Notes on the Apocalypse Part 9

CHAPTER X.

This chapter and the greater part of the next, from the first to the fourteenth verse inclusive, is of the nature of a parenthesis; for the fifteenth verse of the 11th chapter evidently connects the narrative or series of events with the ninth chapter. The ninth chapter closes with an intimation of impenitence on the part of those who had been punished by the plagues of the preceding trumpets. Then it follows, as we have seen, that they are to be still farther visited by the infliction of the closing judgment symbolized by the seventh trumpet. The immediate design, therefore, of interrupting the natural order of the narrative is to place before us the actual condition of society when the seventh trumpet sounds.

1. And I saw another mighty angel come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his face as it were the sun, and his feet as pillars of fire:

2. And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth,

3. And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.

Vs. 1-3.--The majestic description of this Angel agrees to no creature.

It is proper to G.o.d-man only. It is partly the same display of the Mediator's glory which we had in ch, i. 15. Especially is this the case as to his _face_, his _feet_ and his _voice_. The "rainbow" is still the sign of the everlasting covenant. "In wrath he remembers mercy."

This "book" differs from the _sealed_ book as a part from the whole, or a codicil from the will to which it is appended. Also, it is distinguished from the former as being _little_ and _open_. They do therefore greatly err here, who would make this little book comprehend all the remaining part of the Apocalypse, which would make it larger than the sealed book. The little book is _open_, because it is part of the large one, from which the last seal had been removed by the Mediator. But another reason why the little book is represented as being open, is the fact that the most of the events to which it refers, had transpired prior to the sounding of the seventh trumpet. That trumpet had been without its appropriate object, as presented in any preceding part of the prophecy. To present that object is the special design of the little book. All the events predicted in this book of Revelation are not successive in the order of time, but some are coincident; and the inspired writer of the Apocalypse, on several occasions goes back, as we shall see, in order to explain at greater length, what had been but briefly and obscurely narrated.

The angel set his feet upon the world, as his footstool; by which position is emblematically signified his sovereign dominion over sea and earth. And this is agreeable to his own plain teaching in the days of his public ministry:--"All power is given unto me in heaven and in earth." (Matt. xxviii. 18.) He trod upon the billows of the ocean literally in the state of his humiliation, giving thereby evidence of his power over the mystical waters,--"the tumults of the people." During the popular commotions signified by the trumpets, he said to the raging pa.s.sions of men and their towering ambition, as to the waves of the sea,--" Hitherto shall ye come, and no further; and here shall your proud waves be stayed." "He maketh the storm a calm, so that the waves thereof are still;" and whether the nations of Christendom are at war or in peaceful tranquillity, he reigns over them as their rightful sovereign;--"his right foot on the sea, and his left on the earth." In possession of universal dominion, he speaks with authority, "as when a lion roareth." Although a lamb slain, the victim for our sins; he is also the Lion of the tribe of Judah, ruling over his own people, restraining and conquering his own and their enemies.

The "seven thunders," etc., give a _premonition_ of tremendous judgments, the import of which is to be "sealed up" until it be demonstrated to all the world by the seventh trumpet and vial.

4. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven, saying unto me, Seal up those things which the seven thunders uttered, and write them not.

5. And the angel, which I saw stand upon the sea, and upon the earth, lifted up his hand to heaven,

6. And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.

7. But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of G.o.d should be finished, as he hath declared to his servants the prophets.

Vs. 4-7.--The att.i.tude a.s.sumed by the Angel of the covenant is very impressive, instructive and exemplary:--"his hand lifted up to heaven."

This is the external att.i.tude of solemnity most becoming the jurant when performing the act of religious worship, the oath. Abraham, in the presence of the king of Sodom, used the same form, appealing to the "Lord, the Most High G.o.d, possessor of heaven and earth." (Gen. xiv.

22.) "Kissing the book" has no example in all the Bible; hence it is unquestionably of heathen, and so of idolatrous origin and tendency. No Christian can thus symbolize with heathens, without so far "having fellowship with devils" as really as in eating in their temples. (1 Cor.

x. 21.)

