Part 11 (1/2)
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 G.o.d's people, now that they are emanc.i.p.ated from a longer and more cruel bondage than that of their fathers in the literal Egypt, ”give thanks to G.o.d” 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 G.o.d 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 princ.i.p.al parties delineated in the eleventh, engage the apostle's attention. And as preparatory to future scenes, ”the temple of G.o.d was opened in heaven.” ”Out of Zion, the perfection of beauty, G.o.d hath s.h.i.+ned.” 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 G.o.d.
CHAPTER XII.
1. And there appeared a great wonder in heaven: a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars;
2. And she, being with child, cried, travailing in birth, and pained to be delivered.
Vs. 1, 2.--The Apocalypse, besides the _three_ parts into which it is divided by its divine Author, (noticed in ch. i. 19,) is also susceptible of division into _two_ parts. With the eleventh chapter terminates the _abridged_ prospective history of the church and of the world, emblematically represented under the seals and trumpets. The seventh seal, when opened, disclosed all the contents of the sealed book, and also introduced the seven trumpets. But we have followed the series of the trumpets in order, to the end of the world,--interrupted only by the isolated history of the ”little book; which, treating of events which were matter of history under the first two woe-trumpets, _could not be sealed_. Now at the twelfth chapter, without regard to the seventh, or any other of the trumpets in particular, we are furnished with a second and enlarged edition, as it were, of the most important parts of the first edition. We have observed before, that this is the manner of the prophets on a large scale, especially in predicting ”the sufferings of Christ, and the glory that should follow.” So it is with John and Paul. What the latter only hints at, when writing to Timothy, (1 Tim. iv. 1-3,) he enlarges upon in addressing the Thessalonians. (2 Thess. ii. 3-12.) The theme is the same as treated by these two apostles; and this coincidence will in due time be more manifest. Next to Christ personal, the prophets have been interested in the destiny of Christ mystical.
Three different views of this twelfth chapter have been taken by the more sober and learned expositors. One considers it as referring to the Roman empire in its heathen state, prior to the time of Constantine.
Another understands the first part of this chapter,--(vs. 1-6,)--as relating to Rome pagan, and the rest of the chapter to antichristian Rome. A third conceives that the whole of it applies to apostate imperial Rome _only_. The last is doubtless the correct view.
As the ”sealed book” and the ”little open book,” must be supposed to contain all the prophetical part of the Apocalypse; and as the whole of the little book is comprised in the eleventh chapter, (vs. 1--13,) this twelfth chapter must belong to the sealed book. Being a continuance of the history under the seventh seal, although it may agree in time with some of the trumpets, it cannot go back to a period prior to the seventh seal. But under the sixth seal, paganism was abolished in the Roman empire; therefore this chapter refers to the antichristian empire.
Moreover, as the little book was introductory to the seventh trumpet, designating the object of the third woe, so this chapter and the next two, are wholly occupied in describing the object of the vials, (ch.
16.)
We ought to bear in mind continually, that the seals, trumpets and vials, are introduced as symbols, to delineate one character, the impenitent enemy of G.o.d and of his saints. But this enemy ”beguiles through his subtlety,” changing his aspects and instruments, the more successfully to a.s.sail the city of the Lord. It is therefore the design of the Holy Spirit in these three chapters to present the foe in his most prominent features, that the two witnesses may be able to identify the enemy, be apprized of their danger, and intelligently choose their commander,--”the Captain of salvation.”
”There appeared a great wonder in heaven.” The word ”wonder” in this verse, and also in verse third, simply means a _sign_ or symbol; and the whole structure of the book requires that it be so translated.--”Woman”
is here the true church of G.o.d. Here most expositors fail to explain the symbol ”heaven.” Others say ”heaven” symbolizes the church. Then we have _two churches_,--a church within a church! This is unquestionably the only correct view of the matter. During most, if not the whole period of the 1260 years, the witnesses are so blended with, or overshadowed by the church catholic or general, that few are able, and fewer still disposed, to distinguish the one from the other. All through the Bible the church is spoken of as a female. She is the ”daughter of Zion,--the bride, the Lamb's wife.” Any body politic is spoken of in the sacred writings in the same style. ”The daughter of Babylon, of Tyre, or even of Egypt,”--These are familiar figures.
This woman is ”clothed with the sun.” She has ”put on the Lord Jesus Christ.” (Rom. xiii. 14.) He is ”the Lord her righteousness.” (Jer.
xxiii. 6.) The ”moon under her feet,” may represent the ”beggarly elements” of the Mosaic ritual, sublunary things, or the ordinances which derive all their light from the ”Sun of righteousness.” The ”twelve stars” are the doctrine of the apostles, or rather the apostles'
legitimate successors; their _legitimacy_ tested by their doctrine and order in opposition to the _imaginary historical line_ of papistical and prelatic succession. A faithful gospel ministry are ever her stars and her crown, (ch. i. 20.) The true apostolic church, thus scripturally const.i.tuted, (ch. xi. 1,) becomes the joyful mother of a holy seed. (Ps.
cxiii. 9; Gal. iv. 26, 27.)
3. And there appeared another wonder in heaven, and, behold, a great red dragon, having seven heads, and ten horns, and seven crowns upon his heads.
4. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
5. And she brought forth a man-child, who was to rule all nations with a rod of iron: and her child was caught up unto G.o.d, and to his throne.
6. And the woman fled into the wilderness, where she hath a place prepared of G.o.d, that they should feed her there a thousand two hundred and threescore days.
Vs. 3-6.--The next ”sign in heaven,” exciting the apostle's admiration, was ”a great red dragon, having seven heads and ten horns,”--The dragon is fully described, v. 9, leaving no place, or even _pretence_ for conjecture. He is known from the day that he ”beguiled Eve” in the garden of Eden. ”That old serpent” still intrudes among the saints, in the garden of the Lord. (Job i. 6; John vi. 70; xiii. 27.) As the devil possessed the serpent to deceive the mother of mankind, so, with the same malevolent design, he possessed himself of the whole political and ecclesiastical power of the Roman empire, thereby to deceive and destroy the ”seed of the woman,” all true believers. His color is _red_, denoting his character as cruel and blood-thirsty. Sir Isaac Newton considers the dragon as symbolical of the Greek Christian empire of Constantinople. Scott thinks this symbol represents the pagan Roman empire; while others suppose the British government to answer the symbol, because of the scarlet costume of her officers and soldiers!
Thus, inspired symbols may mean any thing suggested to the imaginations of men, not by the text or context, but by their respective and conflicting political prejudices. Surely, if the red color signify any thing besides _cruelty_, it may be discerned with equal clearness in the scarlet cloaks of _Pope_ and _Cardinals_. As ”heaven” is to be taken in an ecclesiastical sense, so are the ”stars,” (ch. i. 20,--) ”the angels of the churches,” ministers of the gospel.--As the Saracenic locusts and the Euphratean horses had stings and hurtful power in their tails, (ch.
ix. 10, 19;) so it is with this dragon. The destructive influence of Mahometan delusion and papal idolatry, operated as a fatal poison in the souls of men. The judgments of the past woes left many still in a state of impenitence, (ch. ix. 20, 21.) ”The leaders of this people caused them to err,” by inculcating submission to existing corrupt civil power.
The ”little horn” of Daniel, as first rendered visible in the person of the brutal Phocas, began to be addressed in language of most fulsome and degrading flattery, which seems to be copied till the present time. That we may see how mercenary and aspiring ecclesiastics paid court to civil despots from the commencement of the famous 1260 years, let the following instance serve for a sample. Addressing the monster Phocas, Pope Gregory, as the mouth of the clergy and laity,[4] uses this language: ”We rejoice that the benignity of _your piety_(!) has reached the pinnacle of imperial power. Let the heavens he glad and the earth rejoice.”--Now let us hear the character of Phocas from the pen of an infidel:--”Ignorant of letters, of laws, and even of arms, he indulged in the supreme rank a more ample privilege of l.u.s.t and drunkenness.--The punishment of the victims of his tyranny was imbittered by the refinements of cruelty: their eyes were pierced, their tongues were torn from the root, their hands and feet were amputated: some expired under the lash, others in the flames, others again were transfixed with arrows: and a simple speedy death was mercy which they could rarely obtain.”[5] Thus the dragon's power was in his mouth, issuing b.l.o.o.d.y edicts to ”slay the innocent;” while ”his tail drew the third part of the stars of heaven, and did cast them to the earth.” They prost.i.tuted their ministry to sustain the policy of the beast. ”The ancient and honorable, he is the head; and the prophet that teacheth lies, he is the tail.” (Is. ix. 15.) Thus it is that pastors, fond of show and ambitious of worldly distinction, attach themselves to the train of earthly thrones and dignities, and so const.i.tute and perpetuate the antichristian confederacy against the ”woman”--the true church. During the first six hundred years of the Christian era the woman had been ”travailing” to bring forth a holy progeny. All this time the dragon's ”eyes are privily set against the poor.” (Ps. x. 8.) The allusion is here to the cruel edict of Pharaoh (Exod. i. 16; Acts vii. 19.) The great city where the witnesses are slain is ”spiritually called Egypt.”
(ch. xi. 8.) By a like form of speech, Pharaoh is called ”the great dragon,” (Ezek. xxix. 3; Is. li. 9.) It should be noted, that the Roman empire, the beast, in all its heads and horns is actuated by the devil,--before as well as after its dismemberment, from the time of Romulus its founder, till its overthrow by the third woe. At the time referred to in the text, when the empire has ”a.s.sumed the livery of heaven,”--professedly in the interest of Christ, then it is that the devil bestirs himself. Like his prototype, he dreads the growth and power of the woman's offspring. Under pagan Rome's persecutions, ”the more G.o.d's people were afflicted, the more they multiplied and grew.”
Now the adversary shapes his policy accordingly.--”Come on, let us deal wisely with them, lest they multiply.”--His avowed object is, to ”devour the child as soon as it is born,”--by persecution to prevent ministers from laboring to convert sinners to G.o.d; and to destroy all who ”as new-born babes, desire the sincere milk of the word.”--The woman had still ”strength to bring forth.”--”She brought forth a man child, who was to rule all nations with a rod of iron.”--With united voice papists and prelates declare, this child can be no other than Constantine the first Christian emperor. The very fact that this interpretation comes from such a source, may well suggest suspicion as to its correctness.