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 horsemen 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 God; 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 God, 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 God. 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 God. 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 God 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.
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 God," when the multitude 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.)
God has had his
witnesses in all ages since the fall of Adam, in defence of truth and holiness
against error and ungodliness; 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 God, 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. xxxv. 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 assimilated to their
predecessors.
4. These are the two
olive trees, and the two candlesticks standing before the God of the earth.
5. And if any man
will hurt them, fire proceedeth out of their mouth, and devoureth their
enemies: and if any man will hurt them, he must in this manner be killed.
6. These have power
to shut heaven, that it rain not in the days of their prophecy; and have power
over waters to turn them to blood, and to smite the earth with all plagues, as
often as they will.
Vs. 4-6.—"These
are the two olive trees, and the two candlesticks," answerable to Joshua
and Zerubbabel, the representatives of a gospel ministry and a scriptural
magistracy in their day, as seen by the prophet Zechariah, (ch. iv. 14.) The
official administrators of the divine ordinances of church and state, require
the oil of divine grace to qualify them for the discharge of their responsible
duties to God and man. (1 Tim. i. 2; Titus i. 4; Ps. lxxii. 1.) Thus were those
public servants of God and of his people qualified who "stood before the
God of the earth," as Moses and Aaron in Egypt, Elijah and Elisha in
Israel, to whom there is obvious allusion in the special work of these
witnesses. (2 Kings i. 10; 1 Kings xvii. 1; Exod. vii. 17.) "Fire
proceedeth out of their mouth," when from the scriptures they denounce
just judgments upon the impenitent enemies of him whom they represent. They
"smite the earth with all plagues," when, in answer to their prayers,
vengeance comes upon antichristian communities. (Luke xviii. 7, 8.) They
"turn waters into blood," when through their effective agency, the
votaries of Antichrist are made the instruments of mutual destruction. And all
this is made more clear in the symbolic "vials," (ch. 16.) These witnesses
"prophesy," not as being inspired, but because they,—and they
only, apply existing predictions to their appropriate objects, so far as
they receive light from Him who is "the light of the world."
They are
"clothed in sack-cloth," because they sigh and cry for all the
abominations of their time,—subjected to oppression, and excluded from
"kings' palaces,"—places of worldly honor, power and emolument.
But the question is of great importance, and, to themselves in particular, of absorbing interest,—How shall these witnesses be identified among mankind? For however few, humble, despised and persecuted, even unto death; strange as it may seem, there are not wanting many to put forth a claim to be identified with them! Assuming that these mystic witnesses are individual persons, the Papists say, they are Enoch and Elijah, hereafter to appear on earth! By Protestants, John Huss and Jerome.—Luther and Calvin, have been selected. Others suppose the Old and New Testaments, with many other vague and groundless conjectures. The witnesses die; but the two prophets named "were translated that they should not see death:" and the thought is preposterous that they should be brought again from their glorious state of immortality and subjected to an ignominious death. John Huss and Jerome of Prague did not prophesy 1260 years, nor have we the shadow of a ground to believe that any of the human race shall ever prolong their days on earth to the age of Methuselah. The two Testaments cannot die, for "the word of God liveth and abideth for ever." (1 Pet. i. 23.) But it would be tedious and unprofitable to confute the various chimeras which on this question have been entertained in the minds equally of the learned and the illiterate. The like fanciful and diversified opinions have been, and still are, prevalent in relation to what constitutes "the Antichrist." (1 John ii. 22.) Now, it is evident, even on a cursory perusal of the Apocalypse; that the witnesses and their opponents are the principal parties symbolized in the whole series of the seals, trumpets and vials.
How then can any one attain
to a rational understanding of the manifold details, who remains
"willingly ignorant" of the principal characters in this grandest of
all tragico-dramas, presented to man's view on the stage of Jehovah's moral
empire, to be contemplated for the whole period of 1260 years? The prevailing
ignorance, bewilderment and error, in the minds of most spectators of these
moving scenes, we are warranted to expect. (Dan. xii. 10.) For the present we
define the witnesses and Antichrist concisely thus:—The Witnesses are a
competent number of Christians, who for 1260 years, insist upon the application
of God's word to church and state; and who testify against all communities who
rebel against the Lord Christ. Such communities, in visible
organization, constitute THE ANTICHRIST, as will more fully appear in the
thirteenth and seventeenth chapters, where the two prominent parties are more
formally presented.