The matter of the Angel's oath is,--"that there should be time no longer." Here it is humbly suggested that our excellent translators are faulty as in ch. iv. 6, already noticed. Neither the original Greek text, nor the coherence of the symbolic narrative, will sustain or justify the version. John, like all pious people, when he heard the lion's voice, followed by the "seven thunders," was filled with solemn awe, antic.i.p.ating the coming dissolution of all things. It was not the only instance of his weakness and misapprehension, (ch. xix. 10;) nor is this infirmity peculiar to the apostle John; for we find other disciples mistaking "the times and the seasons which the Father hath put in his own power." (2 Thess. ii. 1-3.) These Thessalonians had misapprehended the language of Paul in his first epistle to them, when speaking of the end of the world. (1 Thess. iv. 15-17.) To relieve the anxieties of the Thessalonians, relative to the apprehended and sudden coming of the Lord, Paul wrote again to correct their mistake; so it may be supposed that the Angel interposed this solemn a.s.surance to his servant John, for the like purpose, of allaying his forebodings. The words in the original, literally translated, stand thus: "That the time shall not be yet." That is, the "time of the end," as we read in Daniel xii. 9, shall not be, till the seventh trumpet begins to sound. The phrase,--"time of the end," may signify either the final overthrow of antichristian power, or the end of the world, because of the resemblance between the two events. The plain and certain meaning, then, of the Angel's oath is, that the "mystery of G.o.d shall be finished" only by the work of the seventh angel. What this mystery is, we will discover in the following chapters. Indeed, it had been long before "declared to the prophets,"

but still accompanied with comparative obscurity suitable to their time; for the word "declared," is expressive of glad tidings, being the same in origin and significance as that which we translate,--_gospel_, good news. Accordingly, our Saviour directs his disciples, in view of his appearing either to overthrow the Roman power, or to judge the world, in the following words of cheer: "And when these things begin to come to pa.s.s, then look up, and lift up your heads; for your redemption draweth nigh." (Luke xxi. 28.) To the prophet Daniel the same event was attested with like solemnity. (Dan. xii. 7.) This is the period to which the suffering saints of G.o.d have been long looking forward with believing and joyful hope. As Abraham rejoiced to see Christ's day of appearing in our nature, and by faith saw and it and was glad; so the covenanted seed of the father of the faithful, in the light of prophecy, and by like precious faith, are favored with a view of the certain downfall of mystical Babylon.

8. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth.

9. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.

10. And I took the little book out of the angel's hand, and ate it up; and it was in my mouth sweet as honey; and as soon as I had eaten it, my belly was bitter.

11. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings.

Vs. 8-11.--John is next directed by a voice from heaven, or by divine authority,--to take and eat the open book. There is obvious allusion to a similar transaction in Ezekiel iii, 1-3. The prophet was a captive by the river of Chebar in Babylon, under the dominion of the _first_ beast of Daniel, as John was in Patmos under that of the _fourth_; and both were favoured and employed by the glorious Head of the church in an eminent part of their ministry. "The word is not bound" when ministers are in confinement.

The "eating of the book" represents the intellectual apprehension of the things which it contained.

"Thy words were found and I did eat them,"(Jer. xv. 16.) A speculative knowledge of the word of G.o.d, and especially of those parts that are prophetical, will afford pleasure to the human intellect, even though the mind be unsanctified. (Matt. xiii. 20, 21.) But when the prophet gets a farther insight into the contents as containing "lamentations, and mourning and woe," like Ezekiel's roll;--the pleasure is converted into pain. A foresight of the sorrows and sufferings of Christ's witnesses causes grief to the Christian's sensitive heart. He "weeps with them that weep," by the spontaneous sympathies of a common and renewed nature. "Sweet in the mouth as honey, but in the belly bitter as wormwood and gall."

Upon the apostle's digesting the little book, the Angel interprets the symbolic action by the plain and extensive commission,--"Thou must prophesy again before many peoples, and nations, and tongues, and kings." This commission did not terminate with the ministry of the apostle, although he may be truly said to prophesy by the Apocalypse to all nations till the end of the world. This is equally true, however, of all the inspired penmen of the Holy Scriptures. (Psalm xlv. 17.) But John is to be considered here as the official representative of a living and faithful ministry, on whom devolves the indispensable obligation to open and apply these sacred predictions to the commonwealth of nations, however const.i.tuted authorities may be affected by them. And, indeed, these messages will prove unwelcome to the immoral powers of the earth, as in the days of old. (1 Kings xviii. 17.)

