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UndG2532 ihrG846 RauchG2586 steigt aufG305 inG1519 die ZeitalterG165 der ZeitalterG165. 4UndG2532 die vierundzwanzigG5064 G2532 G1501 ÄltestenG4245 undG2532 die vierG5064 lebendigen WesenG2226 fielen niederG4098 undG2532 betetenG4352 GottG2316 anG4352, der aufG1909 dem ThroneG2362 sitztG2521, und sagtenG3004: AmenG281, HallelujaG239! 5UndG2532 eine StimmeG5456 kamG1831 ausG1537 dem ThroneG2362 hervorG1831, welche sprachG3004: LobetG134 unserenG2257 GottG2316, alleG3956 seineG846 KnechteG1401, [und]G2532 die ihr ihnG846 fürchtetG5399, die KleinenG3398 undG2532 die GroßenG3173! 6UndG2532 ich hörteG191 wieG5613 eine StimmeG5456 einer großenG4183 VolksmengeG3793 undG2532 wieG5613 ein RauschenG5456 vielerG4183 WasserG5204 undG2532 wieG5613 ein RollenG5456 starkerG2478 DonnerG1027, welche sprachenG3004: HallelujaG239! dennG3754 der HerrG2962, unser GottG2316, der AllmächtigeG3841, hat die Herrschaft angetretenG936. 7Laßt uns fröhlich seinG5463 undG2532 frohlockenG21 undG2532 ihmG846 EhreG1391 gebenG1325; dennG3754 die HochzeitG1062 des LammesG721 ist gekommenG2064, undG2532 seinG846 WeibG1135 hatG2090 sichG1438 bereitetG2090. 8UndG2532 es wardG1325 ihrG846 gegebenG1325, daßG2443 sie sich kleideG4016 in feine LeinwandG1039, glänzendG2986 [und]G2532 reinG2513; dennG1063 die feine LeinwandG1039 sindG2076 die GerechtigkeitenG1345 der HeiligenG40. 9UndG2532 er sprichtG3004 zu mirG3427: SchreibeG1125: GlückseligG3107, die geladenG2564 sind zumG1519 HochzeitsmahleG1062 G1173 des LammesG721! UndG2532 er sprichtG3004 zu mirG3427: DiesG3778 sindG1526 die wahrhaftigenG228 WorteG3056 GottesG2316. 10UndG2532 ich fielG4098 zuG1715 seinenG846 FüßenG4228 niederG4098, ihnG846 anzubetenG4352 . UndG2532 er sprichtG3004 zu mirG3427: Siehe zuG3708, tue es nichtG3361. Ich binG1510 deinG4675 MitknechtG4889 undG2532 der deinerG4675 BrüderG80, die das ZeugnisG3141 JesuG2424 habenG2192; beteG4352 GottG2316 anG4352. DennG1063 der GeistG4151 der WeissagungG4394 istG2076 das ZeugnisG3141 JesuG2424. 11UndG2532 ich sahG1492 den HimmelG3772 geöffnetG455, undG2532 sieheG2400, ein weißesG3022 PferdG2462, undG2532 der daraufG1909 G846 saßG2521, [genannt]G2564 TreuG4103 undG2532 WahrhaftigG228, undG2532 er richtetG2919 undG2532 führt KriegG4170 inG1722 GerechtigkeitG1343. 12SeineG846 AugenG3788 aberG5613 sind eine FeuerflammeG5395 G4442, undG2532 aufG1909 seinemG846 HaupteG2776 sind vieleG4183 DiademeG1238, und er trägtG2192 einen NamenG3686 geschriebenG1125, denG3739 niemandG3762 kenntG1492, als nurG1508 er selbstG846; 13undG2532 er ist bekleidetG4016 mit einem in BlutG129 getauchtenG911 GewandeG2440, undG2532 seinG846 NameG3686 heißtG2564: Das WortG3056 GottesG2316. 14UndG2532 die KriegsheereG4753, dieG3588 inG1722 dem HimmelG3772 sind, folgtenG190 ihmG846 aufG1909 weißenG3022 PferdenG2462, angetanG1746 mit weißerG3022, reinerG2513 LeinwandG1039. 