Verse-by-Verse Bible Commentary
Revelation 18:5

Clarke's Commentary

Verse Revelation 18:5. Her sins have reached unto heaven — They are become so great and enormous that the long-suffering of God must give place to his justice.

Bridgeway Bible Commentary

Fall of Babylon (18:1-8)

The overthrow of human society in its worldwide opposition to God is announced as if it were the fall of the great and proud city of Babylon. The announcement, in the form of a funeral song, gives Christians a vivid picture of the world system in which they live. As they see the world as God sees it, they should want to avoid its dangers and live according to the principles of God’s kingdom.
Once the commercial centre of the world, the city is now ruined and deserted, inhabited only by unclean spirits and foul birds. Human organization and commercial activity that ignore God lead in the end to destruction and death. They are likened to unlawful sexual acts, since they are guided by selfish lust without any thought for God’s standards (18:1-3).
Christians, on the other hand, are guided by different values, ones that are based on their understanding of God. Their refusal to follow the ways of the ungodly may bring persecution and economic hardship (see 13:17), but at least it keeps them morally pure (4-5). In their proud self-satisfaction, the people of the world boast of their advanced civilization and impressive achievements. But their progress leads them only to assert a greater independence of God, and therefore will lead in the end to a greater punishment (6-8).

Coffman's Commentaries on the Bible

for her sins have reached even unto heaven, and God hath remembered her iniquities.

For her sins have reached even unto heaven … There is something resembling the quality of "glue" in the metaphor here. As Beckwith said, "The thought is not that the sins cleave to the skies, but that they cleave to each other, forming a mass reaching to heaven." Isbon T. Beckwith, op. cit., p. 714. Moffatt saw it as a "gluing together of the leaves comprising a roll"; James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 457. Rome's sins would make a roll reaching all the way to heaven! No catalogue of these could be complete.

And God hath remembered her iniquities … God remembers all sins, unless they are forgiven, in which case they are forgotten. This indicates that the harlot church was not only powerless to forgive the sins of her followers, but that she was also utterly unable to procure forgiveness even for her own sins. As Spurgeon once admonished his church:

Therefore, if some shaveling priest shall lift his hand to absolve thee, even upon thy deathbed, lift thy bony hand and absolve him; thou hast the same right!

Barnes' Notes on the Whole Bible

For her sins have reached unto heaven - So in Jeremiah 51:9, speaking of Babylon, it is said, “For her judgment reacheth unto heaven, and is lifted up even to the skies.” The meaning is not that the sins of this mystical Babylon were like a mass or pile so high as to reach to heaven, but that it had become so prominent as to attract the attention of God. Compare Genesis 4:10, “The voice of thy brother’s blood crieth unto me from the ground.” See also Genesis 18:20.

And God hath remembered her iniquities - He had seemed to forget them, or not to notice them, but now he acted as if they had come to his recollection. See the notes on Revelation 16:19.

Smith's Bible Commentary

Chapter 18

Now after these things I saw another angel ( Revelation 18:1 )

It may be one of the seven. It doesn't really declare or it could be outside of the seven. It is just another angel as far as we know.

coming down from heaven, having great power; and the earth was lit up with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird ( Revelation 18:1-2 ).

So this whole satanic system that seems to be centered now in this time in this city of Babylon, which has become the commercial center of the world. The world banking and all of the commercial interests now become centered in this city, Babylon.

Now, what city this is or where this city is to be located is a matter of speculation. There are many Bible scholars who believe that the ancient city of Babylon will be chosen by the antichrist for his capital and will be rebuilt at a tremendous expense, as they put it up in a hurry. There are indications that this city will be built quite rapidly. That craftsmen from all over the world will be paid premium wages and thousands will descend upon this area with unlimited funds to build this awesome wonderful city that shall be the center of world banking and world commerce.

Now, we are told in the book of Daniel that when the antichrist establishes his reign that the craftsmen will prosper in his reign. In other words, he will inaugurate vast building kind of programs that will necessitate the use of hundreds of thousands of laboring men. And thus, people will be able to get jobs at tremendously high wages, premium wages. And they will prosper exceedingly under his reign. That is quite possible that the city of Babylon described here does not yet exist, but will be built by the antichrist for his capital and for the commercial center of the world. And as they bring the goods by ship and all into this city that there will be a time of tremendous economic prosperity.

After these things I saw another angel coming down, the earth is lighted with his glory. He cried, Babylon the Great is fallen, is fallen, become the habitations of devils, the hold of every foul spirit and a cage for every unclean and hateful bird. For all the nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you ( Revelation 18:1-6 ),

So again, here is the idea of the eye for an eye, tooth for a tooth, the fairness of the judgment of God.

and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously [or delicately, sumptuously, luxuriously], so much torment and sorrow give her: for she says in her heart, I sit as a queen, and I am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God that judges her ( Revelation 18:6-8 ).

And so this city that has become the center of the world's riches, the center of world commerce, in one day is destroyed by God.

And on the earth the kings, who have committed fornication and lived deliciously [luxuriously] with her, shall bewail, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment ( Revelation 18:9-10 ),

It sounds like it is destroyed by a nuclear blast of some kind, and there is heavy radiation, which causes them to fear to approach the city. In each case, they are standing afar off and they are afraid to approach it, which does sound like a lot of radioactivity around the destruction of this city. The fact that it is destroyed in just a moment's time, it sounds like a detonation of a nuclear device with heavy radiation following.

And so the king standing afar off, fearful to approach, wailing,

the merchants of the earth shall weep and mourn over her; for no man buys their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linens, purple, silk, scarlet, and all thyine wood, and all manner vessels of ivory, and all manner of vessels of most precious wood, of brass, iron, marble, cinnamon, odours, ointments, frankincense, wine, oil, fine flour, wheat, beasts, sheep ( Revelation 18:11-13 ),

I mean the whole gamut of commerce is into this and centered in this area.

And the fruits that thy soul lusted after are departed from thee, and all the things that were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing ( Revelation 18:14-15 ),

So, the kings stand off for fear. The merchants stand far off for fear.

And saying, Alas, alas that great city, that was clothed in fine linen, and purple, and scarlet, decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nothing ( Revelation 18:16-17 ).

All the wealth wiped out in just an hour's time.

And every shipmaster, and all the company of ships, and sailors, and as many as trade by sea, stood afar off, and cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas that great city, wherein were made rich all of us that had ships in the sea by reason of her costliness! for in one hour is she made desolate ( Revelation 18:17-19 ).

All of the wealth that was brought in to build this city, all of the wealth that was centered in this city now destroyed. And the world is weeping, the kings, the merchants, the merchantmen who brought in the ships bringing the goods and the valuable costly items all weeping as they see her destruction.

In heaven there is a different scene.

Rejoice over her, thou heaven, ye holy apostles and prophets; for God has avenged you on her. And a mighty angel took up a stone like a great millstone ( Revelation 18:20-21 ),

Now, a great millstone could easily be a rock as large as this pulpit, as wide as this pulpit and the hole would be in the middle. It would be round. I have seen millstones as large as this pulpit. They must weigh twelve, fifteen hundred pounds. Jesus said, "If a person deliberately destroyed the faith of a little child, it would be better for that person to have a millstone hung on his neck and thrown him into the sea, than to destroy the faith of a little child." I sometimes wonder about these teachers, humanists, who are seeking to destroy the faith of the children that come into their classrooms. Boy, I will tell you, I wouldn't want to stand in their shoes when they face the eternal living God.

The angel takes this great millstone and he,

casts it into the sea, and he says, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all ( Revelation 18:21 ).

It could be that God will cover the area where this city once lived with the oceans again. That in the kingdom age, the geographical area will be under the sea as the millstone fell to the bottom. It could be that when the cataclysmic changes take place upon the surface of the earth, that this area will be covered with water. It will never be found. It will never be brought into remembrance again.

And the voice of the harpers, the musicians, pipers, trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of the millstone shall be heard no more at all in thee; And the light of the candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries all of the nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the eaRuth ( Revelation 18:22-24 ).

And so, we see God's judgment as we centered in on the commercial system and the false religious systems.

Next week we finish the book of Revelation from chapter nineteen through twenty-two, next week, and we'll get out of this judgment scene and we are going to move into something far more exciting and glorious as we deal with the new heavens and the new earth that God has planned for His people and for His children.

Father, we thank you that You have called us, and You have chosen us and ordained us that we should be your disciples and that we should bring forth fruit, abiding fruit. Now Lord, may we commit ourselves unto Your Lordship, to that rule of Your Spirit over our lives. Make us like You, Lord, in all ways, pure as You are pure, righteous as You are righteous, Holy Lord, as You are holy. May we be a holy people walking before the Lord, circumspectly, in total reverence unto thee, O Lord, that we will be accounted worthy in that day to stand with You in Your kingdom and to share in the eternal glories that the Father has purposed to give unto you and to those who love You and walk with You. In Jesus' name we pray, Amen. "

Dr. Constable's Expository Notes

The call for God’s people to leave Babylon 18:4-8

Dr. Constable's Expository Notes

The prediction of the voice from heaven 18:4-20

This section contains a call for believers to leave Babylon, laments over Babylon’s destruction by those afflicted by it, and rejoicing in heaven over Babylon’s fall.

Dr. Constable's Expository Notes

Another reason for abandoning Babylon and Babylonianism is that God is about to judge her. Her sins, like the bricks used to build the tower of Babel (Genesis 11:3-4), have accumulated so they finally reach heaven. She has exhausted God’s patience (cf. Jeremiah 51:9). God has noticed and remembered her sins, and because He is righteous, He must judge them.

Barclay's Daily Study Bible

Chapter 18

THE DOOM OF ROME ( Revelation 18:1-3 )

18:1-3 After these things I saw another angel coming down from heaven. He had great authority and the earth was lit up by his glory. He cried with a loud voice saying: "Fallen, fallen is Babylon the great. She has become a dwelling-place of demons, and a stronghold of every unclean spirit, and a stronghold of every unclean and hated bird, because the nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth have grown rich with the wealth of her wantonness."

In this chapter we have a form of prophetic literature common in the prophetic books of the Old Testament. This is what is called "A Doom Song," the doom song of the city of Rome.

We quote certain Old Testament parallels. In Isaiah 13:19-22 we have the doom song of ancient Babylon:

And Babylon, the glory of kingdoms, the splendour and pride of

the Chaldeans, will be like Sodom and Gomorrah when God

overthrew them. It will never be inhabited or dwelt in for all

generations; no Arab will pitch his tent there, no shepherds will

make their flocks lie down there. But wild beasts will lie down

there, and its houses will be full of howling creatures; there

ostriches will dwell, and there satyrs will dance. Hyenas will

cry in its towers, and jackals in the pleasant palaces; its time

is close at hand and its days will not be prolonged.

In Isaiah 34:11-15 we have the doom song of Edom:

But the hawk and the porcupine shall possess it, the owl and the

raven shall dwell in it. He shall stretch the line of confusion

over it, and the plummet of chaos over its nobles.... Thorns

shall grow over its strongholds, nettles and thistles in its

fortresses. It shall be the haunt of jackals, an abode for

ostriches. And wild beasts shall meet with hyenas, the satyr

shall cry to his fellow; yea, there shall the night hag alight,

and find for herself a resting place. There shall the owl nest

and lay and hatch and gather her young in her shadow; yea, there

shall the kites be gathered, each one with her mate.

Jeremiah 50:39 and Jeremiah 51:37 are part of doom songs of Babylon:

Therefore wild beasts shall dwell with hyenas in Babylon, and

ostriches shall dwell in her; she shall be peopled no more for

ever, nor inhabited for all generations. And Babylon shall become

a heap of ruins, the haunt of jackals, a horror and a hissing

without inhabitant.

In Zephaniah 2:13-15 we have the doom song of Nineveh:

And he will make Nineveh a desolation, a dry waste like the

desert. Herds shall lie down in the midst of her, all the beasts

of the field; the vulture and the hedgehog shall lodge in her

capitals; the owl shall hoot in the window, the raven croak on

the threshold; for her cedar work will be laid bare. This is the

exultant city that dwelt secure, that said to herself, "I am and

there is none else." What a desolation she has become, a lair for

wild beasts! Every one who passes by her hisses and shakes his

fist.

In spite of their grim foretelling of ruin these passages are all great poetry of passion. It may be that here we are far from the Christian doctrine of forgiveness; but we are very close to the beating of the human heart.

In our passage the angel charged with the message of doom comes with the very light of God upon him. No doubt John was thinking of Ezekiel 43:1-2: "He brought me to the gate, the gate facing east; and behold the glory of the God of Israel came from the east; and the sound of his coming was like the sound of many waters; and the earth shone with his glory." H. B. Swete writes of this angel: "So recently he has come from the Presence that in passing he brings a broad belt of light across the dark earth."

So certain is John of the doom of Rome, that he speaks of it as if it had already happened.

We note one other point. Surely the most dramatic part of the picture is the demons haunting the ruins. The pagan gods banished from their reign disconsolately haunt the ruins of the temples where once their power had been supreme.

COME YE OUT! ( Revelation 18:4-5 )

18:4-5 I heard another voice from heaven saying: "Come out, my people, from her, lest you become partners in her sins, and lest you share in her plagues, because her sins are piled as high as heaven, and God has remembered her unrighteous deeds."

The Christians are bidden come out of Rome before the day of destruction comes, lest, sharing in her sins, they also share in her doom. H. B. Swete says that this call to come out rings through Hebrew history. God is always calling upon his people to cut their connection with sin and to stand with him and for him.

It was the call which came to Abraham: "Now the Lord said to Abraham, Go from your country, and your kindred, and your father's house, to the land that I will show you" ( Genesis 12:1). It was the call that came to Lot, before the destruction of Sodom and Gomorrah: "Up, get out of this place, for the Lord is about to destroy the city" ( Genesis 19:12-14). It was the call that came to Moses in the days of the wickedness of Korah, Dathan and Abiram: "Get away from about the dwelling of Korah, Dathan and Abiram.... Depart, I pray you, from the tents of these wicked men" ( Numbers 16:23-26). "Go forth from Babylon," said Isaiah, "flee from Chaldea" ( Isaiah 48:20). "Flee from the midst of Babylon," said Jeremiah, "and go out of the land of the Chaldeans" ( Jeremiah 50:8). "Flee from the midst of Babylon, let every man save his life" ( Jeremiah 51:6). "Go out of the midst of her people. Let every man save his life from the fierce anger of the Lord" ( Jeremiah 51:45). It is a cry which finds its echo in the New Testament. Paul writes to the Corinthians: "Do not be mismated with unbelievers. For what partnership have righteousness and iniquity? Or what fellowship has light with darkness? What accord has Christ with Belial?" ( 2 Corinthians 6:14-15). "Do not participate in another man's sins; keep yourself pure" ( 1 Timothy 5:22).

Swete well points out that this cry and challenge do not involve a coming out at a definite moment. They imply a certain "aloofness of spirit maintained in the very heart of the world's traffic." They describe the essential apartness of the Christian from the world. The commonest word for the Christian in the New Testament is the Greek hagios ( G40) , whose basic meaning is different. The Christian is not conformed to the world but transformed from the world ( Romans 12:2). It is not a question of retiring from the world; it is a question of living differently within the world.