Let us never lose sight of the fact, that these witnesses cease not to prophesy,—to apply the scriptures, especially the prophetical parts of them, during the whole period of 1260 years; that is, while they live. Authentic history supplies abundant evidence that such has been their special work all along since the rise of the antichristian enemy. That enemy is but obscurely mentioned,—not described in the "little book," the contents of which we have, as already said, in this chapter, (vs. 1-13.) The character and achievements of the witnesses may be found in the familiar histories of the Culdees and Lollards of Britain, the Waldenses of Piedmont, the Bohemian Brethren; together with the more recent and successful reformers on the continent of Europe and in the British Isles. Is it unnecessary to mention the names of those men of renown,—Zwingle, Luther, Calvin, Knox, Henderson, etc.,—men "mighty in words and in deeds," whose influence on the great "family of nations," their very enemies have reluctantly attested? The testimony of an enemy has ever been deemed weighty. The following is appropriate and decisive from the polished pen of the historian of the "Decline and Fall of the Roman Empire:" "The visible assemblies of the Paulicians, or Albigeois, were extirpated by fire and sword; and the bleeding remnant escaped by flight, concealment, or catholic conformity. But the invincible spirit which they had kindled still lived and breathed in the western world.—In the state, in the church, and even in the cloister, a latent succession was preserved of the disciples of St. Paul, who protested against the tyranny of Rome, embraced the Bible as the rule of faith, and purified their creed from all the visions of the Gnostic theology. The struggles of Wickliff in England, and of Huss in Bohemia, were premature and ineffectual: but the names of Zuinglius, Luther and Calvin, are pronounced with gratitude as the deliverers of nations."
Ever since the time
of those eminent witnesses, the same testimony has been maintained. It is not
yet finished, the witnesses are yet alive, and the term of 1260 years is not
expired.
7. And when they
shall have finished their testimony, the beast that ascendeth out of the
bottomless pit, shall make war against them, and shall overcome them, and kill
them.
8. And their dead
bodies shall lie in the street of the great city, which spiritually is called
Sodom and Egypt, where also our Lord was crucified.
9. And they of the
people, and kindreds, and tongues, and nations, shall see their dead bodies
three days and a half, and shall not suffer their dead bodies to be put in
graves.
10. And they that
dwell upon the earth shall rejoice over them, and make merry, and shall send
gifts one to another; because these two prophets tormented them that dwelt on
the earth.
Vs. 7-10.—In these
verses we have described the death of the witnesses, as also the agent
mentioned, by whom the fatal stroke is given. As future occasion will occur for
identifying this bloody tyrant, ascertaining with precision his diabolical
origin, here only hinted, his crimes and his awful doom, it is premature to
amplify in this place.
If the witnesses
cannot be identified, neither can the time of their death be ascertained. We
find indeed among expositors as many vague notions relative to the time and
the nature of their death as in relation to their identity.
These notions are unworthy of notice; for however they might amuse, they cannot
edify.
Four questions are
suggested by these verses.—By whom; in what manner, when, and where are the
witnesses slain?
The first question is
explicitly answered in the sacred text. The "beast," of hellish
origin, kills them. But it will afterwards appear that the beast is instigated
to this relentless cruelty by another agent of the devil. Again, as to the kind
of death, we may in good measure learn this from the kind of life. Now it is
obvious that to give testimony, or "prophesy" during the allotted
time, constitutes their life. They live, that they may prophesy. Hence it is
usual to speak of silencing, as equivalent to slaying these
witnesses. But this is not strictly correct. Why? Because they have been
hitherto "killed all the day long." (Ps. xliv. 22; Rom. viii. 36.)
Doubtless defection and apostacy do always accompany persecution; and thus the
testimony of such is silenced. But the enemy in this case is "drunken with
the blood" of these witnesses; and this phrase must be understood
literally. Moreover, the enemy gets "blood to drink," because of
"shedding blood." (ch. xvi. 6; xvii. 6.) The death of the witnesses
is therefore a literal death, of course it will be also moral,—they will cease
to prophesy.
Some have supposed
the "three years, or days and a half," during which the witnesses lie
dead are the same as the 1260 days or years; because if these three and a half
days be considered as prophetical, and reduced to literal days, they will
amount exactly to 1260. Such an interpretation, however, is preposterous;
simply because according to this hypothesis, they never lived at all!—The
absurdity is evident.
