress their complaints before men,--"they gnawed their tongues for pain;" while they in their hearts "curse their king and their G.o.d, and look upward." (Is. viii. 21.) This may be understood to be the actual condition of the Pope and his retainers at the present time, and especially since the year 1848, when he was forced to flee from Rome. _Darkness_ is the emblem of distress, of mental despair, (Ps.

x.x.xv. 8; Is. viii. 22;) and the actual relation of European powers to the see of Rome,--Austria, France, Spain, and the Italian states, is not calculated to mitigate, but rather to augment and irritate the "pains and the sores" inflicted by this and former vials.

We can, however, offer only conjectures here, and dare not be too confident; for learned and pious expositors are of the opinion that all the vials are comprehended under the seventh trumpet; that the seventh trumpet has not yet begun to sound; and consequently, that the vials are all future. On the other hand, equally learned and G.o.dly interpreters of these Apocalyptic hieroglyphics, are very confident that the _sixth_ vial is in process of pouring out in our present time; and that in fact its effects are obviously traceable in providence. Already we have indicated our humble opinion, that all the vials are not necessarily comprehended under the seventh trumpet; inasmuch as the opening of the last seal disclosed equally trumpets and vials: yet doubtless it is requisite that the series of the trumpets should precede that of the vials, while nothing hinders that of both series should cotemporate. We may conceive that as the first four trumpets demolished the western member of the Roman empire, and the next two the eastern limb, so the vials may be distributed in a manner somewhat similar. The second woe, or sixth trumpet, has not yet finished its appropriate work in the final subversion of the Turkish empire, which still exists; and during the time of its last echoes, the vials may be supposed to be accomplishing their appropriate work upon the western empire, as being "wholly given to idolatry." While the first five vials are consuming the Antichrist in the west, the sixth is operating in the east.

12. And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared.

13. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet.

14. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of G.o.d Almighty.

15. Behold, I come as a thief. Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame.

16. And he gathered them together into a place called in the Hebrew tongue Armageddon.

Vs. 12-16.--"The great river Euphrates" is the object of the sixth vial.

By the very general consent of expositors the Turkish empire is intended by this symbol; and they seem to be equally agreed that the sixth vial in now in process of pouring out. The object of the sixth trumpet is the same, (ch. ix. 14.) There is, besides, an obvious allusion to the ancient literal Babylon; and to the manner of its overthrow by Cyrus the king of Persia. (Jer. l. 38; li. 36; Dan. v. 26-28; Is. xliv. 27, 28.)--This monarch, as historians relate, changed the current of the Euphrates, and by this means took possession of the city, while Belshazzar and his n.o.bles were engaged in a drunken festival. (Dan. v.

1-30.)--The waters of this river are to be taken as representing the population of the Ottoman empire, (ch. xvii. 15.) By the "kings of the east" may be understood the Jews, agreeably to the symbolical nature of this book; (Is. xli. 2, 3;) yet as the Turkish empire and Mahometan imposture const.i.tute barriers to the extension of Christ's kingdom among the populous nations of the east, as Popish despotism and idolatry, obstruct the gospel in the west, we may give this symbol of the "kings of the east" a more extensive interpretation. Probably a larger proportion of the natural seed of Abraham are to be found on the west than even on the east of the Turkish empire. The dynasty of the Turk is in process of visible exhaustion, and nothing but what is termed among antichristian nations "the balance of power," prolongs its existence or hinders its extinction. "Drying up," evaporation, is a gradual process, and with singular precision describes the waning light of the once proud Crescent,--the expiring breath of what has been termed by a bold figure, "the sick man."[13]--Under this vial, however, and likewise as the termination of the second woe, a general, final and desperate alliance is to be found to resist the aggressive forces of the "Lord of Hosts."--This confederacy is headed by the dragon, and is identical with the war, (ch. xii. 17,) against the "remnant of the woman's seed."--These "unclean spirits like frogs" are called "spirits of devils." They "come out of the mouth" of all the agents, the dragon, (ch. xii. 3, 9,) the beast, (ch. xiii. 1,) and the false prophet,--the same as the two-horned beast, (v. 11,) and (ch. xix. 20.) These "unclean spirits" succeed in gathering the kings of the earth, by "working miracles," "lying wonders." (2 Thess. ii. 9; 1 Tim. iv. 1, 2.) They are the agents of antichristian Rome, spiritual wickedness in high places,"

(Eph. vi. 12;)--"like frogs," living in moral filth; garrulous and impudent, stealthily gaining access into the bedchambers of the kings, "after the manner of Egypt." (Exod. viii. 3.)--Surely the policy of Rome is here portrayed, her cardinals, archbishops, Jesuits, etc., gaining entrance into the councils and cabinets of princes, inciting them to debauchery, tyranny and blood. h.e.l.lish hosts are thus "gathered to the battle of that great day of G.o.d Almighty,"--the day of the seventh vial, of the "vintage," (ch. xiv. 18-20,) and of the seventh trumpet, (ch. xi.