THE DOOM OF PRIDE ( Revelation 18:6-8 )

18:6-8 Repay her in the coin with which she paid others; and repay her double for her deeds. Mix her a double draught in the cup in which she mixed her draughts. In proportion to her boasting and her wantonness give her torture and grief, for she says in her heart: "I sit a queen: I am not a widow; grief is something that I will never see." Because of this her plagues will come upon her in one day--pestilence and grief and famine and she will be burned with fire, because the Lord God who judges her is strong.

This passage speaks in terms of punishment. But the instruction to exact vengeance on Rome is not an instruction to men; it is an instruction to the angel, the divine instrument of justice. Vengeance belongs to God, and to God alone. We have here two truths which we must remember.

(i) There is in life a law by which a man sows that which he reaps. Even in the Sermon on the Mount we find an expression of that law: "The measure you give will be the measure you get" ( Matthew 7:2). The double punishment and the double reward come from the fact that frequently in Jewish law anyone responsible for loss or damage had to repay it twice over ( Exodus 22:4; Exodus 22:7; Exodus 22:9). "O daughter of Babylon, you devastator!" says the Psalmist, "happy shall he be who requites you with what you have done to us" ( Psalms 137:8). "Requite her according to her deeds," says Jeremiah of Babylon, "Do to her according to all that she has done; for she has proudly defied the Lord, the Holy One of Israel" ( Jeremiah 50:29). There is no getting away from the fact that punishment follows sin, especially if that sin has involved the cruel treatment of fellowmen.

(ii) We meet here the stern truth that all pride will one day be humiliated. Rome's supreme sin has been pride. It is in Old Testament terms that John speaks. He reproduces the ancient judgment on Babylon:

You said, "I shall be mistress for ever," so that you did not lay

these things to heart or remember their end. Now therefore hear

this, you lover of pleasures, who sit securely, who say in your

heart, "I am, and there is no one besides me; I shall not sit

as a widow or know the loss of children": These two things

shall come to you in a moment, in one day; the loss of children

and widowhood shall come upon you in full measure, in spite of

your many sorceries and the great power of your enchantments.

Nothing rouses such condemnation as pride, Isaiah speaks grimly: "Because the daughters of Zion are haughty, and walk with outstretched necks, glancing wantonly with their eyes, mincing along as they go, tinkling with their feet the Lord will smite with a scab the heads of the daughters of Zion" ( Isaiah 3:16-17). Tyre is condemned because she has said: "I am perfect in beauty" ( Ezekiel 27:3).

There is a sin which the Greek called hubris ( G5196) , which is that arrogance, that comes to feel that it has no need of God. The punishment for that sin is ultimate humiliation.

THE LAMENT OF THE KINGS ( Revelation 18:9-10 )

18:9-10 The kings of the earth, who committed fornication with her and who shared in her wantonness, will weep and lament over her, when they will see the smoke of her burning, while they stand afar off because of the fear of her torture, while they say: "Alas! Alas! for the city that seemed so strong, for Babylon the strong city! for in one hour your judgment is come."

In the rest of this chapter we have the dirges for Rome; the dirge sung by the kings ( Revelation 18:9-10), the dirge sung by the merchants ( Revelation 18:11-16), the dirge sung by the shipmasters and the sailors ( Revelation 18:17-19). Again and again we hear of the greatness, the wealth and the wanton luxury of Rome.

We may well ask whether John's indictment is justified or whether he is merely a fanatic shouting doom without any real justification. If we wish to find an account of the luxury and the wantonness of Rome we will find it in such books as Roman Society from Nero to Marcus Aurelius, by Samuel Dill, Roman Life and Manners, by Ludwig Friedlander, and especially in the Satires of Juvenal, the Lives of the Caesars by Suetonius, and the works of Tacitus, themselves Romans and themselves appalled by the things about which they wrote. These books show that nothing John could say of Rome could be an exaggeration.

There is a saying in the Talmud that ten measures of wealth came down into the world and that Rome received nine and all the rest of the world only one. One famous scholar said that in modern times we are babes in the matter of enjoyment compared with the ancient world; and another remarked that our most extravagant luxury is poverty compared with the prodigal magnificence of ancient Rome.

In that ancient world there was a kind of desperate competition in ostentation. It was said of Caligula that "he strove, most of all to realize what men deemed impossible," and it was said that "the desire of the incredible" was the great characteristic of Nero. Dill says: "The senator who paid too low a rent, or rode along the Appian or Flaminian Way with too scanty a train, became a marked man and immediately lost caste."

In this first century the world was pouring its riches into the lap of Rome. As Dill has it: "The long peace, the safety of the seas, and the freedom of trade, had made Rome the entrepot for the peculiar products and delicacies of every land from the British Channel to the Ganges." Pliny talks of a meal in which in one dish India was laid under contribution, in another Egypt, Cyrene, Crete and so forth. Juvenal speaks of the seas peopled with great keels and of greed luring ships on expeditions to every land. Aristides has a purple passage on the way in which things flowed into Rome. "Merchandise is brought from every land and sea, everything that every season begets, and every country produces, the products of rivers and lakes, the arts of the Greeks and the barbarians, so that, if anyone were to wish to see all these things, he would either have to visit the whole inhabited world to see them--or to visit Rome; so many great ships arrive from all over the world at every hour, at every season, that Rome is like some common factory of the world, for you may see such great cargoes from the Indies, or, if you wish, from the blessed Arabias, that you might well conjecture that the trees there have been stripped naked; clothing from Babylon, ornaments from the barbarian lands, everything flows to Rome; merchandise, cargoes, the products of the land, the emptying of the mines, the product of every art that is and has been, everything that is begotten and everything that grows. If there is anything you cannot see at Rome, then it is a thing which does not exist and which never existed."

The money possessed and the money spent was colossal. One of Nero's freedman could regard a man with a fortune of 652,000 British pounds as a pauper. Apicius squandered a fortune of 1,000,000 British pounds in refined debauchery, and committed suicide when he had only 100,000 British pounds left because he could not live on such a pittance. In one day Caligula squandered the revenues of three provinces amounting to 100,000 British pounds and in a single year scattered broadcast in prodigal profusion 20,000,000 British pounds. Nero declared that the only use of money was to squander it, and in a very few years he squandered 18,000,000 British pounds. At one banquet of his the Egyptian roses alone cost 35,000 British pounds.

Let the Roman historian Suetonius describe his emperors, and remember that this is not a Christian preacher but a pagan historian. Of Caligula he writes: "In reckless extravagance he outdid the prodigals of all times in ingenuity, inventing a new sort of baths and unnatural varieties of food and feasts; for he would bathe in hot or cold perfumed oils, drink pearls of great price dissolved in vinegar, and set before his guests loaves and meats of gold." He even built galleys whose sterns were studded with pearls. Of Nero Suetonius tells us that he compelled people to set before him banquets costing 20,000 British pounds. "He never wore the same garment twice. He played at dice for 2,000 British pounds per point. He fished with a golden net drawn by cords woven of purple and scarlet threads. It is said that he never made a journey with less than a thousand carriages, with his mules shod with silver."

Drinking pearls dissolved in vinegar was a common ostentation. Cleopatra is said to have dissolved and drunk a pearl worth 80,000 British pounds. Valerius Maximus at a feast set a pearl to drink before every guest, and he himself, Horace tells, swallowed the pearl from Metalla's ear-ring dissolved in wine that he might be able to say that he had swallowed a million sesterces at a gulp.

It was an age of extraordinary gluttony. Dishes of peacocks' brains and nightingales' tongues were set before the guests at banquets. Vitellius, who was emperor for less than a year, succeeded in spending 7,000,000 British pounds mainly on food. Suetonius tells of his favourite dish: "In this he mingled the livers of pike, the brains of pheasants and peacocks, the tongues of flamingoes, and the milk of lampreys, brought by his captains and triremes from the whole empire from Parthia to the Spanish strait." Petronius describes the scenes at Trimalchio's banquet: "One course represented the twelve signs of the zodiac.... Another dish was a large boar, with baskets of sweetmeats hanging from its tusks. A huge bearded hunter pierced its side with a hunting knife, and forthwith from the wound there issued a flight of thrushes which were dexterously captured in nets as they flew about the room. Towards the end of the meal the guests were startled by strange sounds in the ceiling and a quaking of the whole apartment. As they raised their eyes the ceiling suddenly opened, and a great circular tray descended, with a figure of Priapus, bearing all sorts of fruit and bon-bons."

In the time when John was writing a kind of insanity of wanton extravagance, to which it is very difficult to find any parallel in history, had invaded Rome.

(1) THE LAMENT OF THE MERCHANTS ( Revelation 18:11-16 )

18:11-16 And the merchants of the earth will weep and lament over her, for no one buys their cargo any more, the cargo of gold and of silver and of precious stones and of pearls, of fine linen and of purple and of silk and of scarlet, all kinds of thyine wood, all kinds of articles of ivory, all kinds of articles of costly wood, and of bronze and of iron and of marble, and cinnamon and perfume and incense, and myrrh, and frankincense and wine and oil, and fine flour, and wheat and cattle and sheep, horses and chariots and slaves, the souls of men.

The lament of the kings and the merchants should be read along with the lament over Tyre in Ezekiel 26:1-21; Ezekiel 27:1-36 for they have many features in common.

The lament of the merchants is purely selfish. All their sorrow is that the market from which they drew so much wealth is gone. It is significant that both the kings and the merchants stand afar off and watch. They stretch out no hand to help Rome in her last agony; they were never bound to her in love; their only bond was the luxury she desired and the trade it brought to them.

We will learn still more of the luxury of Rome, if we look in detail at some of the items in the cargoes which came to Rome.

At the time during which John was writing there was in Rome a passion for silver dishes. Silver came mainly from Carthagena in Spain, where 40,000 men toiled in the silver mines. Dishes, bowls, jugs, fruitbaskets, statuettes, whole dinner services, were made of solid silver. Lucius Crassus had wrought silver dishes which had cost 50 British pounds for each pound of silver in them. Even a fighting general like Pompeius Paullinus carried with him on his campaigns wrought silver dishes which weighed 12,000 pounds, the greater part of which fell into the hands of the Germans, spoils of war. Pliny tells us that women would bathe only in silver baths, soldiers had swords with silver hilts and scabbards with silver chains, even poor women had silver anklets and the very slaves had silver mirrors. At the Saturnalia, the festival which fell at the same time as the Christian Christmas, and at which gifts were given, often the gifts were little silver spoons and the like, and the wealthier the giver the more ostentatious was the gift. Rome was a city of silver.

It was an age which passionately loved precious stones and pearls. It was largely through the conquests of Alexander the Great that precious stones came to the west. Pliny said that the fascination of a gem was that the majestic might of nature presented itself in a limited space.

The order of preference in stones set diamonds first, emeralds--mainly from Scythia--second, beryls and opals, which were used for women's ornaments, third, and the sardonyx, which was used for seal-rings, fourth.

One of the strangest of ancient beliefs was that precious stones had medicinal qualities. The amethyst was said to be a cure for drunkenness; it is wine-red in colour and the word amethyst was derived--so it was said--from a which means not and methuskein ( G3182) which means to make drunk. The jasper, or bloodstone, was held to be a cure for haemorrhage. The green jasper was said to bring fertility. The diamond was held to neutralise poison and to cure delirium, and amber worn on the neck was a cure for fever and for other troubles.

Of all stones the Romans loved pearls more than any other. As we have seen, they were drunk dissolved in wine. A certain Struma Nonius had a ring with an opal in it as big as a filbert worth 21,250 British pounds, but that pales into insignificance compared with the pearl which Julius Caesar gave Servilia and which cost 65,250 pounds. Pliny tells of seeing Lollia Paulina, one of Caligula's wives, at a betrothal feast, wearing an ornament of emeralds and pearls, covering head, hair, ears, neck and fingers, which was worth 425,000 British pounds.

(2) THE LAMENT OF THE MERCHANTS ( Revelation 18:11-16 continued)

Fine linen came mainly from Egypt. It was the clothing of priests and kings. It was very expensive; a priest's robe, for instance, would cost between 40 and 50 British pounds.

Purple came mainly from Phoenicia. The very word Phoenicia is probably derived from phoinos, which means blood-red, and the Phoenicians may have been known as "the purple men," because they dealt in purple. Ancient purple was much redder than modern purple. It was the royal colour and the garment of wealth. The purple dye came from a shellfish called murex. Only one drop came from each animal; and the shell had to be opened as soon as the shellfish died, for the purple came from a little vein which dried up almost immediately after death. A pound of double-dyed purple wool cost almost 50 British pounds, and a short purple coat more than 100 pounds. Pliny tells us that at this time there was in Rome "a frantic passion for purple."

Silk may now be a commonplace, but in the Rome of the Revelation it was almost beyond price, for it had to be imported from far-off China. So costly was it that a pound of silk was sold for a pound weight of gold. Under Tiberius a law was passed against the use of solid gold vessels for the serving of meals and "against men disgracing themselves with silken garments" (Tacitus: Annals 2: 23).

Scarlet, like purple, was a much sought after dye. When we are thinking of these fabrics we may note that another of Rome's ostentatious furnishings was Babylonian coverlets for banqueting couches. Such coverlets often cost as much as 7,000 British pounds, and Nero possessed coverlets for his couches which had cost more than 43,000 British pounds each.

The most interesting of the woods mentioned in this passage is thyine. In Latin it was called citrus wood; its botanical name is thuia articulate. Coming from North Africa, from the Atlas region, it was sweet-smelling and beautifully grained. It was used especially for table tops. But, since the citrus tree is seldom very large, trees large enough to provide table tops were very scarce. Tables made of thyine wood could cost anything from 4,000 to 15,000 British pounds. Seneca, Nero's prime minister, was said to have three hundred of such thyine tables with marble legs.

Ivory was much used for decorative purposes, especially by those who wished to make an ostentatious display. It was used in sculpture, for statues, for swordhilts, for inlaying furniture, for ceremonial chairs, for doors, and even for household furniture. Juvenal talks of the wealthy man: "Nowadays a rich man takes no pleasure in his dinner--his turbot and his venison have no taste, his unguents and his roses seem to smell rotten--unless the broad slabs of his dinner table rest upon a ramping, gaping leopard of solid ivory."

Statuettes of Corinthian brass or bronze were world famous and fabulously expensive. Iron came from the Black Sea and from Spain. For long marble had been used in Babylon for building, but not in Rome. Augustus, however, could boast he had found Rome of brick and left it of marble. In the end there was actually an office called the ratio marmorum whose task was to search the world for fine marbles with which to decorate the buildings of Rome.

Cinnamon was a luxury article coming from India and from near Zanzibar, and in Rome it commanded a price of about 65 British pounds per pound (of weight).

Spice is here misleading. The Greek is amomon ( G299) ; Wycliff translated simply "amome". Amomon was a sweet-smelling balsam, particularly used as a dressing for the hair and as an oil for funeral rites.

In the Old Testament incense had altogether a religious use as an accompaniment of sacrifice in the Temple. According to Exodus 30:34-38 the Temple incense was made of stacte, onycha, galbanum, and frankincense, which are all perfumed gums or balsams. According to the Talmud seven further ingredients were added--myrrh, cassia, spikenard, saffron, costus, mace and cinnamon. In Rome incense was used as a perfume with which to greet guests and to scent the room after meals.

