Verse-by-Verse Bible Commentary
Revelation 14:2

Clarke's Commentary

Verse Revelation 14:2. The voice of many waters — That is, of multitudes of various nations.

The voice of harpers — Though the sounds were many and apparently confused, yet both harmony and melody were preserved.

Bridgeway Bible Commentary

Song of the redeemed (14:1-5)

In 7:1-8 God’s faithful people were seen on earth and in 7:9-17 in heaven. They are now seen with Christ in his kingdom. The reason why they alone can sing the new song is that only saved sinners can know the experience of redemption (14:1-3). Not only have they been cleansed by Christ, but they have kept themselves pure by not giving in to the temptations of the anti-God world. Like the first products of harvest, they belong specially to God (4-5; cf. Exodus 23:19).

Coffman's Commentaries on the Bible

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

And I heard a voice from heaven … Although the person or persons speaking in this great voice is not indicated, the fact of its being "from heaven" proclaims the true power and authority of it. God either spoke the message or authorized it.

As the voice of many waters … It was not the noise of many waters which John heard, but something so powerful as to suggest that.

As the voice of harpers harping with their harps … Just as in the case of the waters, John did not hear "waters"; he did not hear, in this case, either the harps or the voice of the harpers, but something suggesting that. What John heard was not singers singing and playing harps, but a sound as precious and sweet as that, meaning that, "It was articulate and sweet." W. H. Simcox, The Revelation, Revised, Cambridge Greek New Testament (Cambridge: University Press, 1893), p. 139. Morris described the voice as loud and melodious, supposing that, "It was the voice of the 144,000." Leon Morris, op. cit., p. 176.

As might have been expected, not all scholars could resist the temptation to fabricate an argument from this to favor worshipping God with mechanical instruments of music. "We see that there are zithers of God … The zithers accompany the singing!" R. C. H. Lenski, op. cit., p. 421. But, of course, there are no literal harps in heaven; nor is it stated in the text that John heard any harps. As Hinds said, "The passage gives no support for the use of mechanical instruments in worship. John T. Hinds, A Commentary on the Book of Revelation (Nashville: Gospel Advocate Company, 1962), p. 208. Furthermore, there is the valid principle that the appearance of anything whatever in these visions could not possibly provide any authority for the incorporation of such things into the worship of God through Christ on earth. This verse was falsely rendered by the New English Bible (1961) thus, "It was the sound of harpers playing on their harps." As Plummer pointed out, "The ASV rendition as in this text is supported by all the leading uncials, the Sinaiticus, the Alexandrinus, the Vatican and the Codex Ephraemi." A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 347. Therefore, the New English Bible (1961), like so many of the so-called "modern" translations, is, in certain texts, not a translation at all, but a perversion of the word of God.

Barnes' Notes on the Whole Bible

And I heard a voice from heaven - Showing that the scene is laid in heaven, but that John in the vision was on the earth.

As the voice of many waters - As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean.

As the voice of a great thunder - As the loud sound of thunder.

And I heard the voice of harpers - In heaven: the song of redemption accompanied with strains of sweet instrumental music. For a description of the harp, see the notes on Isaiah 5:12.

Harping with their harps - Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.

Smith's Bible Commentary

Chapter 14

And I looked, and, lo, there was a Lamb standing on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads ( Revelation 14:1 ).

Now back in chapter seven, we remember that these one hundred and forty-four thousand were sealed of God in their foreheads. And the angel was commanded not to hurt the earth until those could be sealed. And he saw them being sealed in their foreheads, the one hundred and forty-four thousand. That is twelve thousand from each of the tribes. So, there is no reason at all not to believe that these one hundred and forty-four thousand are the same group that we saw back in chapter seven sealed in their foreheads. Now here we are told what the seal is. The seal is the name of the Father written in their foreheads.

And I heard a voice from heaven, as the voice of many waters ( Revelation 14:2 ),

Jesus is in chapter one, as He spoke, His voice was as many waters.

the voice of a great thunder: and I heard the voice of harpers harping with their harps: 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 eaRuth ( Revelation 14:2-3 ).

Now, they are there and they are singing an exclusive song. They have an exclusive relationship with the Lord. They were sealed and they were preserved during a portion of the great tribulation period. And so they have that special relationship with God and they can sing of that special relationship.

In the same token we the church have a special relationship and we have our own song that no one can sing, except the church. Our song is the song of redemption through the blood of Jesus Christ, and we find it back in chapter five. And they sang a new song saying, "Worthy is the Lamb to take the scroll and loose the seals, for he was slain, and has redeemed us by his blood out of all the nations, tongues, tribes and people, and has made us unto our God kings and priests and we shall reign with him upon the earth"( Revelation 5:13 ). That is a song exclusive for the church. The one hundred and forty-four thousand cannot sing that song. They have got their own.

We find the martyred saints have their own song in chapter seven. The poor angels are left out of all of these songs. They can only join the chorus. "Worthy is the Lamb to receive glory, and honor, and power, and dominion, and authority and might and all". They can join the chorus, but they can't sing the verse. That is ours, the worthiness of the Lamb who has redeemed us by his blood. It is a song of redemption belonging to the church.

Now, these have their own songs. We can't join in, but we can listen as they declare the greatness of God and the preservation during the time of great tribulation.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb [that is out of this Great Tribulation period] ( Revelation 14:4 ).

Now there are several groups that seek to identify themselves as the one hundred and forty-four thousand. Jehovah witnesses have sought to identify themselves as the one hundred and forty-four thousand. Herbert W. Armstrong seeks to identify himself as the one hundred and forty-four thousand with his followers. And several groups have sought this identity, but very out of sorts to then follow through and make it possible for Herbert Armstrong.

He then embraces the anglo-Israel, British-Israel concept that the supposed lost tribes are actually the European nations. And those of the tribe of Dan came to Denmark, and Denmark is literally Dan's mark. So, the people are called Danish or Dan-ish. And the word "ish" in Hebrew is man. So, you have Dan's man. The Danish people are the tribe of Dan. I would not receive much comfort out of that if I were a Dane, because they are the one tribe that is not sealed of the one hundred and forty-four thousand. There are Engl-ish, and Swed-ish. Now I don't know which tribe is Swede. They say the "ish" at the end of the name is meaning man in Hebrew, so that makes them of that tribe. I think he is of the tribe Foolish.

"Virgins following the Lamb whithersoever he goes". Now it could be that the parable of the ten virgins fits in here some place. They followed the Lamb whithersoever he goes.

In the oriental weddings, or what they call oriental, the Mid-eastern, they have a big celebration. Usually the wedding feast would go on for several days, but then the groom would finally take off and get the bride and come for her and then they would put them in this carrier and carry them around town. The bride never knew exactly when he was coming during this period of time, so she had to always be ready. And she would be there with all of her unmarried girl friends waiting excitedly for these guys to come up the street with the groom. He is now coming for his bride. We know he is coming. Don't exactly know when. As they would then bear the bride and groom through the streets, the virgins, the bridesmaids, would all follow after. It was just a part of the whole ceremony. They were not the bride, but they followed the bride and the groom.

So, these one hundred and forty-four thousand are not the bride of Christ. The church is the bride of Christ quite obviously in chapter nineteen. But these are virgins, which do follow the procession. They follow the Lamb being the firstfruits unto God and unto the Lamb out of the Great Tribulation period.

And in their mouth was found no guile: for they are without fault before the throne of God ( Revelation 14:5 ).

You say, "Oh, lucky". No, you are too. Now unto him who is able to keep you from falling and to present you faultless before the presence of his glory with exceeding joy. When the Lord presents you before the Father, He is going to present you faultless. You say, "Impossible". Yes, that is what Jesus said, "With man it is impossible, but with God all things are possible" ( Matthew 19:26 ). Peter said, "Who can be saved then?"( Matthew 19:25 ). It is glorious to realize that the Lord is presenting me faultless before the Father. Before the throne of God, I will be presented faultless for I will be in Christ.

Now, these appear faultless before the throne of God also speaking of that redemptive work of Jesus even in their lives.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to those that dwell upon the earth, and to every nation, and kindred, and tongue, and people ( Revelation 14:6 ).

A local television station recently was advertising that they were going to put this little angel up in the sky. And their satellite, that they had raised so much money for, was this angel that was going to fly through carrying the everlasting gospel. Their own satellite up there. Unfortunately, it got lost in its orbit. And they haven't been able to find that angel. Let's hope it is not a fallen angel.

I think that this is not a satellite launched from the space shuttle, made by RCA or Hughes, but I believe that this is an actual angelic being. Now the interesting thing to me is that he has the everlasting gospel to preach to those that dwell upon the earth, to every nation, kindred, tongue and people.

Now what did Jesus say would have to happen before the end could come? "And the gospel of the kingdom must be preached to all nations and then shall the end come" ( Matthew 24:14 ). But interestingly enough, Jesus was talking about this same period of time, the last period of time during the Great Tribulation. It is all in context with the Great Tribulation. And the gospel shall be preached as a witness to all nations.

Now, the church has taken that as a challenge and they said that Jesus can't come again until we have preached the gospel to every nation. Now, I believe that we should seek to preach the gospel to every nation, but I do not believe that our failure to do so is hindering the return of Jesus Christ. Because I believe that that particular, "and the gospel shall be preached as a witness to all nations" is a reference to this angel that flies through the midst of heaven declaring the everlasting gospel to all the nations, kindreds and people.

Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made the heaven, and eaRuth ( Revelation 14:7 ),

Now, men foolishly are worshipping the heavens. They are worshipping the earth. They are worshipping, as Paul said, "the creature more than the creator"( Romans 1:25 ). Worship the God who made the heavens. That is the rational thing to do. It is irrational to worship creation. Creation testifies of a creator. The evolutionist worships creation because they did not want to retain God in their mind. God gives them over to reprobate minds. "Professing themselves to be wise, they become fools" ( Romans 1:22 ), because they worship and serve the creature more than the creator who is blessed forever more.

So, in the proclaiming of the everlasting gospel they are given words of wisdom to worship Him who has made the heaven and earth.

and the sea, [and the river, the streams and the lakes]. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all of the nations drink of the wine of the wrath of her fornication ( Revelation 14:7-8 ).

And we will get in chapter seventeen complete details on this fallen Babylon, as we read the very same thing. And we are given details on the fall of this great religious system of Babylon.

And the third angel followed them, saying with a loud voice, If any man worships the beast and his image, and receive his mark in his forehead, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb ( Revelation 14:9-10 ):

Now, this means that God is going to give every man a chance. The first angel proclaims the everlasting gospel. Now, this angel warns man against worshipping the beast or taking his mark, so that if a man does take the mark and does worship the beast or his image, he is doing it knowingly. He is doing it willfully in willful rebellion against God, because he has been deceived into thinking that in the final conflict that will soon be taking place, that Satan and the forces of darkness will be able to overcome the forces of light.

You listen to those involved in satanic cults and satanic worship today and they do say they are winning. Just look around and see. They think that Christianity doesn't have a chance. They think they are on the winning side, and they are advocating their victory.

I heard some kid on Donohue the other day. He was a Satan worshiper, and he was declaring we are winning. He said, "Just look at the world in which you live, we are winning. Evil is going to triumph over good." And they are declaring their victory. And they are actually deceived into believing that they will be able to triumph. Thus, when the angel goes through the skies warning them they're taking the mark, after that will be a deliberate willful act of rebellion against God.

That is why at this final opportunity the gospel will be proclaimed. God would not proclaim it unless there were the opportunity of being saved. And there is that final rejection that identifying themselves against God, and thus the wrath of God is to be poured out, the cup of His indignation. Indignation is an Old Testament word for the "great tribulation". You find it used many times in the Old Testament in reference to the tribulation.

and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascends up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receives the mark of his name. Here is the patience of the saints ( Revelation 14:10-12 ):

We were also told earlier that the patience of the saints is to know that they that incarcerate them will be incarcerated and so forth. They that kill with the sword must be killed with the sword. Here are the patience of the saints at this point.

here are they that keep the commandments of God, and the faith of Jesus Christ. And I heard a voice from heaven saying unto me, Write ( Revelation 14:12-13 ),

Now, the three angels flying through the midst of heaven, but now this is another voice from heaven.

Write, Blessed are the dead which die in the Lord from hencefoRuth ( Revelation 14:13 ):

At this point because of the Great Tribulation that is going to come upon the earth those that are martyred by their refusal, blessed are the dead who die in the Lord, who die for their testimony for the Lord.

[they have ceased from their labours; or] they rest from their labours; and their works do follow them ( Revelation 14:13 ).

Now, this is confirmed by the Spirit. "Yea, saith the Spirit."

And I looked, and behold a white cloud, and upon the cloud there was one sitting like the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped ( Revelation 14:14-16 ).

An interesting passage again, parallel passage in the book of Isaiah of him who was coming, his garments were like those who had been treading in the winepress. Jesus when He comes is coming to clean up the earth and to establish his kingdom. And here is pronounced that the time has come, "thrust in your sickle and reap the earth".

And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe ( Revelation 14:18 ).

Man has come to the fullness of rebellion against God and the time of God's final judgments have come and so the order to thrust in the sickle.

And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs ( Revelation 14:19-20 ).

From Mageddo to Edom. And we read in Isaiah's prophecy that he will be coming from Edom with his garment stained with blood. Who is this that comes with garments stained with blood? In Isaiah's prophecy, "from Edom to Armageddon is one thousand six hundred furlongs"( Isaiah 63:1 ). And when this judgment comes, the armies and the nations of the world will have gathered for a final conflict seeking really to overthrow the Lord on His return.

In Psalms two, God said, "Why do the heathen rage and the people imagine a vain thing. For they have gathered against the Lord and against his anointed,"( Psalms 2:1 ) His Messiah, His Christ. The people imagining a vain thing, that they could actually overthrow Jesus Christ and prohibit Him coming and establishing His reign. Knowing that He is coming again, knowing that He is coming to that area, they are going to gather together, and they actually feel that they can overthrow Him. People have imagined a vain thing, for they have gathered together against the Lord and against His Christ. But "He saith unto me, Ask of me and I will give you the heathen for thine inheritance and the utter most parts of the earth for thy possession" ( Psalms 2:8 ). For the Lord in heaven shall laugh for He shall have them in derision.

The stupidity of Satan and man thinking that they could actually overthrow God. God will just chuckle at the thought. "

Dr. Constable's Expository Notes

The triumph of the 144,000 14:1-5

Dr. Constable's Expository Notes

John did not identify the person who spoke from heaven. This could be the voice of Christ (cf. Revelation 1:15; Ezekiel 1:24; Ezekiel 43:2), the Tribulation martyrs (Revelation 7:10), an angel (cf. Revelation 6:1; Daniel 10:6), or many angels (Revelation 5:8; Revelation 5:11; Revelation 7:11; Revelation 19:6). Perhaps the last option is best in view of how John described it here and in the next verse (pl. "they sang"). These angels do not include the four living creatures and the 24 elders, however (Revelation 14:3).

Barclay's Daily Study Bible

Chapter 14

THE FATHER'S OWN ( Revelation 14:1 )

14:1 I saw, and behold the Lamb stood on Mount Sion, and there were with him one hundred and forty-four thousand who had his name, and the name of his Father written on their foreheads.