Having ascertained
the nature of the death to which the witnesses are appointed by the Lord of
life, we now inquire as to the time of this mournful event. The text informs us
that their death is connected with the "finishing of their
testimony." However the original may be translated,—when they shall
have finished,—when they shall be finishing,—or about to
finish, affects not the question as to time. While they live, their work is to
prophesy, and their testimony is not completed. Like their Master, to whose
example they are conformed, their life and testimony are finished together.
These facts, briefly and obscurely hinted here, will be more satisfactorily
presented in the next, but especially in the twentieth chapter, (vs. 1-4.) But
inasmuch as many, if not most interpreters, have expressed the opinion that the
witnesses are already slain, the following arguments in the negative are
submitted to the reader.
The 1260 years are
not yet terminated, during which,—the whole of which time,—the witnesses are to
"prophesy," (v. 3.) Their testimony is yet continued, and sensibly
felt by the wicked. They still more or less "torment them that dwell on
the earth," (v. 10.) Beyond the usual reproach attached to their names and
their work, there has been no general reviling and deriding of them throughout
Christendom, to render their memory infamous, (v. 9.)—No opprobrious epithets
such as, "These deceivers said, while they were yet alive," (Matt,
xxvii. 63,) that so they might be conformed to their Lord in his death. Nor,
lastly, have "they that dwell upon the earth" exulted as yet over
these hated individuals, as no longer "hurtful to kings and
provinces,"—although there have been, often, partial but premature
rejoicings by a part of the enemy. But although from time to time, "some
of them, have fallen, to try them, and to purge, and to make them white"
as predicted, (Dan. xi. 35;) yet the time of "making merry, sending
gifts,"—is not yet come.
While we believe, on
the grounds adduced,—and much more might have been cited from the context,—that
the death of the witnesses is to be understood literally, we do not suppose
that every individual will be personally put to death. No, but as in the time
of Elijah's banishment, or of our Saviour's lying in the grave, there will be
no public body or individual standard-bearer, to bear testimony against the
enemies of Jesus Christ, or boldly to assert and press his royal claims upon
church and state. In prospect of this dark time,—darker than the "dark
ages," we may ask with Joshua,—"What wilt thou do unto thy great
name?" But though the witnesses die, the Faithful Witness lives, (ch. i.
18.)
The place, where the witnesses lie dead is pointed out by three places well known in sacred history, Egypt, Sodom and Jerusalem. But these are to be understood mystically. The place resembles Egypt for idolatry and cruelty to the people of God; it is like Sodom for literal and spiritual pollution; and Jerusalem, where our Lord was crucified afresh and put to open shame in the persons of his slain witnesses. It follows of course,—that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals. (Ps. lxxiv. 13, 14; Ezek. xxxi. 18; Isa. xiii. 19; Luke xxi. 20.) For similar reasons, Babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,—the slaying of the witnesses, (ch. xviii. 24.) It is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of Christ, our attention is directed by the Holy Spirit to a "street" of the city. At present it is assumed that streets of the city and horns of the beast substantially harmonize as symbols. Now look over the streets of the great city: contemplate the horns of the beast: ascertain which is most guilty of persecution. In estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (John xv. 22; Matt. xi. 24.) In view of these scriptural principles, and the actual condition of Christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate—Great Britain?
There, for centuries, the witnesses have been most numerous, active,
and pointed, in testifying against encroachments on the crown-rights of
Messiah. There also, lordly prelates, in close alliance with a blasphemous horn
of the beast, have often vied with the sworn vassals of the "man of
sin," in murdering the saints of God. "Therefore it is no great
thing" if, throwing off the mask of Protestantism, English prelacy,
combining with Romish Jesuitism, should make common cause with undisguised
infidelity, in slaying the witnesses against their heaven-daring rebellion. The
signs of the present time, (1870,) render our conjecture not improbable. We
give it only as a conjecture; for in reference to events yet
future,—as we believe that of the death of the witnesses to be,—we may not
presume to prophesy.—"Three days and a half" is the
limited period of their degradation; and this is three natural years and a
half: for the word "days" must be taken in the same sense as in v. 3;
otherwise we fall into an inextricable labyrinth of endless confusion. From all
which it appears that "the triumphing of the wicked is short." If
"while the wicked is in power, and we wait upon God." we are called
to "join trembling with our mirth;" the pleasing prospect of the
speedy and joyful resurrection of "these slain," may inspire us with
"a lively hope," and warrant us to join mirth with our trembling.
11. And after three
days and a half, the Spirit of life from God entered into them, and they stood
upon their feet; and great fear fell upon them which saw them.
12. And they heard a
great voice from heaven, saying unto them, Come up hither. And they ascended up
to heaven in a cloud; and their enemies beheld them.