In the ancient world wine was universally drunk, but drunkenness was regarded as a grave disgrace. Wine was usually highly diluted, in the proportion of two parts of wine to five parts of water. The grapes were pressed and the juice extracted. Some of it was used just as it was as an unfermented drink. Some of it was boiled to a jelly, and the jelly used to give body and flavour to poor wines. The rest was poured into great jars, which were left to ferment for nine days, then closed, and opened monthly to check the progress of the wine. Even slaves had abundant wine as part of their daily ration, since it was no more than 2 1/2 pence per gallon.

Myrrh was the gum resin of a shrub which grew mainly in Yemen and in North Africa. It was medically used as an astringent, a stimulant, and an antiseptic. It was also used as a perfume and as an anodyne by women in the time of their purification, and for the embalming of bodies.

Frankincense was a gum resin produced by a tree of the genus Boswellia. An incision was made in the tree and a strip of bark removed from below it. The resin then exuded from the tree like milk. In about ten or twelve weeks it coagulated into lumps in which it was sold. It was used for perfume for the body, for the sweetening and flavouring of wine, for oil for lamps and for sacrificial incense.

The chariots here mentioned--the word is rede--were not racing or military chariots. They were four-wheeled private chariots, and the aristocrats of Roman wealth often had them silver-plated.

The list closes with the mention of slaves and the souls of men. The word used for slave is soma ( G4983) , which literally means a body. The slave market was called the somatemporos, literally the place where bodies are sold. The idea is that the slave was sold body and soul into the possession of his master.

It is almost impossible for us to understand how much Roman civilization was based on slavery. There were some 60,000,000 slaves in the empire. It was no unusual thing for a man to have four hundred slaves. "Use your slaves like the limbs of your body," says a Roman writer, "each for its own end." There were, of course, slaves to do the menial work; and each particular service had its slave. We read of torch-bearers, lantern-bearers, sedan-chair carriers, street attendants, keepers of the outdoor garments. There were slaves who were secretaries, slaves to read aloud, and even slaves to do the necessary research for a man writing a book or a treatise. The slaves even did a man's thinking for him. There were slaves called nomenclatores whose duty it was to remind a man of the names of his clients and dependants! "We remember by means of others," says a Roman writer. There were even slaves to remind a man to eat and to go to bed! "Men were too weary even to know that they were hungry." There were slaves to go in front of their master and to return the greetings of friends, which the master was too tired or too disdainful to return himself. A certain ignorant man, unable to learn or remember anything, got himself a set of slaves. One memorized Homer, one Hesiod, others the lyric poets. Their duty was to stand behind him as he dined and to prompt him with suitable quotations. He paid 1,000 British pounds for each of them. Some slaves were beautiful youths, "the flower of Asia," who simply stood around the room at banquets to delight the eye. Some were cup-bearers. Some were Alexandrians, who were trained in pert and often obscene repartee. The guests often chose to wipe their soiled hands on the hair of the slaves. Such beautiful boy slaves cost at least 1,000 or 2,000 British pounds. Some slaves were freaks--dwarfs, giants, cretins, hermaphrodites. There was actually a market in freaks--"men without shanks, with short arms, with three eyes, with pointed heads." Sometimes dwarfs were artificially produced for sale.

It is a grim picture of men being used body and soul for the service and entertainment of others.

This was the world for which the merchants were grieving, the lost markets and the lost money which they were bewailing. This was the Rome whose end John was threatening. And he was right--for a society built on luxury, on wantonness, on pride, on callousness to human life and personality is necessarily doomed, even from the human point of view.

THE LAMENT OF THE SHIPMASTERS ( Revelation 18:17-19 )

18:17-19 And every shipmaster and everyone who sails the sea, and sailors who gain their living from the sea, stood afar off and cried, when they saw the smoke of her burning. "What city was like the great city!" they said, and they flung dust upon their heads, and cried weeping and lamenting: "Alas! Alas! for the great city, in which all who had ships on the sea grew rich from her wealth, because in one hour she has been desolated."

First, the kings uttered their lament over Rome; then, the merchants; and now, the shipmasters. John was taking his picture from Ezekiel's picture of the fall of Tyre, from which so much of this chapter comes. "At the sound of the cry of your pilots the countryside shakes, and down from their ships come all that handle the oar. The mariners and all the pilots of the sea stand on the shore and wail aloud over you, and cry bitterly. They cast dust on their heads and wallow in ashes." ( Ezekiel 27:28-30).

Rome, of course, was not upon the sea coast, but its port was Ostia, and, as we have seen, the merchandise of the world flowed into the port of Rome.

It is little wonder that the shipmasters and the sailors will lament, for all the trade which brought so much wealth will be gone.

There is something almost pathetic in these laments. In every case the lament is not for Rome but for themselves. It is one of the laws of life that, if a man places all his happiness in material things, he misses the greatest things of all--love and friendship with his fellowmen.

JOY AMIDST LAMENTING ( Revelation 18:20 )

18:20 Rejoice over her, O Heaven, and you dedicated ones of God, and you apostles, and you prophets, because God has given judgment for you against her.

Amidst all the lamenting comes the voice of joy, the voice of those who are glad to see the vengeance of God upon his enemies and their persecutors.

This is a note which we find more than once in Scripture. "Praise his people, O you nations; for he avenges the blood of his servants, and takes vengeance on his adversaries, and makes expiation for the land of his people" ( Deuteronomy 32:43). Jeremiah says of the doom of ancient Babylon; "Then the heaven and the earth, and all that is in them, shall sing for joy over Babylon; for the destroyers shall come against them out of the north, says the Lord" ( Jeremiah 51:48).

We are here very far from praying for those who despitefully use us. But two things have to be remembered. However we may feel about this voice of vengeance, it is none the less the voice of faith. These men had utter confidence that no man on God's side could ultimately be on the losing side.

Second, there is little personal bitterness here. The people to be destroyed are not so much personal enemies as the enemies of God.

At the same time this is not the more excellent way which Jesus taught. When Abraham Lincoln was told that he was too lenient with his opponents and that his duty was to destroy his enemies, he answered: "Do I not destroy my enemies when I make them my friends?" The real Christian attitude is to seek to destroy enmity, not by force, but by the power of that love which won the victory of the Cross.

THE FINAL DESOLATION ( Revelation 18:21-24 )

18:21-24 And a strong angel lifted a stone like a great mill-stone, and cast it into the sea. "Thus," he said, "with a rush Babylon the great city will be cast down, and will never again be found. The sound of harpers and minstrels and flute-players and trumpeters will never again be heard in you. No craftsman of any craft will ever again be found in you. No more will the sound of the mill be heard in you. No more will the light of the lamp shine in you. No more will the voice of the bridegroom and the bride be heard in you; for your merchants were the great ones of the earth, and because all nations were lead astray by your sorcery, and because in her was found the blood of the prophets and of God's dedicated ones and of all who have been slain upon the earth."

The picture is of the final desolation of Rome.

It begins with a symbolic action. A strong angel takes a great millstone and hurls it into the sea which closes over it as if it had never been. So will Rome be obliterated. John was taking his picture from the destruction of ancient Babylon. The word of God came to Jeremiah: "When you finish reading this book, bind a stone to it, and cast it into the midst of the Euphrates: and say, Thus shall Babylon sink, to rise no more, because of the evil that I am bringing upon her" ( Jeremiah 51:63-64). In later days Strabo, the Greek geographer, was to say that ancient Babylon was so completely obliterated that no one would ever have dared to say that the desert where she stood was once a great city.

Never again will there be any sound of rejoicing. The doom of Ezekiel against Tyre reads: "And I will stop the music of your songs, and the sound of your lyres shall be heard no more" ( Ezekiel 26:13). The harpers and the minstrels played and sang on joyous occasions; the flute was used at festivals and at funerals; the trumpet sounded at the games and at the concerts; but now all music was to be silenced.

Never again will there be the sound of a craftsman plying his trade.

Never again will the sound of domestic activity be heard. Grinding was done by the women at home with two great circular stones one on the top of the other. The corn was put into a hole in the uppermost stone; it was ground between the two stones and emerged through the lower stone. The creak of stone on stone, which could be heard any day at any house door, will never again be heard.

Never again will there be light on the streets or in the houses.

Never again will there be any sound of wedding rejoicing for even love will die. Jeremiah uses the same pictures: "I will banish from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the grinding of the millstones, and the light of the lamp" ( Jeremiah 25:10; compare Jeremiah 7:34; Jeremiah 16:9).

Rome is to become a terrible silent desolation.

And this punishment will come for certain definite reasons.

It will come because she worshipped wealth and luxury and lived wantonly, and found no pleasure except in material things.

It will come because she led men astray with her sorceries. Nahum called Nineveh "graceful and of deadly charms" ( Nahum 3:14). Rome flirted with the evil powers to make an evil world.

It will come because she was blood guilty. "Woe to the bloody city!" said Ezekiel of Tyre ( Ezekiel 24:6). Within Rome the martyrs perished and persecution went out from her all over the earth.

Before we begin to study the last four chapters of the Revelation in detail, it will be well to set out their general programme of events.

They begin with a universal rejoicing at the destruction of Babylon, the power of Rome ( Revelation 19:1-10). There follows a description of the emergence of a white horse and on it him who is Faithful and True ( Revelation 19:11-18). Next comes the assembling of hostile powers against the conquering Christ ( Revelation 19:19); then the defeat of the opposing forces, the casting of the beast and of the false prophet into the lake of fire, and the slaughter of the rest ( Revelation 19:20-21).

Revelation 20:1-15 opens with the binding of the devil in the abyss for a period of a thousand years ( Revelation 20:1-3). There follows the resurrection of the martyrs to reign with Christ for a thousand years, although the rest of the dead are not yet resurrected ( Revelation 20:4-6). At the end of the thousand years Satan is again loosed for a brief space; there is final conflict with the enemies of Christ who are destroyed with fire from heaven while Satan is cast for ever into the lake of fire and brimstone ( Revelation 20:7-10). Then comes the general resurrection and the general judgment ( Revelation 20:11-14); and finally the description of the new heaven and the new earth to take the place of the things which have passed away ( Revelation 21:1-27; Revelation 22:1-5).

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 18:5

sins have reached up to heaven . . The Greek verb kollaō means “to cling or attach to” (see Luke 10:11). The imagery describes sins that stick to each other, pile up before God, and eventually reach heaven. - FSB

for her sins are piled up as high as heaven . .” This is an allusion to Jeremiah 51:9. God’s patience was used as an excuse to sin more, instead of repenting (cf. Revelation 2:21; Romans 2:4). - Utley

God has remembered . . cf. Revelation 16:19; God does not remember the iniquities of His people (Jeremiah 31:34), but does remember to protect them (Malachi 3:16 –4:2). For unrepentant Babylon, there will be no such forgiveness, only judgment. - MSB

    God remembered Jerusalem for shedding the blood of all the prophets he had sent to them, and would not require justice from them, Matthew 23:30-38; Luke 11:47-51; Matthew 23:35; Luke 21:20-22; Revelation 18:20-24

Gill's Exposition of the Whole Bible

For her sins have reached unto heaven,.... Or "have followed unto heaven"; one after another, in one age after another, until they have been as it were heaped up together, and have reached the heavens; the phrase denotes the multitude of them, God's knowledge and notice of them, and the cry of them to him; see

Genesis 18:20 the Alexandrian copy and Complutensian edition read, "have cleaved", or "glued", and so the Syriac and Arabic versions seem to have read; her sins were as it were soldered together, and stuck fast to her, and being joined and linked together, made a long chain, and reached to heaven, and cleaved to that, and cried for vengeance:

and God hath remembered her iniquities; and is about to punish her for them; for as forgiveness of sin is signified by a non-remembrance of it, so punishment of sin by a remembrance of it, and of the persons that commit it; see Revelation 16:19.

Light of Israel Bible Commentary

SOME BABYLONIAN PRINCIPLES

Then I heard another voice from heaven say: 'Come out of her, my people so that you will not share in her sins, so that you will not receive any of her plagues.' Revelation 18:4

The scripture now turns to the final judgment of Babylon and its system. Her judgment actually stretches from Revelation chapters 14 through 18. This is an extremely important event of the last days and we are attempting to give it plenty of space here. Babylon, once a great international power, has somehow become a home for demons, evil spirits and unclean things (18:2). Babylon has polluted the nations with her adulteries (18:3). She has also polluted the church of God.

While part of Babylon pretends to be religious, she has actually been the mother of adulteries for kings and nations (cf. Revelation 17:5). It is no secret that after her natural fall, the Greeks and Romans imported Babylon's numerous false religions to the West. They later found their way into many practices of Christianity. <footnote>Walvoord, The Revelation of Jesus Christ, p. 248. "The doctrines of the mystery religions of Babylon seem to have permeated the ancient world, giving rise to countless mystery religions… In the early centuries of the church in Rome, incredible confusion arose; and attempts were made to combine some of the features of the mystery religion of Babylon with the Christian faith, a confusion which has continued down to the present day."</footnote> Here Christians are urgently commanded to come out of her, lest they partake of her judgments (18:4).

We should note that Christians are nowhere commanded to judge Babylon. We are only commanded to come out of her. God will put it into the heart of the Beast to bring judgment upon Babylon.

As we have noted, Babylon has not only affected Christians, but she has also deeply affected the Jews. Since the subject of Babylon is an extremely complicated one, we need to look at the major Babylonian principles, in order that we may understand God's great wrath against this city.

We see first of all that Babylon represents spiritual pride (cf. Jeremiah 50:29-32). She boasts "'I sit enthroned as queen. I am not a widow; I will never mourn" (18:7b). We remember that the people in Genesis 11:4 wanted to make a name for themselves. How many Christians and church leaders in our day have sought to make a name for themselves and to glorify themselves? How many of us would secretly like to do the same thing? This is all quite different from the spirit of the Messiah who "made himself nothing, taking the very nature of a servant, being made in human likeness" (Phil. 2:7).

Second, there is the principle of idolatry. Babylon was famous for her gods. Babylon had a host of some 300 gods of heaven and another 600 of earth. This did not count the many spirits who were also worshipped. <footnote>E. A. Wallis Budge, Babylonian Life and History (New York; Dorsett Press, 1992), p. 110.</footnote> It was "a land of idols" (Jeremiah 50:38). We simply cannot comprehend the extent to which this Babylonian idolatry has affected the world, Judaism and even Christianity.

Third, Babylon was also famous for her covetousness (Jeremiah 51:13). The alarming thing about Babylon's covetousness is that she is merchandising in gold, silver, precious stones, pearls, cinnamon, fragrances, ointments, frankincense, wine, oil, flour, wheat, etc. Almost all of these things represent pictures of redemption and of divine worship. Most were either present in Israel's sacrifices or had to do with her worship. Babylon also merchandises in the souls of men (18:12-13; 2 Peter 2:3). She still leads people in chains of religious bondage. We note here that all the merchants who made themselves rich by her excesses will weep and mourn for her at her fall (18:15).

Fourth, Babylon is famous for her sorcery. We read in Revelation 18:23, "By your magic spell all the nations were led astray." The prophet Isaiah says, "…Let your astrologers come forward, those stargazers who make predictions month by month, let them save you from what is coming upon you" (Isaiah 47:13). Sorcery might be defined as taking our spiritual directions from any place but from the Lord and the Bible. It is no secret that the church is filled with various types of sorcery today.

