An Exposition of Revelation, Chapter 19
CHAP. XIX. Viſion 6. Act. 3.
Verſ. 1. And after theſe things, I heard a great voyce of much people in heaven].
THe occaſion of this praiſing God, is from verſ. 20. of chap. 18. Where the heavenly voyce bids the Saints rejoyce as here they do. Now 'tis uſuall in this book (as in a comedy or tragedy) to bring in harpers or muſick to delight the ſpectatours Hence it is remarkable after Romes deſtruction, men ſhall rejoyce on earth for Gods juſt vengeance on her before the day of Judgment. (For though John heard the voyce as in heaven; yet it noted alſo joy on earth among the Saints.)
After theſe things] After the ſcarlet coloured City was burnt (for ſo both women chap 17.3, 4. and City are arayed chap. 18.16.) and the Merchants riches partly burnt, partly made uncapable of ſale: After the common Merchants of Nations had bewailed the City, for now they cannot trade with the ſpiritual Merchants of Rome with gold, pearle — for Maſſes, pardons —nor could the ſpirituall Merchants (being impoveriſhed) reach the price of fine linnen, pearle— after theſe things (as in the laſt five Viſions) a chore of ſingers appear, praiſing God; Becauſe Antichriſts blaſphemy, Idolatry —is deſtroyed in part, ſo the cauſe of the rejoycing is good.
To verſ. 10. and 11. things being indifferent plain, and to be underſtood by the reading, with adding ſome few notes, I'le paſſe them by.
From verſ. 1. Allelujah (that is, praiſe the Lord) being an Hebrew word, by which all the quire of Heaven (both of Old and New-Teſtament) praiſe the Lord. Note the ſweet concord of both Churches under the Law and Goſpel now in Heaven. Alſo perchance, hence may be noted that the Hebr. tongue (uſed in Paradiſe, and by our Saviour on earth, mixt with the Syriack) after the reſurrection ſhall be the tongue to celebrate God in Heaven; perchance here may be thought on the Jews Hallelujahs (whoſe tongue this is) after their fuller converſion according to Rom. 11.
Verſ. 2. It becomes us all to take notice, and praiſe God for the equity of his judgments upon his and our enemies, as Antichriſts.—
Verſ. 3. Hell is below: for the ſmoake aſcended, here is noted alſo the eternity of Romes judgment, for ever and ever.
Verſ. 4. After the former rejoycings, the 24. Elders or Jewiſh Church, and the four Beaſts alluding to the Apoſtles, ſee chap. 4. ſucceed in the prayſing God, ſaying Amen. So that none but he who ſate upon the throne is worſhipped (not one worſhips another) and he for ever by ſucceſſion of companies, which is to be noted.
Verſ. 5. Another voyce inviting to more prayſes is heard out of the throne (by which is noted its being from heaven) and it was not the voyce of him that ſate on the throne, becauſe the voyce invites to praiſe him: alſo the two companies had ceaſed their ſong, ſo this was Chriſts voice who as Mediatour cals God his God, ſaying, praiſe our God; it ſeemes they had aſcribed to God ſalvation— that is, the power of ſaving, acknowledging ſalvation to be from him — but greater motives for praiſe remaine, then their deliverance from Antichriſt, and his judgment and their ſalvation, to wit the Lambs marriage— which all his ſervants, of more or leſſe faith, children or men, that feare him (ſo the Catholique Church is here comprehended) muſt praiſe him for.
I hence obſerve, it is our duty to praiſe God and take notice of his love—that his will ought to be done by us in earth as 'tis in heaven.
Verſ. 6. Now follow the praiſes, by all the people of God in heaven and earth as it were, compared to waters becauſe of multitude: (chap. 17.15. and noyſe, and to thunder, filling heaven and earth ith ecchoes; thus John heard it, noting the exceeding joy and prayſes of both Churches Militant and Triumphant, ſee chap. 14.2. where the like noyſe of praiſe is heard. Now this Song belongs to the time a little before Chriſts coming to judgment, as will appear.
