Chapter 17
come.
While we believe, on the grounds adduced,--and much more might have been cited from the context,--that the death of the witnesses is to be understood literally, we do not suppose that every individual will be personally put to death. No, but as in the time of Elijah's banishment, or of our Saviour's lying in the grave, there will be no public body or individual standard-bearer, to bear testimony against the enemies of Jesus Christ, or boldly to assert and press his royal claims upon church and state. In prospect of this dark time,--darker than the "dark ages," we may ask with Joshua,--"What wilt thou do unto thy great name?" But though the witnesses die, the Faithful Witness lives, (ch. i. 18.)
The _place_, where the witnesses lie dead is pointed out by three places well known in sacred history, Egypt, Sodom and Jerusalem. But these are to be understood mystically. The place resembles Egypt for idolatry and cruelty to the people of God; it is like Sodom for literal and spiritual pollution; and Jerusalem, where our Lord was crucified afresh and put to open shame in the persons of his slain witnesses. It follows of course,--that place is to be utterly destroyed; having committed the crimes and contracted the guilt of all those unpardonable criminals. (Ps. lxxiv. 13, 14; Ezek. xxxi. 18; Isa. xiii. 19; Luke xxi. 20.) For similar reasons, Babylon is afterwards mentioned repeatedly as the place of this tragic event, this unpardonable crime,--the slaying of the witnesses, (ch. xviii. 24.) It is to be specially noted here, that in ascertaining the place of the death of these distinguished servants of Christ, our attention is directed by the Holy Spirit to a "street" of the city. At present it is assumed that _streets_ of the city and _horns_ of the beast substantially harmonize as symbols. Now look over the streets of the great city: contemplate the horns of the beast: ascertain which is most guilty of persecution. In estimating the relative degree of guilt, the degree of heavenly light against which the criminal has rebelled is to be taken into the account. (John xv. 22; Matt. xi. 24.) In view of these scriptural principles, and the actual condition of Christendom as portrayed in authentic history, would the conjecture seem presumptuous, should we venture to designate--Great Britain? There, for centuries, the witnesses have been most numerous, active, and pointed, in testifying against encroachments on the crown-rights of Messiah. There also, lordly prelates, in close alliance with a blasphemous horn of the beast, have often vied with the sworn vassals of the "man of sin," in murdering the saints of God. "Therefore it is no great thing" if, throwing off the mask of Protestantism, English prelacy, combining with Romish Jesuitism, should make common cause with undisguised infidelity, in slaying the witnesses against their heaven-daring rebellion. The signs of the present time, (1870,) render our conjecture not improbable. We give it only as a _conjecture_; for in reference to events yet future,--as we believe that of the death of the witnesses to be,--we may not presume to _prophesy_.--"Three days and a half" is the limited period of their degradation; and this is three natural years and a half: for the word "days" must be taken in the same sense as in v. 3; otherwise we fall into an inextricable labyrinth of endless confusion. From all which it appears that "the triumphing of the wicked is short." If "while the wicked is in power, and we wait upon God." we are called to "join trembling with our mirth;" the pleasing prospect of the speedy and joyful resurrection of "these slain," may inspire us with "a lively hope," and warrant us to join mirth with our trembling.
11. And after three days and a half, the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
12. And they heard a great voice from heaven, saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
Vs. 11, 12.--In these two verses, as in the preceding, the thoughtful reader will discern a beautiful allusion in the history of these witnesses, to the death and life of our blessed Master. "For if they have been planted together in the likeness of his death, they shall be also in the likeness of his resurrection." Yes, they have communion with him in death and life,--in grace and glory. "Nothing can separate them from the love of God which is in Christ Jesus their Lord."