15;) for all these agree in point of time.--This will be an "hour of temptation," as intimated in the 15th verse, which is a parenthesis, interrupting a little the narrative of the effects of the vial. There is danger of apostacy, of "falling away to these Chaldeans," of temporizing with the enemy in order to escape suffering. Thus Christian soldiers of the cross, losing "the armour of righteousness," would be exposed to "shame." But "blessed is he that watcheth," that looks to the Captain of Salvation, to his cause, as elucidated by his providence,--the signs of the times; for so shall he "keep his garments," when others are "found naked."--"And he gathered them" or rather "_they_ gathered," (for the singular verb agrees with its nominative plural neuter as usual,)--the "unclean spirits gathered the kings of the earth" to the destined place.

This hinders not but that these antichristian enemies of the church are brought together by the Almighty. Just so he sent the king of a.s.syria against "a hypocritical nation." (Is. x. 5-7.) And doubtless the prophet Joel prophesied of this great and decisive battle, (ch. iii. 11-14.) "Thither cause thy mighty ones to come down, O Lord." Compare vs. 1, 2.

The place is called "Armageddon," the _mountain of destruction_, suggesting the issue of the battle in the final overthrow of Antichrist; for it is not necessary to suppose that any _place_ is literally pointed out; but as this is a compound word in the "Hebrew tongue," allusion may be made to the slaughter of Sisera's army, (Judges v. 19;) or to the mournful death of Josiah, (2 Chron. x.x.xv. 22.)

17. And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.

18. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great.

19. And the great city was divided into three parts, and the cities of the nations fell; and great Babylon came in remembrance before G.o.d, to give unto her the cup of the wine of the fierceness of his wrath.

20. And every island fled away, and the mountains were not found.

21. And there fell upon men a great hail out of heaven, every stone about the weight of a talent; and men blasphemed G.o.d, because of the plague of the hail; for the plague thereof was exceeding great.

Vs. 17-21.--"The seventh angel poured out his vial into the air."--The devil is emphatically styled "the prince of the power of the air." (Eph.

ii. 2.) All the preceding vials fell upon their respective and successive objects, the several parts of the symbolic system; but this "vial of consummation" affects the whole of that system at once. The dragon, the beast, and his image, together with the false prophet,--all the "kingdoms of this world and the glory of them," which the G.o.d of this world claimed as his own, and offered to our Lord Jesus Christ in the days of his humiliation, (Luke iv. 6, 7;)--all will be destroyed for ever. He who gave commission by a "great voice," (v. 1,) to these angels, now that they have fulfilled his pleasure, solemnly declares his approbation,--"It is done." The Lord Christ had solemnly sworn that "in the days of the voice of the seventh angel, when he should begin to sound, the mystery of G.o.d should be _finished_," (ch. x. 6, 7.) He is faithful to his oath,--_It is done._ Hence, it is undeniably evident that the seventh trumpet agrees in time with the seventh vial; and it is equally evident that the events which they represent are yet future.

What was obscurely intimated as following the sounding of the seventh trumpet,--"the nations were angry,--and thy wrath is come," (ch. xi.

18,) is here amplified; for the "voices, thunders and lightnings," are the visible and sensible tokens of the wrath of G.o.d. (Exod. xix. 16; Heb. xii. 21.) Next follows an "earthquake," the usual symbol of revolution; but this one is without parallel. An earthquake followed the opening of the sixth seal, (ch. vi. 12;) when paganism was overthrown in the Roman empire by Constantine, and another earthquake marked the close of the second woe, (ch. xi. 13,) when "the tenth part of the city fell:"

but this _concussion_ is "so mighty and so great" as to "divide the great city into three parts," or rival factions: next, "the cities of the nations fell,"--revolted from their wonted allegiance, and "great Babylon came in remembrance before G.o.d," who seemed to have forgotten both her and his saints whom she had so long and so cruelly persecuted.

At the fall of Rome _pagan_, mountains and islands were only "moved out of their places," (ch. vi. 14;) but at the fall of Rome _papal_, "every island fled away, and the mountains were not found;"--the former indicating _transition_, the latter utter _destruction_.--The "fall of hail" is to be viewed as accompanying, not following, the fall of cities, flight of islands and mountains. As hail-stones are symbolical of divine judgments, and as there may be allusion here to another of the plagues of Egypt, (Exod. ix. 18;) so more especially may the facts of history supply the figurative language with which the judgments of the vials terminate. If any escaped the destroying sword in the battle of Armageddon, they are overtaken by these ponderous hail-stones out of heaven; even as "the Lord cast down great stones from heaven" upon the five kings of the Amorites; so that "more died with hailstones than they whom the children of Israel slew with the sword." (Jos. x. 11.)--The result is as before; the survivors remain impenitent. As history supplies no instance of literal hail-stones of a talent weight, (sixty pounds, or as others, a hundred,) so the symbol represents this as the most tremendous of all the judgments of G.o.d, (ch. xiv. 20.)

Thus, we have seen that the last trumpet and the last vial combine, in the final perdition of Babylon the great.

CHAPTER XVII.

