Notes On The Apocalypse by David Steele

D >> David Steele >> Notes On The Apocalypse

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23

"He, (Christ,) shall reign for ever and ever." When the seventh trumpet,
the third woe, shall have accomplished its object, in the utter
destruction of immoral power, and the 1260 years shall have come to an
end, no other successful combination shall ever again be permitted to
assail and harass the city of the Lord:--"of his government there shall
be no end." (Dan. vii. 27.) "All dominions shall serve and obey him."
The final enterprise of Gog and Magog shall not succeed, (ch, xx. 7-9.)

16. And the four and twenty elders, which sat before God, on their
seats, fell upon their faces, and worshipped God,

17. Saying, We give thee thanks, O Lord God Almighty, which art, and
wast, and art to come; because thou hast taken to thee thy great power,
and hast reigned.

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 God's people, now that they are emancipated from a
longer and more cruel bondage than that of their fathers in the literal
Egypt, "give thanks to God" 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 God 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
principal parties delineated in the eleventh, engage the apostle's
attention. And as preparatory to future scenes, "the temple of God was
opened in heaven." "Out of Zion, the perfection of beauty, God hath
shined." 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 God.

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 God and of his saints. But this enemy "beguiles
through his subtlety," changing his aspects and instruments, the more
successfully to assail 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 God. 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
constituted, (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 God, and to his throne.

6. And the woman fled into the wilderness, where she hath a place
prepared of God, 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 lust 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 bloody
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 prostituted
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 constitute 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 "assumed 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 God'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 God; 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.
Two considerations demonstrate the error of this prelatic
interpretation, besides the fact that it is _prelatic_. Constantine had
gone the way of all the earth some hundreds of years before the birth of
this child. And again, the eternal Father never made the promise to
Constantine or any other earthly monarch, to which the apostle John here
refers. (Ps. ii. 8, 9.) This promise is obviously made to the Lord
Christ. But it is objected by those learned expositors,--much like the
Pharisees, (John vii. 52,)--"Search and look, for out of Galilee ariseth
no prophet." So reason these men. They haughtily and confidently object
thus:--"Christ is the son of the _Jewish_ church, but this child is the
son of the _Christian_ church." This argument destroys the unity of the
church of God, which is one under all changes of dispensation of his
gracious covenant. (Rom. xi. 16-24; Eph. ii. 20.) The Messiah is here
represented as in the beginning of the war with the same enemy;--the
_seed_ of the _woman_ shall bruise the serpent's head. Still may the
church of God joyfully declare,--"Unto us a _Child_ is born, unto us a
_Son_ is given." (Is. ix. 6.) This _masculine_ son, however, is not to
be understood of Christ _personal_, but of Christ mystical,--of those
who are with him "called, and chosen, and faithful;" whom "he is not
ashamed to call his brethren." (ch. xvii. 14; Heb. ii. 11.) The "sealed"
company, (ch. vii. 4,) the "two witnesses;" (xi. 3), the "144 thousand,"
(xiv. 1,) are the "manchild." As many rulers constitute but one "angel,"
(chs. ii. and iii.,) so the two witnesses are one _manly Son_. The Lord
Jesus was _alone_ in the work of redemption; but he allows his faithful
disciples to share in the honor of his victories, (ch. ii. 26, 27; Ps.
cxlix. 9.) From the devouring jaws of the dragon, as it were, the "child
is caught up unto God, and to his throne." The leaders in church and
state supposed that they had "made sure" of the Saviour, when they had
"sealed the stone and set a watch." So thought the enemies of the
witnesses while their dead bodies lay unburied.--"He that sitteth in the
heavens shall laugh: the Lord shall have them in derision." The Anointed
of the Father, the Head of the church, and Prince of the kings of the
earth, as the representative of his people, in defiance of the serpent,
is caught up to the throne of God, (Eph. ii. 6;) while the church flies
to her appointed place in the wilderness during the 1260 years. At the
beginning of that gloomy period the woman fled. This flight is not
mentioned "by anticipation," as some suppose; for the wilderness
condition of the woman, and the sackcloth of the witnesses, are
emblematical of the same depressed state of the church, and during the
same time. The witnesses prophesy during the whole period of the 1260
years; and the woman is fed in the wilderness during the _same_ time.
Her flight, sojourn in the wilderness, and feeding there, are allusions
to the history of Elijah as before, (ch. xi. 6.) when he fled for his
life from the wrath of Jezebel. (1 Kings xix. 1-4.) Jezebel has been
already introduced as an enemy to the church, (ch. ii. 20.) There may be
allusion also to the miraculous subsistence of the church in the
wilderness, till the "cup of the Amorites should be full." During the
time of the conflict, to be described in the rest of this chapter, the
woman is in a place of safety. In the worst of times there are places of
safety provided for God's children. (Isa. xxvi. 20.)