Vs. 11, 12.—In these
two verses, as in the preceding, the thoughtful reader will discern a beautiful
allusion in the history of these witnesses, to the death and life of our
blessed Master. "For if they have been planted together in the likeness of
his death, they shall be also in the likeness of his resurrection." Yes,
they have communion with him in death and life,—in grace and glory.
"Nothing can separate them from the love of God which is in Christ Jesus
their Lord."
"The Spirit of
life from God entered into them." That is, God will speedily raise up
successors, who, maintaining the very same principles, will be gloriously
successful in putting down all rule and authority and power," that had
been in hostility to their Lord. (1 Cor. xv. 24, 25. See Ezek. xxxvii. 11-14.)
"This is the first resurrection," to be explained by the inspired penman
more fully hereafter, (ch. xx. 5.)—As Saul feared David, and Herod John
Baptist, because they were "just men and holy;" so were the wicked
afraid when these witnesses arose; and, like Shimei, they justly dread the
"due reward of their deeds." At the time referred to, "the
haters of the Lord will feign submission."—The "great voice from
heaven" inviting the witnesses to ascend, and their actual ascent, is
another allusion to Christ's exaltation. As when "he was taken up, a cloud
received him;" so here, "they ascended up to heaven in a cloud."
It has often been the
cry of the antichristian multitude,—"The voice of the people is the voice
of God." This cry has been iterated and reiterated, in centuries past,
like that of the Ephesian worshippers of Diana; that thereby the testimony of
the witnesses might be counteracted and silenced. It has been only too often
successful. But where did flattering demagogues and haughty despots find the
sentiment? They found it engraved on the moral constitution of man by our
beneficent Creator. They found it also transcribed on the pages of objective
revelation,—the Bible. But, like other moral and scriptural principles, it has
been perverted and misapplied by the perverse ingenuity of wicked men.—This
"voice from heaven" is indeed the people's voice:
and it is legitimate, as coming from the people, because it is first the voice
of God. The "heaven" here mentioned is the seat of civil
power,—"the ordinance of man." (1 Pet. ii. 13.) In the times here
contemplated,—millennial times,—the rights of men will be respected, predicated
upon the rights of God, and flowing from them as inseparable. In settling the
point of title to civil sovereignty, or the eligibility of any candidate for
civil office, the principle enunciated by Hushai the Archite will be found to
be alone reliable:—"Whom the Lord and this people choose." (2 Sam.
xvi. 18.) Only let the Lord have the first choice of candidates for office in
both church and state, and society will be prosperous and happy. (Acts i. 23,
24; vi. 5.) The "great voice" of the 12th verse, comes from
"heaven," as the "great voices" of the 15th verse,
announcing the millennium.
13. And the same hour
was there a great earthquake, and the tenth part of the city fell, and in the
earthquake were slain of men seven thousand: and the remnant were affrighted,
and gave glory to the God of heaven.
V. 13.—"The same
hour" that the witnesses mark by their resurrection,—contemporaneously
with that joyful event, is "a great earthquake,"—a revolution, (ch.
vi. 12.) "The tenth part of the city fell." The
city,—"Sodom." "Tenth part of the city,"—a
"street," equivalent to "horn." Some one of the "ten
kingdoms" will secede from the antichristian confederacy, or imperial
dominion; "and the remnant,"—the other nine, dreading the Mediator's
vengeance, will reluctantly but speedily submit. (See ch. vi. 16, 17.)—In the
"earthquake were slain of men (names, titles,) seven thousand." By
"names of men" to be slain,—that is, abolished in reorganized
society, we are to understand those "names of blasphemy" mentioned,
(ch. xiii. 1,) hereafter to be explained.
We have now taken a
very cursory view of the contents of the "little open book." Its
place is between the termination of the fourth, and the sounding of the seventh
trumpet. In other words, it gives an outline of the contest between the
witnesses and Antichrist during 1260 years,—events running parallel in time, at
least in part, with the first two woe-trumpets; for it obviously anticipates
also, the effects of the third and last woe.
