The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 46

The question now is, whether there is any word which corresponds with these conditions, and which would naturally be referred to by John in this manner. The exposition thus far has led us to suppose that the Papacy in some form is referred to; and the inquiry now is, whether there is any word which is so certain and determinate as to make it probable that John meant to designate that. The word Λατεινος—Lateinos, the Latin [Man]—actually has all the conditions supposed in the interpretation of this passage. From this word the number specified—666—is made out as follows:—

Λ Α Τ Ε Ι Ν Ο Σ

30 1 300 5 10 50 70 200 = 666

In support of the opinion that this is the word intended to be referred to, the following suggestions may be made: (a) It is a Greek word. (b) It expresses the exact number, and corresponds in this respect with the language used by John. (c) It was early suggested as the probable meaning, and by those who lived near the time of John; who were intimately acquainted with the Greek language; and who may be supposed to have been familiar with this mode of writing. Thus it was suggested by Irenæus, who says, “It seems to me very probable; for this is a name of the last of Daniel’s four kingdoms; they being Latins that now reign.” It is true that he also mentions two other words as those which may be meant—ευανθας, a word which had been suggested by others, but concerning which he makes no remarks, and which, of course, must have been destitute of any probability in his view; and Τειταν, which he thinks has the clearest claims for admission—though he speaks of the word Lateinos as having a claim of probability. (b) This word would properly denote the Roman power, or the then Latin power, and would refer to that dominion as a Latin dominion—as it properly was; and if it be supposed that it was intended to refer to that, and, at the same time, that there should be some degree of obscurity about it, this would be more likely to be selected than the word Roman, which was better known; and (c) there was a special propriety in this, on the supposition that it was intended to refer to the Papal Latin power. The most appropriate appellation, if it was designed to refer to Rome as a civil power, would undoubtedly have been the word Roman; but if it was intended to refer to the ecclesiastical power, or to the Papacy, this is the very word to express the idea. In earlier times the more common appellation was Roman. This continued until the separation of the Eastern and Western empires, when the Eastern was called Greek, and the Western the Latin; or when the Eastern empire assumed the name of Roman, and affixed to the Western kingdoms one and all that were connected with Rome the appellation of Latin. This appellation, originally applied to the language only, was adopted by the Western kingdoms, and came to be that by which they were best designated. It was the Latin world, the Latin kingdom, the Latin church, the Latin patriarch, the Latin clergy, the Latin councils. To use Dr. More’s words, “They Latinize everything: mass, prayers, hymns, litanies, canons, decretals, bulls, are conceived in Latin. The Papal councils speak in Latin, women themselves pray in Latin. The Scriptures are read in no other language under the Papacy than Latin. In short, all things are Latin.” With what propriety, then, might John, under the influence of inspiration, speak, in this enigmatical manner, of the new power that was symbolized by the beast as Latin.

The only objection to this solution that has been suggested is, that the orthography of the Greek word is Λατινος—Latinos, and not Λατεινος—Lateinos, giving the number 661, and not 666; and Bellarmine asserts that this is the uniform method of spelling in Greek authors. All that is necessary in reply to this is to copy the following remark from Professor Stuart, vol. ii. p. 456: “As to the form of the Greek word Λατεινος [Lateinos], viz., that ει is employed for the Latin long [ī], it is a sufficient vindication of it to cite Σαβεῖνος, Φαυστεῖνος, Παυλεῖνος, Αντωνεῖνος, Ατεῖλιος, Μετεῖλιος, Παπεῖριος, Ουεῖβιος, &c. Or we may refer to the custom of the more ancient Latin, as in Plautus, of writing i by ei; e.g., solitei, Diveis, captivei, preimus, Lateina, &c.” See this point examined further, in Elliott, iii. 210‒213.

As a matter of historical interest, it may be observed that the solution of the difficulty has been sought in numerous other words, and the friends of the Papacy and the enemies of the Bible have endeavoured to show that such terms are so numerous that there can be no certainty in the application. Thus Calmet (Dict. art. “Antichrist”), after enumerating many of these terms, says: “The number 666 is found in names the most sacred, the most opposite to Antichrist. The wisest and best way is to be silent.”

