chapter seven

, at the close of the episode of the sealed ones where it properly belongs.

404 Lee, _Bib. Com._, Rev., p. 595.

405 Riddle, unpublished _Classroom Lect. on Rev._

406 “Three kinds of significance appear to be attached to sealing in the Scriptures, viz. (1) to authenticate; (2) to assert ownership; and (3) to assure safety. The significance of sealing in Revelation seems to combine both the latter ideas.” (_New Cent. Bib._, Rev., p. 191). Possibly all senses of the term may be here included, which gives a very forcible meaning. In Charles’ view the sealing in Revelation is to secure the servants of God against the attacks of demonic powers, or against the Antichrist. See his _Studies in Apoc._, p. 130.

407 The omission of the tribe of Dan in the enumeration of the twelve tribes of Israel has been accounted for in various ways; but most likely it occurred as suggested by Ewald by an error of transcription, MAN, (the abbreviated form of Manasses) being substituted for ΔΑΝ, the correct reading. In favor of this suggestion is the fact that the correct order of birth of the sons of Jacob would thereby be followed, except that Joseph is placed before Reuben because of the prominent place he occupies as the ancestor of our Lord. See Plummer, _Pulp. Com._, Rev., pp. 207‐8.

408 Moffatt, _Exp. Gr. Test._, vol. V, pp. 394‐6; Jülicher, _New Test._, _Intr._, pp. 287‐8; and Scott, _New Cent. Bib._, Rev., p. 192.

409 “Perhaps no passage in the Apocalypse has had so wide an influence on popular eschatology.” Swete, _Apoc. of St. John_, p. 98.

410 For a like passage where the sealed wear white garments, see _II Esdr._ 2.34‐42.

411 As Trench, followed by Milligan.

412 Faussett, J. F. & B. _Com. on Rev._, p. 605; also Düsterdieck, Meyer’s _Com. on Rev._, pp. 242‐50, who aptly says, “The number 144,000 there (v. 1‐8) although not literal but schematic, furnishes the idea of _numerability_, while here (v. 9) the _innumerability_ of the great multitude is especially emphasized.”

413 As Plummer, _Pulp. Com._, Rev. p. 207, who says, “Here, as elsewhere, it is the spiritual Israel which is signified.”

414 “Saved by our God, who is seated on the throne, and by the Lamb!” Moffatt, _New Trans. of New Test._

415 “Where an explanation is made of visions which refer to the church, the active part is taken by the elders, while angels introduce visions of which the signification is unexplained.” Plummer, _Pulp. Com._, Rev., p. 209.

416 “These verses (v. 16, 17) are full of reminiscences of the O. T. Perhaps there is no passage in the whole of literature that so combines simplicity of language and sublimity of thought as these two verses.” Dean, _Book of Revelation_, p. 119.

417 Swete, _Apoc. of St. John_, p. 100; Scott, _New Cent. Bib._, Rev., p. 195.

418 Plummer, _Pulp. Com._, Rev., p. 230.

419 For the first view see Plummer, _Pulp. Com._, Rev., p. 238; for the second view see Düsterdieck, Meyer’s _Com. on Rev._, pp. 264‐5; also Lange, _Com. on Rev._, p. 204.

420 Vaughan, _Lect. on Rev._, p. 207; and Stuart, _Com. on Rev._, p. 564, where they are described as “presence‐angels;” also cf. _Tobit_, 12:15, “I am Raphael, one of the seven holy angels who present the prayers of the saints, and who go in and out before the glory of the Holy One”; and _Bk of Enoch_, 91:21, “And the Lord called those seven first white ones, etc.” These instances serve to show how the Apocalypse of John reflects the current usage of Apocalyptic literature in his time.

421 Cf. I Thess. 4:16; I Cor. 15:52; and _II Esdr._ 6.20, 25.

422 Plummer, _Pulp. Com._, Rev., p. 398; also compare with ch. 14:7, where these terms are apparently used as the sum of creation.

423 Cf. Alford, _Gr. Test._, vol. 4, Rev., p. 638.

424 Cf. Hos. 8:1; Hab. 1:8; and _Apoc. of Bar._ 77.19‐22.

425 Cf. ch. 20:1‐2; also see arts. “Abyss”, and “Pit”, Hastings’ _Dict. of Bib._; and _Bk of Enoch_, 21:10; and 18:11.

426 Some find in this name a reference to Apollo, the pagan deity, and point out that the locust was one of the symbols of his cult, certainly a curious coincidence, but apparently not anything more than a coincidence. See _New Cent. Bib._, Rev., p. 208.

427 “The balance of authority seems in favor of retaining τεσσάρων ‘four,’ although the Revisers omit it. The altar of incense had four horns projecting at the corners.” Plummer, _Pulp. Com._, Rev., p. 265.

428 Light is thrown upon these perplexing figures by a passage in the _Apocalypse of Ezra_ quoted by Bousset: “And a voice was heard: let these four kings be loosed which are bound beside the great river Euphrates, which shall destroy a third part of mankind. And they were loosed, and there was a great commotion.” Also in the _Bk of Enoch_ (56:5), “The angels gather themselves together, and turn eastward to the Parthians and Medes, and stir up their kings,” as the four angels do here. John’s conception is thus seen to be a reflection of existing apocalyptic material. See _New Cent. Bib._, Rev., p. 208.

429 See _Bible Com._, Rev., p. 617.

430 “The master thought of the whole Revelation.” Moulton, _Mod. Read. Bib._, Rev., Intr. p. xxvi. “The realization of the kingdom of God ... is the end in the light of which God’s purpose in Christ is to be read.” Orr, art. “Kingdom of God”. Hastings’ _Dict. of Bib._

431 Scott, _New Cent. Bib._, Rev., p. 226; also cf. _II Macc._, 2.1‐8; and _Apoc. Bar._, 6.7‐10.

432 “The episodes are interposed to give us an insight into the inner aspects of the life of the church in the midst of persecution and distress.” Ballentine, _Mod. Am. Bib._, Rev., p. 275.

433 Cf. Plummer and Alford.

434 _New Cent. Bib._, Rev., p. 216.

