The Revelation of St. John the Divine · Chapter I. Analysis of the Chapter · Part 47

7. Saying with a loud voice. As if all the nations were summoned to hear. ¶ Fear God. That is, reverence, honour, obey God. Render homage not to the beast, to his image, or to any idol, but to the only true God. This is the substance of the gospel—its end and design—to turn men from all forms of idol worship and superstition, to the worship of the only true God. ¶ And give glory to him. To give glory to him is to acknowledge him as the only true God; to set up his pure worship in the heart; and to praise him as the great Ruler of heaven and earth. ¶ For the hour of his judgment is come. His judgment on the beast and on those who worship him. The imagery here is substantially the same as in Da. vii. 9, 10, 14, 26, 27; and there can be no doubt that there is reference to the same subject. See Notes on those verses. The main idea is, that when God shall be about to cause his gospel to spread through the world, there will be, as it were, a solemn judgment on that Antichristian power which had so long resisted his truth and persecuted his , and that on the fall of that power his own kingdom will be set up on the earth; that is, in the language of Daniel, “the kingdom, and the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the of the Most High.” ¶ And worship him that made heaven, and earth, &c. The true God, the Creator of all things. As already remarked, this is the ultimate design of the gospel, and, when this is accomplished, the great end for which it was revealed will be reached.

The design of this portion of the chapter (ver. 6, 7), also, was to comfort those to whom the book was addressed, and in the same way to comfort the church in all the persecution and opposition which the truth would encounter. The ground of consolation then was, that a time was predicted when the “everlasting gospel” would be made to fly speedily through the earth, and when it would be announced that a final judgment had come upon the Antichristian power which had prevented its being before diffused over the face of the world. The same ground of encouragement and consolation exists now, and the more so as we see the day approaching; and in all times of despondency we should allow our hearts to be cheered as we see that great Antichristian power waning, and as we see evidence that the way is thus preparing for the rapid and universal diffusion of the pure gospel of Christ.