This chapter may be considered introductory to the eighteenth, or as a digression in the narrative, to explain more fully the integral parts of that complex, mystical moral person so often called "great Babylon,"

whose destruction was so awfully presented in the foregoing chapter.

1. And there came one of the seven angels, which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great wh.o.r.e, that sitteth upon many waters;

2. With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.

Vs. 1, 2.--The angel that "talked with the apostle" was probably the seventh. "The great wh.o.r.e" is the symbol of the idolatrous church of Rome, which broke her marriage covenant with Christ. Idolatry is spiritual wh.o.r.edom. (Hosea vi. 10.) Her "sitting upon many waters" is explained, verse 15. "The kings of the earth" are her paramours, and their subjects are partakers in the crime,--"made drunk."

3. So he carried me away in the spirit into the wilderness; and I saw a woman sit upon a scarlet-coloured beast, full of names of blasphemy, having seven heads, and ten horns.

4. And the woman was arrayed in purple and scarlet-colour, and decked with gold, and precious stones, and pearls, having a golden cup in her hand, full of abominations, and filthiness of her fornication.

5. And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS, AND ABOMINATIONS OF THE EARTH.

Vs. 3-5.--The "scarlet-coloured beast" is the Roman empire professing the Christian religion, modelled by the Romish church; for the "woman sits upon the beast," guiding and controlling all its motions. (James iii. 3.) The raiment of both is at once _imperial and b.l.o.o.d.y_,--"purple and scarlet."--The raiment of this "woman" is decked with precious metal, stones and pearls, after the usual "attire of a harlot." (Ezek.

xvi. 17.) The "cup" alludes to the practice of harlots giving love-potions to their paramours, very expressive of the indulgences, absolutions, preferments, etc., by which the church of Rome attracts disciples to her idolatry. "The nations have drunken of her wine; therefore the nations are mad." (Jer. li. 7.)--The inscription "upon her forehead" is after the manner of shameless prost.i.tutes, avowing Rome's wh.o.r.edoms of idolatry, monasticism, indulgences to sin, as essential to religion, a "mystery of iniquity," by which the "man of sin thinks to change times and laws." (Dan. vii. 24, 25; xi. 36, 37.)

6. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration.

V. 6.--This "woman,"--_Christian church_,--was "drunken with the blood of saints and martyrs." Of course, such a sight would give rise to the apostle's astonishment. The attempt of popish writers to apply this to _pagan_ Rome's persecutions is demonstrably false; for John could not "wonder" at the persecution of the church when he was himself an actual victim in Patmos, (ch. i. 9.)

7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.

8. The beast that thou sawest, was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder (whose names were not written in the book of life from the foundation of the world,) when they behold the beast that was, and is not, and yet is.

9. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth.

10. And there are seven kings: five have fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short s.p.a.ce.

11. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition.

Vs. 7-11.--The angel explains the "mystery of the woman and of the beast that carrieth her." The beast, the civil power, carrieth, sustains the woman, the church; as the church controls the state, (v. 3; ch. xiii. 1, 11, 16.) The "beast that was, and is not, and yet is," is a mysterious personage as well as the woman; therefore all who "dwell upon the earth,"--not in "heaven, wonder," (ch. xiii. 3-6;)--that is, all the va.s.sals of Antichrist, distinguished from those whose "names are in the book of life,"--the two witnesses.--"The seven heads" of the beast signify seven mountains, on which Rome literally stands, namely, Capitoline, Palatine, Aventine, Esquiline, Coelian, Viminal and Quirinal. Here the woman and Rome are manifestly identical,--the spiritual empire. But the heads of the beast have a double meaning; for they also signify "seven kings" or successive forms of civil government.

At the time when John wrote, "five had fallen;" they had pa.s.sed into actual history. One was then existing, namely, the emperor, in the person of Domitian, as is supposed. This is the imperial head, whose "deadly wound was healed," (ch. xiii. 3.)--The "seventh head was not come" in the apostles' time, but on his appearance, he was to "continue a short s.p.a.ce." The papacy is not the seventh head. _He_ is a horn.

(Dan. vii. 8, 20.) But a _horn_ of the beast cannot identify with the _beast himself_. It is otherwise with a head, which is the form of government over the _whole empire_. The _patriciate_ succeeded the imperial, being the seventh head, and only of _short_ duration, about fifty years. Charlemagne was crowned emperor of the Romans in the year eight hundred; and so the patriciate terminated. This is the _eighth_, which "is of the seven;" and goeth into perdition. This septimo-octave head is so variable, sometimes acknowledged as residing in Austria, then in France, etc., that for hundreds of years, the great republic of the nations,--all _b.e.s.t.i.a.l_,--are at a loss to identify the visible head in whom resides the precedency: hence the "balance of power" is so perplexing and difficult to adjust. Were there an acknowledged imperial and despotic head, this obvious difficulty could not exist. But the beast is not. Nevertheless the arbitrary power of the horns of the beast is sensibly felt in every part of the Roman empire.--The beast is, and will continue till "the time of the end;" (Dan. xii. 9;) for the Roman empire must be equal in duration with the life and actings of the two witnesses, 1260 years.