435 Some, as Milligan, take this angel for Christ himself; but “throughout the book angels are everywhere distinct from the divine persons”, (Alford, _Gr. Test._, vol. iv, p. 649)—a general rule that is never deviated from and should not be forgotten. “In no passage of the book is our Lord represented under the form of an angel”, (Plummer, _Pulp. Com._, Rev., p. 231).

436 “The Jews were accustomed to call thunder the seven voices, and to regard it as the voice of the Lord.” Plummer, _Pulp. Com._, Rev., p. 274; also cf. Ps. 29:3f; 77:18; and 104:7.

437 Humphries, accepting the modern composite view, says, “The eating of the little book recounted in ch x. 10 suggests that borrowing from a previous source is to be looked for in what immediately follows.” _St John and Other New Test. Teachers_, p. 96.

438 See commentaries of Westcott, Reynolds, and others on the Gospel of John.

439 See Thayer’s _Lex. New Test. Greek_ for the distinction between the use of ναὸς and ἱερὸν; also art. “Temple”, Hastings’ _Dict. of Bib._, at the beginning. The word ἱερὸν, it will be noticed, is never used in the Apocalypse.

440 Plummer thinks that the heavenly temple is indicated, because “nowhere else in the book do Jerusalem and the temple signify the earthly places”,—a view that deserves weighty consideration.

441 “The outer court of the temple was the addition of Herod.... The Gentiles might come there, though they might not pass into what was especially the temple, and which was sacred to Israelites only. And so it represents here all those outer‐court worshippers, those mixed multitudes which are found associated with God’s true people everywhere—of them, but not truly belonging to them.” _Pulp. Com._, Rev., pp. 300‐01.

442 Stuart, _Com. on Apoc._, p. 590; and Lange, _Com. on Rev._, p. 223, who somewhat differently regards this as a picture of “the inner and outer church”, a thought that may perhaps be included; also see Plummer, _Pulp. Com._, Rev., p. 288, who says, “The temple is here used figuratively of the faithful portion of the church of Christ ... placed in antithesis to the outer court, the faithless portion of the visible church, which is given over to the Gentiles—the type of all that is worldly.” Scott, _Par. Ver. of Rev._, p. 33 says, “The inner shrine alone of the house of God is truly his, and abides forever”; and Ballentine, _Mod. Am. Bib._, following Bp. Carpenter, says, “As Jerusalem and Babylon ... so here the Temple and the court of the Temple are symbols. The gospel has elevated the history and places of the past into a grand allegory. It has breathed into their dead names the life of an ever‐present symbolism.”

443 See Mommsen’s _Prov. of Rom. Emp._, vol. ii, pp. 214‐17, note.

444 On the return of the Jews to Palestine, expected by many as a fulfilment of prophecy, see the very satisfactory remarks of Davidson, art. “Eschatology”, Hastings’ _Dict. of Bib._, vol. i, pp. 737‐8.

445 Plummer, _Pulp. Com._, Rev., p. 289; Faussett, J. F. & B., _Com. on Rev._, p. 613; Wordsworth, _The Apoc._, lect. viii; and others.

446 Cf. ch. 1:12f, where the seven candlesticks are the seven churches.

447 See Plummer, _Pulp. Com._, Rev., p. 289f, who is remarkably clear on this passage.

448 “The two martyrs represent the martyr church as sharing the royal priesthood of the Messiah, and as endowed with the gifts of prophecy and miracle‐working like the prophets of old,” Briggs, _Mess. of Apost._, p. 318.

449 _Pulp. Com._, Rev., p. 291; _Bib. Com._, Rev., p. 639; Vincent, _Word Stud. in New Test._, 1 c.; also Alford, _Gr. Test._, vol. iv, p. 661.

450 Scott, _New Cent. Bib._, Rev., p. 234.

451 Plummer, _Pulp. Com._, Rev., p. 310.

452 In a footnote of the Revised Douay Version, however, the interpretation there given is, “The church of God. It may also, by allusion, be applied to our blessed Lady”—an interpretation to which no objection can properly be made.

453 “This threefold description (i. e. ‘the Old Serpent, he that is called the Devil, and Satan’) gathers up the primitive, the prophetic, and the New Testament conception of the supreme Power of Evil.” _New Cent. Bib._, Rev., p. 230.

454 See Thayer’s _Gr. Lex. of New Test._

455 See Farrar, _Early Days of Christianity_, p. 527; and Stuart, _Com. on Apoc._, pp. 627‐8.

456 Faussett, J. F. & B. _Com. on Rev._, p. 619; and Maurice, _The Apoc._, p. 181.

457 Plummer, _Pulp. Com._, Rev., p. 312; Wordsworth, _Lect. on Apoc._, p. 200, “St John now reverts to an earlier period.”

458 Lee says, “Verses ten and eleven commemorate by anticipation the victory of believers.” _Bib. Com._, Rev., p. 662; Plummer, favoring a similar view, suggests that, “The song of the heavenly voices may be intended to end with the word ‘Christ’ (v. 10), and the following passages may be the words of the writer of the Apocalypse, and may refer to the earthly martyrs.” _Pulp. Com._, Rev., p. 312.

459 Bleek, _Lect. on Apoc._, p. 268; Stuart, _Com. on Apoc._, p. 623.

460 Plummer, _Pulp. Com._, Rev., p. 312.

461 Charles, art. “Bk of Secrets of Enoch”, Hastings’ _Dict. of Bib._ “The underlying conception here probably is that the Dragon and his angels attempted to storm the highest heaven, and in the end were cast out of heaven altogether.” _New Cent. Bib._, Rev., p. 230.

462 Sayce, _Hibbert Lect’s._, (1887), p. 102.

463 Gunkel, _Schopfung und Chaos_, 1895.

464 Porter, art. “Rev., Book of”, Hastings’ _Dict. of Bib._

465 “To read the ideas of Rev. xii into the scattered Babylonian allusions, in order to get the Marduk myth, is too fragmentary to be relied upon as a basis for such a theory;” Moffatt, _The Expositor_, Mar., ’09, art. “Wellhausen and Others on the Apoc.” For a statement of Gunkel’s tradition‐historical view see art. “Rev.” in Hastings’ _Dict. of Bib._; also art. “Apoc. and Recent Criticism”, Barton, _Am. Journ. of Theol._, Oct. ’98. Delitzsch in his first lecture on _Babel and the Bible_ (1902) regards all references to the Dragon in Scriptures as echoes of Babylonian mythology. Davidson in art. “Angel”, Hastings’ _Dict. of Bib._, regards such passages containing accounts of conflicts between God and other powerful beings as “reminiscences of Cosmic or Creation myths.”