John's next vision opens with the Lamb standing in triumph on Mount Sion and with him the one hundred and forty-four thousand of whom we read in Revelation 7:1-17. They are marked with his name and with the name of his Father on their foreheads. We have already thought about the meaning of the marking but we must look at it again. In the ancient world a mark upon a person could stand for at least five different things.

(i) It could stand for ownership. Often the slave was branded with his owner's mark, as sheep and cattle are branded. The company with the Lamb belong to God.

(ii) It could stand for loyalty. The soldier would sometimes brand his hand with the name of the general whom he loved and would follow into any battle. The company of the Lamb are the veterans who have proved their loyalty.

(iii) It could stand for security. There is a curious third or fourth century papyrus letter from a son to his father Apollo. Times are dangerous, and the son and the father are separated. The son sends his greetings and good wishes, and then goes on: "I have indeed told you before of my grief at your absence from among us, and my fear that something dreadful might happen to you, and that we may not find your body. Indeed, I often wished to tell you that, having regard to the insecurity, I wanted to stamp a mark upon you" (P. Oxy. 680). The son wished to put a mark upon his father's body in order to keep it safe. The company of the Lamb are those marked for security in life and in death.

(iv) It could stand for dependence. Robertson Smith quotes a curious example of this. The great Arab chieftains had their humble clients who were absolutely dependent on them. Often the sheik would brand them with the same mark as he used to brand his camels to show that they were dependent on him. The company of the Lamb are those who are utterly dependent on his love and grace.

(v) It could stand for safety. It was common for those who were the devotees of a god to be stamped with his sign. Sometimes that worked very cruelly. Plutarch tells us that after the disastrous defeat of the Athenians under Nicias in Sicily, the Sicilians took the captives and branded them on the forehead with a galloping horse, the emblem of Sicily (Plutarch: Nicias 29). 3 Maccabees tells us that Ptolemy the Fourth of Egypt ordered that "all Jews should be degraded to the lowest rank and to the condition of slaves; and that those who spoke against it should be taken by force and put to death; and that these when they were registered should be marked with a brand on their bodies, with the ivy leaf, the emblem of Bacchus" (3Maccabees 2:28, 293Maccabees 29).

These instances involve degradation and cruelty. But there were others. The Syrians were regularly tattooed on the wrist or the neck with the mark of their god. But there is a more relevant instance than any of these. Herodotus (2: 113) tells us that there was a temple of Heracles at the Canopic mouth of the Nile which possessed the right of asylum. Any criminal, slave or free man, was safe there from pursuing vengeance. When such a fugitive reached that temple, he was branded with certain sacred marks in token that he had delivered himself to the god and that none could touch him any more. They were the marks of absolute security. The company of the Lamb are those who have cast themselves on the mercy of God in Jesus Christ and are for ever safe.

THE SONG WHICH ONLY GOD'S OWN CAN LEARN ( Revelation 14:2-3 )

14:2-3 And I heard a voice from heaven like the sound of many waters and like the voice of great thunder, and the voice I heard was like the sound of harpers playing on their harps. And they were singing a new song before the throne and before the four living creatures and before the elders, and no one was able to learn the song except the one hundred and forty-four thousand who had been purchased for God from the earth.

This passage begins with a wonderful description of the voice of God.

(i) It was like the sound of many waters. Here we are reminded of the power of the voice of God, for there is no power like the crash of the mountainous waves upon the beaches and the cliffs.

(ii) It was like the voice of great thunder. Here we are reminded of the unmistakableness of the voice of God. No one can fail to hear the thunder-clap.

(iii) It was like the sound of many harpers playing on their harps. Here we are reminded of the melody of the voice of God. There is in that voice the gentle graciousness of sweet music to calm the troubled heart.

The Lamb's company were singing a song which only they could learn. Here there is a truth which runs through all life. To learn certain things a man must be a certain kind of person. The Lamb's company were able to learn the new song because they had passed through certain experiences.

(a) They had suffered. There are certain things which only sorrow can teach. As someone made the poets say: "We learned in suffering what we teach in song." Sorrow can produce resentment but it can also produce faith and peace and a new song.

(b) They had lived in loyalty. It is clear that, as the years pass on, the leader will draw closer to his loyal followers and they to him; then he will be able to teach them things the unfaithful or spasmodic follower can never learn.

(c) That is another way of saying that the company of the Lamb had made steady progress in spiritual growth. A teacher can teach deeper things to a mature student than to an immature beginner. And Jesus Christ can reveal more treasures of wisdom to those who day by day grow up into him. The tragedy of so many is static Christianity.

THE FINEST FLOWER ( Revelation 14:4 a)

14:4a These are they who have not defiled themselves with women, for they are virgins.

We take this half verse by itself, for it is one of the most difficult sayings in the whole of the Revelation, and it is of the utmost importance to get its meaning clear. It describes the unsullied purity of those who are in the company of the Lamb, but in what does that purity consist?

(i) Does it describe those who in sexual relationships have been pure? That can hardly be the case, for the people in question are described, not simply as pure, but as virgins, that is, as those who have never known sexual relations at all.

(ii) Does it describe those who have kept themselves free from spiritual adultery, that is, from all disloyalty to Jesus Christ? Again and again in the Old Testament we find it said of the people of Israel that they went awhoring after strange gods ( Exodus 34:15; Deuteronomy 31:16; Judges 2:17; Judges 8:27; Judges 8:33; Hosea 9:1). But this passage does not read as if it was metaphorical.

(iii) Does it describe those who have remained celibate? The days soon came when the Church glorified virginity and held that the highest Christian life was possible only for those who renounced marriage altogether. The Gnostics held that "marriage and generation are from Satan." Tatian held that "marriage is corruption and fornication." Marcion set up churches for those who were celibates and from which all others were barred. One of the greatest of the early fathers, Origen, voluntarily castrated himself to ensure perpetual virginity. In the Acts of Paul and Thecla (11) it is the charge of Demas against Paul that "he deprives young men of wives and maidens of husbands by saying that in no other way shall there be a resurrection for you save by remaining chaste and keeping the flesh chaste." There is a record of a Roman trial (Ruinart: Acts of the Martyrs, 27th April, 304) in which the Christians are described as "the people who impose upon silly women and tell them that they must not marry and persuade them to adopt a fanciful chastity." This is precisely the spirit which was to beget the monasteries and the convents, and the implication that everything to do with sex and the body is wrong.

This is far from the teaching of the New Testament. Jesus glorified marriage, saying that for this cause a man left his own family and was so closely united to his wife that they were one flesh, and warning that what God has joined no man may put asunder ( Matthew 19:4-6). In his highest teaching Paul glorified marriage, likening the relationship of Christ to his Church to the relationship between man and wife ( Ephesians 5:22-33). The writer to the Hebrews lays it down: "Let marriage be held in honour among all" ( Hebrews 13:4).

What, then, are we to say of our present passage? If we are to treat it honestly, we cannot avoid the conclusion that it praises celibacy and virginity and belittles marriage. There are two possible explanations.

(a) It is possible that the writer of the Revelation did mean to exalt celibacy and virginity; the likelihood is that he was writing about A.D. 90 when this tendency was already in the Church. If that is so we will have to lay this passage on one side, because, tested by the rest of the New Testament, it is not a correct statement of the Christian ethic.

(b) There is another possible interpretation. When scribes were copying New Testament books they often added notes and comments in the margin, to explain the text. It may well be that some scribe in later days, copying this passage wished to give his opinion as to who the one hundred and forty thousand were; and added in the margin: "This means those who never defiled themselves with women and who remained virgins." This is all the more likely since many of the later scribes were monks. When the manuscript was recopied, the comment in the margin may well have been included in the text as very commonly happened. This would then mean that the first half of Revelation 14:4 is not the words of John at all but the comment of a scribe.

THE IMITATION OF CHRIST ( Revelation 14:4 b-5)

14:4b-5 These are they who follow the Lamb wherever he goes. They were bought from amongst men, a sacrifice to God and to the Lamb, and no falsehood was found in their mouth, for they are without blemish.

The company of the Lamb are those who follow the Lamb wherever he goes. The simplest definition of a Christian is simply one who follows Jesus Christ. "Follow me!" Jesus said to Philip ( John 1:43), and to Matthew ( Mark 2:14). "Follow me!" he said to the rich young ruler ( Mark 10:21), and to the unnamed disciple ( Luke 9:59). When Peter asked what was to happen to John, Jesus told him not to bother about what would happen to others but to concentrate on following him ( John 21:19-22). He left us an example, said Peter, that we should follow in his steps ( 1 Peter 2:21).

John calls the company of the Lamb three things:

(i) They are a sacrifice to God and to the Lamb. The word for sacrifice is aparche ( G536) . This really means the sacrifice of the first-fruits. The first-fruits were the best of the crop; they were a symbol of the harvest to come; and they were a symbolic dedication of the whole harvest to God. So the Christian is the best that can be offered to God; each Christian is a foretaste of the time when all the world will be dedicated to God; and the Christian is the man who has consecrated his life to God.

(ii) No falsehood was found in their mouth. This is a favourite thought in Scripture. "Blessed is the man," says the Psalmist, "in whose spirit there is no deceit" ( Psalms 32:2). Isaiah said of the servant of the Lord: "And there was no deceit in his mouth" ( Isaiah 53:9). Zephaniah said of the chosen remnant of the people: "Nor shall there be found in their mouth a deceitful tongue" ( Zephaniah 3:13). Peter took the words about the servant and applied them to Jesus: "No guile was found on his lips" ( 1 Peter 2:22). There is something here which we can well understand. Just as we desire friends who are sincere, so does Jesus Christ.

(iii) They are without blemish. The word is amomos ( G299) and is characteristically a sacrificial word. It describes the animal which is without flaw and so fit for an offering to God. It is interesting to note how often this word is used of the Christian. God has chosen us that we should be holy and without blame before him ( Ephesians 1:4; compare Colossians 1:22). The Church must be glorious, not having spot, or wrinkle or any such thing ( Ephesians 5:27). Peter speaks of Jesus as a Lamb without blemish and without spot ( 1 Peter 1:19). We received life to make of it a sacrifice to God; and that which is offered to God must be without blemish.

There follows the vision of the three angels, the angel with the summons to worship the true God ( Revelation 14:6-7), the angel who foretells the doom of Rome ( Revelation 14:8), and the angel who foretells the judgment and destruction of those who have denied their faith and worshipped the beast ( Revelation 14:9-12).

THE SUMMONS TO THE WORSHIP OF GOD ( Revelation 14:6-7 )

14:6-7 And I saw another angel flying in the midst of the sky with an everlasting gospel to preach to those who dwell upon the earth and to every race and tribe and tongue and people. And he was saying with a great voice: "Fear God and give him glory, because the hour of his judgment has come, and worship him who made the heaven and the earth and the sea and the springs of waters."

One of the signs which were to precede the end was that the gospel would be preached in all the world for a witness to all nations ( Matthew 24:14). Here is the fulfilment of that prophecy. The angel comes with the message of the gospel to all races and tribes and tongues and peoples.

The angel comes with an everlasting gospel. Everlasting could mean that the gospel is eternally valid, that even in a world which is crashing to its doom its truth still stands. It could mean that the gospel has existed from all eternity. Paul in the great doxology in Romans speaks of Jesus Christ as the revelation of the mystery which was kept secret since the world began ( Romans 16:25). It could mean that the gospel is the eternal purpose of God for man. It could mean that it deals with the eternal things.

It may seem strange that the angel with the gospel is followed immediately by the angels of doom. But the gospel has of necessity a double-edged quality. It is good news for those who receive it but it is judgment to those who reject it. And the condemnation of those who reject it is all the greater because they were given the chance to accept it.

The words of the angel are interesting. They are a summons to worship the God who is the Creator of all things. This message is not specifically Christian but the basis of all religion. It corresponds exactly to the message which Paul and Barnabas brought to the people of Lystra, when they told them that they must "turn from these vain things to a living God who made the heaven, and the earth, and the sea, and all that is in them" ( Acts 14:15). H. B. Swete called this "an appeal to the conscience of untaught heathenism, incapable as yet of apprehending any other."

THE FALL OF BABYLON ( Revelation 14:8 )

14:8 And another angel, a second angel, followed him saying: "Fallen, fallen is the great Babylon, who made all the nations to drink of the wine of the wrath of her fornication."

Here is prophesied the doom of Rome. Throughout the Revelation Rome is described as Babylon, a description which was common between the Testaments. The writer of 2Baruch begins his pronouncement against Rome: "I, Baruch, say this against thee, Babylon" (Baruch 11:1). When the Sibylline Oracles describe the imagined flight of Nero from Rome, they say: "Then shall flee from Babylon a king shameless and fearless, whom all mortals and the best men loathe" (Sibylline Oracles 5: 143). In the ancient days Babylon to the prophets had been the very incarnation of power and lust and luxury and sin; and to the early Jewish Christians Babylon seemed to have been reborn in the lust and luxury and immorality of Rome.

The fall of Babylon to Cyrus the Persian had been one of the shattering events of ancient history. The very words which the Revelation uses are echoes of those in which the ancient prophets had foretold that fall. "Fallen, fallen is Babylon," said Isaiah, "and all the images of her gods he has shattered to the ground" ( Isaiah 21:9). "Suddenly Babylon has fallen," said Jeremiah, "and been broken" ( Jeremiah 51:8).

Babylon is said to have made all the nations drink of the wine of the wrath of her fornication. In this phrase two Old Testament conceptions have been fused into one. In Jeremiah 51:7 it is said of Babylon: "Babylon was a golden cup in the Lord's hand, making all the earth drunken; the nations drank of her wine; therefore, the nations went mad." The idea is that Babylon had been a corrupting force which had lured the nations into a kind of insane immorality. The background is the picture of a prostitute persuading a man into immorality by filling him full of wine, so that he could no longer resist her wiles. Rome has been like that, like some glittering prostitute seducing the world. The other picture is of the cup of the wrath of God. Job says of the wicked man: "Let him drink of the wrath of the Almighty" ( Job 21:20). The Psalmist speaks of the wicked having to drink the dregs of the red cup in the hand of God ( Psalms 75:8). Isaiah speaks of Jerusalem having drunk the cup of God's fury ( Isaiah 51:17). God instructs Jeremiah to take the wine cup of his fury and to give it to the nations to drink ( Jeremiah 25:15).

We might paraphrase by saying that Babylon made the nations drink of the wine which seduces men to fornication and which brings as its consequence the wrath of God.

Behind all this remains the eternal truth that the nation or the man whose influence is to evil will not escape the avenging wrath of God.

THE DOOM OF THE MAN WHO DENIES HIS LORD ( Revelation 14:9-12 )

14:9-12 And another angel, a third angel, followed them saying with a great voice: "If anyone worships the beast and his image, and receives a mark upon his forehead or upon his hand, he too shall drink of the wine of the wrath of God, mingled undiluted in the cup of his wrath, and he will be tortured with fire and brimstone in the presence of the holy angels and of the Lamb. The smoke of their torture ascends for ever and ever, and those who worship the beast and his image have no rest by day or night, nor has anyone who receives the mark of his name.