"The Spirit of life from God entered into them." That is, God will speedily raise up successors, who, maintaining the very same principles, will be gloriously successful in putting down all rule and authority and power," that had been in hostility to their Lord. (1 Cor. xv. 24, 25. See Ezek. xxxvii. 11-14.) "This is the first resurrection," to be explained by the inspired penman more fully hereafter, (ch. xx. 5.)--As Saul feared David, and Herod John Baptist, because they were "just men and holy;" so were the wicked afraid when these witnesses arose; and, like Shimei, they justly dread the "due reward of their deeds." At the time referred to, "the haters of the Lord will feign submission."--The "great voice from heaven" inviting the witnesses to ascend, and their actual ascent, is another allusion to Christ's exaltation. As when "he was taken up, a cloud received him;" so here, "they ascended up to heaven in a cloud."
It has often been the cry of the antichristian multitude,--"The voice of the people is the voice of God." This cry has been iterated and reiterated, in centuries past, like that of the Ephesian worshippers of Diana; that thereby the testimony of the witnesses might be counteracted and silenced. It has been only too often successful. But where did flattering demagogues and haughty despots find the sentiment? They found it engraved on the moral constitution of man by our beneficent Creator. They found it also transcribed on the pages of objective revelation,--the Bible. But, like other moral and scriptural principles, it has been perverted and misapplied by the perverse ingenuity of wicked men.--This "voice from heaven" is indeed the _people's_ voice: and it is legitimate, as coming from the people, because it is first the voice of God. The "heaven" here mentioned is the seat of civil power,--"the ordinance of man." (1 Pet. ii. 13.) In the times here contemplated,--millennial times,--the rights of men will be respected, predicated upon the rights of God, and flowing from them as inseparable. In settling the point of title to civil sovereignty, or the eligibility of any candidate for civil office, the principle enunciated by Hushai the Archite will be found to be alone reliable:--"Whom the Lord and this people choose." (2 Sam. xvi. 18.) Only let the Lord have the first choice of candidates for office in both church and state, and society will be prosperous and happy. (Acts i. 23, 24; vi. 5.) The "great voice" of the 12th verse, comes from "heaven," as the "great voices" of the 15th verse, announcing the millennium.
13. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
V. 13.--"The same hour" that the witnesses mark by their resurrection,--contemporaneously with that joyful event, is "a great earthquake,"--a revolution, (ch. vi. 12.) "The tenth part of the city fell." The city,--"Sodom." "Tenth part of the city,"--a "street," equivalent to "horn." Some one of the "ten kingdoms" will secede from the antichristian confederacy, or imperial dominion; "and the remnant,"--the other nine, dreading the Mediator's vengeance, will reluctantly but speedily submit. (See ch. vi. 16, 17.)--In the "earthquake were slain of men (names, titles,) seven thousand." By "names of men" to be slain,--that is, abolished in reorganized society, we are to understand those "names of blasphemy" mentioned, (ch. xiii. 1,) hereafter to be explained.
We have now taken a very cursory view of the contents of the "little open book." Its place is between the termination of the fourth, and the sounding of the seventh trumpet. In other words, it gives an outline of the contest between the witnesses and Antichrist during 1260 years,--events running parallel in time, at least in part, with the first two woe-trumpets; for it obviously anticipates also, the effects of the third and last woe.