466 Moffatt supports the reading, “I stood” (A. V.), and in this view he is supported by Ramsay.

467 See _Apoc. of Baruch_, 29.4 and _II Esdr._ 6.49.

468 Scott, _New Cent. Bib._, Rev., p. 221.

469 Düsterdieck, Plummer, Faussett, and many others. Milligan is especially clear in his exposition of this passage, _Internat. Com._, vol. iv, p. 105.

470 Plummer, _Pulp. Com._, Rev., p. 331.

471 Plummer, _Pulp. Com._, Rev., pp. 331‐2.

472 Scott makes the sea out of which the first Beast emerges to be “the Mediterranean, from beyond which the empire of Rome rose before the eyes of the Jews”; and the earth to be the domain of “the Roman empire, from which came the priests of Caesar‐worship—a priesthood native born”, which constituted the second Beast. (_New Cent. Bib._, Rev., pp. 235 and 239). Plummer says, “The sea is the type of instability, confusion, and commotion, frequently signifying the ungovernable nations of the world in opposition to the church of God.... The other beast pertains to the earth, thus dividing the whole world between them.” (_Pulp. Com._, Rev., pp. 330 and 334).

473 Cf. _Pulp. Com._, Rev., pp. 341‐43; Faussett, J. F. & B. _Com. on Rev._, pp. 621; and Vaughan, _Lect. on Rev._, p. 342; also Bp. of Ripon’s “Excur. on Rev.”, _Pulp. Com._, Rev., pp. 582‐85.

474 The identity of the Second Beast with the False Prophet of chs. 16:13, and 19:20, can scarcely be doubted when both contexts are considered, though some historical interpreters have identified the False Prophet with Mohammed, the false prophet of Islam, apparently without any special reason except that Mohammed is the most noted of all the false prophets of history, whereas the False Prophet in Revelation is the representative of all false religions in all time, an admirable symbol.

475 We should not forget the great lesson of history here emphasized, that the natural religions of men are always intertwined with the civil power in heathen lands; and, also, how often in the past, even in Christian nations, the professed faith in Christ has been inwrought to its great undoing with the authority of the nation.

476 Salmond, _Hist. Intr. to New Test._, p. 245; Bousset, _Bib. Encyc._, art. “Apoc”.; also Scott, _New Cent. Bib._, Rev., p. 239.

477 The first is Alford’s view, _Gr. Test._, vol. iv, pp. 675‐79; the second is Moulton’s _Mod. Read. Bib._, Rev., pp. 207‐09.

478 For a further discussion of the symbolism of the Second Beast see notes on ch 17.

479 Plummer, _Pulp. Com._, Rev., p. 336.

480 “Philo reproached Jewish apostates for allowing themselves to be branded with the signs of idols” (_New Cent. Bib._, Rev., p. 191), an allusion evidently to the same practice as that referred to here in Revelation, and showing that the language used is something more than merely a figure of speech.

481 “In apocalyptic writings the interpretation, if added, is only a less obscure form of the enigma, and not a solution of it”. Schürer, _Hist. Jewish Peop._, part II, vol. iii, p. 47.

482 “It is difficult to understand why all this mystery should be about the name of a dead emperor who was no favorite with Jew or Roman, or why the name should be written in Hebrew for the Christians of Asia, or how so prominent a name should so soon be forgotten, especially in view of the expectation of his return, which obtained so long.” (Dean, _Book of Revelation_, p. 151.).

483 See Salmon, _Hist. Intr. to New Test._, p. 23Of.; also Milligan, _Expos. Bib._, Rev., p. 235; and Plummer, _Pulp. Com._, Rev., p. 337. Farrar’s interpretation (following Reuss, Hitzig, and others) is _Neron Kesar_, using Hebrew letters in the spelling and omitting most of the vowels, as follows (see _Early Days of Christianity_, p. 540), viz:—

N=50 R=200 O=6 N=50

N(E)RON=306 K=100 S=60 R=200

K(E)S(A)R=360

This interpretation is the one now generally accepted by the advanced school of commentators in the present day. On the other hand if the last letter of the name (N) be dropped we have the value of 616, which is the alternate reading in some manuscripts. Moulton, however, says the number contains “probably a temporary allusion of which the point is now lost” that gave a clue to the general significance, viz. “world‐religion and superstition in contradistinction to world‐force.” (_Mod. Read. Bib._, Rev., p. 209). “The non‐identification of Nero with the 666 by any early writer is significant.” (Cowan, art. “Nero”, Hastings’ _Dict. of Bib._). “Surely not ‘Nero Kaisar,’ but ‘Ashhur‐Ramman’!” Cheyne, _Fresh Voyages on Unfrequented Waters_, p. 171—1914).

484 Porter, art. “Rev., Bk. of,” Hastings’ _Dict. of Bib._

485 Following the Hebrew custom of offering the first fruits to God, the term is probably used in this figure as the symbol of that which is given to God, though it may possibly refer to those who share in the first resurrection.

486 “Παρθένοι ‘virgins,’ is a word equally applicable to men or women,” Plummer, _Pulp. Com., Rev._, p. 347; also Swete regards the word “virgins” as a metaphor for purity, as most interpreters; cf. Thayer’s _Gr. Lex. of New Test._, for the secondary use of the term. It is evident that the phrase “These are they that were not defiled with women”—or “among women”—may properly be interpreted as applying to men who were not so defiled, though it here apparently represents a class, whether men or women, who are declared to be free from impurity, a phrase that in such a book as the Apocalypse is more likely to refer to that which is spiritual than to that which is physical. Alford, however, (_Gr. Test._, vol. iv, p. 685), and Moffatt, also, (_Exp. Gr. Test._, vol. v, p. 436), both interpret literally as “virgins.”