CHAPTER XI.

The narrative of prophetic events was broken off at the end of the ninth chapter. The tenth chapter and the greater part of this, from the beginning to the thirteenth verse inclusive, present appearances and actions quite foreign to the events which follow the sounding of the trumpets. Why is this, the thoughtful student of the Apocalypse will naturally ask? Why is the regular series of the trumpets suspended? When the sixth trumpet,--the "second woe,"--has effected its objects, we naturally expect the seventh trumpet to sound; yet we are held in suspense till we come to the fourteenth verse of this chapter. Hitherto we have met with no similar interruption. Let us take a retrospective view:--The seven epistles to the churches followed each other in regular succession. The seals, in like manner, followed successively; and this is true of the vials, (ch. xvi.)

We have seen that the object of the trumpets was the Roman empire, the fourth beast of Daniel's prophecy. The same is the object of the judgments symbolized by the vials. The final subversion and utter destruction of that beastly power, was plainly revealed in the Babylonian monarch's dream. (Dan. ii. 44.) And the same event was afterwards exhibited in vision to Daniel, (ch. vii. 11, 26.) Now the first four trumpets had demolished imperial power in the western or Latin section; and the next two, by the Saracenic locusts and the Euphratean hors.e.m.e.n had subverted the eastern or Greek section. Rome and Constantinople were the capitals of the respective sections or members of the _one_ empire. Under the first four trumpets, by the Northern barbarians; and under the first two woes, by the Mahometans, both sections of the empire were overthrown. The question now presses upon our attention, Where shall we find an object for the tremendous judgment to be inflicted by the third and last woe? This question requires a solution. It demands it; and he who succeeds in the application of history to solve this apparent enigma in the Apocalypse, will be able to attain to a satisfactory, a certain, understanding of much that is yet to most readers as if the "sealed book" were to this day in the "right hand of Him that sitteth on the throne." Let us humbly attempt to solve this difficulty.

Daniel's fourth beast, the Roman empire, is to be contemplated in _diverse aspects_, as the varied symbols obviously require. All know that Nebuchadnezzar's "image" is the same as Daniel's "four beasts;"

therefore the same thing is presented in different forms or aspects. Of course we are to view that object as presented. We have seen that under the sixth seal, (ch. vi. 12-17,) the Roman empire underwent a revolution; that is, it was destroyed as to its Pagan form. The empire became Christian under Constantine. History proves that Christianity degenerated under the reign of that monarch and his successors. Heresy, idolatry and persecutions characterize the subsequent history of the empire. Then follow the judgments of the trumpets to vindicate the divine government, and alleviate from time to time the sufferings of true Christians. While the two woe-trumpets are demolishing the fabric of idolatry and despotism in the east, the "deadly wound is healed" in the west, which had been inflicted by the first four trumpets. Ten horns are developed upon the beast's head, and another "little horn," by all of which the saints suffer, as had been predicted by Daniel, (ch. vii.

24,) and of which we had intimation after the judgment of the second woe or sixth trumpet, (ch. ix. 20, 21.) All the "plagues," which had been inflicted upon the people of Christendom under this trumpet left them still impenitent,--"worshipping devils," etc. Surely we may now see where the object of the third woe is to be found,--namely in the same Roman empire, now become antichristian more than ever before. To describe this antichristian combination and present the unholy confederacy against the Lord and his Anointed, and so to justify the ways of G.o.d; it was necessary to digress from the narrative of the trumpets. We now proceed with our observations on the eleventh chapter.

1. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of G.o.d, and the altar, and them that worship therein.