Becauſe the Lord hath reigned] that is, by ſubduing the enemies, as Antichriſt—had declared powerfully himſelf to be God—
Verſ. 7. For the marriage of the Lamb is come, &c.] The betrothing between Chriſt and his Church is in this world by faith and the word preached; the word wooes the Church for Chriſt, faith imperfectly embraces him, the conſummation of the marriage is at the laſt day, when Chriſt and the Church ſhall for ever be together, enjoying one another perfectly: there ſhe ſhall as a wife enjoy him; here only as a Virgin betroathed. —
She hath made her ſelfe ready, to wit for glory: but to her it was given to be clothed in white linnen, ver. 8 to wit, by Chriſt: by whom and with whom (as with fine linnen,) ſhe is clothed: being her ſelf naked, Ezek. 16.8.
It was given] Noting her natural nakedneſſe of grace and righteouſneſſe: but through Chriſts endeavours as a Bride to trim her ſelf: but is much (nay moſt) helped by Chriſt to be dreſſed (as Brides are by others) for here both dreſſings are meant: of grace, but eſpecially of glory: ſo ſhe muſt needs be a moſt glorious ſpouſe being dreſſed with Chriſt.
Verſ. 9. Write] As a moſt remarkable, comfortable note: Bleſſed are they that are called (internally and effectually) to the marriage of the Lamb, begun here and perfected hereafter. Sure eye hath not ſeen, nor eare heard, nor hath it entred into mans heart to conceive the joy, banquet, attire, and graces of this marriage and friends truly invited.
Now againſt the Papiſts (if they be bleſſed that are invited) aſſurance of heaven is to be had here; for this is one of the true ſayings of God, to wit, that tis given to the Bride to be clothed in fine linnen (therefore there is no Prediſpoſition in her) and that they are bleſſed who are (in this world) invited, having heaven in part upon earth.
Verſ. 10. And I fell at his feet to worſhip him, &c.] The Angel's who talked with him. Abraham civilly worſhipped Angels as Travellers, Gen. 18. and was blameleſſe: which may perſwade that this worſhip offered by John was religious, becauſe forbidden. Now John had ſeen Angels before now, and heard them ſpeak, yet never offered to worſhip till now: either being now over-joyed about the comforts of the Lamb and his ſpouſe: for which diſcourſe (for this Angel had familiarly talked with him a great while) by way of thanks he would have worſhipped him: or perchance ſuppoſing he had been Chriſt.
To be brief, Iohns weakneſſe is here ſhewed, and the Angels faithfulneſſe: ſince Iohn confeſſes in writing his errour, as Moſes ſhews his original, Matthew his calling impartially, it ſhews that theſe men were inſpired by God who were the Writers of theſe books. And ſince the Angel refuſes the worſhip (for two reaſons.
1. Becauſe he was Iohns fellow ſervant.
2. Becauſe God was only to be worſhipped) therefore no worſhip (neither douleia nor latreia: for they are indifferently uſed for the ſame worſhip) is due to Saints or Angels: So that as the Angels refuſe it, ſo the Saints would bluſh, did they know the ſeveral honours and adorations offered to their pictures and idols.
For the Teſtimony of Jeſus is the ſpirit of Prophecy] The Angel confirms that he was fellow-ſervant with them that had the ſpirit of Propheſie or the Teſtimony of Jeſus, becauſe he alſo had that Teſtimony, revealing to John by the ſpirit theſe future events in this book.
Act. 4. of this Viſion.
Verſ. 11. And I ſaw heaven opened, and behold a white horſe, &c.] Behold the Judge and laſt day. Now the reaſon why this is here inſerted, is becauſe the deſtruction of the city of Rome had been ſpoken of: but not of the whole Churches ruine, and Antichriſts utter deſolation, who yet might lurke at ſome other place, with ſome of the Kings of the earth his Confederates, therefore here the final deſtruction and Armageddon of all is brought in.
Thus ended ch. 11. and viſion 3. from verſ. 15. where the ſeventh Angel ſounded:
Thus ended chap. 14. viſion 4. touching the harveſt and vintage.
Thus ended ch. 16. from ver. 16, 17. of viſion 5. where the Angel ſaid it is done.