487 “The writer is controverting a fear that at the advent of the Messiah those who survived on earth would have some advantage over those who had already died.... John, however, does not share the current pessimistic belief that death was preferable to life ... but affirms that if death came in the line of religious duty it involved no deprivation.” Moffatt, _Exp. Gr. Test._, Rev., pp. 439‐40.

488 “In Jewish Apocalyptic writings ever since Daniel, a Son of Man had been spoken of who would come to judge the world in the clouds of heaven,” (Pfleiderer, _Hibbert Lect._ (1885), p. 34. An early messianic interpretation was given to the term, apparently because of its fitness, though in Daniel’s vision “the son of man,” a figure in human form, is understood by most late interpreters to be used as a symbol of Israel, whose higher qualities are set in contrast with the four beasts, and its messianic use is believed to have arisen later, though, perhaps, soon after that period. For an instructive discussion of this familiar title, “the Son of Man”, so difficult to adequately interpret, see Charles’ edition of the _Bk. of Enoch_, app’x B; also art. “Son of Man” in Hastings’ _Dict. of Bib._; and Sanday’s art. “Jesus Christ” in the same; together with art. “Son of Man” in Hastings’ _Dict. of Chr. and Gosp._

489 “_Another angel_; i. e. in addition to those already mentioned, and not implying that he who sat on the cloud was an angel”, Plummer, _Pulp. Com._, Rev., p. 350.

490 For the first view see Plummer, _Pulp. Com._, Rev., p. 350; Alford, _Gr. Test._, vol. iv, p. 691f; and Swete, _Apoc. of St. John_, p. 187. For the second view see Scott, _New Cent. Bib._, Rev., p. 250; and Moffatt, _Exp. Gr. Test._, Rev., pp. 441‐42.

491 Cf. _Bk. of Enoch_, 100.3.

492 Moulton’s _Mod. Read. Bib._, Rev., p. 210.

493 See Intr. to Johan. B’ks., _Temple Bib._

494 Plummer, _Pulp. Com._, Rev., p. 3.

495 “The whole of God’s wrath in final judgment is not exhausted by these vials, but only the whole of his wrath in sending plagues on the earth previous to the judgment.” Alford, _Gr. Test._, vol. iv, p. 693.

496 Moulton, _Mod. Read. Bib._, Rev., p. 198. Lange suggests that “the crystal sea may appear as though illuminated and reddened by the fiery glare of the Anger Vials.” (_Com. on Rev._, p. 290); Alford thinks the fire in the sea is significant of judgment, (_Gr. Test._, vol iv, p. 693); and Swete says, “The red glow of the sea spoke of the fire through which the martyrs had passed, and yet more of the wrath about to fall on the world which had condemned them.” (_Apoc. of St John_, p. 191).

497 So Düsterdieck, Faussett, Plummer, Alford, and others; for the Greek preposition ἐπὶ with the accusative, see Thayer’s _Gr. Lex. of New Test._ Swete, however, regarding the sea to be of glass, interprets “on the sea itself, which forms the solid pavement of the final approach to the throne,” (_Apoc. of St John_, p. 192), a view which scarcely accords with our idea of a sea.

498 Scott, _New Cent. Bib._, Rev., pp. 253‐4. Also see Westcott and Hort in _App’x to Gr. Test._, “Notes on Select Readings,” p. 139, who favor the Revisers’ view (λίθον); and Swete, _Apoc. of St. John_, p. 195, who supports the former reading (λίνον).

499 Scott, _New Cent. Bib._, Rev., p. 254; Plummer says, “The reason of the employment of the term ‘vial,’ or ‘bowl,’ is most likely to be found in the expression ‘cup of God’s anger,’ in ch. 14.10.” _Pulp. Com._, Rev., p. 392.

500 The term “the angel of the waters” reflects the apocalyptic style of thought, for it is not unusual in apocalyptic writings to assign a presiding spirit to natural phenomena. Cf. _Bk. of Enoch_ (ed. Charles), 60.16‐21; also Intr. to same, p. 34. In the Apocalypse of John, just as in other writings of the same class, we find that “angels are associated with cosmic or elemental forces as fire and water which they direct.” Davidson, art. “Angel,” Hastings’ _Dict. of Bib._ Also cf. chs. 7:1; 9:11; and 14:18; in connection with 16:5.

501 “A figure possibly drawn from the action of Cyrus in diverting the waters of the river when he took the city of Babylon.” _Bib. Com._, Rev., p. 721.

502 Düsterdieck, Meyer’s _Com. on Rev._, p. 419; also Alford, _Gr. Test._, vol. iv, p. 700. For a different view see Milligan, _Internat. Com._, Rev., p. 122; and Plummer, _Pulp. Com._, p. 395.

503 “All is over”. Moffatt, _New Trans. of New Test._

504 See _Ascension of Isaiah_, ch. 7, where the firmament is the abode of evil spirits; also cf. Eph. 2:2, in which Satan is called “the prince of the power of the air,” apparently reflecting the thought of the time, which regarded the air as the abiding place of evil spirits.

505 “Every Apocalyptic writer painted the final catastrophe after the model of the catastrophes of his day, only on a vaster scale and with deepened shadows.” Harnack, art. “Rev.,” _Encyc. Brit._; also see _Assumption of Moses_, 10.8.

506 _Twentieth Cent. New Test. in Modern English_, ch. 15.1; the Am. R. V. reads, “In them is finished the wrath of God”.

507 Frogs which were unclean to the Hebrews become here a fitting type of unclean spirits.

508 See art. “Har‐Magedon,” Hastings’ _Dict. of Bib._

509 Plummer, _Pulp. Com._, Rev., p. 396. “The final world‐combat.” Moulton, _Mod. Read. Bib._, Rev., p. 212. See note on ch. 19:11‐21, where this same event is again referred to.

510 See division made by Purvis in art. “Rev.”, Davis’ _Dict. of Bib._; also the analysis given in the introductory part of _Twent. Cent. New Test._, vol. iii, Rev., “Table of Contents.”