Fifth, Lady Babylon is an adulteress as we saw earlier in Revelation 17:5. To adulterate is to mix and to weaken. Babylonian principles have subtly infiltrated and weakened true religion.<footnote>Beale, The New International Greek Testament Commentary, p. 836. Beale points out that in the Roman world the trade guilds had their own patron gods and all members had to pay homage to these as well as to the Roman emperor. Christians who did not participate in this activity would be economically ostracized and even excluded from their own trades.</footnote>It has come about through compromise with the beastly world system, and it surely has cost Christianity its pristine purity. We remember that it was in Babylon that the people partied and drank from God's holy temple vessels.

Sixth, Babylon is guilty of murder. In Revelation 17:6 we read, "I saw that the woman was drunk with the blood of God's holy people, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished." The spirit of Babylon has managed to pursue and destroy godly people in every age. Often they have been killed in the name of religion. It is ironic that many of Christianity's famous martyrs were actually put to death by the church.

Seventh, the land of Babylon is shot through with division. We remember that after the Tower of Babel episode the people of all the earth became divided in language (Genesis 11:7-8). The Bible clearly teaches us about the unity of our faith. In Ephesians 4:4-6 we read, "There is one body and one Spirit – just as you were called to one hope when you were called – one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all." There are not two nations of Israel or two churches, or ten or a thousand. We can safely say that most things dividing the church are of Babylon, while the things that bring the church together in true unity are generally of God.

Because of all this, Babylon is a land of confusion. It is also a land of deep spiritual bondage. It is a place where God's people can no longer freely sing his praises (Psalm 137:2-4). Thus we realize that Babylon represents everything that is false and abhorrent to true Christianity.

We can plainly say that Babylonian principles are in the church today and to some degree have always been a part of Christianity. They were even found in the first century church. It was the Babylonian principle of greed that infected the early Christians, Ananias and Sapphira in Acts 5:1-11. The great apostle Peter had to be rebuked publicly by Paul for his spiritual pride in Galatians 2:11-14. The beloved apostle John was once denied entry to an early church because its leader, Diotrephes, loved to have the preeminence (3 John 1:9)

Henry's Complete Commentary on the Bible

      1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.   2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.   3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.   4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.   5 For her sins have reached unto heaven, and God hath remembered her iniquities.   6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.   7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.   8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her.

      The downfall and destruction of Babylon form an event so fully determined in the counsels of God, and of such consequence to his interests and glory, that the visions and predictions concerning it are repeated. 1. Here is another angel sent from heaven, attended with great power and lustre, Revelation 18:1; Revelation 18:1. He had not only light in himself, to discern the truth of his own prediction, but to inform and enlighten the world about that great event; and not only light to discern it, but power to accomplish it. 2. This angel publishes the fall of Babylon, as a thing already come to pass; and this he does with a mighty strong voice, that all might hear the cry, and might see how well this angel was pleased to be the messenger of such tidings. Here seems to be an allusion to the prediction of the fall of pagan Babylon (Isaiah 21:9), where the word is repeated as it is here: has fallen, has fallen. Some have thought a double fall is hereby intended, first her apostasy, and then her ruin; and they think the words immediately following favour their opinion; She has become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird,Revelation 18:2; Revelation 18:2. But this is also borrowed from Isaiah 21:9, and seems to describe not so much her sin of entertaining idols (which are truly called devils) as her punishment, it being a common notion that unclean spirits, as well as ominous and hateful birds, used to haunt a city or house that lay in its ruins. 3. The reason of this ruin is declared (Revelation 18:3; Revelation 18:3); for, though God is not obliged to give any account of his matters, yet he is pleased to do so, especially in those dispensations of providence that are most awful and tremendous. The wickedness of Babylon had been very great; for she had not only forsaken the true God herself, and set up idols, but had with great art and industry drawn all sorts of men into the spiritual adultery, and by her wealth and luxury had retained them in her interest. 4. Fair warning is given to all that expect mercy from God, that they should not only come out of her, but be assisting in her destruction, Revelation 18:4; Revelation 18:5. Here observe, (1.) God may have a people even in Babylon, some who belong to the election of grace. (2.) God's people shall be called out of Babylon, and called effectually. (3.) Those that are resolved to partake with wicked men in their sins must receive of their plagues. (4.) When the sins of a people reach up to heaven, the wrath of God will reach down to the earth. (5.) Though private revenge is forbidden, yet God will have his people act under him, when called to it, in pulling down his and their inveterate and implacable enemies, Revelation 18:6; Revelation 18:6. (6.) God will proportion the punishment of sinners to the measure of their wickedness, pride, and security, Revelation 18:7; Revelation 18:7. (7.) When destruction comes on a people suddenly, the surprise is a great aggravation of their misery, Revelation 18:8; Revelation 18:8.

Norris' Commentary on the Book of Revelation

CHAPTER 18.

An angel proclaims the fall of Babylon--the city of confusion--of world-power--The fall of humanism (the belief that man can rule this world himself without God or obedience to God). Chapter 18 describes THE COMPLETENESS OF HER FALL.

The main thought of the chapter is that it teaches that man’s pride and belief that he can rule without God is the sin by which man has destroyed himself. Christians need to heed the call of verse 4. "Come out of her my people, lest you take part in her sins, lest you share in her plagues."--As Lot was called out of Sodom, so Christians who are required to live in a corrupt and worldly society are called to be "IN the world but not OF the world." (John 17:15-16) "Be not confirmed to this world but be transformed by the renewal of your mind." (Romans 12:2)--Christians should be different from the world, but are we? Chapter 18 describes the destruction of a civilisation built on worldliness. In verses 9-20 there is the lament of kings, merchants and sailors and the mourning of those whose profits have gone.

Then in verses 21-24 SIX TIMES, like a funeral knell the words "ANY MORE" or "NO MORE" are repeated. As we read these verses:

1. WE SEE THE END OF MUSIC.

Lonely sounds cannot go on when people have no harmony left in them. Where there is discord, where harmony is absent in a life, then music, (the sounds of harmony) drop into silence. John says that to a "city of worldliness" music comes "NO MORE" (verse 22). The ultimate end of a godless civilisation is that all harmony disappears from a person’s heart--and so music will be "NO MORE." What a world--NO MUSIC!

2. WE SEE THE END OF INDUSTRY.

(verse 22) The sound of "the millstone" (the symbol of all productive work is heard "NO MORE" and the sound of "the craftsman at work" is heard "NO MORE." For when sound good character ceases there is an ominous slowing down and stopping of industry.

3. AND THERE IS AN END OF ILLUMINATION.

(verse 23) "The light of a lamp shall shine in thee "NO MORE" The lamp makes a little bit of day in the midst of night. But deeds of selfish greed can put out the lights. There are Christians who go about this world lighting lamps. And there are those who go about this world putting out the lamps of truth and faith. Someday there will be no lighting of lamps in a sinful, greedy, selfish world and the complete darkness of the absence of moral principles will occur.

4. AND THERE IS AN END OF HAPPY WEDDINGS.

(verse 23) For when selfish worldliness and confusion controls there can be no happy homes.

Kelly Commentary on Books of the Bible

It is necessary that we should all bear in mind, if we have not observed it before, thatRevelation 17:1-18; Revelation 17:1-18 does not pursue the chronological course of the prophecy. It is a description, and not one of the visions that carry us onward. The seventh bowl contained under it the fall of Babylon, which "was remembered before God, to give to her the cup of the wine of the fierceness of his wrath."

This chapter explains how it was that Babylon was so offensive to God, and wherefore He judged her thus sternly. But, in point of fact, in giving the description of Babylon, the Holy Ghost enters even more into an account of her relations with the beast, the imperial power of which we saw not a little last night. Accordingly these are the two main objects of judgment brought before us in the chapter. It is true, the beast's judgment is only referred to as a defeat under the hand of the Lamb. The particulars are reserved for a later point in this prophecy. We must therefore look a little into the two objects Babylon and the beast.

The principle is very clear. Man has always sinned in one or other of these two ways, looking now at sin in its broadest forms. The woman the strange woman sets forth corruption, human nature indulging itself in its own evil desires, irrespective of God's will. The beast is the expression of the will of man setting itself up in direct antagonism to God. In short, one may be described as corruption, and the other as violence.

There is, however, a great deal more than this on the subject, and given with great precision in scripture, because this is merely the principle of sin in one or other form from the beginning. It will be observed that in this case it is one of the angels that had the seven bowls who comes forward and says to John, "Come hither; I will show unto thee the judgment of the great whore (or harlot) that sitteth upon [the] many waters." There were two particular effects of her evil: the one, illicit commerce with the kings of the earth; the other, intoxicating the inhabitants of the earth with the wine of her fornication.

"So he carried me away in the Spirit into a wilderness" a thorough waste as to the knowledge or enjoyment of God. The woman was there seen sitting on a scarlet-coloured beast, i.e., the well-known imperial power of the Roman Empire, "full of [the] names of blasphemy" in its wicked opposition to God, and clothed with the forms we have already seen "seven heads and ten horns." The Spirit of God regards it in its final shape and completeness, as far as it was permitted to attain it, "The woman was arrayed in purple and scarlet colour, and decked with gold and precious stone and pearls." Everything that could attract the natural man was there; and all that which to him looks fair enough on the side of religion. But she has a golden cup in her hand full of abominations and the impurities of her fornication.* Idolatry is the awful stamp that she bears, and this too both in what she gives to man, and in what is written on her forehead before God. "Upon her forehead was a name written, Mystery, Babylon the great, the mother of the harlots and of the abominations of the earth."

*Most copies, it would seem, read τῆς γῆς , "of the earth;" the Alex. and others give αὐτῆς , "of her." The Sinai MS. has both.

Men have been beguiled here and there, and from an early date, to set aside the true bearing of this chapter. Sometimes they have contended for its application to pagan Rome. Sometimes, again, they have sought to turn it aside toward Jerusalem in her corrupt state. But a grave consideration soon disposes of both views by the relation to the beast, and more particularly by what will be shown a little farther on. The application to old pagan Rome is harsh and purposeless enough; but the attempt to refer it to Jerusalem is of all schemes the most absurd; for, far from being borne up by the imperial power, Jerusalem was trodden down by it. If there was any Gentile power since John's day, which did not sustain but persecute and suppress Jerusalem, it was Rome, instead of being a gaudy harlot mounted on that vast empire.

At the same time the attempt to apply Babylon to ancient Rome is almost as unhappy; and for a plain reason. As long as Rome was pagan, there was neither the full bearing of the seven heads, nor did so much as one of the ten horns exist. The decem-regal division of the broken empire in the West, as all know, was long after Rome had ceased to be heathen. Nobody can dispute that this remarkable cluster of kingdoms in Europe was the fruit providentially of the destroyed unity of the Roman empire when the barbarians invaded it. With that love of freedom which they carried from their German forests, they would not allow the one iron rule of the ancient empire to subsist longer, but set up each their own kingdom in the different fragments of the dismembered empire. Thus the attempt to apply it during the pagan period is altogether futile on the face of the matter. We shall find that the scripture affords much light to decide the true bearing of the prophecy, and that no application to the past can possibly satisfy the conditions satisfactorily. If ancient times failed fully to meet the requirements of the chapter, it is evident that the middle ages are passed without its fulfilment as a whole. When we come to the full application of the prophecy, we must look onward to the latter day.

This falls in with what we have seen of the book in general; but I do not deny that certain elements which figure in the Apocalypse then existed and still exist. No one can soberly deny that Babylon in some sort had a place then; but that the special, and above all, the full character of Babylon was manifested as here portrayed is another matter. We may surely say her cup was not yet full. There was not yet fairly out before men what God foresaw as that which must finally provoke His judgment. Again, to my mind it seems demonstrably true that the relation to the beast here brought before us must in all fairness be allowed to look onward to a later stage of Babylon. Thus there is no question that some of the actors in the final scenes of the great drama were already there, as the reigning city, and the Roman empire. Moral elements too were not wanting: the mystery of lawlessness had long been at work, though the enemy had not yet brought in the apostacy, and still less the manifestation of the lawless one. But whatever subsisted then, that which the Spirit here presents as a whole cannot be found realized at any point of time in the past. We must perforce therefore look for a still more complete development before the Lamb judges the beast after the ten horns along with it shall have destroyed Babylon.

There is another remark to make. It is hard to see how Roman city, or anything civil connected with it, could be called "mystery." It is partly because of this that many excellent men have endeavoured to apply the vision to Romanism; and I admit that there is found a measure of analogy. That religious system has an incomparably nearer connection with this mysterious harlot than anything we have yet spoken of. There is no doubt that Rome in some form is the woman described in the chapter: the seven heads or hills clearly point to that city, which of all cities might best and indeed alone be known as ruling over the kings of the earth. There is therefore much to be said for the ]Protestant application of the chapter as compared with the Praetorist theory of pagan Rome. Yet it will be found imperfect, for reasons which, I think, will be clear to any unbiassed mind.

There stands the solemn brand graven, not on the blasphemous beast, but on the forehead of its rider, "Mystery, Babylon the great." The question is, why is she thus designated? If only an imperial city, what has this to do with mystery? The simple fact of conquering far and wide, and of exercising vast political power in the earth, does not constitute any title to such a name. A mystery clearly points to something undiscoverable by the natural mind of man a secret that requires the distinct and fresh light of God to unravel, but which when revealed thus is plain enough. And so it is with this very Babylon that comes before us here. Justly does she gather her title from the old fountain of idols and of combined power without God: confusion being here the characteristic element, the designation is taken from the renowned city of the Chaldeans, the first spot notorious in both respects.

But the attempt, again, to apply what is said here to a future city of Babylon in Chaldea seems to me no less vain. There is a distinct contrast between the city John describes and the ancient Babylon, in that the latter was built on the plain of Shinar, while the former is expressly said to have seven heads, and these explained to mean seven mountains. I admit that there may be something more in the symbol than the literal hills of Rome, because they are said to be also seven kings. At the same time we are not at liberty to eliminate such a feature out of the description. It is written to be believed, not to be ignored or explained away.

In short, it would seem that God has hedged round His own draft of Babylon so as to make it quite plain that Rome, city and system, figures in the scene; and this too necessarily involving a medieval description, though the full result will not be till the end of the age; for she rides the beast or empire characterized so as naturally to involve the past barbarian irruption and the resulting ten-kingdomed state. Again, that it supposes Rome after it had professed the name of Christ I think is not to be doubted, if only from the expression "mystery" attached to Babylon. It clearly contrasts this mystery with another. We have not to learn what the other mystery means; we know well that it is according to God and godliness. But here is a mystery altogether different: "Mystery, Babylon the great, the mother of the harlots and of the abominations of the earth."