We have seen that, besides the name Lateinos, two other words had been referred to in the time of Irenæus. Some of the words in which the mysterious number has been since supposed to be found are the following:—

It will be admitted that many of these, and others that might be named, are fanciful, and perhaps had their origin in a determination, on the one hand, to find Rome referred to somehow, or in a determination, on the other hand, equally strong, not to find this; but still it is remarkable how many of the most obvious solutions refer to Rome and the Papacy. But the mind need not be distracted, nor need doubt be thrown over the subject, by the number of the solutions proposed. They show the restless character of the human mind, and the ingenuity of men; but this should not be allowed to bring into doubt a solution that is simple and natural, and that meets all the circumstances of the case. Such a solution, I believe, is found in the word Λατεινος—Lateinos, as illustrated above; and as that, if correct, settles the case, it is unnecessary to pursue the matter further. Those who are disposed to do so, however, may find ample illustration in Calmet, Dict. art. “Antichrist;” Elliott, Horæ Apoca. iii. 207‒221; Prof. Stuart, Com. vol. ii. Excursus iv.; Bibliotheca Sacra, i. 84‒86; Robert Fleming on the Rise and Fall of the Papacy, 28, seq.; De Wette, Exegetisches Handbuch, N.T., iii. 140‒142; Vitringa, Com. 625‒637, Excursus iv.; Nov. Tes. Edi. Koppianæ, vol. x. b, pp. 235‒265; and the Commentaries generally.

CHAPTER XIV. ANALYSIS OF THE CHAPTER.

In the previous chapters (xii. xiii.) there is a description of the woes and sorrows which, for a long period, would come upon the church, and which would threaten to destroy it. It was proper that this gloomy picture should be relieved, and accordingly this chapter, having much of the aspect of an episode, is thrown in to comfort the hearts of those who should see those troublous times. There were bright scenes beyond, and it was important to direct the eye to them, that the hearts of the sad might be consoled. This chapter, therefore, contains a succession of symbolical representations designed to show the ultimate result of all these things—“to hold out the symbols of ultimate and certain victory” (Professor Stuart). Those symbols are the following:—

(1) The vision of the hundred and forty-four thousand on Mount Zion, as emblematical of the final triumph of the , ver. 1‒5. They have the Father’s name in their foreheads (ver. 1); they sing a song of victory (ver. 2, 3); they are found without fault before God—representatives, in this respect, of all that will be saved, ver. 4, 5.

(2) The vision of the final triumph of the gospel, ver. 6, 7. An angel is seen flying in the midst of heaven, having the everlasting gospel to preach to all that dwell upon the earth, and announcing that the end is near—a representation designed to show that the gospel will be thus preached among all nations; and when that is done, the time will draw on when the affairs of the world will be wound up.

(3) The fall of Babylon, the mighty Antichristian power, ver. 8. An angel is seen going forth announcing the glad tidings that this mighty power is overthrown, and that, therefore, its oppressions are come to an end. This, to the church in trouble and persecution, is one of the most comforting of all the assurances that God makes in regard to the future.

(4) The certain and final destruction of all the upholders of that Antichristian power, ver. 9‒12. Another angel is seen making proclamation that all the supporters and abettors of this formidable power would drink of the wine of the wrath of God; that they would be tormented with fire and brimstone; and that the smoke of their torment would ascend up for ever and ever.

(5) The blessedness of all those who die in the Lord; who, amidst the persecutions and trials that were to come upon the church, would be found faithful unto death, ver. 13. They would rest from their labours; the works of mercy which they had done on the earth would follow them to the future world, securing rich and eternal blessings there.

(6) The final overthrow of all the enemies of the church, ver. 14‒20. This is the grand completion; to this all things are tending; this will be certainly accomplished in due time. This is represented under various emblems: (a) The Son of man appears seated on a cloud, having on his head a golden crown, and in his hand a sharp sickle—emblem of gathering in the great harvest of the earth, and of his own glorious reign in heaven, ver. 14. (b) An angel is seen coming out of the temple, announcing that the time had come, and calling on the great Reaper to thrust in his sickle, for the harvest of the world was ripe, ver. 15. (c) He that has the sickle thrusts in his sickle to reap the great harvest, ver. 16. (d) Another angel is seen representing the final judgment of God on the wicked, ver. 17‒20. He also has a sharp sickle; he is commanded by an angel that has power over fire to thrust in his sickle into the earth; he goes forth and gathers the clusters of the vine of the earth, and casts them into the great wine-press of the wrath of God.

This whole chapter, therefore, is designed to relieve the gloom of the former representations. The action of the grand moving panorama is stayed that the mind may not be overwhelmed with gloomy thoughts, but that it may be cheered with the of the final triumph of truth and . The chapter, viewed in this light, is introduced with great artistic skill, as well as great beauty of poetic illustration; and, in its place, it is adapted to set forth this great truth, that, to the righteous, and to the church at large, in the darkest times, and with the most threatening prospect of calamity and sorrow, there is the certainty of final victory, and that this should be allowed to cheer and sustain the soul.

