Page images
PDF
EPUB

Koivo, like up, is generic, and signifies either to demn, (to judge includes both), as the context requires.

acquit or to con

Here the dead, , Is. 1: 17.

i. e. the martyrs, are to be vindicated. So the Hebrew Ps. 10: 18. 26: 1. 1 Sam. 24: 16. 2 Sam. 18: 19, 31. Ps. 43: 1. So xpivo in Heb. 10: 30 et al.

Aovrai stands connected with xapós mentally supplied: "The time has now come, to give the reward, etc.,' i. e. to bestow the promised reward.-Дoulous is generic, comprehending all who serve God truly. Пoogitais xai ários, prophets such as the witnesses are, and saints of distinguished piety and character. Τοῖς φοβουμένοις, like δούλοις, comprehends again all Christians; while puxoois zai peɣáhois are specific, and include all the classes who can come within the meaning of the promise.

...

Διαφθεῖραι . . . γῆν, viz. καιρὸς διαφθεῖραι κ. τ. λ. In the first place xora is generic; for vindicating the dead will include the reward of the righteous and the punishment of the wicked. Next come the specifications, viz. first, the reward of martyrs and saints of every class; and then, the destruction of persecutors. In this way all is plain, natural, and easy.

Ewald, instead of interpreting this verse as having relation to the conclusion of the first catastrophe, (which indeed he does not admit), regards it as "Praeludium ad omnes visiones sequentes, i. e. as the prelude or sum of contents to chap. 12: 1-22: 5. Nothing, as it seems to me, can more effectually disturb and confuse the simplicity of the writer's plan, than such a view of it.

(19) And the temple of God was opened in heaven, and the ark of his covenant appeared in his temple; and there were lightnings, and voices of thunder, and earthquake, and large hail.

The temple of God conceived of by the

We must call to mind that all here is symbol. on earth was a pattern of the heavenly one, as Jews; Heb. 8: 1-5. In this temple, the ark of the covenant was deposited in the most holy place, and none but the high-priest, once in a year on the great day of atonement, was permitted to see or approach it. When the Saviour expired, the veil that concealed the most holy place was rent, Matt. 27: 51, thus indicating the end of the ancient dispensation. Here is another symbol expressing still more significantly, that Judaism is now at its close. No longer is the ritual of the temple to be kept up. Even the most holy place is thrown open to the eyes of all. God is now to be approached by every spiritual worshipper for himself in the name of the great High-Priest, the minister of the sanctuary above, Heb. 8: 2. 9: 8.

Such I conceive to be the simple meaning of this passage. Yet

Ewald refers it to the ark of the covenant which the Jews supposed Jeremiah to have carried away, (when the temple was about to be destroyed by Nebuchadnezzar), and secreted on Mount Sinai, or in some unknown place. On the appearance and triumph of the Messiah, this ark, they supposed, would be restored, and remain forever in the new temple that was to be built. See this fable at large in the remarks above, on 2: 17. But how this exegesis can be admissible I do not see; for why does the writer employ qon here, if the restoration or bringing back merely of the ark of the covenant is meant? It is a very inappropriate word, to say the least. Plainly it stands directly connected with the voíry of the preceding clause, and the meaning is, that in consequence of the most holy place being now opened, the ark there deposited makes its appearance. If Jeremiah did carry away the ark of the covenant, (a thing in itself utterly incredible), it was that of the temple on earth, not of that in heaven. Why should we suppose, that the author of such a book as the Apocalypse believed in fables so putid as these? That they were in circulation when he lived, I would not deny, because 2 Macc. 2: 4-7 seems to indicate this; but I do not find in the Apocalypse any satisfactory evidences that the writer of it believed in such things. Hvoiyn, Aor. 2. pass. irreg. formed as if the o in the old root (avoiyo) were immutable and could not be shortened.