511 “The comparison of Rome to Babylon underlies much of Jewish apocalyptic literature.” Chase, art. “Babylon, in New Test.”, Hastings’ _Dict. of Bib._

512 Plummer gives a different idea of Babylon, interpreting it as “The degenerate portion of the church of God ... all the faithless of God’s church in all time”, an interpretation that is not accepted by most commentators. _Pulp. Com._, Rev., p. 413.

513 See App’x A, Division V; also “Excur. on Rev.” by Bp. of Ripon, _Pulp. Com._, Rev., p. 582.

514 “This practice was customary with harlots” (Juv., “Sat.”, vi. 123; Seneca, “Controv.”, 1, 2). _Pulp. Com._, Rev., p. 415.

515 “The City of the World, the ideal concentration of all this world’s splendor and wealth and might.... The Evil‐World‐Metropolis.” Scott, _Paragraph. Ver. of Rev._, pp. 1‐2. For a convincing presentation of this view, see Lee, _Bib. Com._, Rev., pp. 734‐45. “The Anti‐ Church”,—i. e. the world in antithesis to the church, Seiss, _Lect. on Apoc._, vol. iii, p. 112. “By Babylon the whole ungodly, anti‐ christianized world is intended ... an ideal city, embracing all of anti‐christianity.” Lange, _Com. on Rev._, pp. 278‐303. “Under this one name (Babylon) ... the whole adverse force is concentrated.” Moulton, _Mod. Read. Bib._, Rev., p. 212. In this view of the interpretation which is adopted in the present volume, the Harlot is the anti‐christian world, the perpetual Babylon.

516 For other views see _Pulp. Com._, J. F. & B., _Com. on Rev._, and _Internat. Com. in loco_.

517 As with Milligan and others.

518 This description of the Woman as “the great Harlot that sitteth upon many waters” is evidently taken from the Prophecy of Jeremiah (Jer. 51:13), where the many waters refer to the many canals of Babylon. Here the phrase is used figuratively, referring to the “many peoples” (v. 15) that are subject to Babylon in the Apocalypse, and affords a good example of the Apocalyptic use of Old Testament symbols in a sense that is somewhat different from their original meaning.

519 Plummer, _Pulp. Com._, Rev., p. 417; Faussett, J. F. & B., _Com. on Rev._, p. 630; and many others. This is the common view with the symbolist interpreters. It should be remembered that the identification of the particular kings or kingdoms that were first in mind in this symbolism,—for there probably were such,—is not important; the special thought is that of _all kingdoms in all time_.

520 “The absence of the article before ὃγδοος ‘eighth,’ shows that this is not the eighth in a successive series, in which the kings already mentioned form the first seven.” Plummer, _Pulp. Com._, Rev., p. 417.

521 “The Beast is the sum total of what has been described under the form of five kings, then one king, and then one king again.” Plummer, _Pulp. Com._, Rev., p. 416f. “This eighth is the Beast himself in actual embodiment. He is ἐκ τῶν ἑπτᾶ—not ‘one of the seven’, but the successor and result of the seven, following and springing out of them.” Alford, _Gr. Test._, vol. iv. p. 711. Also, see Milligan, _Internat. Com._, Rev., pp. 127‐8. To regard the Beast that is “an eighth,” and, of the seven, as a reference to Nero is an anomalous interpretation that is without parallel in the book, and cannot, therefore, be sustained.

522 “_One hour_ denotes ‘a short time’ (i. e. a time that is relatively short in the measure of eternity). The Bible in this way constantly describes the period of the world’s existence, especially that period which intervenes between the time of the writer and the judgment‐day (cf. Rom. 16:20; I Cor. 7:29; and Rev. 6:11; 12:12; 22:20, etc.).” Plummer, _Pulp. Com._, Rev., p. 417.

523 Plummer, _Pulp. Com._, Rev., p. 417.

524 See art. “Rev.”, Hastings’ _Dict. of Bib._ vol. iv. pp. 257‐8.

525 Cf. Plummer, _Pulp. Com._, Rev., p. 333.

526 Moulton, _Mod. Read. Bib._, Rev., p. 212.

527 “Rome never has been, and from its very position never could be a great commercial city.” Alford, _Gr. Test._, vol. iv, p. 718. By the universal nature of the figures employed it is evident to most readers, that “the whole passage points not to any single city, at any one single period, but to the World‐City throughout all time.” Lee, _Bib. Com._, Rev., p. 770.

528 Plummer, _Pulp. Com._, Rev., p. 432.

529 See Chase, art. “Peter (Simon)”, Hastings’ _Dict. of Bib._

530 It is to be regretted that the Hebrew word “Hallelujah” is not used in our Revised Version of the Old Testament as it is used in the New, instead of the translation “Praise ye Jehovah,” especially as it occurs in the Book of Psalms where its use is so fitting. It is now a well‐known English word, and is entitled to a place in our Scriptures, like the Hebrew word “Jehovah” which is recognized by all.

531 “It has been supposed by some that we have in this incident (which is repeated in ch. 22.8) a protest against the incipient worship of angels which was creeping into the church.” Scott, _New Cent. Bib._, Rev., p. 275.

532 “The book is filled with echoes of prophecy—mystic words through which break memories of the past—that only attain their full significance through the more perfect teachings of Christ.” Moulton, _Mod. Read. Bib._

533 “The testimony of Jesus is the sum of the revelation made by him, the holding of which is so often in this book the sign‐manual of the saints.... That deposit of truth rather than deny which Christians were prepared to die.... The testimony of Jesus thus becomes in turn the burden of his servants’ testimony.” Scott, _New Cent. Bib._, Rev., p. 275f.

534 Davidson, Hastings’ _Dict. of Bib._, art. “Eschatology.”

535 “The Word” as a name for Jesus here introduced, though it occurs but once in the book, is used elsewhere in the New Testament only by John (Jn. 1:1 and 1:14; I Jn. 1:1), and seems to point to the Johannine authorship of the Apocalypse. The Jews in the time of Christ used the Greek term λόγος “The Word”, as a name for a class of phantasmal beings whom they regarded as existing between God and man, and through whom God was supposed to speak; for to their thought, God was so exalted and transcendent that he could not speak directly to men. But John uses “The Word” as a personal name for Jesus who is both God and man, and through whom God has indeed spoken, thus bringing God near to men and revealing his truth and love. John took their own term and gave it a new application and a real meaning, and thereby furnished a new thought of Christ as the revealer of God. Cf. Thayer’s _Gr. Lex. of New Test._; and Burton and Mathews’ _Life of Christ_, pp. 17‐18.