Warning has already been given of the power of the beast and of the mark that the beast will seek to set upon all men ( Revelation 13:1-18). Now there is warning to those who fail in that time of trial.

It is significant that this is the fiercest warning of all. Of all dooms, as the Revelation sees it, the doom of the apostate is worst. The reason is that the Church was battling for its very existence. If it was to continue the individual Christian must be prepared to face suffering and trial, imprisonment and death. If the individual Christian yielded, the Church died. In our day the individual Christian is still of paramount importance, but his function now is not usually to protect the faith by being ready to die for it, but to commend it by being diligent to live for it.

The doom of the apostate is thought of in pictures of the most terrible judgment that ever fell on this earth--that of Sodom and Gomorrah. "Lo, the smoke of the land went up like the smoke of a furnace" ( Genesis 19:28). John echoes the words of Isaiah describing the day of the Lord's vengeance: "And the streams of Edom shall be turned into pitch, and her soil into brimstone; her land shall become burning pitch. Night and day it shall not be quenched; its smoke shall go up for ever. From generation to generation it shall lie waste; none shall pass through it for ever and ever" ( Isaiah 34:8-10).

The wicked will be destroyed in the presence of the holy angels and of the Lamb. As we have seen before, part of the blessedness of heaven was to see the suffering of the sinner in hell. As 2 Esdras has it: "There shall be shewn the furnace of hell, and opposite to it the paradise of delight" ( 2Esther 7:36). We have the same idea in the Book of Enoch: "I will give them over (the wicked) into the hands of mine elect: as straw in the fire, so shall they burn before the face of the holy: as lead in the water shall they sink before the face of the righteous, and no trace of them shall be found any more" (Enoch 48:9). A feature of the last days will be "the spectacle of righteous judgment in the presence of the righteous" (Enoch 27:2, 3). When Chrysostom was encouraging Olympias to steadfastness, he encouraged her by promising that in due time she would see the divine torture of the persecutors, just as Lazarus saw Dives tormented in flames.

We may dislike this line of thought; we may condemn it as subchristian--and indeed it is. But we have no real right to speak until we have gone through the same sufferings as the early Christians did. Many a time the heathen had looked down from the crowded seats of the arena on the sufferings of the Christians; and the early Christians were sustained by the thought that some day the divine justice of heaven would adjust the balance of earth's injustices.

THE REST OF THE FAITHFUL SOUL ( Revelation 14:13 )

14:13 And I heard a voice from heaven saying: "Blessed are the dead who die in the Lord from now on. Yes, says the Spirit, they are blessed, because they rest from their labours, for their deeds follow with them."

After the terrible prophecies of the terrors to come and the terrible warnings to those who are false, there comes the gracious promise.

Blessed are the dead who die in the Lord--the idea of dying in the Lord occurs more than once in the New Testament. Paul speaks of the dead in Christ ( 1 Thessalonians 4:16) and of those who have fallen asleep in Christ ( 1 Corinthians 15:18). The meaning of all these phrases is those who come to the end still one with Christ. Everything was trying to separate men from Christ; but the supreme happiness was for those who came to the end still inseparable from the Master whom they loved.

The promise is of rest. They will rest from their labours. Rest is never so sweet as after the most strenuous toil. As Spenser had it:

Sleep after toil, port after stormy seas,

Ease after war, death after life does greatly please.

Their works follow with them--at first this sounds as if the Revelation is preaching salvation by works. But we have to be careful what John means by works. He speaks of the works of the Ephesians--their labour and their patience ( Revelation 2:2); he speaks of the works of the Thyatirans--their charity and their service and their faith ( Revelation 2:19). By works he means character. He is in effect saying: "When you leave this earth, all that you can take with you is yourself. If you come to the end of this life still one with Christ, you will take with you a character tried and tested like gold, which has something of his reflection in it; and, if you take with you to the world beyond a character like that, blessed are you."

THE HARVEST OF JUDGMENT ( Revelation 14:14-20 )

14:14-20 And I saw and behold a white cloud, and seated on the cloud one like a son of man. On his head he had a victor's crown of gold, and in his hand he had a sharp sickle. And another angel came forth from the temple, saying with a great voice to him who was seated on the cloud: "Put in your sickle, and begin to reap, because the hour to reap has come, because the harvest of the earth is ripe and more than ripe." And he who was seated on the cloud put in his sickle upon the earth, and the earth was reaped. And another angel came from the temple which is in heaven and he too had a sharp sickle, and there came forth from the altar another angel, the angel who controls the fire, and he called with a great voice to him who had the sharp sickle saying: "Put in your sharp sickle and gather the clusters of the vine of the earth, because the grapes are ripe." So the angel put his sickle into the earth, and gathered the vintage of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden outside the city, and blood came out of the winepress, as high as the horses' bridles, for sixteen hundred stades.

The final vision of this chapter is of judgment depicted in pictures which were very familiar to Jewish thought.

It begins with the picture of the victorious figure of one like a son of man. This comes from Daniel 7:13-14: "And I saw in the night visions, and, behold with the clouds of heaven, there came one like a son of man and he came to the ancient of days, and was presented before him. And to him was given dominion and glory and kingdom, that all peoples, nations and languages should serve him."

This picture goes on to depict judgment in two metaphors familiar to Scripture.

It depicts judgment in terms of harvesting. When Joel wished to say that judgment was near, he said: "Put in the sickle, for the harvest is ripe" ( Joel 3:13). "When the grain is ripe," said Jesus, "at once he puts in the sickle, because the harvest has come" ( Mark 4:29); and in the parable of the wheat and the tares he uses the harvest as a picture of judgment ( Matthew 13:24-30; Matthew 13:37-43).

It depicts judgment in terms of the wine press, which consisted of an upper and a lower trough connected by a channel. The troughs might be hollowed out in the rock or they might be built of brick. The grapes were put into the upper trough which was on a slightly higher level. They were then trampled with the feet and the juice flowed down the connecting channel into the lower trough. Often in the Old Testament, God's judgment is likened to the trampling of the grapes. "The Lord flouted all my mighty men in the midst of me...the Lord has trodden as in a winepress the virgin daughter of Judah" ( Lamentations 1:15). "I have trodden the winepress alone; and from the peoples no one was with me; I trod them in my anger, and trampled them in my wrath; their life blood is sprinkled upon my garments" ( Isaiah 63:3).

Here, then, we have judgment depicted in the two familiar figures of the harvest and of the winepress. To this is added another familiar picture. The wine press is to be trodden outside the city, that is, Jerusalem. Both in the Old Testament and in the books between the Testaments there was a line of thought which held that the Gentiles would be brought to Jerusalem and judged there. Joel has a picture of all the nations gathered into the valley of Jehoshaphat and judged there ( Joel 3:2; Joel 3:12). Zechariah has a picture of a last attack of the Gentiles on Jerusalem and of their judgment there ( Zechariah 14:1-4).

There are two difficult things in this passage. First, there is the fact that the one like a son of man reaps and also an angel reaps. We may regard the one like the son of man, the risen and victorious Lord, reaping the harvest of his own people, while the angel with the sharp sickle reaps the harvest of those destined for judgment.

Second, it is said that the blood came up to the horses' bridles and spread for a distance of sixteen hundred stades or furlongs. No one has ever discovered a really satisfying explanation of this. The least unsatisfactory explanation is that sixteen hundred stades is almost exactly the length of Palestine from north to south; and this would mean that the tide of judgment would flow over and include the whole land. In that case the figure would symbolically describe the completeness of the judgment.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 14:2

heard a voice . . (a sound) The Greek word used here can mean “sound” or “voice.” It refers to the song of the 144,000 (Revelation 14:3). - FSB

I heard a voice from heaven, like . . These descriptive phrases were used of God’s voice in Ezekiel 43:2, of Jesus’ voice in Revelation 1:15, and of the heavenly multitudes’ voices in Revelation 19:6. Often it is used to denote that the speaker is in heaven (cf. Revelation 4:5; Revelation 11:19; Revelation 16:8). - Utley

a voice . . cf. Revelation 1:15. It is not clear if this "voice" (singular) is the same as the "they" in verse 3. There, the "they" is the singing of the harpers who are redeemed and are playing and singing apparently a joyous song of victory, Revelation 14:8.

many waters . . NIV rushing waters … thunder . . Deafening, joyful praise by the heavenly multitude (Revelation 19:6). harpists. See note on Revelation 5:8; cf. Revelation 15:2. - NIVZSB

like the sound of loud thunder . . The other thunderous voice in Revelation followed the Lamb’s first initiation of judgment (see 6:1). - FSB

voice of harpers . . NASB "like Harpers"

The singers with their harps will reappear beside the sea of glass (Revelation 15:2-4; see Revelation 4:6); their song indicates that they are redeemed. - ESVSB

These people had died and were already with the Lord, which might explain why John did not include the content of their refrain for readers still in the battle of life (cp. 2 Corinthians 12:4). - NLTSB

as the voice … great thunder . . It was as loud and as multitudinous as these, but was harmonious, and apparently articulate. - CBSC

harpists playing on their harps . . Harps in Revelation often connote victory. It is later prophesied that [in Jerusalem] ... will no longer hear the sound of harps (Revelation 18:22). - FSB

Gill's Exposition of the Whole Bible

And I heard a voice from heaven,.... The same with the voices heard in heaven upon the sounding of the seventh trumpet,

Revelation 11:15;

as the voice of many waters; very loud, and uttered by a great multitude of people, signified by waters in this book, Revelation 17:15; the same with those that praise the Lord for the destruction of antichrist, and for the marriage of the Lamb, Revelation 19:1;

and as the voice of a great thunder; to which the Gospel may be compared for its open, loud publication, being heard far and near, as thunder is:

and I heard the voice of harpers, harping with their harps; that is, singing the praises of God, for the fall of Babylon, the happy state and condition of the church, and the blessings of grace; the harp being a musical instrument, used under the Old Testament in singing praise: Brightman thinks that these different sounds represent the course of Gospel doctrine, and the church's voice throughout the reign of antichrist; that when the church first went into the wilderness, her voice was like the murmuring of waters, confused and indistinct; when she began to revive under the Waldenses and Albigenses, Wickliff, Huss, c. her voice was like thunder, loud and terrible and at the Reformation, it was as the voice of harpers, when confessions of faith were published with sweet harmony and consent. Others have thought that the different properties and efficacy of the Gospel are designed; as its rapidity and irresistible force, by the many waters; its striking and shaking the consciences of men, by the thunder, Christ's ministers being sometimes "Boanergeses", sons of thunder; and its harmonious music, pleasant sound, peace, joy, and comfort it brings, by the voice of harpers. The Alexandrian copy, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the voice which I heard was as harpers", &c.

Henry's Complete Commentary on the Bible

      1 And I looked, and, lo, a Lamb stood on the mount Sion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads.   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.   4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb.   5 And in their mouth was found no guile: for they are without fault before the throne of God.

      Here we have one of the most pleasing sights that can be viewed in this world--the Lord Jesus Christ at the head of his faithful adherents and attendants. Here observe, 1. How Christ appears: as a Lamb standing upon mount Zion. Mount Zion is the gospel church. Christ is with his church and in the midst of her in all her troubles, and therefore she is not consumed. It is his presence that secures her perseverance; he appears as a Lamb, a true Lamb, the Lamb of God. A counterfeit lamb is mentioned as rising out of the earth in the last chapter, which was really a dragon; here Christ appears as the true paschal Lamb, to show that his mediatorial government is the fruit of his sufferings, and the cause of his people's safety and fidelity. 2. How his people appear: very honourably. (1.) As to the numbers, they are many, even all who are sealed; not one of them lost in all the tribulations through which they have gone. (2.) Their distinguishing badge: they had the name of God written in their foreheads; they made a bold and open profession of their faith in God and Christ, and, this being followed by suitable actings, they are known and approved. (3.) Their congratulations and songs of praise, which were peculiar to the redeemed (Revelation 14:3; Revelation 14:3); their praises were loud as thunder, or as the voice of many waters; they were melodious, as of harpers; they were heavenly, before the throne of God. The song was new, suited to the new covenant, and unto that new and gracious dispensation of Providence under which they now were; and their song was a secret to others, strangers intermeddled not with their joy; others might repeat the words of the song, but they were strangers to the true sense and spirit of it. (4.) Their character and description. [1.] They are described by their chastity and purity: They are virgins. They had not defiled themselves either with corporal or spiritual adultery; they had kept themselves clean from the abominations of the antichristian generation. [2.] By their loyalty and stedfast adherence to Christ: They follow the Lamb withersoever he goes; they follow the conduct of his word, Spirit, and providence, leaving it to him to lead them into what duties and difficulties he pleases. [3.] By their former designation to this honour: These were redeemed from among men, being the first-fruits to God, and to the Lamb,Revelation 14:4; Revelation 14:4. Here is plain evidence of a special redemption: They were redeemed from among men. Some of the children of men are, by redeeming mercy, distinguished from others: They were the first-fruits to God, and to the Lamb, his choice ones, eminent in every grace, and the earnest of many more who should be followers of them, as they were of Christ. [4.] By their universal integrity and conscientiousness: There was no guile found in them, and they were without fault before the throne of God. They were without any prevailing guile, any allowed fault; their hearts were right with God, and, as for their human infirmities, they were freely pardoned in Christ. This is the happy remnant who attend upon the Lord Jesus as their head and Lord; he is glorified in them, and they are glorified in him.

Norris' Commentary on the Book of Revelation

I. STUDY NOTES--Revelation 14:1-5

The picture of Chapters 12 and 13 might tend to discourage Christians. Chapter 14 presents a vision to encourage Christians.

THE LAMB ON MOUNT ZION Verses 1-5.

Verse 1.

(1) "THE LAMB"--The Christ against Whom the devil and the wild beasts rage savage and subtle war. "The Lamb STOOD on Mount Zion" The Lamb that was crucified and risen as we saw in 5:6 "STOOD," that is, Christ has not fallen defeated by the three enemies. He "STOOD," self-possessed and calm. "The Lamb stood ON MOUNT ZION"--Described in both Old and New Testaments as GOD’S DWELLING PLACE (Psalms 9:11)--see Hebrews 12:22-24 "You have come to Mount Zion . . ." (2) "The 144,000 who had His name and His Father’s name written on their foreheads." They are the same as those of chapter 7:4. The "144,000 symbolise THE WHOLE CHURCH. The Name on their foreheads--that is, WHERE ALL CAN SEE. This symbolises Christian character. They have been baptised into the Name of The Father, Son, and Holy Spirit"--not as a label BUT BAPTISED INTO A WAY OF LIFE. Their way of life is seen to be Christian. The idea of the mark on hand and forehead was familiar to Jews--see Deuteronomy 6:8; Deuteronomy 11:18.

Verses 2 and 3.