CHAPTER XIV.

A ND I looked, and, lo, a 425Lamb stood on the mount Zion, and with him 426an hundred forty and four thousand, 427having his Father’s name written in their foreheads.

1. And I looked. My attention was drawn to a new vision. The eye was turned away from the beast and his image to the heavenly world—the Mount Zion above. ¶ And, lo, a Lamb. See Notes on ch. v. 6. ¶ Stood on the mount Zion. That is, in heaven. See Notes on He. xii. 22. Zion, literally the southern hill in the city of Jerusalem, was a name also given to the whole city; and, as that was the seat of the divine worship on earth, it became an emblem of heaven—the dwelling-place of God. The scene of the vision here is laid in heaven, for it is a vision of the ultimate triumph of the , designed to sustain the church in view of the trials that had already come upon it, and of those which were yet to come. ¶ And with him an hundred forty and four thousand. These are evidently the same persons that were seen in the vision recorded in ch. vii. 3‒8, and the representation is made for the same purpose—to sustain the church in trial, with the certainty of its future glory. See Notes on ch. vii. 4. ¶ Having his Father’s name written in their foreheads. Showing that they were his. See Notes on ch. vii. 3; xiii. 16. In ch. vii. 3, it is merely said that they were “sealed in their foreheads;” the passage here shows how they were sealed. They had the name of God so stamped or marked on their foreheads as to show that they belonged to him. Comp. Notes on ch. vii. 3‒8.

2 And I heard a voice from heaven, as 428the voice of many waters, and as the voice of a great thunder: and I heard the voice of 429harpers harping with their harps:

2. And I heard a voice from heaven. Showing that the scene is laid in heaven, but that John in the vision was on the earth. ¶ As the voice of many waters. As the sound of the ocean, or of a mighty cataract. That is, it was so loud that it could be heard from heaven to earth. No comparison could express this more sublimely than to say that it was like the roar of the ocean. ¶ As the voice of a great thunder. As the loud sound of thunder. ¶ And I heard the voice of harpers. In heaven: the song of accompanied with strains of sweet instrumental music. For a description of the harp, see Notes on Is. v. 12. ¶ Harping with their harps. Playing on their harps. This image gives new beauty to the description. Though the sound was loud and swelling, so loud that it could be heard on the earth, yet it was not mere shouting, or merely a tumultuous cry. “It was like the sweetness of symphonious harps.” The music of heaven, though elevated and joyous, is sweet and harmonious; and perhaps one of the best representations of heaven on earth, is the effect produced on the soul by strains of sweet and solemn music.

3 And they sung as it were 430a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but 431the hundred and forty and four thousand, which were from the earth.

3. And they sung as it were a new song. See Notes on ch. v. 9. It was proper to call this “new,” because it was on a new occasion, or pertained to a new object. The song here was in celebration of the complete of the church, and was the song to be sung in view of its final triumph over all its foes. Comp. Notes on ch. vii. 9, 10. ¶ Before the throne. The throne of God in heaven. See Notes on ch. iv. 2. ¶ And before the four beasts. See Notes on ch. iv. 6‒8. ¶ And the elders. See Notes on ch. iv. 4. ¶ And no man could learn that song, &c. None could understand it but the . That is, none who had not been could enter fully into the feelings and sympathies of those who were. A great truth is taught here. To appreciate fully the songs of Zion; to understand the language of praise; to enter into the spirit of the truths which pertain to ; one must himself have been by the blood of Christ. He must have known what it is to be a sinner under the condemnation of a holy law; he must have known what it is to be in danger of eternal death; he must have experienced the joys of pardon, or he can never understand, in its true import, the language used by the . And this is only saying what we are familiar with in other things. He who is saved from peril; he who is rescued from long captivity; he who is pardoned at the foot of the scaffold; he who is recovered from dangerous illness; he who presses to his bosom a beloved child just rescued from a watery grave, will have an appreciation of the language of joy and triumph which he can never understand who has not been placed in such circumstances: but of all the joy ever experienced in the universe, so far as we can see, that must be the most sublime and transporting, which will be experienced when the shall stand on Mount Zion above, and shall realize that they are saved.

4 These are they which were not defiled with women; for they are 432virgins. These are they 433which follow the Lamb whithersoever he goeth. These were 434 from among men, being 435the first-fruits unto God and to the Lamb.