This may be as suitable a place as any other, before proceeding to a consideration of the seventh trumpet, to direct attention to the method which Infinite Wisdom has chosen, by which to reveal to mankind the purposes of God in prophecy. He who alone "knows the end from the beginning,"--who "from ancient times has declared the things that are not yet done," has told us plainly,--"I have multiplied visions, and used similitudes, by the ministry (_hand_,) of the prophets." (Hosea xii. 10.) Now since God has _multiplied_ visions, we ought not to think it strange if the same important events in providence be predicted by several, or by many of the prophets; or that one and the same important event be foretold "at sundry times and in diverse manners" by the same prophet. How often, and by how many prophets was the dispersion of the Jews foretold!--the downfall of ancient cities, Babylon, Nineveh, Tyre!--Need we refer to the language of our Lord, addressed to his disciples on the way to Emmaus?--"And beginning at Moses, and all the prophets, he expounded unto them in all the Scriptures the things concerning himself." (Luke xxiv. 27.) We may be sure that the things concerning Christ and the interests of his kingdom in this world, are the theme of inspired prophets in the New Testament as well as in the old. Agreeably to these views, we find Nebuchadnezzar's dream and Daniel's visions relate to the same objects and events. What was more obscurely revealed in the monarch's dream, is rendered more intelligible by various symbols in Daniel's first vision. (Dan. ii. 36-45; vii. 17-27.) But in the next, the eighth chapter, Daniel is favored with still clearer information relative to what he had already seen in vision; and in the eleventh chapter, his attention is called to the most obscure, but most interesting parts of his former visions; and, after all, the "vision is sealed," so that he sees not "the end of these things." (ch. xii. 8, 9.) "I heard, but I understood not," (1 Pet. i. 10, 11.)
In this book, styled Apocalypse, or Revelation, we are told in the first verse, that the Lord Christ "signified,"--made known _by signs_, to his servant John the things that were to come to pass. We have thus far seen that the customary method has been pursued in using signs, symbols or emblems. Henceforth we will find "multiplied visions" employed, more clearly to illustrate events which have already passed under review, but of which we could see little more than a _profile_:--"men, as trees walking."
14. The second woe is past; and, behold, the third woe cometh quickly.
15. And the seventh angel sounded: and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever.
Vs. 14, 15.--"The third wo cometh quickly,"--the time elapsing since the end of the second, is not to be so long as that intervening between the first two woes.--The first wo is thought to have begun about the year 612, and continuing by the Saracenic conquests about 150 years, to have terminated in 762. The second woe-trumpet, it is alleged, sounded about 1281, and continuing for 391 years,--the period of the ravages by the Euphratean horsemen, ended about 1672. The destructive influence, however, of these two judgments, may be considered as reaching to the time of the third woe, the one which is to demolish the whole antichristian fabric.
Many eminent expositors,[3] in the early part of the present century, while the first Napoleon was waging successful war with the other powers of Europe, expressed their belief with much confidence, that the seventh angel had begun to sound. They were evidently mistaken. Christendom will not fail to hear the voice of the third woe. It may be so that an individual may "not be conscious of having an interest inconsistent with fidelity to the Scriptures," while political "bias" may in fact so influence "sentiments, as to render conviction less dependent upon _evidence_ than upon his _wishes_." And we doubt not that misapprehensions and misinterpretation of "the other scriptures," are to be attributed to this cause, insensibly influencing the minds and hearts of learned and godly men, as well as in their expositions of the Apocalypse. Indeed the misapplying of God's word, precept and prophecy, to political and ecclesiastical organizations, has been the principal means of combining and continuing the antichristian apostacy. Thus it is precisely, that the great adversary has been successful, as "an angel of light."