This may be as
suitable a place as any other, before proceeding to a consideration of the
seventh trumpet, to direct attention to the method which Infinite Wisdom has
chosen, by which to reveal to mankind the purposes of God in prophecy. He who
alone "knows the end from the beginning,"—who "from ancient
times has declared the things that are not yet done," has told us
plainly,—"I have multiplied visions, and used similitudes, by the ministry
(hand,) of the prophets." (Hosea xii. 10.) Now since God has multiplied visions,
we ought not to think it strange if the same important events in providence be
predicted by several, or by many of the prophets; or that one and the same
important event be foretold "at sundry times and in diverse manners"
by the same prophet. How often, and by how many prophets was the dispersion of
the Jews foretold!—the downfall of ancient cities, Babylon, Nineveh, Tyre!—Need
we refer to the language of our Lord, addressed to his disciples on the way to
Emmaus?—"And beginning at Moses, and all the prophets, he expounded unto
them in all the Scriptures the things concerning himself." (Luke xxiv.
27.) We may be sure that the things concerning Christ and the interests of his
kingdom in this world, are the theme of inspired prophets in the New Testament
as well as in the old. Agreeably to these views, we find Nebuchadnezzar's dream
and Daniel's visions relate to the same objects and events. What was more
obscurely revealed in the monarch's dream, is rendered more intelligible by
various symbols in Daniel's first vision. (Dan. ii. 36-45; vii. 17-27.) But in
the next, the eighth chapter, Daniel is favored with still clearer information
relative to what he had already seen in vision; and in the eleventh chapter,
his attention is called to the most obscure, but most interesting parts of his
former visions; and, after all, the "vision is sealed," so that he
sees not "the end of these things." (ch. xii. 8, 9.) "I heard,
but I understood not," (1 Pet. i. 10, 11.)
In this book, styled Apocalypse,
or Revelation, we are told in the first verse, that the Lord Christ
"signified,"—made known by signs, to his servant John the
things that were to come to pass. We have thus far seen that the customary
method has been pursued in using signs, symbols or emblems. Henceforth we will
find "multiplied visions" employed, more clearly to illustrate events
which have already passed under review, but of which we could see little more
than a profile:—"men, as trees walking."
14. The second woe is
past; and, behold, the third woe cometh quickly.
15. And the seventh
angel sounded: and there were great voices in heaven, saying, The kingdoms of
this world are become the kingdoms of our Lord, and of his Christ; and he shall
reign forever and ever.
Vs. 14, 15.—"The
third wo cometh quickly,"—the time elapsing since the end of the second,
is not to be so long as that intervening between the first two woes.—The first
wo is thought to have begun about the year 612, and continuing by the Saracenic
conquests about 150 years, to have terminated in 762. The second woe-trumpet,
it is alleged, sounded about 1281, and continuing for 391 years,—the period of
the ravages by the Euphratean horsemen, ended about 1672. The destructive
influence, however, of these two judgments, may be considered as reaching to
the time of the third woe, the one which is to demolish the whole antichristian
fabric.
Many eminent
expositors, in the early
part of the present century, while the first Napoleon was waging successful war
with the other powers of Europe, expressed their belief with much confidence,
that the seventh angel had begun to sound. They were evidently mistaken.
Christendom will not fail to hear the voice of the third woe. It may be so that
an individual may "not be conscious of having an interest inconsistent
with fidelity to the Scriptures," while political "bias" may in
fact so influence "sentiments, as to render conviction less dependent
upon evidence than upon his wishes." And we
doubt not that misapprehensions and misinterpretation of "the other
scriptures," are to be attributed to this cause, insensibly influencing
the minds and hearts of learned and godly men, as well as in their expositions
of the Apocalypse. Indeed the misapplying of God's word, precept and prophecy,
to political and ecclesiastical organizations, has been the principal means of
combining and continuing the antichristian apostacy. Thus it is precisely, that
the great adversary has been successful, as "an angel of light."
"The little book" has been shown to contain such extensive and important events as to justify the solemnity accompanying its delivery to the apostle.—He now resumes the subject which had been interrupted at the close of the ninth chapter.—The "great voices in heaven" represent the expressions of joy by the saints on hearing the voice of the last of the trumpets, as assuring them of the happy change in the moral condition of the world, which they had been warranted to expect by God's "servants the prophets" from the days of old, (ch. x. 7.) The great, the universal change consists in this:—"The kingdoms of this world are become the kingdoms of our Lord and of his Christ." The English supplement,—"the kingdoms," is justified and required, equally by the sense and the laws of syntax: and he is a deceiver, if a scholar, who insists upon any other, to supply the ellipsis.