THE NEW SONG The harpers sing a new song in the presence of God, "and the four living creatures" (these are not to be confused with "the beasts" of chapter 13. The A.V. errs in its translation as "beasts"--note the R.S.V. translates "The four living creatures" as in 4:7--"The four living creatures" indicate MAN REDEEMED IN THE WORLD) and "the elders" (as in 4:7 and 5:8)--the leaders of the church. --"AND NO ONE COULD LEARN THAT SONG EXCEPT THE 144,000 WHO HAD BEEN REDEEMED FROM THE EARTH" that new song the 144,000 (that is, THE WHOLE UNIVERSAL CHURCH OF ALL AGES) understands. But no person dulled by worldliness can learn that new song. For that new song tells of truths which only the redeemed can appreciate--of joys which they alone can value. "But the natural man (the unspiritual man) does not receive the gifts of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned" (1 Corinthians 2:14). There is "A communion of saints"--of all saints on earth, and all who are in heaven--of Christians on earth and Christians who have gone on ahead to God’s home in heaven. But even now, John is telling us, the church on earth can learn and be blessed as she joins in the new song sung in heaven. That new song was described previously in 5:9 as one of ATONEMENT, REDEMPTION AND CONSECRATION.

II. MEDITATION--Revelation 14:1-5

VERSE 2 IS WONDERFUL--A DESCRIPTION OF THE VOICE OF GOD

In this verse John says three wonderful things about the voice of God.

(1) "And I heard a voice from heaven LIKE THE SOUND OF MANY WATERS"

John’s symbol reminds us of the POWER of the voice of God.

There is no power quite like the crash of mountainous waves on the beaches and cliffs. A power that can batter and shatter to fragments the strongest works of man.

(2) "And LIKE THE SOUND OF LOUD THUNDER"

Here John’s symbol reminds us of the UNMISTAKABLENESS of the voice of God. Loud thunder insists on being heard. God’s voice is a sound against which no man can close his ears.

(3) "And LIKE THE SOUND OF HARPERS PLAYING ON THEIR HARPS"

The voice of God has MELODY. There is a wonderful power in the harmony of music to soothe and calm a troubled heart.

These three wonderful things which John says in his symbolism in verse 2 give us an indication of the kind of endless inspiration the reader will find throughout life, if, in his reading he keeps consistency in interpreting the symbolism of John’s book. Such a reader will always be discovering new and wonderful blessings in the book.

VERSES 4 and 5 describe THE FOUR CHARACTERISTICS OF "THE 144, 000" (that is, of ALL TRUE CHRISTIANS).

(1) First, PURITY, verse 4. R.S.V. "They are chaste." That is, they have renounced all unfaithfulness to God and to divine truth which is described in the Old Testament as spiritual adultery.

The meaning of Revelation 14:4 is that "they are chaste"--"they have renounced all sin" (see also 2 Corinthians 11:2).

(2) OBEDIENCE, verse 4--"They follow the Lamb wherever He goes." This means full consecration, complete obedience. They obey His command. "Follow Me" in all circumstances of prosperity and adversity. It is well to weigh that word "WHEREVER"--that we may check the reality of our own Christian life. Jesus did say "Whoever forsaketh not all he has cannot be my disciple." The simplest definition of a Christian is to say "A Christian is a follower of Christ." "Follow Me" was the command always upon His lips.--To Philip, John 1:43. To Matthew--to the rich young ruler--to Peter--"Follow Me" "He left us an example that we should follow in His steps" (1 Peter 2:21).

(3) REDEMPTION, verse 4. "These have been redeemed from mankind as first-fruits for God and the Lamb." In this the whole church is the "first-fruits" for the time is coming when the whole creation shall be delivered (see Romans 8:21 and James 1:18).

(4) TRUTHFULNESS, verse 5. "In their mouth no lie was found, for they were spotless."

Various sects claim to be the 144, 000 but these four characteristics clearly describe the real marks of true Christians who constitute the universal Christian church.

Spurgeon's Verse Expositions of the Bible

Heavenly Worship A Sermon

Delivered on Sabbath Morning, December 28th, 1856, by the REV. C. H. Spurgeon at the Music Hall, Royal Surrey Gardens.

"And I looked, and, lo, a Lamb stood on the Mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. 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; 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." Revelation 14:1-3 .

THE SCENE of this marvellous and magnificent vision is laid upon Mount Sion; by which we are to understand, not Mount Sion upon earth, but Mount Sion which is above, "Jerusalem, the mother of us all." To the Hebrew mind Mount Sion was a type of heaven, and very justly so. Among all the mountains of the earth none was to be found so famous as Sion. It was there that patriarch Abraham drew his knife to slay his son; it was there, too, in commemoration of that great triumph of faith, Solomon built a majestic temple, "beautiful for situation and the joy of the whole earth." That Mount Sion was the centre of all the devotions of the Jews.

"Up to her courts, with joys unknown, The sacred tribes repaired."

Between the wings of the cherubim Jehovah dwelt; on the one altar there all the sacrifices were offered to high heaven. They loved Mount Sion, and often did they sing, when they drew nigh to her, in their annual pilgrimages, "How amiable are thy tabernacles O Lord God of hosts, my King and my God!" Sion is now desolate; she hath been ravished by the enemy; she hath been utterly destroyed; her vail hath been rent asunder, and the virgin daughter of Sion is now sitting in sackcloth and ashes; but, nevertheless, to the Jewish mind it must ever, in its ancient state, remain the best and sweetest type of heaven. John, therefore, when he saw this sight might have said, "I looked, and, lo, a Lamb stood in heaven, and with him an hundred and forty and four thousand having his Father's name written in their foreheads: 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: 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." I. In the first place, then, we wish to take a view of THE OBJECT OF HEAVENLY WORSHIP. The divine John was privileged to look within the gates of pearl; and on turning round to tell us what he saw observe how he begins he saith not, "I saw streets of gold or walls of Jasper;" he saith not, "I saw crowns, marked their lustre, and saw the wearers." That he shall notice afterwards. But he begins by saying, "I looked, and, lo, a Lamb!" To teach us that the very first and chief object of attraction in the heavenly state is "the Lamb of God which taketh away the sins of the world." Nothing else attracted the Apostle's attention so much as the person of that Divine Being, who is the Lord God, our most blessed Redeemer: "I looked, and, lo a Lamb!" Beloved, if we were allowed to look within the vail which parts us from the world of spirits, we should see, first of all, the person of our Lord Jesus. If now we could go where the immortal spirits "day without night circle the throne rejoicing," we should see each of them with their faces turned in one direction; and if we should step up to one of the blessed spirits, and say, "O bright immortal, why are thine eyes fixed? What is it that absorbs thee quite, and wraps thee up in vision?" He, without deigning to give an answer, would simply point to the centre of the sacred circle, and lo, we should see a Lamb in the midst of the throne. They have not yet ceased to admire his beauty, and marvel at his wonders and adore his person.

"Amidst a thousand harps and songs, Jesus, our God, exalted reigns."

He is the theme of song and the subject of observation of all the glorified spirits and of all the angels in paradise. "I looked, and, lo, a Lamb!" And now observe the figure under which Christ is represented in heaven . "I looked, and, lo, a Lamb." Now, you know Jesus, in Scripture, is often represented as a lion: he is so to his enemies, for he devoureth them, and teareth them to pieces. "Beware, ye that forget God, lest he tear you in pieces, and there be none to deliver." But in heaven he is in the midst of his friends, and therefore he

Looks like a lamb that has been slain, And wears his priesthood still."

Why should Christ in heaven choose to appear under the figure of a lamb, and not in some other of his glorious characters? We reply, because it was as a lamb that Jesus fought and conquered, and, therefore as a lamb he appears in heaven. I have read of certain military commanders, when they were conquerors, that on the anniversary of their victory they would never wear anything but the garment in which they fought. On that memorable day they say, "Nay, take away the robes; I will wear the garment which has been embroidered with the sabre-cut, and garnished with the shot that hath riddled it; I will wear no other garb but that in which I fought and conquered." It seems as if the same feeling possessed the breast of Christ. "As a Lamb," saith he, "I died, and worsted hell; as a Lamb I have redeemed my people, and therefore as a Lamb I will appear in paradise." And you will further notice that this Lamb is said to stand . Standing is the posture of triumph. The Father said to Christ, "Sit thou on my throne, till I make thine enemies thy footstool." It is done; they are his footstool, and here he is said to stand erect, like a victor over all his enemies. Many a time the Saviour knelt in prayer; once he hung upon the cross; but when the great scene of our text shall be fully wrought out, he shall stand erect, as more than conqueror, through his own majestic might. "I looked, and, lo, a Lamb stood on the Mount Sion." Oh, if we could rend the veil if now we were privileged to see within it there is no sight would so enthrall us as the simple sight of the Lamb in the midst of the throne. My dear brethren and sisters in Christ Jesus, would it not be all the sight you would ever wish to see, if you could once behold him whom your soul loveth? Would it not be a heaven to you, if it were carried out in your experience "Mine eye shall see him, and not another's?" Would you want anything else to make you happy but continually to see him? Can you not say with the poet

"Millions of years my wondering eyes Shall o'er my Saviour's beauty rove, And endless ages I'll adore The wonders of his love?"

And if a single glimpse of him on earth affords you profound delight; it must be, indeed, a very sea of bliss, and an abyss of paradise, without a bottom or a shore, to see him as he is; to be lost in his splendours, as the stars are lost in the sunlight, and to hold fellowship with him, as did John the beloved, when he leaned his head upon his bosom. And this shall be thy lot, to see the Lamb in the midst of the throne. But notice, whilst the number is very large, how very certain it is . By turning over the leaves of your Bible to a previous chapter of this book, you will see that at the 4th verse it is written, that one hundred and forty-four thousand were sealed; and now we find there are one hundred and forty-four thousand saved; not 143,999, and 144,001, but exactly the number that are sealed. Now, my friends may not like what I am going to say; but if they do not like it, their quarrel is with God's Bible, not with me. There will be just as many in heaven as are sealed by God just as many as Christ did purchase with his blood; all of them, and no more and no less. There will be just as many there as were quickened to life by the Holy Spirit, and were, "born again, not of blood, nor of the will of the flesh, nor of the will of man, but of God." "Ah," some say, "there is that abominable doctrine of election." Exactly so, if it be abominable; but you will never be able to cut it out of the Bible. You may hate it, and gnash and grind your teeth against it; but, remember, we can trace the pedigree of this doctrine, even apart from Scripture, to the time of the apostles. Church of England ministers and members, you have no right to differ from me on the doctrine of election, if you are what you profess by your own Articles. You who love the old Puritans, you have no right to quarrel with me; for where will you find a Puritan who was not a strong Calvinist? You who love the fathers, you cannot differ from me. What say you of Augustine? Was he not, in his day, called a great and mighty teacher of grace? And I even turn to Roman Catholics, and, with all the errors of their system, I remind them that even in their body have been found those who have held that doctrine, and, though long persecuted for it, have never been expelled the church. I refer to the Jansenists. But, above all, I challenge every man who reads his Bible to say that that doctrine is not there. What saith the 9th of Romans? "The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth: It was said unto her, The elder shall serve the younger." And then it goes on to say to the carping objector "Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonor?" But enough on this subject. But why should it keep any one from going to Christ? "Because," says one, "if I go to Christ I may not be elect." No, sir, if you go, you prove that you are elect. "But," says another, "I am afraid to go, in case I should not be elect." Say as an old woman once said, "If there were only three persons elected, I would try to be one of them; and since he said, 'He that believeth shall be saved,' I would challenge God on his promise, and try if he would break it." No, come to Christ; and if you do so, beyond a doubt you are God's elect from the foundation of the world; and therefore this grace has been given to you. But why should it discourage you? Suppose there are a number of sick folk here, and a large hospital has been built. There is put up over the door, "All persons who come shall be taken in:" at the same time it is known that there is a person inside the hospital, who is so wise that he knows all who will come, and has written down the names of all who will come in a book, so that, when they come, those who open the doors will only say, "How marvellously wise our Master was, to know the names of those who would come." Is there anything despiriting in that? You would go, and you would have all the more confidence in that man's wisdom, because he was able to know before that they were going. "Ah, but," you say, "it was ordained that some should come." Well, to give you another illustration; suppose there is a rule that there always must be a thousand persons, or a very large number in the hospital. You say, "When I go perhaps they will take me in, and perhaps they will not." "But," says someone, "there is a rule that there must be a thousand in: somehow or other they must make up that number of beds, and have that number of patients in the hospital." You say, 'Then why should not I be among the thousand; and have not I the encouragement that whosoever goes shall not be cast out? And have I not again the encouragement, that if they will not go, they must be fetched in somehow or other; for the number must be made up; so it is determined and so it is decreed." You would therefore have a double encouragement, instead of half a one; and you would go with confidence, and say, "They must take me in, because they say they will take all in that come; and on the other hand, they must take me in, because they must have a certain number: that number is not made up, and why should not I be one?" Oh, never doubt about election; believe in Christ, and then rejoice in election; do not fret about it till you have believed in Christ. One more remark here, and we will turn from the worshippers to listen to their song. It is said of all these worshippers that they learned the song before they went there. At the end of the third verse it is said, "No man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth." Brethren, we must begin heaven's song here below, or else we shall never sing it above. The choristers of heaven have all had rehearsals upon earth, before they sing in that orchestra. You think that, die when you may, you will go to heaven, without being prepared. Nay, sir; heaven is a prepared place for a prepared people, and unless you are "made meet to be partakers of the inheritance of the saints in light," you can never stand there among them. If you were in heaven without a new heart and a right spirit, you would be glad enough to get out of it; for heaven, unless a man is heavenly himself, would be worse than hell. A man who is unrenewed and unregenerate going to heaven would be miserable there. There would be a song he could not join in it; there would be a constant hallelujah, but he would not know a note: and besides, he would be in the presence of the Almighty, even in the presence of the God he hates, and how could he be happy there? No, sirs; ye must learn the song of paradise here, or else ye can never sing it. Ye must learn to sing

"Jesus, I love thy charming name, 'Tis music to my ears."