Here were joined good and evil in godless union, for the worse, not for the better, this alliance, unholy in principle, irremediable therefore in practice, between God and the natural man, who substitutes rites for the grace and word of God, for the blood of Christ, and the power of the Spirit, and employs the name of the Lord as a cover for grosser covetousness and ambition, yet more aspiring than the vulgar world. All these things have their place in Babylon the great. She is, the mother of the harlots, but also (and with still deeper guilt) of the abominations of the earth. This brings in idolatry, real shameless idolatry too, not merely that subtle working of the idolatrous spirit that every Christian has to guard against. Here it is the positive worship of the creature besides the Creator, yea, and notoriously more than He. For who knows not the horrors of Mariolatry? Babylon is the parent of the "abominations of the earth." It is not therefore a question of virtual idols suitable to ensnare the children of God, but of that which is adapted to the earth itself, thorough-going palpable idolatry.

Such is God's account of Babylon the great. Take notice of this (which confirms the application just now contended for), that when John saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus, he wondered with great wonder. Had it been simply a persecution from pagans, what was there to wonder at in their deadly hatred of the truth and of those who confess it? That an openly heathen metropolis, devoted to the worship of Mars, and Jupiter, and Venus, and other wicked monstrosities of pagan mythology should be irritated with the gospel which exposes it all, and should consequently seek to injure the faithful, was to be expected, and a necessary result, directly that the uncompromising spirit of Christ was known. Had those who preached said nothing about heathen vanities, had they merely presented the gospel as a better thing than anything the pagans could boast, I do not doubt that the pagans themselves would have acknowledged thus much. And it is pretty well ascertained that there was a discussion among them, even to the suggestion by one of the most wicked of their emperors, whether Christ should not be owned and worshipped in the Pantheon, hundreds of years before Constantine, indeed from the earliest epoch of the gospel. But there never was the thought of giving Christ the only place He could take. For Christ has not only a supreme but an exclusive place. Now there was nothing more repulsive and fatal to paganism in every form than the truth revealed in Christ, which exposed every thing that was not itself not the truth, definite and exclusive. Consequently Christianity, as being directly aggressive on the falsehood of heathenism, was of all things the most offensive to Rome. That pagan Rome, therefore, should set itself against Christianity was to be expected, and so the fact proved.

But it was no such evil which astounded the prophet. He was filled with astonishment that this mysterious form of evil, this counter-testimony of the enemy (not antichrist, but antichurch), should seem and be largely accepted as the holy catholic church of God, that Christendom, if not Christianity, should at the same time become the bitterest of persecutors, more murderously incensed against the witnesses of Jesus and the saints of God than ever paganism had been in any country or all ages. This very naturally filled him with intense wonder.

"And the angel said unto him, Wherefore didst thou wonder? I will tell thee the mystery of the woman." Had he really penetrated under the surface, and seen that beneath the fair guise of Christendom the woman was, of all things under the sun, the most corrupt and hateful to God, it would not be so much to be surprised at. Therefore says the angel, "I will tell thee the mystery of the woman, and of the beast that carrieth her, that hath* the seven heads and the ten horns. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, beholding the beast that he was, and is not, and shall be present." The closing phrase here is the description of the beast in its last state, in which it will come into collision with Babylon. Let us bear this in mind. It will help to show us that, whatever may have been the past conditions of Babylon, there is a future one; and it is in that future one that Babylon is to perish. For remark, the beast or Roman empire is described here as that which once existed, which then ceased to exist, and which assumes a final shape when it reappears from the bottomless pit. Bad as pagan Rome was, it would be false to affirm that it ever had come out of the bottomless pit. When the apostle Paul wrote to the, saints at Rome, he particularly specified at that very time the duty of absolute subjection on the part of Christians to the powers which then were. Of course the application to the Roman empire would be immediately in the mind of any Christian at Rome. There was no doubt at all of the character of the emperor; there never had been a worse than he; yet God took that very opportunity to lay this on the Christians as their duty to the worldly authority outside and over them. It was ruled in general that the worldly powers were ordained of God. But this is not to emerge from the bottomless pit.

*The description here is simply character, not dates. If a person drew from this, for instance, that the boast was to carry the woman, Babylon, when it had as a fact all that is meant by the seven heads and the ten horns, it would be an error. The angel implies nothing of the sort. It is a question here of distinctive character, apart from that of time, for which we must search other scriptures.

But there is a time coming when power will cease to be ordained of God; and this is the point to which the last condition of the beast refers. God in His providence did sanction the great empires of old; and the principle continues as long as the church is here below. Hence we have to own the divine source of government even when its holders abandon all such thoughts themselves, and maintain their rule in the world as a thing flowing from the people irrespective of God. But the day is coming when Satan will be allowed to have things his own way. For a short time (what a mercy that it must be only for a short time!) Satan will bring forth an empire suited to his purposes, as it springs from Satanic principles which deny God; and this is part of what appears to be meant by the beast ascending out of the bottomless pit. It "shall go into perdition," it is therefore added, "and they that dwell on the earth shall wonder, whose names are not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and shall be present." "Yet is" is a most unfortunate expression. It is the fault, however, of the bad Greek text of Erasmus, Stephens, etc. It should be, "and shall be present."* There is no thought of making such a paradox to perplex the mind. The true reading here is neither hard nor doubtful save to unbelief. There is no paradox in the message whatever. It is all plain and simple "the beast that was, and is not, and shall be present."

* Even the Complutensian editors give the right text here; and it would seem that Erasmus failed to use his MS. aright. For according to unquestionable testimony the Reuchlinian copy has καὶ πάρεστι like some half-dozen cursives, which was probably a mistake for πάρεσται .

But all this will be a great reversal of man's history and political maxims. There never has been a like experience. What empire has existed, then sunk, and finally reappeared, with higher pretensions and power, only to perish horribly? It is altogether foreign to history. One of the most approved axioms is, that kingdoms are just like men in this respect, that they begin, rise, and fall. As man does not believe in the resurrection of man, it is no wonder that he does not believe in the resurrection of an empire. The chief difference is that in man's case it is God who raises him, whereas in the empire's not God but the devil will raise it again. Beyond controversy, however, it is a most unusual and abnormal reappearance, which is altogether exceptional in the history of the world. Accordingly the resuscitated Roman empire will carry men away by a storm of wonder at its revival. Little do they know, because they believe not what is here written, that it is about to come out of the abyss or bottomless pit. That is, Satan will be the spring of its final rise and power; he, and not God in any way whatever, will give it its character.

"And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there (or they) are seven kings." I have already touched on the double force of the symbol mountains. "Five are fallen, one is, the other hath not yet come." That is, the sixth head (reigning then in John's day) was the imperial form of government. Nothing of the sort can be plainer. We have here a note of time of signal value. A seventh should follow; and what is more, the seventh was in one aspect to be an eighth. "And the beast that was, and is not, even he is an eighth, and is of the seven, and goeth unto destruction." In one sense it would be an eighth, and in another sense it would be of the seven; the eighth perhaps because of its extraordinary resurrection character, yet one of the seven because it is outwardly old imperialism again. This explains, it seems to me, the wounded head that was afterwards healed. It is of the seven in that point of view, because it is imperialism; but it is an eighth, because it has a diabolical source when raised up again. In this way there never has been anything of the kind before.

"And the ten horns which thou sawest are ten kings, which have not yet received a kingdom; but they receive authority as kings (not at but for) one hour with the beast." They are all to reign concurrently with the beast. This also is a no less important element for understanding the chapter. All who have looked back on the history know, that when the ten kings appeared, there was no beast or imperial power. It was the destruction of the imperial unity of Rome that gave occasion for the well-known ten kingdoms which the barbarians set up afterwards. I am not raising any question about the ten. We know that sometimes there were nine, sometimes eleven or more; but supposing this all perfectly certain, I affirm that, according to history, they did not receive their power as kings for one and the same time with the beast. This is the meaning of "one hour with the beast."

The very reverse is the undeniable fact. They received their power as kings when the beast ceased to exist. Thus the difference is complete between past history (if we look at the extinction of the empire and the rise of the ten kingdoms) and the certain fulfilment of the prophecy in the future, when we look at what God has really told us. I do not acknowledge the language to be either difficult or ambiguous. Man alone is to blame who has misapplied it. Yet one allows freely a partial application already. We can quite understand that God would comfort His people in the dark ages by this book; and a very imperfect glimpse at its real meaning might in His grace serve to cheer them on in their trials as far as it went. From Rome saints had suffered; and it was easy to see that the revealed persecutress is called Babylon, and identified with the governing city of Rome. So far they were right. Nor is there any real reason to wonder at their deriving help from partial light. It was but an imperfect view they got even of justification; a far scantier perception, if they could be said to have had any, about Christ's Headship of the church, His priesthood, or almost anything else. And thus it was but a little glimpse they had of prophecy. But we can understand that the Lord could and did make that little go far, and do no little good.

But is there any reason why we should content ourselves with the measure enjoyed of old? Such is the hard bondage which mere historical tradition imposes on its votaries. Holding on to what others knew before them, or little more, they reduce themselves to a minimum of the truth. When God is so gracious, His word rich, full, and deep, it does seem sad to see His children content with just enough to save their souls, or keep them from positive starvation. In presence of grace I do not think this is for His glory, any more than for their own blessing. The only right principle in everything is to go to the source of divine truth, and to seek there refreshment and strength and fitness for whatever our God calls us to. And unquestionably God has been awakening the attention of His people in a remarkable manner to the value of His word, and not least of all to the portion we are now examining.

It is plain that what the verse contemplates is neither the Roman power when there was one head of the empire, nor the eastern or Byzantine part of it after that partition, nor the western state of division under the kings who succeeded the deposition of Augustulus; for in the medieval state there may have been ten kings (in contrast with the ancient state of the beast without them but no beast or imperial system with its chiefs. This is what drove men to the idea of making the pope to be the beast. But that idea is wholly insufficient to cover or meet the word of God, which gives clear and strong reasons that prove the mistake of applying this to the pope as its complete fulfilment. For that which comes distinctly before us in this one verse is the twofold fact, that the ten horns here contemplated receive their kingly power for the same hour or time as the beast, and not subsequently, when his rule was extinguished. He gets his power and they get theirs for one and the same time.

This disposes of many a web of comments; for we find at once what is perfectly simple, what any child of God who believes this to be the word of God must own. Bringing in history here embroiled the subject; and those who appeal most to its evidence are the very men who seem in this to ignore its facts. But the most ordinary knowledge suffices; for who does not know from the Bible that there was a Roman empire when Christ was born, one emperor, and no such state as that empire divided into ten kingdoms? We find a decree going forth that all the world shall be enrolled. Of course there must needs be a consultation with the kings, when the kings exist and become an accredited part of that empire, as rulers subordinate to the beast. But no; it was an absolute decree that went forth, and this indisputably, from a single head of the undivided empire. Centuries after came in, not only the division into east and west, but the broken up state of the west, when there ceased to be an imperial chief. But the prophecy shows us the beast revived and the separate kings reigning for the same time, before divine judgment destroys them at the coming of Christ and His saints. Hence this certainly must be future.

How this precisely fits in, let me say, with the state of feeling in these modern times; for "constitutionalism," as men call it, is the fruit of the Teutonic system supervening on that of the broken up Roman empire. It was the barbarians who brought in the prevalent ideas of liberty as well as feudalism, and accordingly it is they that have firmly stood for freedom; so that all the efforts to reconstitute the empire which have been tried over and over again have hitherto issued in total failure. The reason is manifest there is a hinderer "one that letteth." It cannot be done till the moment comes. When its own season arrives, as it surely will, the divine hindrance is to be removed, and the devil then is allowed to do his worst. The political side of this is described here with surprising brightness and brevity. The ten horns with the beast are all to receive authority the beast of course wielding the imperial power, they as kings, all during one and the same time before the end comes. Clearly, therefore, it is future. It is impossible to refer it to the past with any show even of reasonable probability, I will not say of reality or truth. Scripture and facts refute all such theories.

"They have one mind, and give their own power and authority to the beast." Hitherto the reverse of this has been true in history. The horns have constantly opposed each other, and even sometimes the pope. Since then the world has not seen the imperial power to which all bow. Have we not all heard of the balance of power? This is what nations have been constantly occupied with, lest any one power should become the beast. If some few have joined on one side, some are sure to help the other, because they are jealous of any one acquiring such a preponderant authority: and power as to govern the rest. But in the time really contemplated here all this political shuffling will be over. "These have one mind, and give their own power and authority to the beast," or their imperial leader. "These shall make war with the Lamb, and the Lamb shall overcome them (for he is Lord of lords and King of kings), and they that are with him, called, and chosen, and faithful."

But still we have not the end of Babylon yet. Her part in the corruption of the high and the intoxication of the low her idolatrous character has come before us. We have seen her connection with the beast; but there is a conflict coming. The woman was allowed to ride the beast to influence and govern the empire first, but at last to be the object of hatred to the ten horns and the beast, who expose, rob, and destroy her. "And he saith to me, The waters which thou sawest, where the harlot sitteth, are peoples, and multitudes, and nations, and tongues." Such was her influence stretching out far beyond the beast.

The Gothic hordes were not yet incorporated with the empire, still less were they horns of the beast, nor did they give their power to it, but destroyed it rather. They broke up the beast yet more than Babylon. Past history therefore in no way suits the prophecy. "And the ten horns which thou sawest upon the beast." Here I am obliged to say that our authorized version, and not merely it, but our common Greek Testaments, are altogether wrong. This is known so well, and on such decided grounds, that it would be unbecoming to withhold the fact. There is no uncertainty whatever in the case. It is certain that we ought to read (not "upon" but) "and* the beast." This is of great importance. The horns and the beast join in hating the whore. Not only are they supposed to be coexistent, but united in their change of feeling against Babylon. The friendships of the evil are not lasting. "These shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire." It is not the gospel, nor the Holy Spirit, but the lawless revived Latin empire with its vassal kingdoms of the west, that combine and destroy Babylon. Unhallowed love will end in hatred. They will then treat her with contempt and shameful exposure. Next they will seize her resources. Finally they will destroy her. Can anything be less reasonable (even taking that ground, low as it is) than that the various rulers of the western powers, Catholic kings, join the Pope in destroying his own city, or his own church, whichever Babylon may be made? Some evade the difficulty by referring the desolation to the Gothic powers; and these Protestants, as if they were mere Praeterists! What confusion! Is not this reason enough for saying that not even the shadow of solid ground appears for the system?

*It now appears that the Cod. Reuchlin. Capnionis, which was used by Erasmus, and lately discovered after a long obscurity by Dr. Delitzsch, reads καὶ (not ἐπὶ ) τὸ θ . as the Complut. Polyglot, and all editions of the least critical value. Scholz's note ("rec. cum cdd. pl.") is a myth. I am not aware of any MS. in its favour, though some versions represent it.

Hence the effort of some to prop up a manifestly false reading. It is due to the exigency of a notion which fears and is irreconcilable with the truth in this place. "The ten horns which thou sawest AND the beast" would give unquestionably the right form of the verse.

Thus everything implies their simultaneous presence for the same time and common action with the beast, in plundering and then destroying Babylon. God uses them for this object,-the setting aside of her, the great religious corruptress, whose centre is found at Rome. We can easily understand that the overthrow of the ecclesiastical power is necessary to leave a full field unimpeded for the imperial power to develop itself in its final form of violence and rebellion and apostacy against the Lord. Yet religion, be it ever so corrupt, acts as a restraint on human will, as a government does, however evil. Even the worst of governments is better than none. That a corrupt religion is better than none I will not say: at any rate it troubles men; it is a thorn in the side of those who want no religion at all. Hence the horns and the beast join together and desolate the harlot. That kings had dallied with her, that the beast had once borne her up, will only turn to gall the more bitter to her, who, faithless to God, had staked the usurped and abused name of Christ to win what was now lost for ever. "For God put [it] into their hearts to do his mind, and to do one mind, and to give their kingdom to the beast, until the words of God shall be fulfilled." It is a time of strong delusion, be it remembered.