8 And there followed another angel, saying, 441Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

8. And there followed another angel. That is, in the vision. It is not necessary to suppose that this would, in the fulfilment, succeed the other in time. The chapter is made up of a number of representations, all designed to illustrate the same general thing, and to produce the same general effect on the mind—that the gospel would be finally triumphant, and that, therefore, the hearts of the troubled and the afflicted should be comforted. The representation in this verse, bearing on this point, is, that Babylon, the great enemy, would fall to rise no more. ¶ Babylon. This is the first time that the word Babylon occurs in this book, though it is repeatedly mentioned afterwards, ch. xvi. 19; xvii. 5; xviii. 2, 10, 21. In reference to the literal Babylon, the word is used, in the New Testament, in Mat. i. 11‒13; Ac. vii. 43; 1 Pe. v. 13. See Intro. to 1 Peter, § 2. Babylon was a well-known city on the Euphrates (for a full description of which see Notes on Isaiah, analysis of ch. xiii., xiv.), and was, in the days of its pride and glory, the head of the world. In reference to the meaning of the word in this place, it may be remarked, (1) That the general characteristics of Babylon were, that it was proud, haughty, insolent, oppressive. It was chiefly known and remembered by the Hebrew people as a power that had invaded the Holy Land; that had reduced its capital and temple to ruins; that had destroyed the independence of their country, subjecting it to the condition of a province, and that had carried away the inhabitants into a long and painful captivity. It became, therefore, the emblem of all that was haughty and oppressive, and especially of all that persecuted the church of God. (2) The word must be used here to denote some power that resembled the ancient and literal Babylon in these characteristics. The literal Babylon was no more; but the name might be properly used to denote a similar power. We are to seek, therefore, in the application of this, for some power that had the same general characteristics which the literal Babylon had. (3) In inquiring, then, what is referred to here by the word Babylon, we may remark, (a) that it could not be the literal Babylon on the Euphrates, for the whole representation here is of something future, and the literal Babylon had long since disappeared, never, according to the prophecies, to be rebuilt. See Notes on Is. xiii. 20‒22. (b) All the circumstances require us to understand this of Rome, at some period of its history: for Rome, like Babylon, was the seat of empire, and the head of the world; Rome was characterized by many of the same attributes as Babylon, being arrogant, proud, oppressive; Rome, like Babylon, was distinguished for its conquests, and for the fact that it made all other nations subject to its control; Rome had been, like Babylon, a desolating power, having destroyed the capital of the Holy Land, and burnt its beautiful temple, and reduced the country to a province. Rome, like Babylon of old, was the most formidable power with which the church had to contend. Yet (c) it is not, I suppose, Rome considered as Pagan that is here meant, but Rome considered as the prolongation of the ancient power in the Papal form. Alike in this book and in Daniel, Rome, Pagan and Papal, is regarded as one power, standing in direct opposition to the gospel of Christ, resisting its progress in the world, and preventing its final prevalence. See Notes on Da. vii. When that falls, the last enemy of the church will be destroyed, and the final triumph of the true religion will be speedy and complete. See Da. vii. 26, 27. (d) So it was understood among the early Christians. Mr. Gibbon, speaking of the expectations of the early Christians about the end of the world, and the glory of the literal reign of the Messiah, says, “Whilst the happiness and glory of a temporal reign were promised to the disciples of Christ, the most dreadful calamities were denounced against an unbelieving world. The edification of the New Jerusalem was to advance by equal steps with the destruction of the mystic Babylon; and as long as the emperors who reigned before Constantine persisted in the profession of idolatry, the epithet of Babylon was applied to the city and to the empire of Rome,” vol. i. p. 263. ¶ Is fallen. That is, an event appeared in vision as if a mighty city fell to rise no more. ¶ Is fallen. This is repeated to give emphasis to the declaration, and to express the joyousness of that event. ¶ That great city. Babylon in its glory was the largest city of the world. Rome, in its turn, also became the largest; and the expression used here denotes that the power here referred to would be properly represented by cities of their magnitude. ¶ Because she made all nations drink of the wine. This language is probably taken from Je. li. 7: “Babylon hath been a golden cup in the Lord’s hand, that made all the earth drunken: the nations have drunk of the wine, therefore the nations are mad.” Babylon here, in accordance with the usual custom of the sacred writers when speaking of cities (see Notes on Is. i. 8), is represented as a female—here a female of abandoned character, holding in her hand a cup of wine to attract her lovers; that is, she allures and intoxicates them. This is a beautiful image to denote the influence of a great and corrupt city, and especially a city corrupt in its religion and devoted to idolatry and superstition, and may well be applied either to Babylon or Rome, literal or mystical. ¶ Of the wrath. There seems an incongruity in the use of this word here, and Professor Stuart proposes to render it “the inflammatory wine of her fornication;” that is, inebriating wine—wine that excited the passions and that led to uncleanness. He supposes that the word here used—θυμός—means heat, inflammation, corresponding to the Hebrew חַמָּה. There are no instances, however, in the New Testament in which the word is used in this sense. The common and proper meaning is mind, soul, then mind agitated with passion or under the influence of desire—a violent commotion of mind, as wrath, anger, indignation (Rob. Lex.). The ground of the representation here seems to be that Jehovah is often described as giving to the nations in his wrath an intoxicating cup so that they should reel and stagger to their destruction. Comp. Je. xxv. 15; li. 7. The meaning here is, that the nations had drunk of that cup which brought on the wrath of God on account of her “fornication.” Babylon is represented as a harlot, with a cup of wine in her hand, and the effect of drinking that cup was to expose them to the wrath of God, hence called “the wine of the wrath of her fornication”—the alluring cup that was followed by wrath on account of her fornication. ¶ Of her fornication. Due to her fornication. The word “fornication” here is used to denote spiritual uncleanness; that is, and superstitious rites and observances. The term is often used in the Scriptures as applicable to idolatry and superstition. The general meaning here is, that Rome—Papal Rome—would employ all forms of voluptuous allurements to bring the nations to the worship of the beast and his image, and that the “wrath” of God would be poured out on account of these abominations. The design of this verse also is to impart consolation by the that this great enemy—this mighty, formidable, persecuting power—would be entirely overthrown. This is everywhere held up as the brightest hope of the church, for with this will fall its last great enemy, and the grand obstruction to the final triumph of the gospel on earth will be removed.