You must learn to feel that "sweeter sounds than music knows mingle in your Saviour's name," or else you can never chaunt the hallelujahs of the blest before the throne of the great "I AM." Take that thought, whatever else you forget; treasure it up in your memory, and ask grace of God that you may here be taught to sing the heavenly song, that afterwards in the land of the hereafter, in the home of the beautified, you may continually chaunt the high praises of him that loved you. First, then, singing how loud ! It is said to be "like the voice of many waters." Have you never heard the sea roar, and the fulness thereof? Have you never walked by the sea-side, when the waves were singing, and when every little pebble-stone did turn chorister, to make up music to the Lord God of hosts? And have you never in time of storm beheld the sea, with its hundred hands, clapping them in gladsome adoration of the Most High? Have you never heard the sea roar out his praise, when the winds were holding carnival perhaps singing the dirge of mariners, wrecked far out on the stormy deep, but far more likely exalting God with their hoarse voice, and praising him who makes a thousand fleets sweep over them in safety, and writes his furrows on their own youthful brow? Have you never heard the rumbling and booming of ocean on the shore, when it has been lashed into fury and has been driven upon the cliffs? If you have, you have a faint idea of the melody of heaven. It was "as the voice of many waters." But do not suppose that it is the whole of the idea. It is not the voice of one ocean, but the voice of many, that is needed to give you an idea of the melodies of heaven. You are to suppose ocean piled upon ocean, sea upon sea, the Pacific piled upon the Atlantic, the Arctic upon that, the Antarctic higher still, and so ocean upon ocean, all lashed to fury, and all sounding with a mighty voice the praise of God. Such is the singing of heaven. Or if the illustration, fails to strike, take another. We have mentioned here two or three times the mighty falls of Niagara. They can be heard at a tremendous distance, so awful is their sound. Now, suppose waterfalls dashing upon waterfalls, cataracts upon cataracts, Niagaras upon Niagaras, each of them sounding forth their mighty voices, and you have got some idea of the singing of paradise. "I heard a voice like the voice of many waters." Can you not hear it? Ah! if our ears were opened we might almost cast the song. I have thought sometimes that the voice of the Aeolian harp, when it has swollen out grandly, was almost like an echo of the songs of those who sing before the throne; and on the summer eve, when the wind has come in gentle zephyrs through the forest, you might almost think it was the floating of some stray notes that had lost their way among the harps of heaven, and come down to us, to give us some faint foretaste of that song which hymns out in mighty peals before the throne of the Most High. But why so loud? The answer is, because there are so many there to sing. Nothing is more grand than the singing of multitudes. Many have been the persons who have told me that they could but weep when they heard you sing in this assembly, so mighty seemed the sound when all the people sang

"Praise God from whom all blessings flow."

And, indeed, there is something very grand in the singing of multitudes. I remember hearing 12,000 sing on one occasion in the open air. Some of our friends were then present, when we concluded our service with that glorious hallelujah. Have you ever forgotten it? It was indeed a mighty sound; it seemed to make heaven itself ring again. Think, then, what must be the voice of those who stand on the boundless plains of heaven, and with all their might shout, "Glory and honour and power and dominion unto him that sitteth on the throne, and to the Lamb for ever and ever." But note next, while it was a loud voice, how sweet it was. Noise is not music. There may be "a voice like many waters." and yet no music. It was sweet as well as loud; for John says, "I heard the voice of harpers harping with their harps." Perhaps the sweetest of all instruments is the harp. There are others which give forth sounds more grand and noble, but the harp is the sweetest of all instruments. I have sometimes sat to hear a skilful harper, till I could say, "I could sit and hear myself away," whilst with skilful fingers he touched the chords gently, and brought forth strains of melody which flowed like liquid silver, or like sounding honey into one's soul. Sweet, sweet beyond sweetness; words can scarcely tell how sweet the melody. Such is the music of heaven. No jarring notes there, no discord, but all one glorious harmonious song. You will not be there, formalist, to spoil the tune; nor you, hypocrite, to mar the melody; there will be all those there whose hearts are right with God, and therefore the strain will be one great harmonious whole, without a discord. Truly do we sing

"No groans to mingle with the songs That warble from immortal tongues."

And there will be no discord of any other sort to spoil the melody of those before the throne. Oh! my beloved brethren, that we might be there! Lift us up, ye cherubs! Stretch your wings, and bear us up where the sonnets fill the air. But if ye must not, let us wait our time.

"A few more rolling suns at most, Will land us on fair Canaan's coast;"

and then we shall help to make the song, which now we can scarcely conceive, but which yet we desire to join. FPRIVATE "TYPE=PICT;ALT= "IV. We now close with a remark upon the last point: WHY IS THE SONG SAID TO BE A NEW SONG? But one remark here. It will be a new song, because the saints were never in such a position before as they will be when they sing this new song. They are in heaven now; but the scene of our text is something more than heaven. It refers to the time when all the chosen race shall meet around the throne, when the last battle shall have been fought, and the last warrior shall have gained his crown. It is not now that they are thus singing, but it is in the glorious time to come, when all the hundred and forty and four thousand or rather, the number typified by that number will be all safely housed and all secure. I can conceive the period. Time was eternity now reigns. The voice of God exclaims, "Are my beloved all safe?" The angel flies through paradise and returns with this message, "Yea, they are." "Is Fearful safe? Is Feeble-mind safe? Is Ready-to-Halt safe? Is Despondency safe?" "Yes, O king, they are," says he. "Shut-to the gates," says the Almighty, "they have been open night and day; shut them to now." Then, when all of them shall be there, then will be the time when the shout shall be louder than many waters, and the song shall begin which will never end. There is a story told in the history of brave Oliver Cromwell, which I use here to illustrate this new song. Cromwell and his Ironsides before they went to battle bowed the knee in prayer, and asked for God's help. Then, with their Bibles in their breasts, and their swords in their hands a strange and unjustifiable mixture, but which their ignorance must excuse they cried, "The Lord of hosts is with us, the God of Jacob is our refuge;" and rushing to battle they sang

"O Lord our God, arise and let Thine enemies scattered be, And let all those that do thee hate Before thy presence flee.

They had to fight up hill for a long time, but at last the enemy fled. The Ironsides were about to pursue them and win the booty, when the stern harsh voice of Cromwell was heard "Halt! halt! now the victory is won, before you rush to the spoil return thanks to God;" and they sang some such song as this "Sing unto the Lord, for he has gotten us the victory! Sing unto the Lord." It was said to have been one of the most majestic sights in that strange, yet good man's history. (I say that word without blushing, for good he was.) For a time the hills seemed to leap, whilst the vast multitude, turning from the slain, still stained with blood, lifted up their hearts to God. We say, again, it was a strange sight, yet a glad one. But how great shall be that sight, when Christ shall be seen as a conqueror, and when all his warriors, fighting side by side with him, shall see the dragon beaten in pieces beneath their feet. Lo, their enemies are fled; they were driven like thin clouds before a Biscay gale. They are all gone, death is vanquished, Satan is cast into the lake of fire, and here stands the King himself, crowned with many crowns, the victor of the victors. And in the moment of exaltation the Redeemer will say, "Come let us sing unto the Lord;" and then, louder than the shout of many waters, they shall sing, "Hallelujah! the Lord God Omnipotent reigneth." Ah! that will be the full carrying out of the great scene! My feeble words cannot depict it. I send you away with this simple question, "Shall you be there to see the conqueror crowned?" Have you "a good hope through grace" that you shall? If so, be glad; if not, go to your houses, fall on your knees, and pray to God to save you from that terrible place which must certainly be your portion, instead of that great heaven of which I preach, unless you turn to God with full purpose of heart.

Kelly Commentary on Books of the Bible

We begin now what may be called the second volume of the Revelation. The prophetic part of the book divides into two portions at this point. This is another land-mark that cannot be despised, if we would acquaint ourselves with its structure and the bearing of its contents. And it is absolutely requisite to have, at any rate, a generally correct understanding of its outline; else we are in imminent risk of making confusion, the moment we venture to put the parts together, or to form anything like a connected view of that which it conveys to us. The meaning will be made plainer, if I repeat that the seventh trumpet, which was the closing scene before us, brings us down to the end in a general way.

This is constantly the habit of prophecy: take, for instance, our Lord's prophecy inMatthew 24:1-51; Matthew 24:1-51, where, first of all, we are given the broad outline as far as verse 14 the "gospel of the kingdom" preached in all the world for a testimony to all nations; and then the end comes. Having thus brought us down to the close in a comprehensive manner, the Lord turns back, and specifies a particular part of that history in a confined sphere, namely, from the time that the abomination of desolation is set up in the holy place. This clearly is some time before the end. It does not indeed go back absolutely to the beginning, but it returns a certain way, in order to set forth a far closer and more precise view of the appalling state of things that will be found in Jerusalem before the end comes.

Just so is it in the Revelation. The seals and the. trumpets which follow one another conduct us from the time that the church is seen in heaven glorified till judgment closes, i.e. "the time of the dead, even that they should be judged," and the day of wrath upon the earth. Evidently this is the end. Then, in the portion which begins with the last verse of Revelation 11:1-19, we return for a special prophecy. The prophet had been told that he must prophesy again before many people and kings; and I suppose that this is the prophesying again.

So the temple of God is now seen to be open. It is not a door opened in heaven to give us the general view of what was to take place on the earth as regarded in the mind of God. This John did see, the general view being now closed; and we enter on a narrower line of things. The temple of God was opened in heaven, and there was seen in His temple the ark of His covenant. It is the resumption therefore of the old links with His ancient people Israel. At the same time it is not yet the day of blessedness for the Jew. Nor is heaven itself opened for Jesus, attended by risen saints, to appear for the judgment of the beast and the false prophet with their train. It is a transition state of things. When God deigns to look upon and gives us to see the ark of His covenant, He is going to assert His fidelity to the people. Of old He gave promises, and will shortly accomplish all which had been assured to their fathers. The ark of His covenant is the sign of the unfailing certainty of that to which He bound Himself.

"And there were lightnings, and voices, and thunderings," and besides not "an earthquake" only, but "great hail." In the first scene in the fourth chapter, when the door was seen open in heaven, there were "lightnings, and voices, and thunderings," but there was not even an earthquake. In Revelation 8:1-13 this addition appears. Now besides there is hail. Clearly, therefore, we are coming to far greater detail in the way of judgments from heaven on the earth.

Then the first sign was beheld above. "There appeared a great sign in heaven." We are not to suppose that when the prophecy is fulfilled, any woman will be seen either in heaven or elsewhere as its accomplishment. This is a fertile source of mistake in the interpretation of these visions. Her being seen in heaven shows that it is not a mere history of what is taking place on earth, but that it is all viewed in God's mind. Consequently it is seen above. In point of fact, what the woman represents will be Israel on the earth. The woman is a symbol of the chosen people viewed as a whole, for a future state of things that God means to establish here below. She was "clothed with the sun." Supreme authority is to be seen now connected with Israel, instead of her being in a state of desolation, down-trodden by the Gentiles. "And the moon under her feet" is an allusion, I suppose, to her old condition of legal ordinances, which, instead of governing her, are now subject to her under her feet. How aptly the moon sets forth the reflected light of the Mosaic system is evident to any thoughtful mind. In the millennium this will not be wholly out of sight as now under Christianity, but reappear only it will be in manifest subordination, as we may see in Ezekiel's prophecy. "And upon her head a crown of twelve stars." There is the evidence of human authority in the way of administration here below. In short, whether it be supreme, derivative, or subordinate authority, she is seen with all attached to her. Israel is therefore the manifest vessel of the mighty purposes of God for the earth; and God so looks at her and presents her to us. Thus it is as complete a chance as can be conceived for Israel. But this is not all. "She was with child, and crieth, travailing in birth, in pain to be delivered." It is not yet the day for joyous and triumphant accomplishment of the divine purpose, when before Zion travails she is to bring forth, and before her pain come she is to be delivered of a man-child. There is weakness and suffering yet, but all is secured, and the end is pledged.

Then there is another sign; namely, "a great red dragon, having seven heads and ten horns, and seven diadems upon his heads." It is Satan, but here invested with the form of the most determined and successful enemy that Israel ever had; for bad as was the tyranny of Nebuchadnezzar, it is evident that the Roman power trod down Jerusalem with a far more tremendous and permanent tyranny. This therefore makes the unfolding of this double sign so much the more striking. It is not that she is delivered yet; but she is seen by the prophet according to the mind of God. This is to be her place, a mighty encouragement, considering what she must pass through before it is all realized. Before this is effected, the enemy is shown in his character of rebellious apostate power. The dragon has seven heads i.e., the completeness of ruling authority; and ten horns, not exactly completeness, but at any rate a very large distribution approaching it, in the instruments of the power wielded in the west. Man is never thus complete. What God gave the woman we saw twelve stars. The dragon has only ten horns. There was a full succession of all the various forms of government, which I suppose to be referred to in the seven heads; but God would not give it that completeness of administrative power even in form which belonged to the woman. All will be in due order when the Lord Jesus takes the government of the earth into His hands in the age to come. "Verily I say unto you, That ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel." The twelve apostles of the Lamb are destined to this special place of honourable trust.

"His tail drew the third part of the stars of heaven." Here is what seems to show that the third part has a distinct connection with the Roman empire. We saw the third part for the first time in the trumpets, both in the four earlier trumpets and also in the sixth. I have no doubt the Roman empire is particularly in view; and, by the Roman empire we are to understand what was properly Roman the western portion, not what the Romans actually possessed, because they conquered a great deal that belonged to Greece for instance, and Babylon, and Medo-Persia. This was far east; but the properly Roman part was western Europe. There the dragon's power was particularly felt. It "drew the third part of the stars of heaven, and cast them unto the earth; and the dragon stands before the woman that was about to bring forth, that he might devour her child as soon as she should bring forth. And she brought forth a male son, who is about to shepherd all the nations with a rod of iron: and her child was caught up unto God, and unto his throne."

There are some things that require explanation here. First of all, a notion prevails that the woman is the church. There may be some Christians now present who have been so taught. A few words, I think, are quite sufficient to dispel the illusion. The church is never represented as a mother in scripture: still less could it be the mother of Christ. Viewed as a woman, the church is the bride of Christ, not His mother; whereas the Jewish body may be truly represented as His mother in symbol. Christ, as man, came of the Jews after the flesh. Accordingly, it is very plain that He is the one here described as the male. The same truth is most evident from the scriptures, whether we take the psalms or the prophets. "Unto us," Isaiah says, "a child is born, a son is given." Again, in the second psalm, we find that the one who is not merely the child of Israel, but acknowledged and honoured by God Himself as the Son, was to rule the nations with a rod of iron. There can be no doubt, therefore, that the Lord Jesus is the one here prominent as the male child.

This, then, furnishes an unquestionable and important key to the meaning of the scene we are now entering upon. The woman represents Israel in the mind of God, Israel in its full corporate character.

Another remark seems to me just. Although Christ, I have no doubt, is referred to as the man-child born of Israel, it may be no small difficulty at first sight to, some minds how to bring in the birth of Christ in this chapter. Indeed, it is a very fair question, and ought to be met. Let it then be observed, that here the Spirit of God is not proceeding with the course of the prophecy. I have already explained that He goes back. Consequently, so far all is perfectly open as to the point of time to which He returns. And another thing should be taken into account that in this portion there is no date serving to fix the time when the birth of the man-child takes place. But then it may be asked, why should the birth of the man-child be introduced here, seeing that it was a patent fact that the Lord had been born, had lived, and died, and gone to heaven long before? There was nothing new to tell. All this was long and well known through the gospel, as well as in oral teaching to the Christians; why then should it be set forth so strangely in this prophecy? The reason I believe to be, that God desired in this very striking manner to rehearse it mystically, and not at all in full open statement, so as to combine it with His translation to heaven and to His own throne. There was a further link with the re-opening of God's dealings with the Jews, and the eventual restoration of the nation. All are introduced here together.