4. These are they. In this verse, and in the following verse, the writer states the leading characteristics of those who are saved. The general idea is, that they are chaste; that they are the followers of the Lamb; that they are from among men; and that they are without guile. ¶ Which were not defiled with women. Who were chaste. The word defiled here determines the meaning of the passage, as denoting that they were not guilty of illicit intercourse with women. It is unnecessary to show that this is a virtue everywhere required in the Bible, and everywhere stated as among the characteristics of the . On no point are there more frequent exhortations in the Scriptures than on this; on no point is there more solicitude manifested that the professed friends of the Saviour should be without blame. Comp. Notes on Ac. xv. 20; Ro. i. 24‒32; 1 Co. vi. 18; He. xiii. 4. See also 1 Co. v. 1; vi. 13; Ga. v. 19; Ep. v. 3; Col. iii. 5; 1 Th. iv. 3. This passage cannot be adduced in favour of celibacy, whether among the clergy or laity, or in favour of monastic principles in any form; for the thing that is specified is, that they were not “defiled with women,” and a lawful connection of the sexes, such as marriage, is not defilement. See Notes on He. xiii. 4. The word here rendered defiled—ἐμολύνθησαν, from μολύνω—is a word that cannot be applied to the marriage relation. It means properly to soil, to stain, to defile. 1 Co. viii. 7: “Their conscience being weak, is defiled.” Re. iii. 4: “Which have not defiled their garments.” The word does not elsewhere occur in the New Testament, except in the passage before us, and it will be seen at once that it cannot be applied to that which is lawful and proper, and consequently that it cannot be construed as an expression against marriage and in favour of celibacy. It is a word that is properly expressive of illicit intercourse—of impurity and unchastity of life—and the statement is, that they who are saved are not impure and unchaste. ¶ For they are virgins—παρθένοι. This is the masculine form, but this form is found in the later Greek and in the Christian fathers. See Suidas and Suicer, Thes. The meaning of the word, when found in the feminine form, is well understood. It denotes a virgin, a maiden, and it is used to denote that which is chaste and pure: virgin modesty; virgin gold; virgin soil; virgin blush; virgin shame. The word in the masculine form must have a similar meaning as applied to men, and may denote (a) those who are unmarried; (b) those who are chaste and pure in general. The word is applied by Suidas to Abel and Melchizedek. “The sense,” says De Wette, in loco, “cannot be that all these 144,000 had lived an unmarried life; for how could the apostle Peter, and others who were married, have been excluded? But the reference must be to those who held themselves from all impurity—unkeuschheit und hurerei—which, in the view of the apostles, was closely connected with idolatry.” Comp. Bleek, Beitr. i. 185. Professor Stuart supposes that the main reference here is to those who had kept themselves from idolatry, and who were thus pure. It seems to me, however, that the most obvious meaning is the correct one, that it refers to the as chaste, and thus brings into view one of the prominent things in which Christians are distinguished from the devotees of nearly every other form of religion, and, indeed, exclusively from the world at large. This passage, also, cannot be adduced in favour of the monastic system, because, (a) whatever may be said anywhere of the purity of virgins, there is no such commendation of it as to imply that the married life is impure; (b) it cannot be supposed that God meant in any way to reflect on the married life as in itself impure or dishonourable; (c) the language does not demand such an interpretation; and (d) the facts in regard to the monastic life have shown that it has had very little pretensions to a claim of virgin purity. ¶ These are they which follow the Lamb. This is another characteristic of those who are —that they are followers of the Lamb of God. That is, they are his disciples; they imitate his example; they obey his instructions; they yield to his laws; they receive him as their counsellor and their guide. See Notes on Jn. x. 3, 27. ¶ Whithersoever he goeth. As sheep follow the shepherd. Comp. Ps. xxiii. 1, 2. It is one characteristic of true Christians that they follow the Saviour wherever he leads them. Be it into trouble, into danger, into difficult duty; be it in Christian or lands; be it in pleasant paths, or in roads rough and difficult, they commit themselves wholly to his guidance, and submit themselves wholly to his will. ¶ These were from among men. This is another characteristic of those who are seen on Mount Zion. They are there because they are , and they have the character of the . They are not there in virtue of rank or blood (Jn. i. 13); not on the ground of their own works (Tit. iii. 5); but because they are unto God by the blood of his Son. See Notes on ch. v. 9, 10. None will be there of whom it cannot be said that they are “;” none will be absent who have been truly from sin. ¶ Being the first-fruits unto God. On the meaning of the word first-fruits, see Notes on 1 Co. xv. 20. The meaning here would seem to be, that the hundred and forty-four thousand were not to be regarded as the whole of the number that was saved, but that they were representatives of the . They had the same characteristics which all the must have; they were a pledge that all the would be there. Professor Stuart supposes that the sense is, that they were, as it were, “an offering peculiarly acceptable to God.” The former explanation, however, meets all the circumstances of the case, and is more in accordance with the usual meaning of the word. ¶ And to the Lamb. They stood there as by him, thus honouring him as their Redeemer, and showing forth his glory.