536 “John takes us to the unseen and heavenly side of things, and we see the hosts of God marshalling themselves in defence of His weak and persecuted people, God Himself standing within the shadow, ‘Keeping watch above His own’.” Humphries, _St. John and Other Teachers_, p. 105.

537 “The word of Messiah’s mouth is the sole weapon of his victory.” Moffatt, _Exp. Gr. Test._, Rev., p. 468.

538 _Bib. Com._, p. 607.

539 For a strong confirmation of this opinion see Stevens, _New Test. Theol._, p. 555; also, supporting the same view, R. D. Wilson in unpublished _Princeton Classroom Lectures_.

540 The fact of the resurrection is constantly emphasized in the New Testament, but it is entirely unnecessary for us to inquire into the manner of the resurrection for that is nowhere revealed. It is quite enough for us to know that there will be a resurrection, and that the new body will be a spiritual body.

541 “Those who reject the idea of a physical resurrection are obliged therefore to think of a resurrection from hades to heaven, taking place at the close of the martyr age, and introducing those who are thus specially honored into a state of heavenly blessedness, which continues till the close of human history.” Brown, art. “Millennium”, Hastings’ _Dict. of Bib._, referring to Briggs’ view in _Mess. of Apost._, p. 357.

542 For the use of μετᾶ with the genitive, see Thayer’s _Greek‐English Lex. of New Test._

543 “If the twelve hundred and sixty days symbolize the duration of the triumph of heathenism, the thousand years as clearly symbolize the duration of the triumph of Christianity”, Swete, _Apoc. of St. John_, p. 263.

544 A. A. Hodge in unpublished _Classroom Lectures_.

545 For a more complete statement of the premillennial view see Faussett, J. F. & B. _Com. on Rev._; Seiss, _Lect. on Apoc._; and Alford’s _Gr. Test._, _in loco_.

546 _De Civ. Dei_, xx, 7‐9. For the prevalent symbolist view see Milligan, _Expos. Bib._, and _Internat. Com._; Plummer, _Pulp. Com._; and Lee, _Bib. Com._ Against this view it is ably contended that “the interpretation of a symbolic resurrection (as that of Israel in Ezekiel), or of a spiritual resurrection (as in regeneration), is rendered untenable by the explicit reference to the martyrs (cf. ch. 6.9‐11, and 19.9).” Brown art. “Millennium,” Hastings’ _Dict. of Bib._

547 A careful study of this view, even when presented by so eminent a commentator as Plummer, will convince most readers that it fails to properly satisfy the statements of the text.

548 See Düsterdieck, Meyer’s _Com. on Rev._, pp. 463‐4; and Brown art. “Millennium”, Hastings’ _Dict. of Bib._; also, most late authorities.

549 Purves, art. “Rev.”, Davis’ _Dict. of Bib._

550 Salmond, art. “Eschatol. of New Test.”, Hastings’ _Dict. of Bib._

551 Cf. _II Esdr._ 7.28‐32; and _Bk. of Enoch_, 91‐104; also the _Slavonic Enoch_, “in which occurs the first mention of the millennium”, (Charles).

552 “The Talmud has no fixed doctrine on this point, but the view most frequently expressed there is that the messianic kingdom will last for a thousand years: e. g. ‘In six days God created the world, on the seventh he rested. But the day of God is equal to a thousand years (Ps. 90:4). Hence the world will last for six thousand years of toil and labor; then will come a thousand years of Sabbath rest for the people of God in the kingdom of the Messiah.’ This idea must have already been very common in the first century before Christ.” Harnack, art. “Millennium”, _Encyc. Britan._

553 Fairbairn _On Prophecy_, p. 45Of.; also Gloag’s _Intr. to Johan. Writings_, ch. on “Millennium”; Stuart, _Com. on Apoc._, pp. 702‐03; and many other authorities.

554 “That the world’s history will terminate in the culmination of evil, becomes from the time of Daniel a permanent factor in Jewish Apocalyptic.” Charles, _Eschatology_, p. 121.

555 “Jewish tradition makes use of these names to indicate those nations which are expected to war against Jerusalem in the last days and to be overthrown by the Messiah.” Plummer, _Pulp. Com._, p. 473. “In later Apocalyptic literature these are conventional symbols for the world hostile to Israel, or to the people of God.” _New Cent. Bib._, Rev., p. 284.

556 “The whole delineation is symbolic, and embodies spiritual truths under material emblems.” Plumptre, _Pulp. Com._, Ezek., vol. ii, p. 306. “The Invasion of Gog, a discourse of Ezekiel which stands by itself, is not to be interpreted as a specific prediction of an historical event, nor on the other hand as merely a parable; but under the typical names of Gog, Meshech, and Tubal,—suggestive of the dimly known confines of the earth—are suggested hostile forces however distinct, which after the many days of a future however prolonged, may be massed in opposition to a purified people only to fall in the holy soil by a destruction from on high, and to trouble Israel with no more than a notable burying.” Moulton, _Mod. Read. Bib._, Ezek., Intr., p. xiii. Also cf. Plumptre, _Pulp. Com._, Ezek., chs. 38‐39; and Fairbairn, _Ezek. and Book of his Prophecy_.

557 See Bleek, _Lect. on Apoc._, p. 339: also Alford, _Gr. Test._, vol. iv, Rev., p. 732, who is very clear and convincing as to the literal nature of both resurrections; and Stuart, _Com. on Apoc._, pp. 704‐10, with Excur. vi in same volume.

558 See Salmond, art. “Eschatology of New Test.”; Hastings’ _Dict. of Bib._; and Bernard, art. “Resurrection” in same work.