15UndG2532 ausG1537 seinemG846 MundeG4750 geht hervorG1607 ein scharfesG3691, [zweischneidiges] SchwertG4501, auf daßG2443 er damitG1722 G846 die NationenG1484 schlageG3960; undG2532 er wirdG4165 sieG846 weidenG4165 mitG1722 eisernerG4603 RuteG4464, undG2532 er trittG3961 die KelterG3025 des WeinesG3631 des GrimmesG2372 des ZornesG3709 GottesG2316, des AllmächtigenG3841. 16UndG2532 er trägtG2192 aufG1909 seinem GewandeG2440 undG2532 aufG1909 seinerG846 HüfteG3382 einen NamenG3686 geschriebenG1125: KönigG935 der KönigeG935 undG2532 HerrG2962 der HerrenG2962. 17UndG2532 ich sahG1492 einenG1520 EngelG32 inG1722 der SonneG2246 stehenG2476, undG2532 er riefG2896 mit lauterG3173 StimmeG5456 und sprachG3004 zu allenG3956 VögelnG3732, die inmittenG1722 des HimmelsG3321 fliegenG4072: Kommet herG1205, versammelt euchG4863 zuG1519 dem großenG3173 MahleG1173 GottesG2316! 18auf daßG2443 ihr FleischG4561 von KönigenG935 fressetG5035 undG2532 FleischG4561 von OberstenG5506 undG2532 FleischG4561 von StarkenG2478 undG2532 FleischG4561 von PferdenG2462 undG2532 von denen, die daraufG1909 G846 sitzenG2521, undG2532 FleischG4561 von allenG3956, sowohl von FreienG1658 alsG2532 SklavenG1401, sowohlG2532 von KleinenG3398 alsG2532 GroßenG3173. 19UndG2532 ich sahG1492 das TierG2342 undG2532 die KönigeG935 der ErdeG1093 undG2532 ihreG846 HeereG4753 versammeltG4863 KriegG4171 zu führenG4160 mitG3326 dem, der aufG1909 dem PferdeG2462 saßG2521 undG2532 mitG3326 seinemG846 HeereG4753. 20UndG2532 es wurde ergriffenG4084 das TierG2342 undG2532 der falsche ProphetG5578, der mitG3326 ihmG5127 war, der die ZeichenG4592 vorG1799 ihmG846 tatG4160, durchG1722 welcheG3739 er die verführteG4105, welche das MalzeichenG5480 des TieresG2342 annahmenG2983 undG2532 die seinG846 BildG1504 anbetetenG4352, - lebendigG2198 wurdenG906 die zweiG1417 inG1519 den FeuerseeG4442 G3041 geworfenG906, der mitG1722 SchwefelG2303 brenntG2545. 21UndG2532 die übrigenG3062 wurden getötetG615 mitG1722 dem SchwerteG4501 dessen, der aufG1909 dem PferdeG2462 saßG2521, welchesG3588 Schwert ausG1537 seinemG846 MundeG4750 hervorgingG1607; undG2532 alleG3956 VögelG3732 wurdenG5526 vonG1537 ihremG846 FleischeG4561 gesättigtG5526.
Jamieson Fausset Brown Bible Commentary 1 THE CHURCH'S THANKSGIVING IN HEAVEN FOR THE JUDGMENT ON THE HARLOT. THE MARRIAGE OF THE LAMB: THE SUPPER: THE BRIDE'S PREPARATION: JOHN IS FORBIDDEN TO WORSHIP THE ANGEL: THE LORD AND HIS HOSTS COME FORTH FOR WAR: THE BEAST AND THE FALSE PROPHET CAST INTO THE LAKE OF FIRE: THE KINGS AND THEIR FOLLOWERS SLAIN BY THE SWORD OUT OF CHRIST'S MOUTH. (Rev. 19:1-21)
As in the case of the opening of the prophecy,
Rev 4:8;
Rev 5:9, &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in Rev. 18:1-24), there is a song of praise in heaven to God: compare
Rev 7:10, &c., toward the close of the seals, and
Rev 11:15-
Rev 11:18, at the close of the trumpets:
Rev 15:3, at the saints' victory over the beast.