The remainder of the verse indicates more directly still the work of destruction which followed the blast of the seventh trumpet. The lightning and thunder alone might be nothing more than the ensigns of God's awful presence and majesty; as in 4: 5. Even when earthquake is added, there may still be no more than a symbol of approaching destruction, as in 8: 5. But when hail is joined with them, this is the sign that the work is completed; see and comp. 16: 18-21. This last symbol may be borrowed from the plague of hail, Ex. 9: 23-25; but more probably it was taken from Joshua 10: 11. Here then are all the indications of catastrophe which are found in 16: 18-21, excepting that the writer has not announced the actual destruction itself so plainly and fully here as there. But he has given the triumphal song which it called forth; comp. Ps. xviii. and Is. xiv., which are of the like tenor with this, particularly if we compare them with v. 18 here. Is it not natural to suppose, moreover, that what the seven thunders uttered, (but which John was forbidden to relate, 10: 3, 4), is here also passed over in silence? Such a view affords an easy and obvious solution of that passage. But, independently of the declaration in 16: 17 (yéyove), all else here is of the same tenor as there, and here are all the insignia of catastrophe which are to be found there. Why should we allow catastrophe then in one case, and deny it in the other? And specially may we ask this question, when the very nature of the trichotomy and of the

heptades employed by the writer; the express declaration of the angel in 10: 5-7; and the annunciation of the last woe in 11: 14; all demand a consummation here of the first catastrophe. I cannot think any point in the plan of the Apocalypse to be, on the whole, clearer than this. And with such a view of the subject, I am unable to coincide with Bleek, Ewald, and others, in their opinion respecting this matter. In some way unaccountable to me, they suppose the writer to put off the catastrophe until the close of the next great division of the Apocalypse.

SECOND CATASTROPHE, OR DESTRUCTION OF THE ROMAN PERSECUTING POWER: CHAP. XII-XIX.

The Jewish power in Palestine, which had hitherto made such formidable resistance to the progress of Christianity and persecuted unto death so many of its professed disciples, has now been crushed. The Romans come, and "take away both their place and their nation."

The Jewish power, moreover, it should be here called to mind, had from the first appearance of Christianity, been opposed to its development. It had not, indeed, been always in a state of actual and vigorous warfare against it. But so often as particular circumstances occurred, which called forth its hostile energies, it had not ceased to exert them. Nor should it escape our consideration here, that this power had its seat in the same region where Christianity originated. Of course it could act upon it more effectually and perniciously than any other opposing enemy, during its earliest development. Until very near the commencement of the Jewish war, it was not only the principal and the oldest, but the most bitter enemy of the Christian church.

From these circumstances we may derive a satisfactory reason, why John commences his work with the overthrow of the Jewish persecuting power; for this was first in order, and until quite recently, it had been first in point of making dangerous opposition. But not long before the time when the Jewish war broke out, Rome was set on fire by Nero, and a bitter and bloody persecution of the Christians under his dominion was soon commenced, in order that he might throw upon them the odium of that transaction. This was carried on with such fury and cruelty, that Christians abroad, particularly in the great cities where the Romish magistracy exercised the most effectual sway, had everything to fear from it. Rome was now the mistress of the world. Every place was filled with her soldiery, and trembled before her rebuke. How could a small and feeble band of Christian disciples, resist a power so universally acknowledged and felt? The dangers and vexations of Christians, moreover, were greatly increased, by the awakened and strenuous opposition of the idolatrous priesthood among the heathen. Already had many of their temples begun to be forsaken, their own character as idol-priests to fall into disrepute, and their influence to be abridged. Could they stand by as idle spectators, unconcerned with events like these? It is not to be supposed. Hence not only

the beast or persecuting civil power, but the false prophet or persecuting religious power, was fully bent upon the destruction of Christianity.

I am aware, that it has been made a question: Whether the persecution under Nero extended beyond the city and neighborhood of Rome? But this question I have already discussed; Vol. I. § 13. p. 222 seq. I will merely remark here, that the heathen abroad, for many years after Christianity began to spread, confounded Jews and Christians together, without making any distinction between them. Hence, when the Jewish war commenced, (as it did shortly after Nero had begun his persecution), and was carried on with such unexampled fury and bitterness on the part of the Jews, it was a matter of course, that Christians everywhere would be suspected and treated with severity, on the ground that they were supposed to be Jews. If now we add to this, their proselyting spirit, and their contempt of idolatry and of Gentile rites and superstitions, and also their success in winning disciples-how can it be otherwise, than that Christians would be everywhere more or less persecuted, during the Jewish war? Indeed, the internal state of the Apocalypse (chap. xiii-xix.) is enough to settle this question with every reader, who believes that John would not appeal to mere imaginary things instead of real facts, or to sufferings merely anticipated or feared, and not to those which were actually endured. But for the more complete investigation of this subject-the extent of Nero's persecution, I refer the reader to the Introduction, § 13.