559 Scott, _New Cent. Bib._, Rev., p. 282. In fact this view, in some form, finds a place with many modern interpreters who do not accept the usual symbolic interpretation of the book. Alford with his accustomed vigor has well said, “If in such a passage the first resurrection may be understood to mean _spiritual_ rising with Christ, while the second means _literal_ rising from the grave, then there is an end to all significance in language, and Scripture is wiped out as a definite testimony to anything.” _Gr. Test._, vol. iv. p. 732.

560 “No part of the doctrine of the New Testament has been so inadequately developed by the church as that pertaining to Eschatology.” A. A. Hodge in unpublished _Classroom Lectures_.

561 “There is a stern simplicity about the whole description, and just enough pictorial detail is given to make the passage morally suggestive.” Moffatt, _Exp. Gr. Test._, Rev., p. 477. For Apocalyptic conceptions of the judgment, see _Bk. of Enoch_, 51.1f.; 91.15f.; _II Esdr._ 7.32f.; and _Test. of XII Patriarchs_, Judah 25, Benjamin 10.

562 See Düsterdieck, Meyer’s _Com. on Rev._, p. 165; also Scott, _New Cent. Bib._, Rev., p. 151, who says, “This idea of a book kept in heaven plays a great part in Jewish Apocalyptic literature, in which it is developed to include the deeds as well as the names of God’s people in the heavenly record.” The passage before us, however, evidently keeps the two separate, for the book of life is distinguished from the books of record, and is mentioned seven times in the Revelation, indicating that it held an important place in the Apocalyptist’s thought.

563 The time of the End is God’s secret, but the fact of the End is clearly revealed as the point toward which all history tends.

564 Alford places ch. 21:1‐22:5 subsequent to the millennium and the final judgment, _Gr. Test._, vol. iv, p. 736; and Faussett, who also holds the premillennial view, aptly says, “Now is the church: in the millennium will be the kingdom; and after that the new world wherein God shall be all in all”. J. F. & B. _Com. on Rev._, p. 640.

565 “The biblical doctrine of salvation reaches its climax in the conception of the redemption of the universe.” Brown, art. “Salvation,” Hastings’ _Dict. of Bib._ “The fact that the heavens and the earth here spoken of are new, does not imply that they are now first brought into being. They may be the old heavens and the old earth; but they have a new aspect and a new character adapted to a new end.” Milligan, _Expos. Bib._, Rev., p. 362; also _Internat. Com._, Rev., p. 151.

566 “The description of the heavenly city is probably the most magnificent passage in all Apocalyptic literature.... It is an ideal pictorially described, a symbolic picture of the better day seen in prophetic vision, and cherished with persistent hope and trust.” Stevens, _New Test. Theol._, p. 562. “The Revelator used a redeemed city to symbolize heaven—the Kingdom fully come.” Strong, _Challenge of the City_, p. 199. That heaven as an actual city is, of course, only a dream of the baldest realism.

567 Moulton, _Mod. Read. Bib._, Rev., p. 215.

568 “The plural ‘peoples’ seems to point to the catholic nature of the New Jerusalem, which embraces many nations (cf. v. 24).” Plummer, _Pulp. Com._, Rev., p. 510.

569 The idea of a New Jerusalem coming down from heaven is a familiar one in Jewish Apocalypses. Cf. _Bk. of Enoch_, 90.28, and 29, note by Charles; also _II Esdr._ 7.26; and _Apoc. of Bar._ 32.2.

570 As Milligan, _Expos. Bib._, Rev., p. 368; Scott, however, says, “Though described as a city, it is really the figure of a people, and the ‘condition localized’ in which they dwell.” _New Cent. Bib._, Rev., p. 287.

571 “_He that overcometh shall inherit these things_ (v. 6), i. e. the promises just enumerated. These words show the reason for the words of ver. 6; and may be called the text on which the Apocalypse is based; for though the words themselves do not often recur, yet the spirit of them is constantly appearing.” Plummer, _Pulp. Com._, Rev., p. 511.

572 See Reynolds, art. “John the Apost.,” Hastings’ _Dict. of Bib._, who says, “The speaker is now, probably for the first time in the book, God himself;” also see Swete, _Apoc. of St. John_, p. 275.

573 Verses 11‐21 describe the _exterior_, and verses 22‐27 describe the _interior_ of the city, while verse 22f.‐ch. 22:5 further describe the _life_ of the city.

574 “These stones are not arranged in the same order as in the breastplate of the highpriest. Instead of this St. John has most ingeniously disposed them according to the various shades of the same color ... showing a technical knowledge and a minute acquaintance with the nicest shades of color of precious stones only possessed by persons with a practical knowledge of their nature.” King’s _Nat. Hist. of Prec. Stones_, quoted in _Bib. Com._, Rev., p. 832.

575 “12,000 furlongs or stadia amounting to 1378 English miles”. Dean, _Book of Rev._, p. 185.

576 For the first view see Alford, _Gr. Test._, vol. iv, p. 741, for the second view Milligan, _Internat. Com._, Rev., p. 154.

577 “A cube was symbolical of perfection to a Jew as a circle is to ourselves.” Moffatt, _Expos. Gr. Test._, Rev., p. 483.

578 See Smith’s _Dict. of Bib._, art. “Babylon”; and Swete, _Apoc. of St. John_, p. 285.

579 “Life in each case is ζωή, the vital principle which man shares with God. not Βίος, the life which he shares with his fellowmen.” Plummer, _Pulp. Com._, Rev., p. 52.

580 “In the old Paradise there was but one such tree, in the new one there are many.” _New Cent. Bib._, Rev., p. 297. For a similar idea, not of twelve crops of fruit but of twelve trees with divers fruits for Israel, see _II Esdr._ 2.18.

581 “By oriental usage, no condemned or criminal person was allowed to look on the king’s face” (Esth. 7:8). Moffatt, _Exp. Gr. Test._, Rev., p. 488.

582 “The whole meaning and value of the New Jerusalem lies in the presence of God with men which it guarantees.” Moffatt, _Exp. Gr. Test._, Rev., p. 480.