Thus it is plain that God is not at all disposing these matters now as a question of time, but of connection with Christ their centre. John is going to enter into the final scenes after this; but before this is done, we have God's counsel shown about Israel. This brings forward the devil in his evil opposition to that counsel; for it was surely what the adversary most of all feared. Satan invariably opposes Christ with greater tenacity of purpose and hatred and pride than any other. Recognizing in Him the bruiser of himself and the deliverer of man and creation, there is a constant antagonism between Satan and the Son of God that is familiar to us all. But there is more than this: Satan sets himself against His connection with the poor and despised people of Israel. Nevertheless, before God openly espouses the part of Israel, there is the remarkable fact that Christ is caught up to Him and to His throne. Not a word is said of His life; not a word even about His death and resurrection. As far as this passage goes, one might suppose the Lord caught up on high as soon as He was born. This shows us how remarkably mystical the statement is. It is history neither anticipated nor in fact. Had it been an historical summary, we must have had His life noticed with those mighty events on which all hopes for the universe depend. All this is entirely passed over. The reason, I think, is just this, that it intimates to us, as in Old Testament prophecy, how the Lord and His people are wrapped up, as it were, in the very same symbol; even as, in a yet more intimate way, what is said about Christ applies to the Christian.

On this principle then I cannot but consider that the rapture of the man-child to God and His throne involves the rapture of the church in itself. The explanation why it is thus introduced here depends on the truth that Christ and the church are one, and have a common destiny. Inasmuch as He went up to heaven, so also the church is to be caught up. "So also is Christ," says the apostle Paul, when speaking of the church; for we must naturally suppose the allusion is to the body rather than to the head. He does not say, so also is the church, but "so also is Christ." In a similar spirit St. John, in this prophecy, shows us first of all the male child taken to a place in heaven entirely outside the reach of Satan's malice. If this be so, and granted it has a remarkable bearing on what has been already asserted as to the book: we here begin over again, with a particular point of view as the object of the Holy Ghost in this latter portion. Before doing so, John gives us first the general purpose of God about the Jews.

This is strictly in order. We might have thought that the more natural way would be first of all to state the rapture of the man-child; but not so, God always does and describes things in the wisest and best method. The fact is that Christ being born of Israel, there is and ought to be first set forth the tracing of His connection with Israel. The next fact is the devil's opposition to the counsels of God, and hindrance for the time being, which gives occasion to the Lord Himself taking His place in heaven, and eventually to the church following Him into heaven, After this comes back on the scene the Lord's intention to make way for the effectuating of His counsels as to Israel and the earth. In short, therefore, the first portion of the chapter is distinctly a mystical representation of the Lord's relationship with Israel and of His removal out of the scene the effect of the antagonism of Satan; but it also gives room for God's binding up, as it were, with Christ's disappearance in heaven the church's following Him there in due time. For the church is united to Christ. In this way the rapture of the man-child is not a mere historical fact. Christ's ascension to heaven is brought in here because it contains as a consequence the church's subsequent removal to be with Him where He is, His body forming one and the same mystic man before God, "the fulness of him that filleth all in all."

If this then be borne in mind, the whole subject is considerably cleared. "She brought forth a male son, to rule all nations with a rod of iron." There is not the slightest difficulty in applying this to the man-child, viewed not personally and alone but mystically; and the less, because this very promise is made to the church in Thyatira, or rather to the faithful there. It will be remembered that at the end of Revelation 2:1-29 it was expressly said that the Lord would give to him that overcame power over the nations, and he should rule them with a rod of iron, just as He Himself received of His Father. Does not this most strongly confirm the same view? "And the woman fled into the wilderness, where she hath a place prepared of God, that they should nourish her there a thousand two hundred [and] threescore days."

In verse 7 we have a new scene; and here we come much more to facts, not to counsels of God or to principles viewed in His mind, but to positive facts; and first of all from above, as later on we shall find effects and chancres on the earth. "And there was war in heaven: Michael and his angels to war with the dragon; and the dragon warred and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast [down], the ancient serpent, called the Devil, and Satan, who deceiveth the whole world, was cast unto the earth, and his angels were cast with him. And I heard a loud voice saying in heaven, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ; for the accuser of our brethren is cast [down], who accused them before our God day and night. And they overcame him by reason of the blood of the Lamb, and by reason of the word of their testimony, and loved not their life unto death. Therefore rejoice, ye heavens, and ye that dwell in them." It is evident that at this time persons are spoken of as dwelling in heaven who sympathise deeply with their suffering brethren on earth. Such is the incontestable fact; and soon after Satan will have lost that access to the presence of God in the quality of accuser of the brethren that he had previously possessed; nor will he ever regain the highest seat of his power which is then lost. He is no longer able to fill heaven with his bitter taunts and accusations of the saints of God.

"Woe", however, it is added at this time, "to the earth and to the sea, for the devil has, come down unto you, having great wrath, knowing that he hath a short season." This clearly connects the dispossession of Satan from his heavenly seat with the last crisis of Jews and Gentiles at the end of the present age. We find here the hidden reason. Why should there be such an unwonted storm of persecution? why such tremendous doings of Satan here below for a short time, for three years and a half, before the close? The reason is here explained. Satan cannot longer accuse above; accordingly he does his worst below. He is cast down to earth, and never regains the heavens. Again, he will be banished from the earth, as we shall find, into the bottomless pit by and by; and then, although let loose thence for a short time, it is only for his irremediable ruin; for he is cast then (not merely into the pit or abyss, but) into the lake of fire, whence none ever comes back.

Such is the revealed course of the dealings of God with the great enemy of men from first to last.

From verse 13 the history is pursued not from the heavens, but on the earth. "And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the male [child]. And to the woman were given two wings of the great eagle, that she might fly into the wilderness, into her place, where she is nourished there a time, and times, and half a time, from the face of the serpent." Thus power is given to escape, rapid means of flight from Satan's persecution. It is not power to withstand Satan, and fight the battle out with him, but the facility given to flee from his violence. This seems to be what is meant by the two wings of the great eagle a figure of vigorous means of escape. That which is in nature the most energetic image of flight is vividly applied to the case before us.

Then we find the enemy, baffled by God's provision, using other efforts. "And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood." That is, he here endeavours to stir up the nations (such as are, I suppose, in a state of disorganisation) to overwhelm the Jews. In vain; for "the earth" what was under settled government at this time "helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, that keep the commandments of God, and have the testimony of Jesus." By these are meant such of the Jews as will be remarkable for their power of testimony. The woman represents the more general idea of that people. The remnant of her seed are the witnessing portion. You must bear in mind that all the Jews of that day will by no means have the same spiritual power. There will be differences. Some will be much more energetic and intelligent than others. Satan hastens therefore, and endeavours to put down those that seem most useful as the vessels of the testimony of Jesus.

This accordingly leads to the plans that Satan sets up for the purpose of accomplishing his long-cherished design of supplanting not only gospel and law, but the testimony to the kingdom of God in the world. And there are two especial methods which Satan will adopt, suited to catch a twofold class of men who are never wanting in this world natural men, some of Whom like power, as others like religion. I am not now speaking of any who are born of God; but it is clear that man's heart runs either after intellect and power, or into religious formality. The devil will therefore put forward two main instruments as leaders of systems that express human nature on either side, exactly suiting what the heart of man seeks and will have. Thus Satan has designed from the beginning to set up himself in man as God. For he too will work by man, as God Himself is pleased to develop all His wondrous ways and counsels in man. As the Lord Jesus is not only a divine person but the expression of the divine glory no less than of His grace; and as the church is the object of His love in heavenly blessedness, and Israel for the earth; so the enemy (who cannot originate but only corrupt the truth, and lie by a sort of profane imitation of the counsels of God) will have his beasts no less certainly than God has His Lamb. In Revelation 13:1-18 this is made plain. There are these two beasts; the first civil power, the second religion, and both apostate.

"And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns." The beast that emerges from the revolutionary Roman world is just adapted for the dragon to fill with opposition to the purposes of God. In Revelation 12:1-17 the dragon was seen similarly characterized as the beast. Both have the forms of power peculiar to the Roman empire. But there is a difference also: "And upon his horns ten diadems, and upon his beads names of blasphemy." The dragon has the diadems on his heads; the beast shows us more the actual facts the horns crowned. The dragon represents the enemy of Christ in his political employment of the Roman empire, and this from first to last; so that the heads or successive forms of power are said to be crowned, not the horns, which were only as a fact to be developed before the close of its history at the earliest not before the Gothic barbarians broke up the empire of the west. On the other hand, in the beast ofRevelation 13:1-18; Revelation 13:1-18 we see, not merely the hidden spirit of evil making use of the power of Rome in its various changes, but the empire in its final state when the deadly wound done to the imperial head was healed, and Satan shall have given to it thus revived his power, his throne, and great authority. Now this is the very time when the ten horns receive authority as kings; it is simultaneously and continuously with the beast, as Revelation 17:1-18 informs us; and hence the horns of the beast are seen crowned (not merely the heads, as in the dragon's case previously).

Further, the beast is described afterwards in remarkable terms, which allude to the beasts so well known in Daniel 7:1-28. "And the beast which I saw was like a leopardess, and its feet were as of a bear, and its mouth as a lion's." Here we have certain qualities that resemble the three first-named beasts of the prophet Daniel. Though Satan does not originate, he adopts whatever will suit of that which has been, and endeavours by this most singular combination to bring out the beast or fourth empire (for there is none to succeed) so as to surpass for the last days everything known of old.

What is meant by a beast? An imperial system or empire, but withal refusing to recognize God above. Man was made to own Him, and alone does, as taught of God. Man alone of all beings in the earth was made to look up to One above, and is responsible to do the will of God. The beast does not look up but down; it has no sense of an unseen superior. "The fool hath said in his heart that there is no God." In principle this is true of every unrenewed man; but here it is the more tremendous, because an empire ought to be the reflection of the authority that God in His providence has conferred on it. No empire has avoided the moral sentence implied in the symbols, but this beast will go beyond all that have ever arisen. At the time that the prophecy was given the fourth beast was in existence; but the prophet was given to see that out of a state of political convulsion, just before the last three years and a half, and connected with Satan's expulsion from heaven by the power of God, this beast rises up out of the sea. That is, there will be a state of total confusion in the west, and an imperial power will rise up. This is the one here described: "And I saw one of its heads as it were wounded to death; and its deadly wound was healed: and all the world wondered after the beast." It is not hard to see sufficient grounds for gathering that the wounded head was the imperial form of power. The empire of the west will have been long extinct, when, strange to say, it reappears in the latter day. But there is a great deal more than simply the revival of imperialism, which draws out the astonishment of the world. They had thought it all over with the Roman empire. They could easily understand a new empire; they could readily conceive a Teutonic kingdom, or a Muscovite dominion, or any other of large space and population; but the revival of the Roman empire will take the world by surprise. This is a part of what is here referred to. The grounds of this assertion, however, depend on Revelation 17:1-18, so that I cannot now enter into minute evidence, nor do I wish to anticipate what will come before us in the next lecture. Let it suffice to give what I believe to be the truth revealed about it as we pass onward.

But then it is not simply that this empire had qualities of power that belonged to more than one of the previous empires, and that it had its own peculiarity in that it was marked by the revival of imperialism at the close. We are told that "they worshipped the dragon, because he gave authority to the beast: and they worshipped the beast, saying, Who is like the beast? and who is able to make war with him?" It is evident, therefore, that we have here an apostate and idolatrous state of the world. The dragon is worshipped, as is the beast; and2 Thessalonians 2:1-17; 2 Thessalonians 2:1-17 is plain that worship is paid to another personage connected with, but distinct from, these both, called "the man of sin," which is much more a religious power. The first beast is a political body; the religious chief will not be in the west at all, but in Jerusalem, and a very special object of worship in the temple of God there at the close.

This is a difficulty to some, because it is distinctly said that this man of sin will not tolerate any other object of worship. But then you must remember that they are all the same firm. Therefore to worship the one is pretty much to worship the other; just as in regard to the true God, there is no worship of one person in the Godhead without the same homage to the others. It is in vain for any to pretend to worship the Father without worshipping the Son, and he that worships the Father and the Son can only worship in the power of the Holy Ghost. When we worship God as such, when we say "God," we do not mean Father only, but Father, Son, and Holy Ghost. So precisely in this awful counterpart, the fruit of the energy of satanic craft and power at the close. The worshipping of the dragon and of the beast seems therefore quite consistent with divine worship paid to the man of sin. The fact is, they are, as often remarked with justice, the great counter-trinity the trinity of evil as opposed to the Trinity of the Godhead. The devil is clearly the source of it all; but then the public leader of his power politically is the beast; and the grand religious agent, who works out all plans and even miracles in its support, is the second beast or man of sin.

This appears to be the true and mutual bearing of all, if we bow to all these scriptures. I am aware that differences of thought exist here as in almost everything else. But this objection has no force at all. The only question is, what best satisfies the word of God, what most faithfully answers not merely to the letter of it, but to its grand principles? I am persuaded, therefore, that far from any real obstacle in the fact of these three different objects being combined in worship, on the contrary the force and nature of the case cannot well be understood unless this is seen.

Let us pursue the other points which the scriptures set before us. "And there was given him a mouth speaking great things and blasphemies; and power was given him to continue [or act] forty-two months. And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that tabernacle in heaven." Here again it seems evident that there is a people in heaven removed from exposure to the power either of Satan or of the public instruments of his malice in the world. There are also saints here below. The tabernacle above may be blasphemed, and those that dwell there Satan may revile, but he cannot touch cannot even accuse longer before God. He turns therefore all his power to deal with man on the earth.

"And it was given him to make war with the saints" (clearly those that are not in heaven), "and to overcome them: and authority was liven him over every tribe, and people, and tongue, and nation. And all that dwell upon the earth shall worship him." It will be seen that there is an invariable distinction between the crowd of the Gentiles scattered over the world, and "those that dwell on the earth." The difference is that the former class is a larger term, embracing the world at large; whereas by the latter is meant a considerably narrower sphere, whose character of earthliness is the more decided, because it had known the heavenly testimony of Christ and the church. The name might be still held; but apostate hearts deliberately preferred earth to heaven, and would surely have their portion in neither, but in the lake of fire.

It is solemn to see that this is what Christendom hastens to become: infidelity and superstition are rapidly forming it now. All that is at work is bringing about this earthly and godless state of things. Never since the gospel was preached were men more thoroughly settling down in the endeavour to improve the earth, and consequently to forget heaven day by day, only thinking of it as a dismal necessity when they die, and cannot avoid leaving the world. But as to turning to heaven, both as a hope full of joy and as a home for the affections, whenever was it more thoroughly kept out of the minds of men? All this then prepares us for the designation given to the people that did hear of heaven but deliberately gave up all the hopes connected with it to settle down on the earth. They were dwellers on the earth. The others are "every tribe, and people, and tongue, and nation," that have heard comparatively little about the gospel. But he will endeavour to deal with both; and more particularly "all that dwell upon the earth shall worship him, whose name is not written in the book of life of the slain Lamb from the foundation of the world."

Carefully bear in mind that "from the foundation of the world" belongs not to "slain," but to the writing of the name. John does not mean that the Lamb was slain from the foundation of the world, but that the name was not written from the foundation of the world in the book of life of the Lamb that was slain. Compare Revelation 17:8.