2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

Vs. 1, 2.--This chapter, (vs. 1-13,) gives the contents of the "little book" delivered to the apostle; as in the tenth chapter. It contains a brief description and prospective history of the true church of Christ for a period of 1260 years. Her conflicts with Daniel's fourth beast are here epitomized. As the scene is laid in the temple and ministry all along in the Apocalypse, so there is probably a special allusion here to Ezekiel's vision, (ch. xl. 5.) At all times the Christian church is to be organized, and all her ordinances to be administered by divine rule.

Accordingly we have here presented the actual condition of Christendom during the whole time mentioned above. The command to John from the Angel, is to be understood as from the Lord Jesus, Zion's only king to the gospel ministry. Long before the time of the transactions here predicted, the apostle John had gone the way of all the earth. The work here enjoined was to be performed by his legitimate successors.

The reed is the symbol of the word of G.o.d. It is of the same import as Zechariah's "measuring line." (ch. ii. 1,) and to be used for the same purpose--"to measure Jerusalem," the temple; for both are emblematical of the church of G.o.d. The "temple, altar and worshippers," are emblems of the church, her doctrines, worship and membership, tried by the Scriptures--the "reed." There are Gentiles who worship in the outer court, treading under foot both it and the city. These are formal, immoral, idolatrous professors of Christianity. They are rejected by G.o.d as reprobate, and by his command to be "cast out" from the fellowship of his people,--authoritatively excommunicated by those to whom Jesus Christ has given the key of discipline.

Here then, at the disclosing of the contents of the little open book, it is manifest that John goes back from the sixth trumpet in the seventeenth century, when the Eastern section of the Roman empire was subverted, by the Othmans, and gives us another view of society in Christendom cotemporaneously with the trumpets. It follows necessarily that the little book does not rank, as some imagine, under any one trumpet; much less does it comprehend all the remaining chapters of the Apocalypse, as others vainly suppose. This matter will receive increasing confirmation as we advance.

Those who worship within the temple and those who worship without, are evidently distinguished from each other. They differ in character tested by the word of G.o.d, in fellowship, as authoritatively separated according to the rule of the same word: for whereas the gentile worshippers are so numerous as to crowd both the outer court and the city, the measured worshippers are all included within the confines of the temple, (Song iv. 12.) _Measuring_ is equivalent to the _sealing_ of the servants of G.o.d in the seventh chapter; and imports that they are secured from the sins and plagues of their time. The period of the apostacy from G.o.d is fixed to "forty and two months." According to Jewish mode of reckoning, a day for a year, (Num. xiv. 34; Dan. ix. 24,) the whole period is 1260 years. Each month has thirty days. Multiply forty-two by thirty, and we have 1260. The _same_ period of time,--not merely an equal period, is otherwise expressed by the prophet Daniel thus: "time, times, and a half." (ch. xii. 7.) That is, 360, the number of days in the Jewish year: times, or 720, the days in two years; and half a time, or 180, the days in half a year. Now, add these three numbers, 360, 720, 180; and the sum is 1260. Now see Daniel iv. 25, where the word "times" means _years_, and then a child may calculate these mystical numbers.

3. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.

V. 3.--While the nominal church, "the outer court and the holy city,"

would be "trodden under foot," and the most eminent places would be filled with idolaters, infidels, hypocrites, and mercenary spirits, and true Christians grievously oppressed, the Lord would preserve a faithful few from defiling themselves with the prevailing abominations. These he claims and owns as his "peculiar treasure,"--"my witnesses." These have found that it was "good for them to draw near to G.o.d," when the mult.i.tude treacherously departed from him. The Lord Christ promises to sustain them in the midst of all their tribulations. The duration of their special work is the very same as that of the treading of the holy city, "a thousand two hundred and three score days,"--1260 years. In attempting to fix the beginning of this period, Daniel and John must be compared; both treat of the same events and dates, and this gives definiteness to the interpretation. Daniel fixes these events to the fourth monarchy _after_ it had been _broken in pieces_, and the ten horns had arisen: (ch. vii. 23-25;) so that we have both the geography and chronology determined by the prophets themselves. Hence it follows that we must date the beginning of the 1260 years after the first four trumpets; for by these the western Roman empire was dismembered or broken, that the ten horns might appear. Then the "little horn" of Daniel arose after and among them, (ch. vii. 20, 24.) All reliable expositors agree that the "little horn" is the papacy or the Romish church. This little horn is the special enemy of the "saints of the Most High," and they are to be "given into his hand." (Dan. vii. 25.) The first four trumpets subverted the Roman empire in the west in the latter part of the sixth century. This event made way for the bishop of Rome, in process of time, to acquire a great accession of ecclesiastical power. The civil and ecclesiastical rulers, equally unscrupulous and aspiring, were at this period on terms of comparative intimacy, and occasionally disposed to reciprocate good offices. Phocas, having waded through the blood of the citizens to supreme civil power, in order to secure his position, declared Boniface III., bishop of Rome, head of the universal church. This impious public act took place in the year 606.