5 And in their mouth 436was found no guile: for they are 437without fault before the throne of God.

5. And in their mouth was found no guile. No deceit, fraud, hypocrisy. They were sincerely and truly what they professed to be—the children of God. This is the last characteristic which is given of them as , and it is not necessary to say that this is always represented as one of the characteristics of the true children of God. See Notes on Jn. i. 47. ¶ For they are without fault before the throne of God. The word here rendered without fault—ἄμωμοι—means, properly, spotless, without blemish, 1 Pe. i. 19. See Notes on Col. i. 22. This cannot be construed as meaning that they were by nature pure and holy, but only that they were pure as they stood before the throne of God in heaven—“having washed their robes, and made them pure in the blood of the Lamb.” See Notes on ch. vii. 14. It will be certainly true that all who stand there will be, in fact, pure, for nothing impure or unholy shall enter there, ch. xxi. 27.

The design of this portion of the chapter was evidently to comfort those to whom the book was addressed, and, in the same way, to comfort all the children of God in times of persecution and trial. Those living in the time of John were suffering persecution, and, in the previous chapters, he had described more fearful trials yet to come on the church. In these trials, therefore, present and prospective, there was a propriety in fixing the thoughts on the final triumph of the —that glorious state in heaven where all persecution shall cease, and where all the ransomed of the Lord shall stand before his throne. What could be better fitted than this view to sustain the souls of the persecuted and the sorrowful? And how often since in the history of the church—in the dark times of religious declension and of persecution—has there been occasion to seek consolation in this bright view of heaven? How often in the life of each believer, when sorrows come upon him like a flood, and earthly consolation is gone, is there occasion to look to that blessed world where all the shall stand before God; where all tears shall be wiped away from every face; and where there shall be the that the last pang has been endured, and that the soul is to be happy for ever?

6 And I saw another angel fly in the midst of heaven, having 438the everlasting gospel to preach unto them that dwell on the earth, and to 439every nation, and kindred, and tongue, and people,

6. And I saw another angel. This must, of course, mean a different one from some one mentioned before; but no such angel is referred to in the previous chapters, unless we go back to ch. xii. 7. It is not necessary, however, to suppose that John refers to a particular angel immediately preceding this. In the course of these visions he had seen many angels; and now, accustomed to these visions, he says that he saw “another” one employed in a remarkable embassy, whose message was fitted to cheer the hearts of the desponding, and to support the souls of the persecuted and the sad—for his appearing was the pledge that the gospel would be ultimately preached to all that dwell upon the earth. The design of this vision is, therefore, substantially the same as the former—to cheer the heart, and to sustain the courage and the faith of the church, in the persecutions and trials which were yet to come, by the that the gospel would be ultimately triumphant. ¶ Fly in the midst of heaven. In the air; so as to appear to be moving along the face of the sky. The scene cannot be in heaven, as the gospel is not to be preached there; but the word must denote heaven as it appears to us—the sky. Professor Stuart renders it correctly “mid-air.” He is represented as flying, to denote the rapidity with which the gospel would spread through the world in that future period referred to. Comp. Notes on Is. vi. 2. ¶ Having the everlasting gospel. The gospel is here called everlasting or eternal, (a) because its great truths have always existed, or it is conformed to eternal truth; (b) because it will for ever remain unchanged—not being liable to fluctuation like the opinions held by men; (c) because its effects will be everlasting—in the of the soul and the joys of heaven. In all the glorious eternity before the , they will be but developing the effects of that gospel on their own hearts, and enjoying the results of it in the . ¶ To preach unto them that dwell on the earth. To all men—as is immediately specified. Comp. Mat. xxviii. 19; Mar. xvi. 15. ¶ And to every nation, and kindred, &c. To all classes and conditions of men; to all men, without any distinction or exception. See Notes on ch. vii. 9. The truth here taught is, that the gospel is to be preached to all men as on an equality, without any reference to their rank, their character, or their complexion; and it is implied also, that at the time referred to this will be done. When that time will be the writer does not intimate farther, than that it would be after the beast and his adherents had attempted to stay its progress; and for the fulfilment of this, therefore, we are to look to a period subsequent to the rise and fall of that great Antichristian power symbolized by the beast and his image. This is in entire accordance with the prediction in Daniel. See Notes on Da. vii. 19‒22.

7 Saying with a loud voice, Fear God, and give glory to him; for the 440hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.