And--so ANDREAS. But A, B, C, Vulgate, Syriac, and Coptic omit.
a great voice--A, B, C, Vulgate, Coptic, and ANDREAS read, "as it were a great voice." What a contrast to the lamentations Rev. 18:1-24! Compare
Jer 51:48. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.
people--Greek, "multitude."
Alleluia--Hebrew, "Praise ye JAH," or JEHOVAH: here first used in Revelation, whence ELLICOTT infers the Jews bear a prominent part in this thanksgiving. JAH is not a contraction of "JEHOVAH," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says KIMCHI in BENGEL, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare
Ps 149:4-
Ps 149:9, which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.
Salvation, &c.--Greek, "The salvation . . . the glory . . . the power."
and honour--so Coptic. But A, B, C, and Syriac omit.
unto the Lord our God--so ANDREAS. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.
2 which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [AUBERLEN].
avenged--Greek, "exacted in retribution." A particular application of the principle (
Gen 9:5).
blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.
3 again--Greek, "a second time."
rose up--Greek, "goeth up."
for ever and ever--Greek, "to the ages of the ages."
4 beasts--rather, "living creatures."
sat--Greek, "sitteth."
5 out of--Greek, "out from the throne" in A, B, C.
Praise our God--Compare the solemn act of praise performed by the Levites,
1Chr 16:36;
1Chr 23:5, especially when the house of God was filled with the divine glory (
2Chr 5:13).
both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."
6 many waters--Contrast the "many waters" on which the whore sitteth (
Rev 17:1). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" (
Rev 19:4-
Rev 19:5).
the Lord God omnipotent--Greek, "the Omnipotent."
reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.
7 glad . . . rejoice--Greek, "rejoice . . . exult."
give--so B and ANDREAS. But A reads, "we will give."
glory--Greek, "the glory."
the marriage of the Lamb is come--The full and final consummation is at
Rev 21:2-
Rev 21:9, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare
Matt 22:2;
Matt 25:6,
Matt 25:10;
2Cor 11:2. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.
8 granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.
clean and white--so ANDREAS. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.
righteousness--Greek, "righteousnesses"; distributively used. Each saint must have this righteousness: not merely be justified, as if the righteousness belonged to the Church in the aggregate; the saints together have righteousnesses; namely, He is accounted as "the Lord our righteousness" to each saint on his believing, their robes being made white in the blood of the Lamb. The righteousness of the saint is not, as ALFORD erroneously states, inherent, but is imputed: if it were otherwise, Christ would be merely enabling the sinner to justify himself.
Rom 5:18 is decisive on this. Compare Article XI, Church of England. The justification already given to the saints in title and unseen possession, is now GIVEN them in manifestation: they openly walk with Christ in white. To this, rather than to their primary justification on earth, the reference is here. Their justification before the apostate world, which had persecuted them, contrasts with the judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs" [AUBERLEN]. Contrast with the pure fine linen (indicating the simplicity and purity) of the bride, the tawdry ornamentation of the harlot. Babylon, the apostate Church, is the antithesis to new Jerusalem, the transfigured Church of God. The woman (
Rev 12:1-
Rev 12:6), the harlot (
Rev 17:1-
Rev 17:7), the bride (
Rev 19:1-
Rev 19:10), are the three leading aspects of the Church.
9 He--God by His angel saith unto me.
called--effectually, not merely externally. The "unto," or into," seems to express this: not merely invited to (Greek, "epi"), but called INTO, so as to be partakers of (Greek, "eis"); compare
1Cor 1:9.
marriage supper--Greek, "the supper of the marriage." Typified by the Lord's Supper.
true--Greek, "genuine"; veritable sayings which shall surely be fulfilled, namely, all the previous revelations.