583 Düsterdieck, Meyer’s _Com. on Rev._, p. 490; and Plummer, _Pulp. Com._, Rev., p. 546. “The Revelation is begun (ch. 1.17‐20) and ended (ch. 22.16) by Christ himself; but the main portion is conducted by means of his angel.” _Pulp. Com._, Rev., p. 2.

584 “In the seventh verse, with the affirmation _Behold, I come quickly_, the narration passes into the words of Christ himself, just as in ver. 12 and ch. xi. 3.” Plummer, _Pulp. Com._, Rev., p. 546.

585 “The present era, which is ‘a day of salvation’, is so nearly at an end that there is hardly room for change.... The principle which underlies the whole verse (v. 11) applies only to the moment before the Judgment breaks, the point when the Bridegroom comes and the door is shut, when choice is sealed and opportunity ends,” Scott, _New Cent. Bib._, Rev., p. 300f.

586 “All history from the redemptive point of view is summed up in the three sentences, He is coming, He has come, He will come again.” Ottley, art. “Incarnation.” Hastings’ _Dict. of Bib._

587 “When Christ claims this title for himself, it is plainly announced that the revelation of God in Christ, in what he was and what he did, is the key to the issues of human life. Christianity is final.” Ross, art. “First and Last.” Hastings’ _Dict. of Chr. and Gosp._ “The first title is symbolical; the second is borrowed from the Old Testament; the third is philosophical. The sense is, ‘I am He from whom all Being has proceeded, and to whom it will return;—the primal Cause and final Aim of all history;—Who have created the world, and Who will perfect it.’ ” Lee, _Bib. Com._ Rev., p. 840. Also cf. the view of Bacon, art. “Alpha and Omega,” Hastings’ _Dict. of Chr. and Gosp._

588 “The Apocalypse thus closes, as it began (ch. 1.5‐6), with a note of ringing emphasis upon the eternal significance of Christ in the divine plan and purpose.” Moffatt, _Exp. Gr. Test._, Rev., p. 491.

589 Alford says, “The speech passes into the words of Christ reported by the angel.” (_Gr. Test._, vol. iv, p. 746). Scott however, may be right in his comment on verse sixteen (_New Cent. Bib._, Rev., p. 302), when he says, “The figure which has been behind the angel from the beginning of the visions (ch. 1.13‐17) ... now steps forth, as it were, to authenticate the angel’s testimony.” Swete says, “Now at length Christ speaks in his human personal name” (_Apoc. of St. John_, p. 305). Plummer’s comment is made with apparent reserve, “The words are spoken as by Christ himself” (_Pulp. Com._, Rev., p. 547), though elsewhere he says more definitely, “The Revelation is begun and ended by Christ himself” (_Pulp. Com._, Rev., p. 2).

590 Plummer, _Pulp. Com._, Rev., p. 547.

591 Plummer says, “These words are best understood as uttered by the writer.” _Pulp. Com._, Rev., p. 547; in Swete’s opinion “It is the answer of the church to the voice of John in verse twelve.” _Apoc. of St. John._, p. 306; Milligan suggests that the first clause is the answer of the church moved by the Spirit, the second is the words of John, and the latter half is Christ himself speaking—“an interchange of thought and feeling between Jesus and his church” _Internat. Com._, Rev., pp. 160‐161. There is, however, nothing in the context that implies a change of speaker.

592 “This is the fulfilment of the duty laid upon St. John in ch. 1.1, not an announcement of our Lord himself”, Plummer, _Pulp. Com._, Rev., p. 548. Swete, however, regards these as the words of Jesus himself, _Apoc. of St. John_, p. 307.

593 “It becomes a serious evil when the magnificent confidence and certainty of St John as to the speedy accomplishment of all these things is distorted into a declaration of the immediate coming of the Lord and the end of the world. Time was not an element in his anticipation. He was gazing upon the eternal, in which time has no existence.” Ramsay, _Letters to Seven Ch’s_, p. 113.

594 _New Cent. Bib._, Rev., p. 304.

595 For a list of authorities on Apocalyptic see note under heading of “The Form,” in the Introduction to this volume. At this point the author feels constrained to say that the account of Apocalyptic Literature here given reflects so largely the opinions of others that it must be regarded, like much else in the book, as an effort to present concisely and in his own way the best that has been said upon the subject by many others who are more qualified to speak.

596 Bacon, _Intr. to New Test._, p. 232.

597 “It has been too readily assumed that these books are wholly without ‘evidences of the Divine Spirit leading on to Christ.’ ” Fairweather, art. “Development of Doctr. in Apoc. Period.,” Hastings’ _Dict. of Bib._, vol. 5.

598 Jülicher, _Intr. to New Test._, p. 52.

599 “The fundamental idea is the moral one ... the basis of the religious is ethical.” See art. “Eschatol.” by Davidson. Hastings’ _Dict. of Bib._

600 “If we could grasp the underlying faiths that have clothed themselves in these strange forms, faith in the kingship of God, and the sure triumph of good over evil, and the heavenly blessedness of those who hold to God’s side amid whatever shame and abuse and in the face of death; if through the peculiar imagery and obscure symbolism of the books we could feel the power of the unseen world and gain a fresh sense of its reality, then this use, call it literary, or call it devotional, would be the best use to which the books could be put, and even most in accordance with the highest mood and real purpose of their writers.” Porter, _Mess. of Apoc. Writers_, Pref., p. xiii.

601 “In this weird world of fantasy, peopled by a rich Oriental imagination with spectral shapes and uncouth figures, where angels flit, eagles and altars speak, and monsters rise from sea and land—in a world of this kind many Asiatic Christians of that age evidently were at home, and there the prophet’s message had to find them.” Moffatt, _Exp. Gr. Test._, Rev., Intr., p. 301.

602 See art. “Development of Doctrine in the Apocryphal Period,” Hastings’ _Dict. of Bib._, vol. 5; also art. “Zoroasterism” by Moulton, Hastings’ _Dict. of Bib._

603 Zenos, art. “Apoc. Lit.,” Hastings’ _Dict. of Christ and the Gospels_.

604 “The _deus ex machina_, an abnormal and effectual interposition of God, is an essential feature of an apocalypse.” Humphries, _St John and Other Teachers_, p. 92.