"If any man have an ear, let him hear. He that leadeth into captivity shall go into captivity." The importance of this statement was to guard the saints themselves from taking power peremptorily into their own hands. They might cry to God, they might ask Him to arise and judge the earth, but they were not to fight themselves. As the beast would take power, so should he suffer the consequence. He might lead into captivity, but into captivity he must go. He might kill with the sword, but he must be killed himself: indeed, his would be a still more awful doom. At the same time patience, with this retributive sanction annexed, is put in as a general principle, and stated in such a form as to apply to any one. It was surely and particularly meant to guard the saints from mistake and wrong. I do not think the direct application is to the beast, but rather warning to the saints of God. "Here is the patience and faith of the saints." This gives the application.

In the latter part of the chapter we have a second beast. This calls for more attention, because there has been and there is a danger of some confusion and difficulty on this subject. Let it be observed that the second beast it is which more particularly resembles in wickedness what the Lord Jesus was in goodness. It is indeed a "beast;" that is, it has a kind of imperial power, though very likely on a far smaller scale than the first beast. Still it has the character of empire attached to it. It is a beast, and not merely a horn. Then the horns that it has have a peculiar character. "He had two horns like a lamb." There was the pretence of resembling the Messiah. But "he spake as a dragon." It was really the expression of Satan. "And he exercises all the authority of the first beast in his presence." It is, therefore, plain that the second beast is really the more energetic of the two, and the active instrument of evil.

And this is always the case in every form of wickedness that has ever been forged for this world. The promoters of it the persons that exercise the influence, sometimes unseen, sometimes publicly are as a rule those that put religion forward. The religion of the earth is the prolific source of all the worst evil that is done under the sun. The devil could not accomplish his plans if there was not such a thing as earthly religion. Is not this an awful thing to think of, and a solemn thing, too, for those that have the smallest connection with it?

Accordingly in this case, observe, the second beast which resembles Christ, and takes that place, does not come out of the sea, or the turbulent state of the nations, but out of the earth. It is a more settled state of things when this beast appears, who exercises all the authority of the first beast before him (that is, in his presence, with his full sanction: it is not usurpation; it is not in any sense something done without him; but it is done in his presence, as is here said); "and causeth the earth and them which dwell therein to worship the first beast" (there is an understanding between them), "whose deadly wound was healed." It is remarkable that in 2 Thessalonians 2:1-17 we do not hear of his causing the world to worship the first beast; but that he compels or at any rate claims worship, and is himself worshipped as God. For he arrogates divine worship to himself.

It makes the whole matter plain, if we remember that the first beast means the Roman empire, and, consequently, its seat is the west. The second beast, on the contrary, is in the land of Palestine, and has a Jewish form. Any one who looks at2 Thessalonians 2:1-17; 2 Thessalonians 2:1-17 can see that we are in view of what will be in the land of Judea, and not in Rome. It is the temple of God that is particularly seen, where the man of sin sets himself up as an object of worship. Only we must remember that we must read scripture with scripture. Supposing I treat the second chapter of 2 Thessalonians as giving me all that the Bible tells about the man of sin, I foreclose scripture, and must have an imperfect account. On the other hand, if we take only what we have inRevelation 13:1-18; Revelation 13:1-18, we shall want certain elements necessary for completing the sketch. I believe that all this is arranged with consummate wisdom by God, because He does not want us to read only one part of His word; He wishes us thoroughly to search into all His word. He will not give a proper understanding of holy writ, unless there be a real confidence in and value for all that He has given us. Consequently it is only by putting together these scriptures, as to which there is ample light to show what is referred to, that we can really understand the subject.

Now it is quite plain in the first part of the chapter that we have before us a mighty political power. It is equally certain that 2 Thessalonians 2:1-17 describes not a vast imperial system so much as a religious power. An utterly lawless personage is the man of sin, but still essentially a religious power. It claims to itself what belongs to God; and this is precisely what we find connected with the second beast.

We may remark another feature in the symbol here. It had two horns. The reason, as I suppose, is connected with the whole testimony of John. Any one who has looked into it will see that even as to our blessed Lord Himself, the general bent is to show what He was on earth not what He is in heaven. I admit there are exceptional passages in John; but while Paul's object is to direct us to Christ in heaven, as the characteristic point of his witness, John on the contrary draws particular attention to what He was on earth.

This seems to me of importance for the meaning of these two horns. The Lord Jesus, as all are aware, was a prophet on earth; and assuredly, as we know, He will reign as king over the earth. But what lies between? He is priest; but He is priest in heaven. Accordingly it is not the place of John but of Paul to bring out the heavenly priesthood of Christ. John never, as far as I know, develops the offices of Christ above. Not but that he points out what connects itself with them, as for instance, inJohn 13:1-38; John 13:1-38, and again inJohn 14:1-31; John 14:1-31, as well as inJohn 17:1-26; John 17:1-26 and John 20:1-31. But these are quite exceptions. The general strain of John is to dwell on Christ manifesting God here below. Paul's doctrine is man glorified in heaven.

Accordingly this I believe to be the key to the two horns of the beast. When the Antichrist appears, he will not take the place of being a priest; far higher will be his assumption. He will set up to be a prophet, and a king, yea, a king imitating what Christ will be to Israel. We have two horns, not seven; it is an imitation, but not of the full power of Christ. In the Lord we see perfection of power, just as could be said of the Holy Ghost in His fulness of power for government. In the Antichrist there is the pretension to what belonged to Christ connected with the earth, and with the most marked absence of what pertains to Him in heaven.

This is no mean evidence by the way, that the idea of applying all this to the papacy as its full meaning is a mistake; for the essential feature of the papacy lies in its assumption to be a living earthly representative of Christ's priesthood. It is precisely the corruption of what is heavenly and not Messianic. Popery is much more antichurch than antichrist. Such is the difference.

But when Revelation 13:1-18 is fulfilled, there is no question of the church any longer. The Christian body will be no more seen on earth. the saints of the high places are on high. Accordingly it is not a mere sham clothing with the priestly power of Christ which the antichrist makes, but a false assumption of His prophetical place which was on the earth, and of His kingly sphere which will be on the earth. This personage claims both powers. He has two horns like a lamb, and is active in the performance of great signs and wonders. He has a double activity. First of all, he borrows the controlling influence of the Roman empire, he exercises all the authority of the first beast. Besides this, he does a vast deal on his own account which the Roman emperor could not do. "And he worketh great signs, that he should even make fire to come down from heaven on the earth in the sight of men." That is, he imitates the power not only of Christ but of God. He claims to be the Jehovah God of Israel. Just as Jesus is Jehovah as well as Messiah, so this vessel of Satan's power in Jerusalem will emulate what God did by Elijah to disprove the claims of Baal. Fire, we know, came down and consumed the sacrifice of old, and God demonstrated as clearly that Baal was not God, as that Jehovah was. So the second beast will do wonders, not really, but in appearance. "He worketh great signs that he should even make fire to come down from heaven on the earth in the sight of men, and deceiveth them that dwell on the earth by reason of those signs which it was given him to work in the sight of the beast."

All shows that this is the antichrist. The first beast does not work any miracles whatever. He astonishes the world by reviving imperialism; but this is a very different thing and cannot properly be called a sign. It may and will amaze men, but is not a miracle. But the beast out of the earth or land, which is incomparably more active and energetic than the first, does work great signs (no doubt by Satan's energy, but still he works them); and the consequence is that he "deceiveth them that dwell on the earth," saying to them especially "to make an image to the beast, which had the stroke of the sword, and lived." I am not prepared to say whether this is or is not the abomination of desolation set up in the holy place. It seems to resemble that idol, and may probably be the same thing.

"And it was given him to give life to 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. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark on their right hand, or on their foreheads: and that no man might buy or sell, save he that had the mark, the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast. for it is a man's number; and his number [is] six hundred threescore [and] six."

The various guesses that have been made respecting this number are most inadequate. It may be that it is one of those secrets that cannot be unravelled until the person appears, when we may be sure that at least the wise will understand it. That we are to understand it now is, I think, more than we ought to assume. To what moral profit could it possibly serve? Assuredly everything that can edify and refresh the soul, and that can be used by the Holy Ghost for real blessing in separating us from the world and attaching us to heaven, and, above all, to Christ, we may gather from the Revelation rightly understood now. Indeed, I believe we can gather a great deal more than those who are to be in the circumstances will be able to reap in their day. But there may be points of minute application kept back by the wise reserve of God, who does not indulge mere curiosity, as this would be. Such knowledge will be of practical importance only when the time comes; and therefore I do not doubt that this is just one of those points in which the Lord does not gratify men's minds now. I have heard no explanation that carries any force along with it. Many of those which have been offered entirely and obviously fail for instance, "apostacy" and such like explanations. "Apostacy" is not the number of a man; nor for similar reasons can "apostate" stand, nor, perhaps, "the Latin man" or kingdom, though certainly entitled to attention. Further, it does not seem, as generally thought, to be the number of antichrist, the second beast, but of the Roman empire, or rather Emperor, in final antagonism to Jehovah and His anointed.

Next we come to Revelation 14:1-20, where we have neither the counsels of God as opposed by Satan, first in heaven and then in earth; nor the plan and instruments by which Satan gives battle to those counsels. All this we have had in chapters 12 and 13. But now we enter on another line of things. What is God doing with His own? Nothing? Impossible! All must be active and good. God, therefore, is pleased to reveal to us a variety of ways in which He will put forth His power, and send both testimony and warning suited to the crisis; and this is given with remarkable completeness throughout the seven divisions into which this chapter naturally divides itself.

The first is a certain numbered multitude separated to the Lamb on mount Zion. The Lord Jesus is about to insist on His rights in the midst of Israel; and Zion is the known centre of royal grace. Royal, I say, because it is Christ asserting His title as Son of David; but it is also royal grace., because it supposes the total ruin of Israel, and that the Lord in pure favour begins there to gather round Himself once more. This accordingly is the first form in which God displays His action for the last days. The devil may have his beasts and horns; God has His Lamb; and the Lamb now is not seen on the throne in heaven, or taking a book. He stands on mount Zion. It is a notable point of progress toward the kingdom that is clearly brought before us before the close.

"And I looked, and, lo, the Lamb stood on the mount Sion, and with him an hundred and forty-four thousand, having his name and his Father's name written on their foreheads." They are not spoken of as conscious of any such relationship, as it is not a question of their Father, not of His Father and their Father. Nothing of the kind is ever found in the Apocalypse but "his Father's name on their foreheads." "And I heard a voice from heaven, as a voice of many waters, and as a voice of great thunder: and I heard the voice of harpers harping with their harps: and they sing [as it were] a new song in presence of the throne, and in presence of the four living creatures and the elders: and no man could learn that song but the hundred and forty-four thousand, which were bought from the earth. These are they who were not defiled with women; for they are virgins."

These saints had not corrupted themselves; and the name of the Lamb is coupled with them. With Babylonish wickedness here below they had nothing to do; they were pure, and are associated with the holy Sufferer. "These are they that follow the Lamb whithersoever he goeth. These were bought from among men, first-fruits to God and to the Lamb. And in their mouth was found no guile: for they are without fault" ["before the throne of God" is spurious]. Such is the first action of God. It is a complete remnant, not said to be from the twelve tribes of Israel, such as we saw inRevelation 7:1-17; Revelation 7:1-17; but this is particularly of the Jews. They were gathered out from those guilty of rejecting the Lamb. And now. God answers all that and other wickedness by this merciful and honourable separation to the Lamb, who is now about to be installed in His royal seat on mount Zion.

The next scene gives us an angel flying. "And I saw," it is said, "another angel fly in the midst of heaven, having [the] everlasting gospel to preach unto those that sit on the earth, and unto every nation, and tribe, and tongue, and people." Why is it called "everlasting"? We must remember that the gospel which is being preached now is a very special gospel, and in no way an everlasting gospel. Nobody ever heard the gospel that is preached now till Jesus died and rose and even went to heaven. That is to say, the gospel as it should be preached in and out of Christendom depends on the most stupendous facts ever accomplished here below, for which God waited more than four thousand years even of man's dwelling on the earth before He would or could righteously send it forth. Consequently the gospel of the grace of God, as we know, is not properly (never in scripture) called the "everlasting gospel." I suspect that most use these terms without thinking what is really meant. When they call the gospel now the "everlasting gospel," they have probably some vague notion that it connects us with eternity. They think it a fine-sounding epithet, conveying I really do not know what; but at any rate it is to be supposed that there is some idea in the mind of those that so characterize "the gospel of God." It is certainly a mistake, if scripture is to decide.

"Everlasting gospel" means what it says. It means those glad tidings that always have been and always will be true: whatever else God has made known to man, this has always abode unchanging. What is it then? The glad tidings of God always were that He purposes to bless man by the promised seed Christ Jesus, to set him up over the rest of creation, to have dominion as His image and glory. At the very beginning the first chapter of Genesis proves that this is God's mind for man here below. The end of all things will proclaim the selfsame thing. The millennium will be a grand demonstrative testimony to it. In the new heavens and the new earth man will be thoroughly and for ever blest.

The declaration of this I believe to be the everlasting gospel. In the latter day it will act as the setting aside of the lie of Satan, who puts and would fain keep man in a position of estrangement from God, who is morally forced to be the judge of man instead of being the blesser of all upon the earth, and consequently to cast him into hell. All this, it is plain, is the fruit of Satan's wiles; but the everlasting gospel presents God as the blesser of man and creation, as it always was in His mind, and as He will certainly bring it to pass; not, of course, for every individual man, because those who despise His mercy in Christ, and those especially who having heard despise the gospel of His grace, must be lost for ever. I am speaking now of what always was before Him, and always kept before man in His word.

The way in which the subject is spoken of here confirms this. "Fear God," is the message, "and give glory to him" (there is thus the evident contradiction of idolatry); "for the hour of his judgment is come." Then will be the downfall of all those that oppose God, not only of all the vanities of the nations, but of all those that heed or sustain them against God. "Worship him that made heaven and earth, and the sea, and the fountains of waters." Clearly therefore it is the universal message of God to man, and connected with His creation glory. The solemn threat of His speedy judgments is a ground of pressing on the blinded consciences of man the claim of the honour solely due to Him.

There are no doubt many who think it an extraordinary circumstance that God should send out such a message as this in days rapidly approaching. Let me say why such a difficulty is felt. It is because men conjecture and judge out of their own position and their own relationships. But never earl we understand anything aright as long as we reason and conclude thus. It is not the way to understand any part of the Bible, least of all perhaps prophecy. If it be a question of our conduct or duty, it is indispensable to stand on our proper relationship; we must abide carefully in the place that God has given us, while bowing to the word of God that applies to us there. How can we act intelligently or rightly as Christians unless we, knowing what it means, believe we are Christians? We only glorify our God and Father just so far as we look up as children to Him as our Father, and as saints own Him as our God. This is surely true. But here no Christians are said to be on earth: we have elect Jews; we have nations, along with "those that sit upon the earth." That is, there are men, apparently apostates, under the latter designation, as well as the general mass of mere nations, tribes, tongues, and peoples. It seems then that God comes down, as it were, to meet them on the lowest possible ground of His own truth. And what is that? They are called to fear God and give glory to Him; and this is on the ground that He is Judge, just about to deal with His own world. He calls upon them to abandon all that idolatry into which they will have fallen, particularly in those days.