"And the woman whom thou sawest is the great city, that hath kingship over the kings of the earth." None but Rome corresponds. "The woman" is the more general symbol designating her as the great imperial city; "the harlot" is her corrupt religious character, embracing papal Rome, but not ending with Popery as it is.

Revelation 18:1-24 need not delay us long. It is a description, not of Babylon's relation to the beast, but of the city's fall, with certain dirges put into the mouth of the different classes that groan because of her extinction here below. But along with that God warns of her ruin, and calls on His people (verse 4) to come out of her. "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sin., have reached unto heaven, and God hath remembered her iniquities." Then the word is, "Award her even as she awarded you, and double unto her double according to her works: in the cup which she mixed, mix to her double. In as many things as she glorified herself, and lived luxuriously, so much torment and sorrow give to her: for she saith in her heart, I sit a queen, and am not a widow, and I shall in no wise see sorrow."

That is, Babylon is viewed in this chapter not so much in her mysterious and religious form, giving currency to every kind of confusion of truth and error, of good and evil, intoxicating, corrupting, and seducing, as all can see, through her wickedly religious influence; but she is viewed here as the most conspicuous aider and abettor of the world in its luxuries and delights and the pride of life, of what men call "civilization." This is accordingly traced in our chapter with considerable detail, and with the sorrow and vexation of all the different classes who on the fall of Babylon groaned over her destruction, and the loss of their wealth and enjoyment.

But the graphic account does not end until the Spirit of God shows us another view of Babylon altogether. A mighty angel takes a stone and says, when he cast it into the sea, "Thus with violence shall be thrown down Babylon the great city, and shall be found no more at all." The reason is given at the close; not only "by thy sorcery were all the nations deceived," but above all "in her was found [the] blood of prophets and saints, and of all the slain upon the earth."

What a solemn and weighty fact in the government of God! How can it be said that this vile, corrupt, idolatrous system of the last days was guilty of the blood of all martyrs? She followed and had inherited the spirit of all, from the days of Cain, who had lifted up their hands against their righteous brethren. Instead of taking warning from the wickedness of those before her, who had seduced on the one hand, and persecuted. on the other, she had, when she could, gone on increasing in both, until at last the blow of divine judgment came. It is thus that God is wont to deal as a rule in His judgments, not necessarily on the one that first introduces an evil, but on those that inherit the guilt, and perhaps aggravate it, instead of taking warning by it. And when God does judge, it is not merely for the evil of those then judged, but of all from the first budding of it till that day. This is not unrighteous, but, on the contrary, the highest justice from a divine point of view.

We may illustrate it by the members of a family. Supposing, for instance, a drunken father: if the sons had one spark of right feeling, not only must they feel the utmost shame and pain on account of their parent, but they would endeavour (like the sons of Noah who had a due sense of what was proper to their father) to cast some mantle of love over that which they could not deny, yet would not look at, but surely above all things they would watch against that shameful sin. But alas! there is a son in the family, who, instead of being admonished by his father's wickedness, takes license from it to indulge the same. On him the blow comes, not on the wretched parent. The son is doubly guilty, because he saw his father's nakedness and felt it enough to hide. But he ought to have withstood it I do not mean in vengeance (for that belongs to the Lord), but as holily hating the sin itself, yet withal in the deepest compassion for his parent. But far from that he has, on the contrary, persevered in the same evil course, as badly or worse than his father. Then and thus is aggravated guilt in the case of this wicked son.

It is a precisely similar case here. Babylon had once heard the varied testimony of God; for what had she not heard of truth? The gospel had been preached there, as she of Chaldea was not without law and prophet. Babylon must hear, I do not doubt, the final testimony of God the gospel of the kingdom that is to go forth in the last days; but she loves her pleasure and power, and refuses truth. She will despise everything really divine; she will only use whatever of God's word she can pervert for increasing her own importance, and gaining a greater ascendancy over the consciences of men, and enjoying herself more luxuriously in this world; for she will go far to obliterate all remembrance of heaven, and to make this world a kind of paradise which she embellishes, not with pure and undefiled religion, but with the arts of men and the idolatries of the world.

This it is precisely which will bring out the indignant judgment of God upon the last phase of Babylon, so that the guilt of all the blood shed on the earth shall be imputed to her, and she may be judged accordingly. It does not hinder, of course, that in the judgment of the dead each man is judged for his own sin. This remains true. The day of the Lord on the world in no way sets aside His dealing with individual souls. The judgment of the dead is strictly individual, judgments in this world are not. His blows on this world come more nationally as on Israel; incomparably more severe, as in possession of greater privileges, is the judgment of corrupt Christendom, or Babylon as it is called here. But according to His principle of government it is not merely personal guilt, but that which, from despising the testimony of God, is thus morally accumulating from age to age in the ratio of the testimony of God and the wickedness that has been indulged by men in spite of it. This may suffice for Revelation 18:1-24.

"After these things I heard as it were a great voice of a great crowd in heaven, saying, Alleluia, the salvation, and the glory, and the power of our God: for true and righteous [are] his judgments: because he judged the great harlot, which did corrupt the earth with her fornication, and avenged the blood of his servants at her hand. And they said Alleluia a second time; and her smoke goeth up unto the ages of the ages." The Spirit of God contrasts with the fall of Babylon the marriage. of the bride, the Lamb's wife. Babylon was the spurious church as long as it was a question of the church, and the final corrupter when it could be no question of this longer, and there went forth the closing testimony of God. I do not doubt that there was a corrupt form in connection with Israel in times past. That is, there was first the literal Babylon, of course; but here it is symbolical. A mysterious lawlessness inherits the well-known name of Babylon when Rome is brought forward; and it does not merely embrace Christian times, but the end of the age after the church has gone, when the course of divine judgment comes. Bear this in mind: to leave the last part out is fatal to any accurate understanding of the Revelation.

We find, accordingly, the four and twenty elders and four living creatures here brought before us for the last time. That is to say, the heavenly saints are viewed still as the heads of the glorified priesthood, and also the executive in the administration of God's judgments. But a voice issues from the throne, saying, "Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were a voice of a great multitude, and as a voice of many waters, and as a voice of mighty thunders, saying, Alleluia, for the Lord God the Almighty reigneth.* Let us be glad and exult, and give the glory to him: for the marriage of the Lamb is come, and his wife hath made herself ready." Now we find the symbol of the bride brought before us, and the elders and the living creatures disappear. The bride is in view.

*It is the aorist in Greek, which in such a case as this it is difficult correctly to represent in English; for neither "reigned" nor "hath reigned" could convey that God had entered on His kingdom, but rather that it was past.

Are we then to understand that the elders and the living creatures are together taken absolutely as the bride now? that those who were meant under the figures of the elders and of the living creatures assume the name and figure of the bride? In my opinion it is not absolutely so. The elders do show us the heavenly heads of priesthood (embracing, as I believe, the Old Testament saints and those of the New); i.e., they are not limited to the church, Christ's body. Then, when the Lamb and His purchase by blood are celebrated in heaven, the four living creatures join the elders, though each is distinct. The glorified saints are to administer power in a way far beyond angels. The living creatures are, from Revelation 5:1-14 coupled with the elders, as we find them in the beginning of Revelation 19:1-21.

But now, when those symbols disappear, because of a new action of God (namely, the consummation of the church's joy), the elders and the living creatures disappear, and we have not the bride alone, but another class of saints, who at once come forward. "And to the bride was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousnesses of saints." I say "righteousnesses," not "righteousness." It is not what Christ puts on them, but a recognition even at this time of whatever has been of God the working I do not deny of the Spirit of Christ. But it is what each saint has, though the blessed thought here is that the church has it not merely in the way of each person possessing his own; the bride has the whole of it (that is, the church in glory). The individual has his own fruit too. This remains true also in its own place, as we shall find; and when it is a question of reward, this is precisely the grand point; but when it is a question of the bride above, that is the way in which it is presented here, as we may see clearly from verse 8. The Spirit of God implies that it is decidedly not the righteousness here which is by another, and we thereby imputed righteous, but righteousnesses personal and actual. Of course the other is true. Before God we have that which is found only by and in Christ, which is another and a higher character altogether as compared with the righteousnesses of the saints.

Besides the bride thus arrayed, "He saith unto me, Write, Blessed are they which are called unto the marriage-supper of the Lamb." Here you may see the reason for saying that the four and twenty elders and the four living creatures are not absolutely the church, because when that symbol applies, and the one of the bride comes forward, we have got others too. What I judge, then, is that the guests, or those that were called to the marriage-supper of the Lamb, refer clearly to the Old Testament saints. If so, they are there in the quality not of the bride, but of those invited to the marriage of the Lamb; but I do not think them the Apocalyptic saints for the simple reason that, as shown in the next chapter, the Apocalyptic saints are not raised from the dead yet. These remain as yet in the condition of separate spirits. That is not at all the way in which the guests are spoken of. I think, therefore, that the elders and the living creatures comprehend both the Old Testament saints and the church, the bride of Christ, that consequently, when the bride is mentioned, there were these others who had been included in the elders and the living creatures, but who are now seen as a separate body. No doubt all this may seem to some a little difficult, but it is no use evading what is hard. We must face difficulties; we must bow to the word; we must seek to learn through all. We do not mend matters by hasty conclusions, we only complicate the truth. And it appears to me that here we are bound to account for the presence of these others that are at the marriage-supper of the Lamb, but appear as guests, and not at all in the quality of the bride. In general this has been either passed over in the chapter, or some unsatisfactory inference has been flung out, which can only embroil the prophecy. I do not, of course, complain of particular persons, but of the general vagueness in which the passage has been taken unless, indeed, the more common course be not to ignore it.

Then the prophet falls down to pay homage to the angel; and this gives rise to a weighty admonition. It is not only that the angel corrects the act by asserting that he is a fellow-servant of him and of his brethren who have the testimony of Jesus. On that account it was altogether out of place to pay homage to him instead of to the God who had sent him to serve. But he tells us further that the Spirit of prophecy, who prophesies in this book, is the testimony of Jesus. Thus the divine testimony is not confined to the gospel or the church, but the prophetic Spirit which characterizes the Revelation as a whole, after the church is translated, is equally a testimony of Jesus. This is most important, because it might be (as it has been) forgotten by some who make the gospel and the corresponding presence of the Spirit to be the same at all times; as others have thought, because Revelation 4:1-11 and sequel treat of Jew and Gentile, and the state of the world under God's judgments, that this cannot be a testimony of Jesus at all. But it really is. "The Spirit of prophecy" and such it is all through the Revelation after the seven churches are done with "is the testimony of Jesus." We know the Holy Spirit rather as a spirit of communion with Christ. By and by, after our translation to heaven, He will work, and as vitally in those who bow to God, when it will be the reception of the prophetic testimony which is here owned to be none the less the testimony of Jesus.

Then heaven is opened, and for a sight most solemn. It is not now the temple opened there, and the ark of the covenant seen when Israel's security is seen, as the object of God's counsels; nor is it a door opened above, as we saw it when the prophet was giving his introduction to the prophecy of God's dealings with the world as a whole, though in both cases all manifestly clusters round the Lord Jesus. But now heaven is opened for yet graver facts, and of incalculable moment for man and the universe and the enemy. It is Christ Himself about to be displayed in His rights as King of kings, and Lord of lords; and this in the face of the world. "And I saw heaven opened, and behold a white horse." Victorious power put forth to subdue is the meaning of the white horse. "And he that sat upon him called Faithful and True, and in righteousness he doth judge and make war." It is no longer a question of sustaining His saints in grace, but of sovereign power for judging the earth. "His eyes were as a flame of fire, and on his head were many diadems." There was judicial discernment with the distinct possession of all titles to sovereignty.

"And he had a name written, that no man knew but he himself." He is coming forth in indisputable human glory, but the greatest care is taken to let us know that He had that which was above man above the creature; for "no man knoweth the Son but the Father." Here it would seem we have just what answers to that: this name none knew but He Himself. He was a divine person, whatever new position He assumes for the world. "And he was clothed with a vesture dipped in blood." He comes to execute vengeance, and with a sign of death for rebels. "And his name is called The Word of God." He was the word of God in the revelation of grace; when known, by and by, it will be as the executor of God's judgments. He equally expresses what God is. The gospel of John and the Revelation perfectly disclose both, whether in grace or in judgment. "And the armies which were in heaven followed him upon white horses, clothed in fine linen, white, pure."

Here we learn at once of what His train consists. They are glorified saints, and not angels. And this is entirely confirmed byRevelation 17:1-18; Revelation 17:1-18, where it was told us that they are with Him when He comes. When the beast dares to fight with the Lamb He shall overcome the beast; and they that are with Him, "called and chosen and faithful" terms, as a whole, entirely inapplicable to the angels. The angels are never "called," although they may be "chosen;" and though termed holy, I do not recollect that they are ever spoken of as "faithful." "Faithful" is what belongs to a man. It supposes the effect and the exercise of faith. "Called" is most evidently inapplicable, because calling supposes that the person is brought out of one condition and raised into another and a better one. This is never the case with an angel. The fallen angels are not called, and the holy angels never need to be they are kept. Calling is the, fruit of active grace on God's part towards man, and only towards him when fallen. Even man himself when he was innocent in Eden was not called. Directly he had sinned, the word of God came, and he was called. It is very evident, therefore, that the saints in a glorified state are here represented as following the Lord out of heaven. They are not seen here as the bride. This would have been altogether inappropriate for such a progress: when the King comes forth riding to victory in the judgment of wicked men of the world, it is not in the quality of bride, but of armies or hosts, that the saints follow Him; and these include no doubt the guests as well, i.e., all the glorified take their place in His train.

At the same time you will mark that these are not said to be executors of judgment as Christ is.* It is to Him that God has given all judgment not necessarily to us. We may have a special task in it, but this is not the work for us, as it seems to me. Hence. there is no sword proceeding out of our mouth; nor are the saints or heavenly hosts said to be arrayed in such a sort as the Lord. It is simply said that the glorified are to follow the Lord in victorious power, and nothing more, "clothed in fine linen, white, pure." Angels we know from other scriptures will be there, but of this we hear nothing here. But "out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron." What makes it the more notable is this, that the rod of iron is promised to us not the sword. Then there is the reigning power, but not the execution of judgment in this awful fashion which is attributed to the Lord Himself. But He "treadeth the winepress of the fury of the wrath of the Almighty God" another character of judgment never attributed to the saints, that I know of. "And he hath on his vesture and on his thigh a name written, King of kings, and Lord of lords."

*It is the more strikingly characteristic, because of such language as Psalms 149:6-9, which speaks of all the saints contemplated on earth for the day of Jehovah.