9 And the third angel followed them, saying with a loud voice, If442 any man worship the beast and his image, and receive his mark in his forehead, or in his hand,

9. And the third angel followed them. This was a new vision designed to represent the removal of all the obstructions to the final prevalence of the gospel. We are not necessarily to suppose that this event would succeed those mentioned before in the order of time, though this would be the natural construction. The design of this is to show that the worshippers of the beast and his image would be certainly and finally destroyed. ¶ Saying with a loud voice. Making a loud proclamation. Ver. 7. ¶ If any man worship the beast and his image. See Notes on ch. xiii. 4, 8, 12, 15. This declaration is universal, affirming of all who thus render idolatrous reverence to the power represented by the beast and his image that they should drink of the wine of the wrath of God. The general meaning is, that they were guilty of idolatry of a gross form; and wherever this existed they who were guilty of it would come under the denunciations in the Scriptures against idolaters. And why should not such denunciations fall on idolaters under the Papacy as well as on others? Is it not true that there is as real idolatry there as in the world? Is not the idolatry as gross and debasing? Is it not attended with as real corruption in the heart and the life? Is it not encompassed with as many things to inflame the passions, corrupt the morals, and alienate the soul from God? And is it not all the worse for being a perversion of Christianity, and practised under the forms of the religion of the Saviour? On what principle should idolatry be denounced and condemned anywhere if it is not in Papal Rome? Comp. Notes on 2 Th. ii. 4. ¶ And receive his mark in his forehead or in his hand. See Notes on ch. xiii. 16. The word “receive” here implies that there was, on their part, some degree of voluntariness: it was not a mark impressed by force, but a mark received. This is true in respect to all idolatry; and this lays the ground for condemnation. Whatever art is used to induce men to worship the beast and his image, it is still true that the worshippers are voluntary, and that, being voluntary, it is right that they should be treated as such. It is on this ground only that any idolaters, or any sinners of any kind, can be, in the proper sense of that term, punished.

10 The same shall 443drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented 444with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb:

10. The same shall drink of the wine of the wrath of God. See Notes on ver. 8. The “wine of the wrath of God” is the cup in the hand of the Lord, which, when drunk, makes them reel and fall. The image would seem to have been taken from the act of holding out a cup of poison to a condemned man that he might drink and die. See the sentiment here expressed illustrated in the Notes on Is. li. 17. ¶ Which is poured out without mixture. Without being diluted with water—that is, in its full strength. In other words, there would be no mitigation of the punishment. ¶ Into the cup of his indignation. The cup held in his hand, and given them to drink. This is expressive of his indignation, as it causes them to reel and fall. The sentiment here is substantially the same, though in another form, as that which is expressed in 2 Th. ii. 12. See Notes on that verse. ¶ And he shall be tormented. Shall be punished in a manner that would be well represented by being burned with fire and brimstone. On the meaning of this word see Notes on ch. ix. 5; xi. 10. Comp. also ch. xviii. 7, 10, 15; xx. 10; Mat. viii. 29; Mar. v. 7; Lu. viii. 28. The word commonly denotes severe torture. ¶ With fire and brimstone. As if with burning sulphur. See Notes on Lu. xvii. 28‒30. Comp. Ps. xi. 6; Job xviii. 15; Is. xxx. 33; Eze. xxxviii. 22. The imagery is taken from the destruction of Sodom and Gomorrah, Ge. xix. 24. The common representation of the punishment of the wicked is, that it will be in the manner here represented, Mat. v. 22; xiii. 42; xviii. 9; xxv. 41; Mar. ix. 44‒48; 2 Pe. iii. 7; Jude 7; Re. xx. 14. Comp. Notes on Mat. v. 22; Mar. ix. 44. ¶ In the presence of the holy angels. This may mean either (a) that the angels will be present at their condemnation (Mat. xxv. 31), or (b) that the punishment will be actually witnessed by the angels, as it is most probable it will be. Comp. Is. lxvi. 24; Lu. xvi. 23‒26. ¶ And in the presence of the Lamb. The Lamb of God—the final Judge. This also may mean either that the condemnation will occur in his presence, or that the punishment will be under his eye. Both of these things will be true in regard to him; and it will be no small aggravation of the punishment of the wicked, that it will occur in the very presence of their slighted and rejected Saviour.

11 And the 445smoke of their torment ascendeth up for ever and ever: and they 446have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.