Indeed, the omission of similar supplements, has occasioned needless obscurity
to the unlearned in other parts of this book. (See chs. xix. 10; xxii. 9.) The
greatest of all revolutions consists in restoring church and state to their
scriptural foundation,—transferring both from allegiance to "the god of
this world," (Matt. iv. 8; Luke iv. 5, 6;) to their rightful
owner,—"the Lord and his Anointed." (Ps. ii. 2, 8.) When this
desirable epoch arrives, for which the persecuted witnesses have long and
fervently prayed, (ch. vi. 10,) gospel ministers and Christian magistrates will
seek to do the will, and aim at the glory of God.—It is painful and pitiable to
hear learned and pious men often pray,—"That the kingdoms of this world
may soon become the kingdom of our Lord and Saviour Jesus
Christ." This is to "ask amiss,"—to miss the promise; for no
such promise is on record. The groundless conception confounds the revealed
distinctions in the Godhead,—the Father with the Mediator; and it would subvert
Jehovah's moral empire, annihilating the eternal principle of representative
identification! But those good men "mean not so, neither do their hearts
think so." They ought, however, to be more careful and diligent in
"searching the Scriptures."—If the scriptural significance of this
joyful announcement "in heaven" were better understood by gospel
ministers generally, a chief barrier would be removed, which now obstructs the
advent of the millennium. Would they but cease, their hearers might more
readily cease, to "wonder after the beast." But we may not
anticipate.
"He, (Christ,)
shall reign for ever and ever." When the seventh trumpet, the third woe,
shall have accomplished its object, in the utter destruction of immoral power,
and the 1260 years shall have come to an end, no other successful combination
shall ever again be permitted to assail and harass the city of the
Lord:—"of his government there shall be no end." (Dan. vii. 27.)
"All dominions shall serve and obey him." The final enterprise of Gog
and Magog shall not succeed, (ch, xx. 7-9.)
16. And the four and
twenty elders, which sat before God, on their seats, fell upon their faces, and
worshipped God,
17. Saying, We give
thee thanks, O Lord God Almighty, which art, and wast, and art to come; because
thou hast taken to thee thy great power, and hast reigned.
18. And the nations
were angry, and thy wrath is come, and the time of the dead, that they should
be judged, and that thou shouldst give reward unto thy servants the prophets,
and to the saints, and them that fear thy name, small and great; and shouldst
destroy them which destroy the earth.
Vs. 16-18.—These verses
give us a glimpse of the times following the last woe till the end of the
world. The "elders," the representatives,—not of the ministry, as
prelates dream, but of the collective body of God's people, now that they are
emancipated from a longer and more cruel bondage than that of their fathers in
the literal Egypt, "give thanks to God" for the display of his
"great power" in their deliverance. Many times had he made bare his
holy arm in past ages on behalf of his people: but this is in their eyes the most
signal display of his power. "Thou hast taken to thee thy great
power."—He now exercises his power over the nations, which was his before;
their "anger" in the time of their rebellion is now
repressed,—Messiah's "wrath is come," heavier wrath than that which
fell upon Rome pagan: (ch. vi. 16, 17.) Then follows an intimation of the final
judgment, and suitable "rewards." Our curiosity is excited here, but
not gratified; but while left in suspense, we may, with Daniel and the virgin
Mary,—"keep these things in our heart." (Dan. vii. 28; Luke ii. 19.)
Farther light will be given, (ch. xx. 11-13.)
19. And the temple of
God was opened in heaven, and there was seen in his temple the ark of his
testament: and there were lightnings, and voices, and thunderings, and an
earthquake, and great hail.
V. 19.—The inspired
books of the Bible were divided into chapters, verses and other parts, for the
convenience of reference. But those who performed this useful service were
imperfect like ourselves, and therefore we are at liberty to differ from them
in our arrangement. Now it seems evident that the 18th verse closes this
chapter with a concise account of the ending of the last woe. But the last woe
reaches to the final consummation of all things as we have already seen: it
follows that the nineteenth verse must introduce a new
subject. Similar mistakes may be seen in numerous instances elsewhere in our
Bibles.
But although a new
vision is presented in the twelfth chapter, the two principal parties
delineated in the eleventh, engage the apostle's attention. And as preparatory
to future scenes, "the temple of God was opened in heaven." "Out
of Zion, the perfection of beauty, God hath shined." Before the following
scene of warfare, John is favored with a view of the "ark of the
testament,"—a symbol of the covenant of grace, which shall continue to be
administered in the worst of times; and the opposition to which, in its
external dispensation, is emblematically set forth by
"lightnings,"—as well as the tokens of Jehovah's presence and
avenging judgments: for these awful symbols, taken from fearful convulsions in
nature, are usually indicative of the tremendous judgments of God.
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