10 at--Greek, "before." John's intending to worship the angel here, as in
Rev 22:8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring joy at so blessed a prospect. It forms a marked contrast to the sorrowful wonder with which he had looked on the Church in her apostasy as the harlot (
Rev 17:6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary humility and worshipping of angels," which Paul warns us against.
and of thy brethren--that is, a fellow servant of thy brethren.
have the testimony of Jesus--(See on
Rev 12:17).
the testimony of--that is, respecting Jesus.
is the spirit of prophecy--is the result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations and enables you to record them: wherefore we are fellow servants, not I your lord to be worshipped by you. Compare
Rev 22:9, "I am fellow servant of thee and of thy brethren the prophets"; whence the "FOR the testimony," &c., here, may be explained as giving the reason for his adding "and (fellow servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it is of Jesus that thy brethren, the prophets, testify by the Spirit in them." A clear condemnation of Romish invocation of saints as if they were our superiors to be adored.
11 behold a white horse; and he that sat upon him--identical with
Rev 6:2. Here as there he comes forth "conquering and to conquer." Compare the ass-colt on which He rode into Jerusalem (
Matt 21:1-
Matt 21:7). The horse was used for war: and here He is going forth to war with the beast. The ass is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over the earth, as the Prince of peace, after all hostile powers have been overthrown. When the security of the world power, and the distress of the people of God, have reached the highest point, the Lord Jesus shall appear visibly from heaven to put an end to the whole course of the world, and establish His kingdom of glory. He comes to judge with vengeance the world power, and to bring to the Church redemption, transfiguration, and power over the world. Distinguish between this coming (
Matt 24:27,
Matt 24:29,
Matt 24:37,
Matt 24:39; Greek, "parousia") and the end, or final judgment (
Matt 25:31;
1Cor 15:23). Powerful natural phenomena shall accompany His advent [AUBERLEN].
12 Identifying Him with the Son of man similarly described,
Rev 1:14.
many crowns--Greek, "diadems": not merely (Greek, "stephanoi") garlands of victory, but royal crowns, as KING OF KINGS. Christ's diadem comprises all the diadems of the earth and of heavenly powers too. Contrast the papal tiara composed of three diadems. Compare also the little horn (Antichrist) that overcomes the three horns or kingdoms,
Dan 7:8,
Dan 7:24 (Qućre, the Papacy? or some three kingdoms that succeed the papacy, which itself, as a temporal kingdom, was made up at first of three kingdoms, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, obtained by Pope Zachary and Stephen II from Pepin, the usurper of the French dominion). Also, the seven crowns (diadems) on the seven heads of the dragon (
Rev 12:3), and ten diadems on the ten heads of the beast. These usurpers claim the diadems which belong to Christ alone.
he had a name written--B and Syriac insert, "He had names written, and a name written," &c., meaning that the names of the dominion which each diadem indicated were written on them severally. But A, Vulgate, ORIGEN, and CYPRIAN omits the words, as English Version.
name . . . that no man knew but . . . himself-- (
Judg 13:18;
1Cor 2:9,
1Cor 2:11;
1John 3:2). The same is said of the "new name" of believers. In this, as in all other respects, the disciple is made like his Lord. The Lord's own "new name" is to be theirs, and to be "in their foreheads"; whence we may infer that His as yet unknown name also is written on His forehead; as the high priest had "Holiness to the Lord" inscribed on the miter on his brow. John saw it as "written," but knew not its meaning. It is, therefore, a name which in all its glorious significancy can be only understood when the union of His saints with Him, and His and their joint triumph and reign, shall be perfectly manifested at the final consummation.
13 vesture dipped in blood--
Isa 63:2 is alluded to here, and in
Rev 19:15, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of His own blood shed for even the ungodly who trample on it, is a premonition of the shedding of their blood in righteous retribution. He sheds the blood, not of the godly, as the harlot and beast did, but of the blood-stained ungodly, including them both.