Hence the deep imstate of the times. The book, are plainly addressThe first part of the pro

In the midst of war raging within the bounds of Palestine, and the Neronic persecution of Christians (often as Jews) in the capital and provinces of the Roman empire, the Apocalypse was written. press it bears, from beginning to end, of the churches addressed in the commencement of the ed as being in a suffering and persecuted state. phetic vision, as we have already seen, bears the most palpable marks of the same state of things in Judea. The second part, to which we are now coming, is still more deeply coloured with the same tints. Even the third and last catastrophe (chap. xx.) bears the like impression; for Gog and Magog, with all their hosts, invade the camp of the saints in order to destroy them. But of the distant future the writer gives only the briefest possible sketch, all particulars being of course excluded.

Under such a monster as Nero, armed with the power of universal empire, Christians had no doubt everything that was fearful to expect, when his active persecution of them began. No wonder that they were fainthearted, and needed encouragement and consolation. John was fully aware of this. He had already, in his own person, experienced the fury of the oppressor. But, while in exile from his beloved churches, the visions of God pour in consolation upon his soul. The veil of futurity is lifted up, and he sees the beast and false prophet, after all their fury and cruelty, at last subdued, trampled down, and utterly defeated in their malignant purposes. Christianity rises from its apparent fall, and triumphs over all the opposition of earth and hell. The great battle of God Almighty at last wholly decides the issue of the contest; and the lake of fire and the bottomless pit are the prisons, to which the prostrated enemies are sent.

Such is the principal outline of the second catastrophe. It follows the same general course as the first. But in its nature it is climactic, i. e. the danger to the church is greater than before; the persecution is more ex

tensive; the strength of the opposition is more appalling; for where can a refuge be found from the blood-shedding hand of the master of the world, urged on by Satan and seconded by all the priesthood of idolatry? No wonder, then, that the writer enters upon this second part, with apparently more than ordinary excitement. This lofty flight, however, he sustains throughout, until the song of victory begins, when he relaxes into a state of calmer and more quiet feeling, as exhibited in chap. xviii. The main contest is now over; the greatest danger is past; and therefore he is no longer agitated with such deep concern as to the consequences of the combat.

From this general survey of the circumstances of the writer and his times, and of the great object which he had in view, let us now proceed to a more particular examination of his plan, and of the manner in which he has executed it. Already have the outlines of this plan been presented in the Introduction § 10. p. 184 seq. At present, however, a somewhat different and more miuute account of it seems expedient, in order to aid the interpretation.

The events which John is about to describe, are similar in their general nature to those which he has already described. Victory over the enemies and persecutors of the church, is his theme. But in what way can he best exhibit the subject? To repeat simply what he has already said, would incur the danger of becoming tiresome and repulsive to the reader. To devise a plan entirely discrepant, would be apt to make an impression on the reader's mind, that the events described are entirely discrepant. Thus situated he chooses, (what every considerate reader will fully sanction), a medium between these two extremes. The outlines of his plan are in many respects like those exhibited in the plan of the first catastrophe. Some of the detail also bears a considerable resemblance to what has gone before. But such, after all, is the diversity both in a general and particular respect, that no one will be tempted to complain of sameness or repetition.

The general features of RESEMBLANCE are, that here as in the first part, everything is brought before the reader in the form of symbol. From beginning to end symbol is continuous and unremitting. Here, also, the progress of executing the divine displeasure is a gradual one, and the extent of symbols is measured, as before, by the number seven. The seven vials have a manifest and somewhat close resemblance to the seven trumpets of the first catastrophe. The symbols anticipative and significant of victory are frequent here, as they also are in the preceding part of the book; but still they are more fully developed here than in that part. Thus chap. xiv. and chap. xv. are almost wholly made up of them. Triumphal songs are here introduced at the close of partial catastrophes, and specially after the fall of the great metropolis (18: 20-19: 7), as is also the usage in the preceding part of the book. Interruptions of the progress of events are also admitted here; but they are, on the whole, somewhat fewer than before. Such is chap. xvii., the object of which is, to give an explanation of the mysterious symbols which the writer had employed; in respect to interruptions, comp. with chap xvii. xviii. chap. vii. and x., for among these may be reckoned, in some points of view, the lament (chap. xviii.) over the ruined metropolis, before the final destruction of the whole empire as exhibited in chap. xix. The general tenor of the whole is also like to that of the first catastrophe, in respect to its representations being grounded upon

« PreviousContinue »