Thus the Prediction of Chriſt is come to paſſe (in the Viſion to John) Matth. 25.31.— Chriſt and his Angels coming to judge the world, hence the heaven was opened, and Chriſt in likeneſſe of a Captain, and troop of Horſe, coming thence to judge the world. Chriſt hath a white horſe, noting his excellent, pure, divine nature: not as if horſes or men, or ſwords were really here uſed; but under the Allegory of a General and an Army, the brightneſſe of Chriſts coming to judgement is ſignified, which ſome Expoſitors on this book not well noting have erred.
Behold a white horſe, and he that ſate on him was] Came out of heaven opened. One day doubtleſſe we ſhall ſee the heavens opened, and Chriſts coming—Now Chriſt in the primitive times came riding upon a white horſe, chap. 6. meaning the pure Apoſtolique Church conquering Heatheniſme: but here it notes his divine majeſty and glory, to be avenged on all his adverſaries.
Called faithful and true, warring and judging in righteouſneſſe] This is for the comfort of all Gods People, ſince the Judge cannot, will not do wrong: nay the adverſaties ſhall confeſſe the juſtneſſe of the ſentence pronounced againſt them: and the Saints ſhall be ſure of pay and reward (who have fought againſt ſin for him) for the General is faithful and true: and therefore his officers calling to offices is moſt right and true.
Verſ. 12. His eyes a flame of fire] As chap. 1.14 Fire gives light and conſumes (and it noted the vigilancy of Chriſt for his Church there) ſo Chriſt ſees into all ſecrets, and will burn up the ungodly as ſtubble, being fervent and victorious, as fire uſually is.
And on his head many Crowns] Noting his royal Majeſty, Dignity and Power above Antichriſt, who had ten Crowns, ch. 13.1 and two horns, ver. 11. but the Lamb more, even ſeven, chap. 5.6. and here many Crowns.
And he had a name written, that no man knew but himſelf] This name is after expreſſed the Word of God, —now as ch. 2.17. the new name given to the overcommers is known to none but them that have it: becauſe none know the happineſſe of adoption — but the truly adopted: ſo none know Chriſts name, but he to whom the father ſanctifiedly ſhall reveal it even to ſalvation.
Verſ. 13. He was clothed in a veſture dipt in blood] Thus he came in the Prophet from the ſpiritual Bozra or Edom, to wit, hell: conquering by death all his enemies, Eſay 63.3. whoſe blood as it were ſeemed, to be upon his garments; but more on verſ. 15. of this.
And his name called THE WORD OF GOD] We know his name, and they to whom it is revealed. Now this Iohn in his Goſpel cals him the Word, chap. 1. A word beſt expreſſes a man: ſo Chriſt is the image of the father: and his ſpokeſman to the Church or his Word.
Verſ. 14. And the armes. &c.] To wit, which came for honour ſake out of heaven to attend him.
Clothed in white linnen, &c.] Not armed: for Chriſt was ſtrong enough; Here is noted the Purity and Splendor of the Army attired, as if they were indeed going to a marriage in the ſame livery as Chriſt, having white horſes, being innocent, pure, glorious. Of this army, ſee Mat. 24.30.25, 31.—concerning the holy Angels.—
Verſ 15. Out of his mouth goeth a ſharp ſword] As chap. 1.16. where it noted the power of his word (as a two edged ſword, Heb. 4.12.) wounding ſin in his people, and wounding the enemies of his people; but here it notes how by the word of his mouth and divine power he will at laſt deſtroy his enemies, ſaying, Go ye curſed.—
That with it he ſhould ſmite the Nations] He comes meanly armed (for his power is inward needing no outward defence;) Now Chriſt formerly (as Pſal. 2.) ruled the Nations with an Iron rod of judgment, puſhing them as he thought good, but now will confound Antichriſt and his Gentiles or Nations (for he imitates them in Idolatry) as by a rod of Iron:
For he treadeth the witneſſes of Gods wrath] See the Expoſition chap. 14. ver. 20. No wonder that his garments ſeeme bloody; See alſo Eſay 63.5. for here Chriſt conquering his enemies as ſome General (dipt in his blood) is preſented in a Simile; here then is not intended Chriſts paſſion, as in Eſay 63. but concerning Antichriſt and all his enemies at the laſt day.