11. And the smoke of their torment. The smoke proceeding from their place of torment. This language is probably derived from the account of the destruction of Sodom and Gomorrah, Ge. xix. 28: “And he [Abraham] looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo, the smoke of the country went up as the smoke of a furnace.” The destruction of these cities is regarded as an emblem of the destruction of the wicked, and the smoke that ascended from them as a representation of that which ascends from the place where the wicked suffer for ever. See Notes on Jude 7. ¶ Ascendeth up. Continually rises from that world of woe. ¶ For ever and ever. See Notes on Jude 7. This does not indeed affirm that their individual sufferings would be eternal, since it is only a declaration that “the smoke of their torment ascends;” but it is such language as would be used on the supposition that they would suffer for ever, and as can be explained only on that supposition. It implies that their torments continued, and were the cause of that ascending smoke; that is, that they were tormented while it ascended; and, as this is declared to be “for ever and ever,” it implies that the sufferings of the wicked will be eternal: and this is such language as would not, and could not have been used in a revelation from God, unless the punishment of the wicked is eternal. Comp. Notes on Mat. xxv. 46. ¶ And they have no rest day nor night. “Day and night” include all time; and hence the phrase is used to denote perpetuity—always. The meaning here is, that they never have any rest—any interval of pain. This is stated as a circumstance strongly expressive of the severity of their torment. Here, rest comes to the sufferer. The prisoner in his cell lies down on his bed, though hard, and sleeps; the overworked slave has also intervals of sleep; the eyes of the mourner are locked in repose, and for moments, if not hours, he forgets his sorrows; no pain that we endure on earth can be so certain and prolonged that nature will not, sooner or later, find the luxury of sleep, or will find rest in the grave. But it will be one of the bitterest ingredients in the cup of woe, in the world of despair, that this luxury will be denied for ever, and that they who enter that gloomy prison sleep no more, never know the respite of a moment, never even lose the consciousness of their heavy doom. Oh how different from the condition of sufferers here! And oh how sad and strange that any of our race will in sin, and go down to those unmitigated and unending sorrows! ¶ Who worship the beast and his image. See Notes on ch. xiii. 4, 15. ¶ And whosoever receiveth the mark of his name. See Notes on ch. xiii. 17. The meaning here is, that such worshippers will receive the punishment which other idolaters and sinners do. No exception will be made in favour of an idolater, though he worships idols under the forms of an abused Christianity; none will be made in favour of a sinner because he practised under the garb of religion.

12 Here is the patience of the : here are they that keep the commandments of God, and the faith of Jesus.

12. Here is the patience of the . See Notes on ch. xiii. 10. ¶ Here are they that keep the commandments of God. That is, in exercising such patience. Those who exercise that “patience” in these long-continued persecutions and trials, will show that they belong to those who keep the commandments of God, and are his true children. Or perhaps the meaning may be, “Here is a disclosure respecting the final destiny of these persecutors, which is adapted to comfort and sustain the in the trials which they will endure; an encouragement to constancy in obeying the commands of God, and in evincing the faith of the gospel.” ¶ And the faith of Jesus. To encourage faith in the Saviour. In these times of trial it will be shown who are the friends of the Saviour; and in the prospect of the certain overthrow of all the enemies of God and his cause, there is a ground of encouragement for continued attachment to him.

The design of this portion of the chapter (ver. 9‒12) is to encourage Christians in their trials by the , that this formidable Antichristian power would be overthrown, and that all the enemies of God would receive their just doom in the world of despair. Fearful as that doctrine is, and terrible as is the idea of the everlasting suffering of any of the creatures of God, yet the final overthrow of the wicked is necessary to the triumph of truth and , and there is consolation in the belief that religion will ultimately triumph. The desire for its triumph necessarily supposes that the wicked will be overthrown and punished; and indeed it is the aim of all governments, and of all administrations of law, that the wicked shall be overthrown, and that truth and justice shall prevail. What would be more consolatory in a human government than the idea that all the wicked would be arrested and punished as they deserve? For what else is government instituted? For what else do magistrates and police-officers discharge the functions of their office?

13 And I heard a voice from heaven, saying unto me, Write, Blessed are the dead which 447die in the Lord 448from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