And I have not the slightest question myself that at this present moment there is the working of a leaven that will end in idolatry, especially (if there be in this a difference) for the higher orders of this country, who will drag in the lower also. In the humbler classes there is in another way that grossness of love for sensible objects and show that will prepare them for idolatry. But I repeat that there is the active instilling of a spirit, no doubt more subtle and refined in the educated classes, which, in my judgment, will infallibly school them into naturalistic idolatry before many years are over. There is, on the one hand, the material tendency of modern science and literature; there is, on the other, the condescending patronage of times that are past. On these dangerous tracks all that is now energetically leavening the world tends to bring man back to heathenism again; i.e., the apostacy.

However this may be judged by those who hear it, we must remember that there will be also another cause of a most solemn nature, which is plainly revealed: God is going to pour out a judicial delusion on Christendom. It is certain that He will not only inflict severe blows of judgment, but give men up to believe a lie the great lie of the devil. Here is the great truth of all times: that God, the God who has now revealed Himself in Christ and by redemption, alone is the due object of worship. So far then is this message, to my mind, from being a strange thing that it appears exactly suitable to man as then situated, and no less to God's wisdom and goodness.

Another consideration perhaps may help some as connected with this, and confirmatory of it, founded on Matthew 25:1-46, where the nations are called up before the Son of man when He sits as King upon the throne. It will be remembered that he tells those whom He designates as the sheep that, inasmuch as they did what they had done to His brethren, it was really to Him; as, on the other hand, the insults fell on Him which were aimed at them. These acts of kindness, or the contrary, will be owned by the Lord here. It is no use for people to call it the general judgment, or the judgment of our works. It is not. The one principle before us in this scripture is His dealing with the living Gentiles, or the nations according to their ways with His brethren; and it will require real power of God to act aright then. The pressure against His messengers will be enormous. If any receive them well, it will be from faith. I grant that the measure of their faith is small. That to honour His brethren is virtually to honour Himself, they do not themselves know. When they stand in presence of the King, how astonished they are that He should regard what was done to the messengers of His gospel in the last days as if done to His own.

Certainly these Gentiles were wrought in by divine grace, yet very evidently they will not be what you would call "intelligent." But then how often must we beware of making too much of this! What a constant snare it is to slip into an unconscious criticism! Men are apt to give themselves an exaggerated importance on the score of their knowledge. God, I am sure, always attaches a far higher value to the heed paid to the Lord Himself, and this too in those that He sends out. It is always a crucial test. It will be so then most of all, because these messages will go forth to the nations on the earth when, growingly lifted up and self-satisfied, they are summoned by messengers, poor and contemptible in their eyes, who will solemnly proclaim the kingdom just coming the King who is coming in person to judge the quick apart from and before the judgment of the dead. But some souls here and there will receive them, not only treating them kindly, but this because they receive the message. The power of the Spirit of God alone will give them this faith. None less than God Himself will incline their heart. Accordingly the Lord will refer to this reception, or the kindness that accompanied it, as an evidence of their heeding Himself in the persons of His messengers.

This I consider to be similar, if not the same, as the everlasting gospel; indeed it is called by Matthew the "gospel of the kingdom." I am inclined to infer that the "gospel of the kingdom" and the "everlasting gospel" are substantially identical; and that it was thus described because it was always in the purpose of God to establish this kingdom over the world, and to bless man himself here below. This Matthew, in accordance with his design, calls rather the "gospel of the kingdom," because Christ is going to be King. John, it would seem, calls it the "everlasting gospel," because it is in contrast with special messages from time to time, as well as with all that bad to do with man as he is here below. At this most corrupt time, then, the message will be sent forth, and certain souls will receive it by God's grace.

Thus the second scene in the chapter is the proclamation of the everlasting gospel unto those settled down on the earth, and to the nations, etc., as the first section was the separation of a remnant of Jews to the Lamb on mount Zion.

The third section, which may be passed over with comparatively few words, is a warning respecting the fall of Babylon. An angel comes forth, saying, "Babylon is fallen, is fallen, the great city, which made all the nations drink of the wine of the wrath of her fornication."

The fourth is a warning about the beast. "And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark on his forehead, or on his hand, he also shall drink of the wine of the wrath of God, which is mingled without mixture in the cup of his anger; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb. And the smoke of their torment ascendeth up unto ages of ages: and they. have no rest day and night, who worship the beast and his image, and if any one receiveth the mark of his name." So far these divine dealings all go in pairs: as the work among the Jews, and then a final testimony to the Gentiles; then the warning about Babylon, and another about the beast. "Here is the endurance of the saints, that keep the commandments of God and the faith of Jesus."

Then we come to the fifth, which is rather different. It is a declaration, that "Blessed are the dead that die in the Lord from henceforth." From this time nobody that belongs to the Lord is going to die, and those that die in the Lord ( i.e. in fact all who have thus died) are just on the point of blessedness, not by personal exemption but by the first resurrection and the reign with the Lord, which will terminate all further persecution and death for His name. The wicked must pay the wages of sin, and be destroyed by the judgments of God; but there shall be no more dying in the Lord after this. As a class these are to be blessed (not to die) henceforth. "And I heard a voice out of heaven saying unto me, Write, Blessed [are] the dead which die in the Lord from henceforth. Yea, saith the Spirit, that they shall rest from their labours; for their works do follow with them." There is an end of such sorrow and labour: the Lord is going to take the world and all things in hand.

Accordingly in the next scene "I saw, and, behold, a white cloud, and upon the cloud one sitting like unto [the] Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Send thy sickle, and reap; for the hour is come to reap; for the harvest of the earth is dried. And he that sat on the cloud thrust his sickle on the earth; and the earth was reaped." It is not here a question of gathering in. The Son of man is seen with the crown of gold, King of righteousness, not yet manifested as King of peace.

And then the close of all the scenes comes. "And another angel came out of the temple that is in heaven, having himself also a sharp sickle. And another angel came out from the altar, that had authority over the fire; and called with a loud cry to him that had the sharp sickle, saying, Send thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripened." This goes farther. For the harvest the call was out of the temple; here it is out of the temple that is in heaven. It is not only wrath on earth but from heaven. And another angel comes out from the altar ( i.e., the place of human responsibility, where God manifests Himself to sinners in the sacrifice of Christ, judging sins but in grace). So much the more tremendous His vengeance on the earthly religionists who despise Christ and the cross in deed if not in word. This angel has authority over the fire, the sign of detective and consuming judgment. In short, we have here the harvest and the vintage, the two great forms of the judgment at the close; the harvest being that judgment that discerns between the just and the unjust, and the vintage being the infliction of unmingled wrath on apostate religion, "the vine of the earth," which is the object of God's special abhorrence.

It is plain, therefore, that here we have seven distinct acts in which God will interfere in the way of forming a testimony, of warnings to the world and comfort to His people, and finally of judging the results as far as the quick are concerned.

But a very peculiar scene is described in Revelation 15:1-8, and Revelation 16:1-21. On this one need not now bestow more than a few words. "I saw another sign in heaven." It is clearly connected with what we have had inRevelation 12:1-17; Revelation 12:1-17. "And I saw another sign in heaven, great and marvellous, seven angels having seven plagues, the last; for in them is filled up the wrath of God." You will observe that it is not yet the coming of Christ. This is of importance to show the structure of this portion of the book. We must carefully beware of supposing that the seven bowls are after the Son of man is come for the harvest and the vintage of the earth. We shall find, so far from this being the case, that the vision must go back, I do not say to the beginning ofRevelation 14:1-20; Revelation 14:1-20, but before the end of it. The very last of the bowls, the seventh, is the fall of Babylon. Now that act of judgment would correspond to the third dealing of God in chapter 14. The first was the separation of the Jews; the second the everlasting gospel to the Gentiles; and the third the fall of Babylon. Thus the last bowl only brings us up to the same point. Hence the bowls must not in any way be supposed to follow after chapter 14, but only after its earlier part at the utmost. This is important, because it may help some to gather a juster idea how to place chronologically the various portions of the book. The last bowl is also the last outpouring of God's wrath before the Lord Jesus Christ comes. Consequently it must precede the latter part of that chapter. It synchronizes, we have seen, with the third out of its seven consecutive sections. The end of chapter 16 does not in point of time fall lower than the third step in those of chapter 14. The fourth probably, but certainly the fifth, sixth, and seventh are events necessarily subsequent to all the bowls.

Let us look then a little into the subject. "I saw as it were a sea of glass." but here it is distinguished in its accompaniments from the description inRevelation 4:1-11; Revelation 4:1-11. There the elders were seen on thrones, with the sea of glass bearing its silent but strong testimony that these saints had done with earthly need and danger, that those who required the washing of water by the word are not contemplated in this scene. This is all intelligible and even plain. When the glorified saints are caught up to heaven, they no longer require what was set forth by the laver and its water to purify; for the sea of glass attests that the purity was fixed. The fact is, that they were beyond the scene where water was needed to cleanse their daily defilements.

Here it is not merely a sea of glass, but mingled with fire. What does this teach? It declares, in my opinion, that these saints passed through a time of fearful fiery tribulation, as did not the elders. The absence of the fire in connection with the elders is just as significant as the presence of fire in connection with the saints in collision with the beast and the false prophet, of whom we are now speaking. If people ask you, "Are the saints to pass through the time of tribulation? The right answer is, What saints do you mean? If you mean those that are presented by the elders caught up at Christ's coming, clearly they will not. Scripture is positive. If you only mean that some saints are to pass through that tremendous time, it is unquestionable. In short, we have only to distinguish, and all becomes perfectly plain: by confounding the two classes all is made a mass of obscurity. But scripture cannot be broken.

Here then we find a sea of glass mingled with fire. "And I saw as it were a sea of glass mingled with fire: and those that have gained the victory over the beast, and over his image, and over the number of his name, standing on the sea of glass, having harps of God." The victory over the beast is never predicated of the elders in any sort; nor is there any connection with the elders here. It is a closing scene of fearful trial. This is important. The victories here are confined to the time when Satan's last plans become consummated. These were delivered from them probably before the beast falls. At any rate, the time does not seem of prime importance, but the fact is undeniable that these conquerors belong exclusively to the time of the last efforts of the devil through the beast and the false prophet. They are strictly speaking therefore Apocalyptic saints, and the final company of them. It will be recollected that in our last lecture we saw the first sufferers. Although these may have fallen under the hand of the Roman Empire, they really got the victory over it, and are here seen standing on the sea of glass having harps of God. Their melody in praise of the Lord was none the worse for the sea of tribulation through which they had passed into His presence.

"And they sing the song of Moses, servant of God, and the song of the Lamb." Thus it is plain that they are not Christians in the strict sense of the word. Assuredly they are saints in the most real sense, but not standing in the relations which now subsist; they are not to have that sort of bond which is made good by the indwelling of the Holy Ghost in those who are now in association with Christ. So exclusive is it that those who may have been under Moses are under him no more; they own no master or head save Christ, Whereas the souls of whom we read here still retain their link with Jewish things, though beyond a doubt they serve God and the Lamb. Hence we hear of them "saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, O King" not "of saints," but "of nations." There is no such thing in scripture as "King of saints." This is one of the worst readings of the vicious received text of the Revelation. I do not hesitate to say, both that it is against the best witnesses, and that it conveys a heterodox meaning, and is consequently mischievous. For what can go more practically to destroy the proper relationship of the saints of the Lord? Elsewhere we never hear of such a thing as "King of saints," nor has it any just sense. To the saints the Lord Jesus stands undoubtedly as their Lord and master; but king is a relationship with a nation living on the earth. It is not at all a connection that pertains to the new man. Besides, these if martyred belong actually to heaven, where such a relationship would be strange indeed. Thus it is strange doctrine as well as a fictitious reading. The allusion is toJeremiah 10:7; Jeremiah 10:7. There you will find "king of nations," with other words which are cited here. If these saints were not exclusively Gentiles, at least they comprehended such; and this has to be borne in mind in reading the passage. The true title then is "king of Gentiles" or of "nations." No doubt King of the Jews He is; but those in particular who were Gentiles themselves would and ought to rejoice in being able to praise Him as the King of nations.

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee" (here again it is not Israel, but all nations shall come); "for thy judgments are made manifest." They are anticipating the triumph that is reserved for God in the day of the glory of Christ's coming.

"And after that I saw, and there was opened the temple of the tabernacle of the testimony in heaven: and the seven angels came out of the temple, that had the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four living creatures gave the seven angels seven golden bowls full of the wrath of God, who liveth unto the ages of the ages. And the temple was filled with smoke from the glory of God, and from his power; and no one was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." It is not now the ark of God's covenant seen in the opened temple. It is characterised as the tabernacle of the testimony, and judgments follow on apostate Gentiles, not the revelation of the divine counsels touching Israel.

Then (Revelation 16:1-21) we have these seven bowls poured out. It is not now "the third" as under the trumpets, with which the analogy is close; there is no restriction to the western empire of Rome. The whole apostate sphere is smitten, and with yet more severity. The first, as we know, was on the earth; the second on the sea; the third on the rivers and fountains of waters; and the fourth on the sun. Thus all the different departments of nature, whatever may be symbolized by them (and their meaning seems to me neither indeterminate 'nor obscure), were visited by the bowls of God's wrath.

The three later bowls, like the three woe trumpets, come to closer quarters with men.

The fifth angel poured out his bowl on the throne of the beast. It is clear therefore that we have here a Gentile sphere before us, which fits in with the prefatory scene. "The fifth angel poured out his bowl upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds. And the sixth angel poured out his bowl upon the great river Euphrates; and the water thereof was dried up, that the way of the kings that are from the sun-rising might be prepared." The Euphrates was the boundary that separated the empire on its oriental frontiers from the vast hordes of uncivilized north-eastern nations destined to come into conflict with the powers of the west in the latter day. Thus the way is made plain for them to come forward and enter into the final struggle. This seems the meaning of the drying up of the great river. "And I saw three unclean spirits like frogs out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of demons, working signs, which go forth unto the kings of the whole habitable earth, to gather them to the battle of that great day of God the Almighty." This gives proof of what I have just now referred to. There is about to be a universal uprising and fight to the death between the east and the west. But the Lord has designs which neither side knows nor regards, and He is no indifferent spectator. "Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And they" (for I take it so) "gathered them together unto the place called in the Hebrew tongue Armagedon."

Lastly comes the seventh angel, who deals with the world still more decidedly and universally by pouring on the air. "And the seventh angel poured out his bowl into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were lightnings, and voices, and thunders; and there was a great earthquake" and not only great but unexampled "such as was not since men were upon the earth, such an earthquake, so great." Clearly, therefore, judgment from heaven becomes yet more unsparing in its blows on man here below. "And the great city came ( ἐγένετο ) into three parts, and the cities of the nations fell: and great Babylon was remembered before God." This accounts for the warning of the fall of Babylon referred to in the complete series of God's dealings inRevelation 14:1-20; Revelation 14:1-20. To that Revelation 16:1-21 now brings us up in point of time.

This must suffice for tonight, though no more than a sketch of the general bearing of this part of the prophecy.