Revelation 14

When it is added, that this second beast caused all its creatures to receive a mark in their right hand, or in their forehead, we suppose it must be understood, that all their actions and professions must bear the stamp of Popery, the refusal of which would be attended with consequences as fatal as was, in Rome, the refusal to worship the emperor, or his. But the most perplexing inquiry in this chapter, and perhaps in all the book, relates to the number of the beast, and of his name; and yet that number is plainly stated to be “Six hundred and threescore and six.” Of all the various interpretations of this text, which it would be endless to enumerate, and much more to canvass,

Dr. Doddridge says, “I find none that pleases me so well as that of Sir Js. Newton, [which, indeed, was first suggested by Irenæus, in the second century,] that the [Greek and Hebrew] words Lateinos and Romiith, [meaning] the man of Latium, or of Rome, whose numeral letters, taken together, make 666, are here referred to. I suppose (adds the Doctor) this number is mentioned to signify, that the appearance of that power, whose efforts were to continue 1260 years, was to happen about 666 years after the date of the Revelation, A. D. 96. And this I take to be the grand key by which the era of the fall of Babylon is to be calculated, as also the rise of the beast to the year 756, or thereabouts; when, upon the destruction of the exarchate of Ravenna, the Pope became a temporal monarch; that is, in prophetic language, a beast.”

Of this more hereafter. Mr. Croly is, however, very confident (as he generally is) that no name is here alluded to; and that the number mentioned is not the number of a man, but of man; that is, a human number: a number commonly in use, which he supposes to mark the rise of the Inquisition, 666 years after the rise of Popery, which he places in A. D. 532; and these numbers, taken together, make 1198, which he gives as the exact date of the origin of that abominable institution. That the Inquisition formed the vital principle of Popery, and that it was mainly founded by the Dominicans, on the pretence of working miracles, must be admitted; but we have still some doubts whether the making an image of the beast may imply any thing more than setting up a system of idolatry.

And, if it did, we are inclined to think, with Bishop Newton, the Pope himself is the true image or idol of the Roman Church.

XIV. Ver. 1—20. The Lamb and his company on Mount Sion.—An angel publishes the gospel; and another predicts the fall of Babylon.—The reaping of the earth, and gathering in the vintage.—The multitude here assembled represents, undoubtedly, the true church of God, who, in (Revelation 7:3), &c. are represented as having been sealed, that they might be secured against apostacy, and preserved from the power of him who goes about “like a roaring lion” in the desert, “seeking whom he may devour.” And, after all the cruelties of one beast and another, they are now found safe and triumphant with the Lamb upon Mount Sion.

The literal Sion, we know, formed part of Jerusalem, and the spiritual Sion, doubtless, represents the Jerusalem which is above, or, at least, a part of it. When we are told that these are virgins, we understand it as expressive not only of their purity generally, but especially of their freedom from idolatry, which is spiritual fornication—they had not worshipped the beast, nor yet his image; and when we are told that “they are without fault before the throne,” we must explain it by a reference to (Revelation 7:14)—“They have washed their robes, and made them white in the blood of the Lamb.” The next vision exhibited to the apostle is that of an angel flying in the midst of heaven, having “the everlasting Gospel,”

represented probably by a book or scroll, to proclaim or “preach to every nation, and kindred, and tongue, and people.” Many commentators refer this to the times of the Protestant reformation; but we apprehend that though the gospel, both vocally and by the press, was then widely circulated, very few attempts were or could be made, to carry it beyond the bounds of Christendom: it was reserved for the present century, by means of Bible, missionary, education, and other societies, on a grand scale, to carry it “to every nation, and kindred, and tongue,” forerunner of another, having a widely different proclamation, announcing the fall of Babylon and its awful consequences—which are here represented under the popular images of the harvest and vintage of the world.

The fall of Babylon, and the consequent triumph of the church, will occupy our attention under the 17th and 18th chapters; when we shall see that, by the same sweeping judgments, the saints are reaped from the earth, and the “wine-press of the wrath of God” is trodden. Perhaps there is no surer earnest of the speedy fall of Babylon, than the rapid success of those messengers who have recently been employed in circulating the Scriptures and the Gospel through the world. But a third angel approaches with a warning voice against Popish idolatry, announcing against such the most awful judgments. It is, indeed, the prevailing fashion in this liberal age to consider the errors of Popery as venial and of little consequence; and we are free to confess, that we believe there are papists who enter a little into the spirit of their religion as the generality of Protestants enter into ours; they neither worship the beast, nor his image, nor receive his mark; but for those who worship saints and angels, or who trust their salvation either to their own merits, or the merits of departed saints, we confess we tremble.