The Word of God--who made the world, is He also who under the same character and attributes shall make it anew. His title, Son of God, is applicable in a lower sense, also to His people; but "the Word of God" indicates His incommunicable Godhead, joined to His manhood, which He shall then manifest in glory. "The Bride does not fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side. The Lamb [
Rev 19:9, the aspect of Christ to His people at His coming] is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little child, instead of being scared, desires to caress it. There is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the sin of the world. What a fearful contrast is the aspect which He will wear towards His enemies! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies."
14 the armies . . . in heaven--Compare "the horse bridles,"
Rev 14:20. The glorified saints whom God "will bring with" Christ at His advent; compare
Rev 17:14, "they that are with Him, called, chosen, faithful"; as also "His mighty angels."
white and clean--Greek, "pure." A, B, Vulgate, Syriac, and CYPRIAN omit "and," which ORIGEN and ANDREAS retain, as English Version.
15 out of his mouth . . . sword-- (
Rev 1:16;
Rev 2:12,
Rev 2:16). Here in its avenging power,
2Thess 2:8, "consume with the Spirit of His mouth" (
Isa 11:4, to which there is allusion here); not in its convicting and converting efficacy (
Eph 6:17;
Heb 4:12-
Heb 4:13, where also the judicial keenness of the sword-like word is included). The Father commits the judgment to the Son.
he shall rule--The HE is emphatic, He and none other, in contrast to the usurpers who have misruled on earth. "Rule," literally, "tend as a shepherd"; but here in a punitive sense. He, who would have shepherded them with pastoral rod and with the golden scepter of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron."
treadeth . . . wine-press-- (
Isa 63:3).
of the fierceness and wrath--So ANDREAS reads. But A, B, Vulgate, Coptic, and ORIGEN read, "of the fierceness (or boiling indignation) of the wrath," omitting "and."
Almighty--The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence.
16 "His name written on His vesture and on His thigh," was written partly on the vesture, partly on the thigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand, His incommunicable divine name, "which no man knew," is on His head (
Rev 19:12), [MENOCHIUS].
KING OF KINGS--Compare
Rev 17:14, in contrast with
Rev 19:17, the beast being in attempted usurpation a king of kings, the ten kings delivering their kingdom to him.
17 an--Greek, "one."
in the sun--so as to be conspicuous in sight of the whole world.
to all the fowls-- (
Ezek 39:17-
Ezek 39:20).
and gather yourselves--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "be gathered," omitting "and."
of the great God--A, B, Vulgate, Syriac, Coptic, and ANDREAS read, "the great supper (that is, banquet) of God."
18 Contrast with this "supper,"
Rev 19:17-
Rev 19:18, the marriage supper of the Lamb,
Rev 19:9.
captains--Greek, "captains of thousands," that is, chief captains. The "kings" are "the ten" who "give their power unto the beast."
free and bond--specified in
Rev 13:16, as "receiving the mark of the beast." The repetition of flesh (in the Greek it is plural: masses of flesh) five times in this verse, marks the gross carnality of the followers of the beast. Again, the giving of their flesh to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves.
19 gathered together--at Armageddon, under the sixth vial. For "their armies" in B and ANDREAS, there is found "His armies" in A.
war--so ANDREAS. But A and B read, "the war," namely, that foretold,
Rev 16:14;
Rev 17:4.
20 and with him the false prophet--A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles--Greek, "the miracles" (literally, "signs") recorded already (
Rev 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze. 38:1-39:29;
Dan 2:34-
Dan 2:35,
Dan 2:44;
Dan 11:44-
Dan 11:45;
Dan 12:1;
Joel 3:9-
Joel 3:17; Zec. 12:1-14:21. Daniel (
Dan 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power--the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep. 1:1-18 compared with
Zeph 2:1-
Zeph 2:15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation,
John 18:6 [AUBERLEN].
had received--rather as Greek, "received," once for all.
them; that worshipped--literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast . . . into a lake--Greek, ". . . the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (
Rev 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive--a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
21 the remnant--Greek, "the rest," that is, "the kings and their armies" (
Rev 19:19) classed together in one indiscriminate mass. A solemn confirmation of the warning in
Ps 2:10.