Verſ. 16. And he hath on his veſture and on his thigh a name written, &c.] In the Viſion John ſo ſaw Chrſt, noting Chriſts being Monarch of heaven and earth in that he is King of Kings—this proves Chriſts Divine nature, and encourageth his people to truſt in him, and not feare the adverſaries, ſince he is above all, and will ſuddenly manifeſt his power in their deſtruction. This name was written on his veſture, becauſe all one day ſhall openly acknowledge it; and on his thigh, becauſe he was eternally begot by the Father (for the thigh in Scripture notes generation, Gen. 46.26.)
Verſ. 17. I ſaw an Angel ſtanding in the Sun, who cried with a loud voyce, ſaying, &c.] That is in ſome clear, high place to be ſeen and heard of all, who as an Herauld or Trumpeter went before the Army, calling to the fowles to devoure the ſlaine as it were after a battel; yet I take this to be the Archangel ſounding at the laſt day, 2 Theſ. 4.16.
Come and gather your ſelves together to the Supper] alluding to Ezek 39.17. where the fowles are invited to devoure conquered God and Magog (perchance Turk and Pope) but literally this ſhall not come to paſſe at the laſt day; for fowles and elements (wherein they are) ſhall then be conſumed; but under this ſimilitude the horror of the laſt day is ſet forth; for Raven, Vultures—uſually devoure corpſes after a battel.
The Supper of the great God] becauſe provided by him, who is King of Kings and Lord of Lords —
Verſ. 18. That yee may eate the fleſh of Kings, &c.] Who by the unclean ſpirits, chap. 16.14. were to be gathered to Armageddon. Both the Kings of the earth (ſuppoſe Perſians, Tartarians, Indians—and thoſe of the ten Kings who forſooke not the Whore) who ſhall be a feaſt for birds (indeed for hell, for the Lord ſhall overtake theſe his enemies combining againſt him, and utterly deſtroy them for ever) I meane the judgment day ſhall overtake them, for they ſhall warre againſt him, and laſt in ſome ſort till then.
And the fleſh of horſes, and of them that ſit on them, &c.] So it is after a battel; but here at the laſt day, though all ſhall be deſtroyed, yet only the Beaſt and the Kings—ſhall be caſt into hell: (not the horſes) together with their Armies, which being plain in verſ. 19. I paſſe.
Verſ. 20. And the Beaſt was taken alive &c.) The Beaſt and falſe Prophet here are one, as the Beaſts, chap. 13. v. 1. & 11. are one; for the falſe Prophet is but Antichriſt, as a Deceiver (together with the Cardinals and Clergy of Rome) as chap. 13. v. 11. — who hath two hornes as a Lamb, and doth wonders in the ſight of the Beaſt as this doth here; and the Beaſt is Antichriſt as a ſecular Prince, as I have noted, chap. 13. and are but one Beaſt called by John, chap. 13. verſ. laſt. They ſhall be caſt alive into hell, either becauſe being taken alive at the laſt day, they ſhall only be made incorruptible, changed and caſt into hell-fire (and never dye a temporal death) or becauſe they ſhall alwayes live in hell in torment and never die (a living death or dying life) however; by a double puniſhment he ſhall be plagued (as a ſecular wicked Prince, and as a falſe deceiving Prophet) the Lord having long ſince begun to deſtroy Antichriſt by the preaching of the word, as by the ſpirit of his mouth, 2 Theſ. 2.8. now finally caſts him into the lake of fire and his friends: thus the brightneſſe of Chriſts coming ſhall deſtroy Antichriſt.
1. By preaching.
2. By this ſpiritual (not proper) ſlaughter or deſtruction in hell.
Verſ. 21. And the remnant were ſlaine with the ſword of him that ſitteth upon the horſe, &c.] Alluding to Ezek. 39.15. Go ye curſed. Now as literally Gog and Magog were ſlaine, and birds eat their fleſh; ſo ſhall allegorically this be fulfilled in the deſtruction of Antichriſt, after ſuch a manner as the laſt judgment requires; for the Devil ſhall have enough, and hell ſhall be even filled with reprobates by reaſon of this Armageddon.