Then follows the proclamation of the angel, and the invitation to the supper of the great God, to eat the flesh of all the great ones of the earth. "And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in the midst of heaven, Come, gather yourselves together unto the great supper of God; that ye may eat flesh of kings, and flesh of chiliarchs, and flesh of strong [men], and flesh of horses, and of those that sit on them, and flesh of all, both free and bond, both small and great." And then comes the gathering and the battle. "And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken" (taken alive), "and with him the false prophet that wrought signs in his presence, with which he deceived those that received the mark of the beast, and those that worshipped his image." Thus the second beast is no longer seen as an earthly power, but as a prophet-of course a false prophet. All the energy to mislead men in the presence of the first beast was long in his hands, and now nothing more is spoken of. The spiritual power is wholly in the hands of the false prophet. It will be understood when one says "spiritual" that none is meant save of a wicked kind.

"Alive the two were cast into the lake of fire burning with brimstone." Thus eternal judgment was executed at once. They were caught in flagrant treason and rebellion: what further need of any process of judgment whatsoever?

"And the remnant were slain with the sword of him that sat upon the horse, which [sword] proceedeth out of his mouth: and all the birds were filled with their flesh." Their doom was awful, but by no means after the same sort as their two leaders.

Then another and immensely important act is described the binding of Satan. He is no longer to be allowed to prowl about the world ensnaring and destroying. "And I saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years." It is not therefore his final judgment. The angel least him into the bottomless pit, and shut him up, and set a seal over him, that he should no more deceive the nations, till the thousand years should be completed: after these things he must be loosed a little time."

And then we come to a most cheering disclosure: "And I saw thrones, and they sat upon them, and judgment was given unto them: and [I saw] the souls of those beheaded on account of the witness of Jesus, and on account of the word of God: and those who had not worshipped the beast, nor his image, and had not received his mark upon their forehead, and on their hand; and they lived and reigned with Christ a thousand years." I do not suppose that many words are required by the present audience to show that we are not to understand the scene as a mere figure of Christianity. There are probably but few, if any, here who do not understand it as the fore-shadow of a real resurrection. In short, it is not tropical language, as when it is said of the prodigal son "This my son was dead, and is alive again;" or of the restoration of Israel, which is compared to a resurrection from the dead for the rest of the world. Here the vision was of thrones with sitters, and others caused to join them; and the inspired explanation is that it is the first resurrection the rising of the just from the dead. Let us look at the different groups that are seen to have part in the first resurrection.

First, "I saw thrones, and they sat upon them." The thrones were already filled. Instead of judgment being executed on them, it was given to them. They themselves were to judge. Who were they? Who are the persons thus invested with judicial authority of so glorious a nature and to reign, as we see later, with Christ? Clearly the same saints whom we have seen first set forth by the elders in heaven, subsequently by the elders and the living creatures, next, by the bride and the living creatures at the marriage-supper, and finally by the armies that followed the Lord out of heaven.

It is no longer a question either of celebrating the ways and counsels of God, or of the war with the beast and king. Accordingly it is another figure. It is reigning. There are thrones filled with certain persons, who reign along with Him. Thus the language of symbol is as definite as any other. There is no lack of precision, but the very reverse. Peculiar energy indeed attaches to symbolic language. But what is also of consequence to observe is, that John saw souls the souls of those beheaded on account of the witness of Jesus, and on account of the word of God. These are the martyrs of Revelation 6:1-17, those long since seen under the altar, poured out like burnt-offerings to God. It will be remembered that it was said to them that they must wait. They had cried to the Sovereign ruler to avenge their blood on their foes, but they were told they must wait a little for some others, their fellow-servants and their brethren, to die as they had. Here accordingly we have them all. For there follows another company of martyrs who suffered when the beast set up his worst and final pretensions. When the second beast appeared, he even strove to put to death those who would not worship the beast, nor pay homage to his image, nor receive his mark. These compose the third class here spoken of.

The first were such as came out of heaven after Christ, being already raised from the dead and glorified. Consequently they sat upon the thrones at once; while the two latter classes, described in the rest of the verse, were still in the separate state "and the souls." Take this quite simply and literally. It does not mean persons merely, but the souls of beheaded persons. He saw their condition: it was part of the vision.

Here were thrones, and people sat upon them, changed 'before this into the image of Christ's glory. Then come others in the condition of separate spirits or souls, whom the prophet saw two different classes of them those beheaded for the witness of Jesus and the word of God, and those who refused the beast in every form, The proof of the third class should have been given a little more distinctly than in our version. It should not be "and which had not," but rather, "and those who had not worshipped the beast, nor his image, neither had received his mark upon their forehead, and on their hand; and they lived and reigned with Christ a thousand years." Thus such as were in the separate state were reunited to their bodies, and lived and reigned like those who were already on the thrones. They "lived and reigned with Christ a thousand years."

Thus nothing can be simpler or more beautiful than the way in which this verse sums up the Revelation as a whole. The visions of this prophetic book open, not with the rapture of saints to heaven, but the sight of saints already raptured, often before the seer in the visions, but seen always in a complete condition without addition to their number. Accordingly the rapture of the church with the Old Testament saints must have already taken place, all (as I have no doubt) being caught up at the self-same time to be with the Lord above.

We have seen that these follow the Lord out of heaven, and are next seen enthroned. When the Lord takes His own throne, they take theirs by grace. But, further, we find that the saints who had suffered for Christ, during the time that the others were in heaven, are now reunited to their bodies and live, the Lord waiting for the last martyr that He might not leave out one of those who had died for His name. All the sufferers, either in the early persecutions of Revelation 6:1-17, or in the later persecutions (see Revelation 15:1-8) up to Babylon's extinction, were now raised from the dead. They lived, and were put therefore into a place and condition suitable for reigning with Christ, no less than the Old Testament saints and the church itself. Such is the meaning of the verse "The rest of the dead lived not again till the thousand years were finished. This is the first resurrection."

Let it be carefully observed here that the first resurrection does not mean all rising exactly at the same moment. This is a mistake. We know that the change of all those caught up takes place in the twinkling of an eye. but it does not follow that various bodies are not raised at different times. For certain there are two great acts of resurrection, one when the Old Testament saints and the church are caught up to heaven, the other when Satan was bound after the beast and false prophet were thrown into the lake of fire, as well as Babylon judged. Thus (without speaking of the resurrection of the wicked at the close) there were certainly more acts than one, not to speak of the two witnesses put to death and caused to rise after three days and a half, when the spirit of life entered them, and they not only arose, but went up to heaven, as we know. I speak not of anything that might be deemed exceptional or peculiar, but of two acts of raising saints. From the manner in which resurrection is referred to in scripture, does not God leave room for this? "I will raise him up at the last day." "At the last day" does not mean merely an instant of time. Whether it were the Old Testament saints and the church, or the Apocalyptic saints, if I may so distinguish them, it was in an instant that each were raised, but there was some space between them. What is there to hinder it? There is no expression in the word of God which binds all to rise at the same instant. Those that do rise at the same time rise, no doubt, in a moment; but that there are to be various acts of resurrection is not only not contrary to scripture, but required by its own descriptions. This verse declares it, and there is no other interpretation that can stand even a moment's fair discussion.

This being so, it adds immense clearness in the understanding of the book. And what shall we say of the wonderful wisdom of the Lord? It is called "the first resurrection." This does not intimate we have seen that there is only one act of raising, but that all who share that resurrection, whenever raised, are raised before the millennium begins; so that when the reign of Christ takes place, all such have part in the first resurrection, including Christ Himself, raised at least 1800 years before the church; then the church, with the Old Testament saints; then these Apocalyptic saints at any rate some years after. All this gives us a true and just view of the various parties that have a share in the resurrection. "This is the first resurrection. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with him a thousand years."

It has been remarked by another, and justly, that the expression "they shall be priests of God and of Christ" summarily puts out of court the interpretation that supposes a figurative resurrection. For it is clear that, though principles might reign, to be priests is quite inconsistent with a mere figure. It is also clearly a personal reward to those who had suffered.

When the thousand years expire, Satan reappears on the scene to the sorrow and ruin of the Gentiles who were not born of God. But it is for the last time, not of the age only but of the various dispensations of God. "And when the thousand years are completed, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to war." This is clearly of moral importance. The glory of the kingdom does not preserve when men in their natural state are exposed to the adversary. The millennial nations, "the number of whom is as the sand of the sea," fall a prey to Satan.

"And they went up on the breadth of the earth, and encompassed the camp of the saints, and the beloved city." The beloved city is Jerusalem; the camp of the saints, I presume, is a larger circle and embraces all of Israel and the Gentiles who, being converted, refuse Satan's deceit. It is an evident contrast with the state supposed in the wheat-and-tare field of Christendom which is found at the end of the age. Wheat and tares grow together till the process of judgment separates. At the end of the millennium the righteous and the wicked form two distinct arrays, though even then there would appear to be a line drawn between the surrounding camp, and the beloved city Jerusalem on earth, where the Jews were. The unrenewed of the nations are now compassing them with their countless hosts, as if to eat them up like grasshoppers. "And fire came down out of heaven from God, and devoured them. And the devil that deceiveth them was cast into the lake of fire and brimstone, where both the beast and the false prophet [are], and they shall be tormented day and night unto the ages of the ages."

Then follows another scene still more solemn the most awe-inspiring of all we can contemplate, at the same time full of blessing for the Christian to look onward to as that which will for ever put aside every trace of evil, and vindicate good where man must altogether fail. Here accordingly is seen but one throne. It is the divine judgment of man eternal judgment. Even when God was judging providentially in the beginning of the Apocalyptic visions (Revelation 4:1-11), associated thrones were seen. When Christ came personally to judge and govern the quick (Revelation 20:4), there were thrones; for the risen saints reign with Him. But now there is but one throne: Christ judges the dead. "And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away." This is of immense moment doctrinally, because it decisively proves that it is altogether unfounded to assume, as is popularly done, that the Lord only returns at this juncture. In the coming of the Lord all include His coming to the habitable earth. Now manifestly, if the Lord does not come before this, there is no world to come to; for the earth and heavens are fled. The common notion, therefore, that the coming of the Lord is at this point is an evident fallacy upon the face of this scripture that describes it, not to speak of others elsewhere. It is not a syllogism that is wanted or that can satisfy here: only require, only believe, the word of God. A single verse dispels clouds of arguments. "I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled; and place was not found for them." I admit that afterwards no doubt the new heaven and the new earth are seen; but who contends that this is the sphere to which the Lord comes? To this earth He is coming, and not merely to the new earth in the eternal state. To the same world in which He suffered, according to the scriptures, He will come back. But for the eternal judgment heaven and earth are fled away; and then we see the new and eternal universe. Hence He must have come back previously to both. With this agrees His coming out of heaven in judgment of the earth, described inRevelation 19:1-21; Revelation 19:1-21. He came to the world, and avenged His people on the beast and the false prophet with the kings and their armies; and after that the risen saints reign with Him over it a thousand years. I say not on but over the earth. He with the glorified saints will have their home on high, but none the less shall they reign over this very world for the allotted time.

Then, as we have seen, comes the final test of the nations of the earth after that kingdom has run its course, and the devil let loose once more deceives flesh and blood after the analogy of all other dispensations. That age of visible glory is inefficacious to change the heart of man, though in the absence of the enemy and the controlling presence of the great King, they render feigned obedience for a long while. It can govern and bless but not convert man. Even the proclamation of the grace of God is powerless save it be brought home by the quickening energy of His own Spirit. In short, no testimony can avail, no work, power, or glory without the word of God applied by the Spirit of God. But in this is shown what it is of importance to see the true nature of the kingdom or millennial reign. "That day" does not mean a time when everybody will be converted, but when the Lord Jesus will govern righteously when overt evil will be judged, and good be sustained perfectly for a thousand years. When any wrong is done, it will be dealt with. As far as the display of government goes, it is according to God morally, and for His glory, though I deny not for a moment that there are elements of evil which are never allowed, but kept under if not expelled. But that the heart of man even so is not renewed becomes manifest, when Satan at the close deceives all that are not converted; and these, as we are told, are countless "as the sand of the sea."

Do not wonder at the vast numbers, or at their defection. The thousand years of peace and plenty will have given occasion for an ever-growing population, spite of a world thinned by divine judgments which open that era. It is to be supposed that it will far exceed anything yet seen on the face of the earth. At the beginning there will have been carnage, as we know, among both the western powers and the eastern powers. In fact, we may say, all nations will be desolated by judgments of one kind or another; but for all this the world proceeding for a thousand years with every outward blessing, and the most admirable government administered by the blessed Lord Himself, will issue in the teeming and prosperous races of mankind. It will be a state of nature unexampled for the fruits of the earth and the enjoyment of all that God has made here below. Consequently there will be an increase in population such as never has been approached since the world was made, yet it afterwards appears, that Satan will not fail to turn the masses of the nations into one vast rebellion against the objects of God's special favour on the earth the saints wherever they may be, and the beloved city of Israel, as we have seen.

Then comes not the destruction only of these rebels by divine judgment, but the dissolution of heaven and earth. And Jesus sits on the great white throne. It is the judgment of the dead as such, who now rise and give account of their deeds. All the dead are there who had not part in the first resurrection. The, nature of the case exempts of course the saints of the millennium;* and this very simply, because they are never said to die at all. There is no scriptural reason to infer that any saint dies during the thousand years, but rather the contrary. Scripture is positive in Isaiah 65:1-25 that death during the millennium only comes as a specific judgment because of open rebellion. When a person dies, it will be a positive curse from God; if he die even a hundred years old, it will be like a baby dying now. Man converted will then not merely reach the natural term if I may so say of a thousand years, but pass that bound. If alive before the thousand years, he will live after the thousand years; in fact, literally he will never die, though I do not doubt, on general principles, that the saints of the millennial earth will be changed at the very time when the heavens and earth disappear. Of course they will be preserved through that crisis in some sort of way suitable to divine wisdom. God has not told us how, nor is it our business. He has reserved the matter, though not without enough to guide our thoughts, as we have seen. It is one of those cases which every now and then appear where God checks and reproves our foolish curiosity, as He alone knows how to do perfectly. "Flesh and blood," we know, "cannot inherit the kingdom of God." According to the general scope of scripture, then, we may be quite sure that these saints, kept during this universal dissolution of the atmospheric heaven and the earth, will be translated to "the new heavens and new earth wherein dwelleth righteousness," in a condition new and meet for the eternal state into which they are ushered. Let others speculate, if they will: I am persuaded that he who essays to conceive the details is merely striving to draw a bow beyond the power of man. For I am not aware that any scripture treats of the subject, beyond laying down principles such as we have sought to apply to the case.

* None, however, can be exempt from being manifested before the judgment-seat of Christ, or from giving an account of all done in the body. But no believer comes into judgment. (John 5:24 compared with Romans 14:1-23 and 2 Corinthians 5:1-21.)

"And the dead were judged," but not out of the book of life, which has nothing to do with judgment. "The dead were judged out of those things which were written in the books, according to their works." Why then is the book of life mentioned? Not because any of their names were written therein, but in proof that they were not. The book of life will confirm what is gathered from the books. If the books proclaim the evil works of the dead that stand before the throne, the book of life offers no defence on the score of God's grace. Scripture records no name whatever among those judged written there. There was the sad register of undeniable sin on the one side; there was no writing of the name on the other side. Thus, whether the books or the book be examined, all conspire to declare the justice, the solemn but most affecting righteousness, of God's final irrevocable sentence. They were judged every man according to their works. "And if any one was not found written in the book of life, he was cast into the lake of fire." Thus the only use that seems made of the book is negative and exclusive. Not that any of those judged (and the scene described is solely a resurrection of judgment) are said to be written there: we are shown rather that they were not found in that book.