13. And I heard a voice from heaven. A voice that seemed to speak from heaven. ¶ Saying unto me, Write. Make a record of this truth. We may suppose that John was engaged in making a record of what he saw in vision; he was now instructed to make a record of what he heard. This passage may be referred to as a proof that he wrote this book while in Patmos, or as the heavenly disclosures were made to him, and not afterwards from memory. ¶ Blessed are the dead. That is, the condition of those who die in the manner which is immediately specified, is to be regarded as a blessed or happy one. It is much to be able to say of the dead that they are “blessed.” There is much in death that is sad; we so much dread it by nature; it cuts us off from so much that is dear to us; it blasts so many hopes; and the grave is so cold and cheerless a resting-place, that we owe much to a system of religion which will enable us to say and to feel, that it is a blessed thing to die. Assuredly we should be grateful for any system of religion which will enable us thus to speak of those who are dead; which will enable us, with corresponding feeling, to look forward to our own departure from this world. ¶ Which die in the Lord. Not all the dead; for God never pronounces the condition of the wicked who die, blessed or happy. Religion guards this point, and confines the declaration to those who furnish evidence that they are prepared for heaven. The phrase “to die in the Lord” implies the following things:—(1) That they who thus die are the friends of the Lord Jesus. The language “to be in the Lord” is often used to denote true attachment to him, or close union with him. Comp. Jn. xv. 4‒7; Ro. xvi. 13, 22; 1 Co. iv. 17; vii. 39; Phi. i. 14; Col. iv. 7. The , then, is limited to those who are sincere Christians; for this the language properly implies, and we are authorized to apply it only as there is evidence of true religion. (2) To “die in the Lord” would seem also to imply that there should be, at the time, the evidence of his favour and friendship. This would apply (a) to those who die as martyrs, giving their lives as a testimony to the truth of religion, and as an evidence of their love for it; and (b) to those who have the comforting evidence of his presence and favour on the bed of death. ¶ From henceforth—ἀπάρτι. This word has given no little perplexity to expositors, and it has been variously rendered. Some have connected it with the word blessed—“Blessed henceforth are the dead who die in the Lord;” that is, they will be ever-onward blessed: some with the word die, referring to the time when the apostle was writing—“Blessed are they who, after this time, die in the Lord;” designing to comfort those who were exposed to death, and who would die as martyrs: some as referring to the times contemplated in these visions—“Blessed will they be who shall die in those future times.” Witsius understands this as meaning that, from the time of their death, they would be blessed, as if it had been said, immediately after their dissolution they would be blessed. Doddridge renders it, “Henceforth blessed are the dead.” The language is evidently not to be construed, as implying that they who had died in the faith before were not happy, but that in the times of trial and persecution that were to come, they were to be regarded as peculiarly blessed who should escape from these sorrows by a Christian death. Scenes of woe were indeed to occur, in which many believers would die. But their condition was not to be regarded as one of misfortune, but of blessedness and joy, for (a) they would die in an honourable cause; (b) they would emerge from a world of sorrow; and (c) they would rise to eternal life and peace. The design, therefore, of the verse is to impart consolation and support to those who would be exposed to a martyr’s death, and to those who, in times of persecution, would see their friends exposed to such a death. It may be added that the declaration here made is true still, and ever will be. It is a blessed thing to die in the Lord. ¶ Yea, saith the Spirit. The Holy Spirit; “the Spirit by whose inspiration and command I record this” (Doddridge). ¶ That they may rest from their labours. The word here rendered labour—κόπος—means properly wailing, grief, from κόπτω, to beat, and hence a beating of the breast as in grief. Then the word denotes toil, labour, effort, Jn. iv. 38; 1 Co. iii. 8; xv. 58; 2 Co. vi. 5; x. 15; xi. 23, 27. It is here used in the sense of wearisome toil in doing good, in promoting religion, in saving souls, in defending the truth. From such toils the in heaven will be released; for although there will be employment there, it will be without the sense of fatigue or weariness. And in view of such eternal rest from toil, we may well endure the labours and toils incident to the short period of the present life, for, however arduous or difficult, it will soon be ended. ¶ And their works do follow them. That is, the rewards or the consequences of their works will follow them to the eternal world, the word works here being used for the rewards or results of their works. In regard to this, considered as an encouragement to labour, and as a support in the trials of life, it may be remarked, (a) that all that the righteous do and suffer here will be appropriately recompensed there. (b) This is all that can follow a man to eternity. He can take with him none of his gold, his lands, his raiment; none of the honours of this life; none of the means of sensual gratification. All that will go with him will be his character, and the results of his conduct here, and, in this respect, eternity will be but a prolongation of the present life. (c) It is one of the highest honours of our nature that we can make the present affect the future for good; that by our conduct on the earth we can lay the foundation for happiness millions of ages hence. In no other respect does man appear so dignified as in this; nowhere do we so clearly see the grandeur of the soul as in the fact, that what we do to-day may determine our happiness in that future period, when all the affairs of this world shall have been wound up, and when ages which cannot now be numbered shall have rolled by. It is then a glorious thing to live, and will be a glorious thing to die. Comp. Notes on 1 Co. xv. 58.