"The little book" has been shown to contain such extensive and important events as to justify the solemnity accompanying its delivery to the apostle.--He now resumes the subject which had been interrupted at the close of the ninth chapter.--The "great voices in heaven" represent the expressions of joy by the saints on hearing the voice of the last of the trumpets, as assuring them of the happy change in the moral condition of the world, which they had been warranted to expect by God's "servants the prophets" from the days of old, (ch. x. 7.) The great, the universal change consists in this:--"The kingdoms of this world are become _the kingdoms_ of our Lord and of his Christ." The English supplement,--"the kingdoms," is justified and required, equally by the sense and the laws of syntax: and he is a deceiver, if a scholar, who insists upon any other, to supply the ellipsis. Indeed, the omission of similar supplements, has occasioned needless obscurity to the unlearned in other parts of this book. (See chs. xix. 10; xxii. 9.) The greatest of all revolutions consists in restoring church and state to their scriptural foundation,--transferring both from allegiance to "the god of this world," (Matt. iv. 8; Luke iv. 5, 6;) to their rightful owner,--"the Lord and his Anointed." (Ps. ii. 2, 8.) When this desirable epoch arrives, for which the persecuted witnesses have long and fervently prayed, (ch. vi. 10,) gospel ministers and Christian magistrates will seek to do the will, and aim at the glory of God.--It is painful and pitiable to hear learned and pious men often pray,--"That the kingdoms of this world may soon become the _kingdom_ of our Lord and Saviour Jesus Christ." This is to "ask amiss,"--to miss the promise; for no such promise is on record. The groundless conception confounds the revealed distinctions in the Godhead,--the Father with the Mediator; and it would subvert Jehovah's moral empire, annihilating the eternal principle of representative identification! But those good men "mean not so, neither do their hearts think so." They ought, however, to be more careful and diligent in "searching the Scriptures."--If the scriptural significance of this joyful announcement "in heaven" were better understood by gospel ministers generally, a chief barrier would be removed, which now obstructs the advent of the millennium. Would they but cease, their hearers might more readily cease, to "wonder after the beast." But we may not anticipate.
"He, (Christ,) shall reign for ever and ever." When the seventh trumpet, the third woe, shall have accomplished its object, in the utter destruction of immoral power, and the 1260 years shall have come to an end, no other successful combination shall ever again be permitted to assail and harass the city of the Lord:--"of his government there shall be no end." (Dan. vii. 27.) "All dominions shall serve and obey him." The final enterprise of Gog and Magog shall not succeed, (ch, xx. 7-9.)
16. And the four and twenty elders, which sat before God, on their seats, fell upon their faces, and worshipped God,
17. Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
18. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldst give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldst destroy them which destroy the earth.
Vs. 16-18.--These verses give us a glimpse of the times following the last woe till the end of the world. The "elders," the representatives,--not of the ministry, as prelates dream, but of the collective body of God's people, now that they are emancipated from a longer and more cruel bondage than that of their fathers in the literal Egypt, "give thanks to God" for the display of his "great power" in their deliverance. Many times had he made bare his holy arm in past ages on behalf of his people: but this is in their eyes the most signal display of his power. "Thou hast taken to thee thy great power."--He now exercises his power over the nations, which was his before; their "anger" in the time of their rebellion is now repressed,--Messiah's "wrath is come," heavier wrath than that which fell upon Rome pagan: (ch. vi. 16, 17.) Then follows an intimation of the final judgment, and suitable "rewards." Our curiosity is excited here, but not gratified; but while left in suspense, we may, with Daniel and the virgin Mary,--"keep these things in our heart." (Dan. vii. 28; Luke ii. 19.) Farther light will be given, (ch. xx. 11-13.)
19. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
V. 19.--The inspired books of the Bible were divided into chapters, verses and other parts, for the convenience of reference. But those who performed this useful service were imperfect like ourselves, and therefore we are at liberty to differ from them in our arrangement. Now it seems evident that the 18th verse closes this chapter with a concise account of the ending of the last woe. But the last woe reaches to the final consummation of all things as we have already seen: it follows that the nineteenth verse _must_ introduce a new subject. Similar mistakes may be seen in numerous instances elsewhere in our Bibles.
But although a new vision is presented in the twelfth chapter, the two principal parties delineated in the eleventh, engage the apostle's attention. And as preparatory to future scenes, "the temple of God was opened in heaven." "Out of Zion, the perfection of beauty, God hath shined." Before the following scene of warfare, John is favored with a view of the "ark of the testament,"--a symbol of the covenant of grace, which shall continue to be administered in the worst of times; and the opposition to which, in its external dispensation, is emblematically set forth by "lightnings,"--as well as the tokens of Jehovah's presence and avenging judgments: for these awful symbols, taken from fearful convulsions in nature, are usually indicative of the tremendous judgments of God.