Lastly, we are invited to contemplate “the patience of the saints” in all their sufferings—their peaceful rest from all their labours upon earth—and the reward which follows “with them into heaven!” By those who “die in the Lord” is generally understood martyrs to Christianity; but we think, with Dr. Doddridge, that it should not by any means be so confined. All who “live to the Lord” may confidently hope to die in him. (See (Romans 14:8).) “The 12th and 13th verses (says Fuller) would seem to portend a time of persecution prior to the final overthrow of the Antichristian power; a time which may be as the last struggles of the beast. This is the flood cast out of the mouth of the dragon after the woman ((Revelation 12:15);) the gathering together of ‘the kings of the earth, and of the whole world, to the battle of the great day of God Almighty,’ (ch. xvi. 14;) and the war made by the beast and the kings against him who sat upon the horse and against his army.” (ch. xix. 18.) to be described hyperbolically, unless it be intended to mark the country in which it should occur: 1600 furlongs being 200 miles, is said to be about the extent of the Pope’s patrimony in Italy, and so it is explained by Mede and other expositors: nor is it unlikely that “the throne of the beast” should be stained with blood. (See (Revelation 16:6).)

Notes on the verses

Chap. XIV. Ver. 1. Mount Sion.—This must not be taken literally, as that formed but a part of Jerusalem, and would hold no such number of persons; but this evidently refers to the Christian church. See Hebrews xii. 22, 23. Ver. 2, As the voice of many waters.—The sound here mentioned is compared to the roaring of the sea, and the thunder of the heavens, for its magnitude, and for its harmony to a concert of a thousand harps. Ver. 3. A new song.—Not only the song of victory over their enemies, as Moses sung, but also the song of Redemption by the blood of Christ. Four beasts—Or “living creatures.” See (Revelation 4:6). Ver. 4, Not defiled with women—i.e. not idolaters; for idolatry is spiritual fornication.

See (2 Corinthians 11:2-3).— Whithersoever he goeth.—The Lamb being considered as their leader: so all the Roman soldiers were sworn to follow their general “whithersoever he might lead them.” Ver. 8. Babylon is fallen.—See (Revelation 18:2). Ver. 9. Receive his mark.—See on (Revelation 13:16-17). Ver. 10. The wine of the wrath, &c.—“Without mixture,” must here mean, without diluting.—Tormented with fire and brimstone.—See chap. xviii. 6. Ver. 13. From henceforth: Yea, saith the Spirit.—“From” is redundant and unnecessary. The sense appears to be, that such afflictions are approaching, that death will be a happy escape from them.—Their works do follow them.—Greek, “with them;” i.e. their reward is not deferred to the final judgment.

Witsius, and other Protestants, have hence ably argued against purgatory, and in proof of an intermediate state. Ver. 14. Behold a white cloud.—(This chapter contains a vision of the true “church in the wilderness,” during the period of the domination of the Beast and its image, and the emblematical representations of the progressive reformation from popery. The first angel (ver. 6, 7.) probably refers to the dawning of the reformation in the 12th, 13th and 14th centuries, particularly to the Waldenses and Albigenses; the second, (ver. 8,) to the Bohemians, with John Huss and Jerome of Prague, in the 14th century; and the rec Bon Luther and his coadjutors, who arise against popery as a damnable religion.

But the voices of these angels not having due influence and effect, the judgments of God, as here represented, will overtake the beast and its adherents. These, as well as the events in the following chapter, evidently appear to be still future. Ver. 15. Is ripe.—Referring to the state of ripe wheat in hot countries, and figuratively implying that the world was ripe for destruction. Ver. 18. Another angel came out from the altar.—We have repeatedly heard of an altar in heaven, which, of course, can only be understood metaphorically; for, as we have before observed, much of this celestial scenery is taken from the scenery of the temple.—Which had power over fire—i.e. who fulfilled the office of the priest who attended upon the altar of burnt-offering. It was natural enough for Protestants to apply part of the visions of this book to the Reformation from Popery; but it was not only groundless, but ridiculous, to make these angels types of individuals, as some have done.

Ver. 19. And the angel thrust in his sickle, &c.—See (Joel 3:13). (Isaiah 63:3), &c. Ver. 20. And the wine-press was trodden, &c.—On the hyperbolical expression relative to the blood reaching “unto the horse bridles,” Newton refers to the Jerusalem Talmud, which, describing the woful slaughter which the Emperor Adrian made among the Jews, says, that “the horses waded in blood up to their nostrils.”