The pope became also a temporal prince in 756. Now we cannot know _with certainty_ which of these events, nor indeed whether _either_ of them, marks the period in time when the 1260 years _began_. Hence we must remain at uncertainty as to the exact time when this most interesting period will end. Of all transactions recorded in history, however, that between Phocas and Boniface appears most like "giving the saints into the hand of the little horn." At this juncture in particular, church and state conspire, as never before, to resist the authority of Jesus Christ the Mediator. Paul's "man of sin" has been "revealed in his time." (2 Thess. ii. 6.) Paganism has been abolished by formal edict throughout the Roman empire, and Christianity established as the recognised religion of the commonwealth. That which "letted,"--hindered, that is, the pagan idolatry of the civil state, is "taken out of the way;" and nominal Christianity takes its place. This combination or alliance between church and state will be more clearly made known in the succeeding chapters of this book. Mean while it is the immediate design of the "little open book," to give an epitome or outline of this unholy confederacy in the first thirteen verses of this chapter. The treading under foot of the holy city by the "Gentiles," furnishes occasion for the witnesses to appear publicly against them. These pretended Christians, but real hypocrites, as will appear with increasing evidence as we proceed, have usurped the rights of Messiah's crown, and grievously oppressed his real disciples. Against these outrages on the prerogatives of Christ and the rights of man, these witnesses lift their solemn protest. Their distinctive name, "witnesses," is familiar to every one who searches the Scriptures. (Isa. xliii. 10; Acts i. 8.) But witnesses who love not their lives unto the death are distinguished by the name of _martyrs_. (Rev. ii. 13; Acts xxii. 20.)

G.o.d has had his witnesses in all ages since the fall of Adam, in defence of truth and holiness against error and unG.o.dliness; but the specific work _these_ witnesses is to oppose the corruption of his two ordinances of church and state during the specified period of 1260 years. The existence of this complex system of civil and ecclesiastical tyranny and heresy, in the holy purpose and sovereign providence of G.o.d, calls for the public and uncompromising opposition of the two witnesses. We shall discover the two parties in more visible conflict hereafter; and tracing the struggle to its issue, we shall find, that like the more general and lasting warfare between the seed of the woman and that of the serpent, (Gen. iii. 15,) it is a "war of extermination."

These witnesses are distinguished as a part from the whole. All witnesses are not _martyrs_, but these are such, (v. 7, ch. xx. 4.) And here we are constrained to dissent from the opinion of some expositors, for whose sentiments we entertain profound respect. These "two witnesses" are supposed by these eminent interpreters to "differ as much from the 144,000 sealed ones, (ch. vii. 4,) as Elijah differed from the 7000 in Israel in his time;" whereas, we think the 144,000 and the _two_, are the same identical company. (See chapters vii. 4-8: xiv. 1; xx. 4.) It is evident that they are the same party,--and the _whole_ of the party, who are honored to "reign with Christ a thousand years," (ch.

xx. 4.)

They are _two_ in number, because one witness is not sufficient in law, to establish any matter in controversy. (Num. x.x.xv. 30; 2 Cor. xiii. 1.) They are a small number compared with their opponents, (ch. xiii. 3.) Again, they are few, but sufficient to confront and confute their two opponents, (ch. xiii. 1, 11.) And, finally, they are _two_, that they may be a.s.similated to their predecessors.

4. These are the two olive trees, and the two candlesticks standing before the G.o.d of the earth.