Again, death and hades are said to come to their end, personified as enemies. "And death and hades were cast into the lake of fire. This is the second death." Thus was concluded all dealing on the Lord's part with both soul and body, and all that pertains to either. The race was now in the resurrection state either for good or for evil; and thus it must be for ever. Death and hades, which had so long been executioners in a world where sin reigned, and were still doing their occasional office where righteousness is to reign, themselves disappear where all traces of sin are consigned for ever.

In the first eight verses of Revelation 21:1-27 we have the new heaven and the new earth, but besides, awful to say, the lake of fire. Indeed it must be so, because, as we read in the end of the last chapter, there the lost were cast. But still it is a very solemn fact to read, and that which we are bound to preach that even in the perfect state of eternity, while there is the brightness of the heaven and of the earth into which no evil can enter, you have all the evil that ever has been all the wicked of every clime and of every age cast into the fixed condition of eternal judgment in the lake of fire.

Observe another very important fact. All the dispensational names of God disappear. It is only God and man now. There is nothing more to hear of nations; nothing more to do with separate countries, kindreds, or tongues. It is the eternal state; and also, in fact, the fullest description of that state which is furnished in the Bible. But a very different point of interest is to be observed.

Although there is such a levelling of human distinctions, and men have to do directly with God that is men raised from the dead or in their changed condition we still see the holy Jerusalem "the holy city, new Jerusalem," separate from the rest of those that fill the new heaven and earth. This is of great importance, because if the new Jerusalem be, as I have no doubt it is, the bride the Lamb's wife, then we have her separate condition asserted in eternity. "I heard a great voice out of heaven, saying, Behold, the tabernacle of God" (alluding to this very city) "[is] with men." That is, the tabernacle of God is regarded as a separate object, no doubt associated with men, but not confounded with them. Men are not regarded as composing this tabernacle; they co-exist. "The tabernacle of God [is] with men, and he shall dwell with them, and they shall be his people, and God himself shall be with them, their God. And God shall wipe away every tear from their eyes; and death shall be no more, nor sorrow, nor crying nor shall there be any more pain: for the former things are passed away."

All things are thus made new; and, further, "these words are faithful." Nothing more is to be done. "And he said unto me, It is done. I am the, Alpha and the Omega, the beginning and the end. I will give to him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit these things; and I will be to him God, and he shall be son to me. But to the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part [is] in the lake that burneth with fire and brimstone: which is the second death."

Here occurs a remarkable change in the sequence of the visions, though easily understood; for it must be evident that there is nothing to follow this in point of time. We have just seen that it is the eternal state. Consequently, here we must most unquestionably go back to be shown an important object in the prophecy which could not, without interrupting its course, have been described before. In short, it is as we saw in Revelation 17:1-18, after Babylon had been brought before us in the course of the prophecy. We had seen Babylon twice: first, in the circle of God's warnings and testimonies; and then as the object of God's judgment under the seven bowls. Then we have a description of Babylon given. It would have been incongruous to bring in that long description before, because this must have interrupted the flow of the prophetic stream.

Exactly the same thing is repeated here, and what makes it more apparent is the similarity of the introduction on each occasion. "And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife." Who does not see that this is precisely analogous to the verse which opened the description of Babylon? I take it, therefore, that God intended this analogy to be noted by us; that it is not a pursuance of the prophecy, but a description of the holy city previously named, just as the other was a description of the corrupt city, whose judgment had been announced. We had Babylon with a spuriously ecclesiastical but a really murderous character, and at the same time guilty of corruption with the kings of the earth. Here is seen the holy city coming down out of heaven from God, which is declared to be the bride, the Lamb's wife, in the plainest contrast with the great harlot. Yet to this heavenly city, after Christ comes, the kings of the earth bring their offerings and their homage; but there is no excitement of the nations, no filthiness of fornication, no abominations, no blood-guiltiness. In short, Babylon, the disgusting counterpart of the holy city, in earthly ambition seeks the kings and the masses for her own present objects, while the other suffers now and will reign then. The one therefore throws much light upon the other.

But what I particularly call your attention to is the exceeding importance of heeding the retrospect at the bride, or new Jerusalem here, and the consequent removal of the difficulty caused by taking the last vision of this book as part of the prophetic series which begins in Revelation 19:1-21. Not so. It is an added digression for the purpose of describing an object already named passingly in the foregoing series, which closes at Revelation 21:8. As Revelation 17:1-18 was a descriptive digression, so is the portion from Revelation 21:9. The account given of Babylon inRevelation 17:1-18; Revelation 17:1-18 does not follow Revelation 14:1-20 or Revelation 16:1-21 in point of prophetic time, but differs from them in structure. It gives a retrogressive account of Babylon's character, and shows how it morally compelled the divine judgment. So here a description is given of the bride, the Lamb's wife, and we learn how it is that God will use her for unmeasured goodness and blessing and glory in the millennium, as the devil during this age has used Babylon to accomplish his wicked plans here below. Just as the city of man's confusion was seen in her vile, degraded, and degrading relations with the beast, this city is seen in her pure and glorious relations with the Lamb.

"And there came one of the seven angels which had the seven bowls full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the wife of the Lamb. And he carried me away in [the] spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God." It is not into a wilderness the prophet is carried, but he is set on "a mountain great and high," and shown not the great, but. the holy city Jerusalem. The great city was either guilty Jerusalem or Babylon. This city is seen now as the holy vessel of divine power for governing the earth during the millennium, "having the glory of God: and her brightness was like a stone most precious, even like a jasper stone, clear as crystal."

Then follows a description of the wall, gates, foundations, and general position. "Having a wall great and high, having twelve gates, and at the gates twelve angels, and names inscribed, which are the names of the twelve tribes of the sons of Israel." It was important, just because it is the bride, the Lamb's wife, to show that angels are there, and further, that Israel is not forgotten. The very name indeed shows something similar; not of course that the church can ever be earthly. Still God does not forget His ways with His people; and the angels here are only in the quality of porters, if we may so speak; they are at the gates. And as for the twelve tribes of Israel, they are merely written there, nothing more. No hint whatever is given that they constitute the city, but there is the inscription of their names outside. That city will be a constant remembrancer of those who went before restored Israel here below, as undoubtedly it will be used for their blessing during the millennium, but not for theirs only. We shall find, on the contrary, its aspect is toward the universe, yet is there the special place of Israel; and quite right it is that it should be so. "On the east three gates; on the north three gates; on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb." These would appear to be (save Judas Iscariot, of course) the twelve apostles that were peculiarly associated with Christ in His suffering path on the earth. God is sovereign. It is not meant that he who was more honoured in service than any of the twelve, he whom the Lord used for bringing out the church of the heavenly places, will not have his own most singular dignity in this glorious scene. Still God acts in a wisdom far above man, and holds to His principles even there. The twelve apostles of the Lamb will accordingly have their own special place. We can fairly trust God that He will not give a worse place to Paul; yet I do not think that this is his place.

"And he that spoke with me had a golden reed as a measure, that he might measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and its length is as much as the breadth." Thus there is a completeness and perfection about it suited to its present character.

Afterwards we come to the description of itself, of its wall, its building, its foundations, and its gates. Here it is the city described in itself, on which we need not now enlarge.

Further, a negative point of great importance is presented by the seer, "And I saw no temple therein: for the Lord God the Almighty is the temple of it, and the Lamb. This, was no lack. On the contrary, it proved the immediateness of communion. The temple would suppose a medium. The absence of a temple is therefore no loss but a gain for this city. It furnishes material for a contrast between the earthly Jerusalem and the heavenly city, because if there be one thing more remarkable than another in Ezekiel's description, it is the temple. But here there is none; a temple is for the earth. The heavenly city, which is the full expression of blessedness on high, has no temple because it is all a temple. "The Lord God is the temple of it, and the Lamb as far as we can speak of any. "And the city has no need of the sun, nor of the moon, that they should shine for it." This too must not be viewed as if it were a loss. As for the earthly land and city, the moon will have her light increased to that of the sun, and the sun shall be sevenfold. But here there is neither; and this again is an evidence of gain, not of loss. "For the glory of God enlightened it, and the Lamb is the lamp thereof." Creature lights are gone.

After "the nations" in verse 24 omit the words "of them which are saved." You must with the best authorities leave out this addition, if you would have the true force of the verse. It is a wholly unwarranted interpolation. "The nations shall walk in the light of it," Any one of spiritual judgment can see that it should not be "nations of them which are saved." What would be the meaning, if so read? We can understand a remnant saved out of one or more nations; but who ever heard of "nations of them which are saved"? It is altogether unfeasible, and it shows how carelessly we read the Bible that people are not stopped by such an expression. The fact is, in the very best authorities it does not exist at all. The "saved" is a term which, so far from belonging to the nations, is expressly applied to the Jewish remnant when it is a technical term. But "nations of them which are saved," is a most anomalous expression, and betrays man as the author of it.

"And the nations shall walk in the light of it." It is plain that they are not in this city. "The kings of the earth do bring their glory and honour unto it" not into but unto. That is, it is simply an expression of the homage that they pay. "And the nations shall walk in the light of it: and the kings of the earth do bring their glory and honour unto it. And the gates of it shall not be shut at all by day: for night shall not be there. And they shall bring the glory and honour of the nations unto it. And there shall in nowise enter into it anything that defileth, nor making abomination and a lie: but only those written in the book of life of the Lamb." Moral unfitness has its just censure; but sovereign grace must be asserted also.

Then we have another glorious description. "And he showed me a pure river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb." It is not now lightnings and thunders and voices. These were simply the characters of provisional judgment that filled the interval after the church was gone, and before the reign with Christ. But when Christ and the church peacefully reign, such is the imagery that suits "a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the broadway of it, and of the river, on this side and on that, [the] tree of life," bearing not merely as the original one did, but now according to the fulness of the provision of God's grace for man, for man in glory first, but for man on the earth also, but for man in glory "producing twelve fruits, in each month yielding its fruit: and the leaves of the tree for the healing of the nations." Man on the earth has his portion in the goodness of a God who is manifesting His kingdom. "And no curse shall be any more: and the throne of God and of the Lamb shall be in it; and his servants shall serve him." All this description closes in verse 5.

After that we have the admonitions to the end of this book. On these I may say but a very few words.

Verse 6 commends these sayings afresh. And the coming of the Lord is urged in connection with it. "Behold I come quickly: blessed is he that keepeth the words of the prophecy of this book." Then again the character of it, as derived from Christianity having already taken its place, is asserted. "Seal not the sayings of the prophecy of this book." In Daniel's time, and even to Daniel himself, the book was sealed. The old oracles were sealed then: not so John's. "And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is near." In Daniel's time it was not at hand. To the church the end is always near. In her own course, and in the matters of her portion, the church does not know time at all. Everything that belongs to the body of Christ is unearthly and unworldly. The church is heavenly; and in heaven there are no times nor seasons. There may be lights of the heaven to mark times and seasons for the earth, and again on the earth. But the church consists of souls called out from the earth, and is not of the world: consequently to the church the time is always at hand. When Christ at God's right hand was announced, even from the very beginning, He was ready to judge the quick and the dead. He remains in that condition of readiness from the time when He sat at God's right hand till the present. The church goes on according to the will of the Lord, who might according to His own purpose lengthen or abridge the space. It is entirely in His hand, and in none other's. Whereas for the Jew, there are necessary dates and momentous changes that must take place; and hence, as Daniel represents the Jew, we have the difference kept up. To the Christian this book is not sealed. All is opened, and this because we have the Holy Ghost dwelling in us; "for the Spirit searcheth all things, yea, the deep things of God." Therefore we find in connection with the book a most solemn warning. "Let him that is unrighteous be unrighteous still: and let the filthy be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still." When the hour comes that is spoken of here, it is not for us, but for those who will be found after we are gone. All is then fixed. There will be no time for seeking mercy, as it were: whatever the state in which the Lord at His coming will find us, all is closed up and fixed. Accordingly, "Behold, I come quickly, and my reward is with me." We. see that it is in connection with the foregoing not merely His coming for us who will keep the sayings of it, but for those whom He will find here below "to give to each as his work is."

Further, after this Jesus introduces Himself, as well as sends His angel. "I Jesus sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, the bright the morning star. And the Spirit and the bride say, Come: and let him that heareth say, Come: and let him that is athirst come: let him that will take the water of life freely." Thus the name of Christ, not merely as the root and the offspring of David, but as the bright morning star, calls out responsively the heart of the church, and this too under the guiding activity of the Holy Ghost. The church cannot hear of Him as the bright morning star without at once desiring that He should come. She does not, it is true, say, "Come quickly." This would not be fitting for the church nor the Christian. Patience or endurance of hope is what becomes us. But it is blessed that He says, "I come quickly;" and it is only Christ who in scripture ever says so. But we as properly say, "Come." We desire that He should come quickly, but we leave this to Him, because we know His love, and can trust Him. We know that if He tarries, it is not that He is "slack concerning His promise," but that "His long-suffering brings salvation to many." And who would defraud either the soul of salvation, or the Lord of showing it? "And the Spirit and the bride say, Come." It is to Jesus. To whom else could they say it? The bride breathes out this word to the bridegroom; and the Holy Ghost it is that gives strength to her desire that He should come. But there is a message also for others. There. is a word to him that hears. "Let him that heareth say, Come." He is urged to take up the same cry. If you are a believer, do not be afraid, even if you know but little; for the Lord neither forgets nor slights those who may be comparatively unintelligent. He has, I think, exactly that class in view when He sanctions the calling him who hears to say "Come." The bride represents those that are spoken of in the normal possession and enjoyment of their privileges. There are many who are not so; but the Lord does not forget them. "Let him that heareth," then, "say, Come." If they have only heard His voice, this after all is the incalculable boon; yea, it is the turning-point of all blessing. It is not the enjoyment of all, but it is the hinge on which all depends. It is the way to all, if it be not the actual entrance into and enjoyment of it. "Let him that heareth," then, be encouraged to "say, Come." There is nothing in Jesus to harm him; there is every thing to bless there is Himself to be enjoyed, even if they have failed in the full knowledge of it here below.

But then while there is such a call to Christ, while the believer is not to be afraid, but to call on the Lord to come, the church does not forget those that are poor sinners, let them be deeply conscious of it, or let them be those that are only made willing by the grace of God (which is the feeblest expression of the sinner's need, just as you have the feeblest expression of the saint in the previous call). So we find the Lord has room for all that is the fruit of His own grace only, for the appeal of grace, even when there is not the answer to it. Yet grace despised necessarily ends in judgment. "And let him that is athirst come; and whosoever will, let him take the water of life freely."

Then the book concludes after a solemn warning against either adding to or taking from its contents. "He that testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus." "Surely I come quickly." After so long a tarrying how blessed! After so many sorrows, trials, difficulties, dangers, how sweet to have such a word, and to know that He who speaks is the holy and the true, and surely about to come in the faithfulness of His love! He will not fail to take up the gage He has given our hearts. He is coming, and coming soon for us.

May our hearts answer freely to His word of love and truth with our "Amen." His grace be with all!