7. And there was war in heaven: Michael and his angels fought against
the dragon; and the dragon fought, and his angels.

8. And prevailed not; neither was their place found any more in heaven,

9. And the great dragon was cast out, that old serpent, called the
Devil, and Satan, which deceiveth the whole world: he was cast out into
the earth, and his angels were cast out with him.

10. And I heard a loud voice saying in heaven, Now is come salvation,
and strength, and the kingdom of our God, and the power of his Christ;
for the accuser of our brethren is cast down, which accused them before
our God day and night.

11. And they overcame him by the blood of the Lamb, and by the word of
their testimony; and they loved not their lives unto the death.

Vs. 7-11.--In this part of the chapter we have three attacks of the
dragon upon the friends of true religion. The first is the war in
heaven, (vs. 7-12.) The second persecution on the earth, (vs. 12-16.)
The third is mentioned in verse 17th: and these three contests cover the
whole period of the 1260 years.

The first war is waged in heaven. The allusion is obviously to the
rebellion of angels, for which they were cast down from heaven, (2 Pet.
ii. 4.) The contest is the same in principle as the first war; but it is
conducted in a different form and place. Heaven here, is the church
general, and the serpent acts by the authority of the empire. The woman
having fled into the wilderness, the dragon's power becomes so great in
the symbolical heaven, that he aims at the entire destruction of true
religion in the world. The advocates of the true religion at this time
were the Waldenses, called by their adversaries in derision _Leonists_
and _Cathari_,--citizens of Lyons in France; and Puritans, a term of
reproach heaped upon their successors till the present day. These people
were deemed the most dangerous enemies to the church of Rome. Yet the
reasons for their condemnation by the inquisitors, are their full
vindication in the judgment of impartial men. They are three,--"This is
the oldest sect; for some say it hath endured,--from the time of the
apostles. It is more general; for there is no country in which this sect
is not. Because when all other sects beget horror in the hearers, this
of the Leonists hath a great show of piety: they live justly before men,
and believe all things rightly concerning God; only they blaspheme the
church of Rome and the clergy." While the beast by its horns, instigated
by an apostate church, and both by the dragon, was "making havoc of the
church," represented by the Puritans: there were some even in the Romish
cloisters whose hearts God had touched, and who occasionally espoused
the cause of a virtuous minority at the hazard of life. This war _in
heaven_, conducted with various success by Bernard, Peter Waldo, John
Wickliffe and others on the European continent and in Britain, may be
pronounced by Gibbon "premature and ineffectual;" but the Captain of
salvation and his heroic followers, will give a different verdict. These
noble confessors and martyrs, under the conduct of Michael our prince,
began the struggle with the dragon, although the war did not come to its
height till the early part of the 16th century. Then it was that
"Michael and his angels fought against the dragon, and the dragon fought
and his angels." Both parties became more visible in the symbolic heaven
before the eyes of all Christendom. Michael, (_who is like God_?) is the
well known description of Jesus Christ. (Phil. ii. 6; Heb. i. 3.) To
Daniel, while contemplating this same contest, he was made known as the
"great Prince, that standeth for the children of God's people," and long
before Daniel's time, had "contended with the devil." (Jude v. 9.)
"Christ and Belial" are therefore the two opposing leaders of the
armies. In other words, Christ mystical and the devil incarnate are the
belligerents; and we know that "greater is he that is in the saints,
than he that is in the world." (1 John iv. 4.) The result of the war is
not doubtful. The whole power of Rome, civil and
ecclesiastical,--emperors, kings, princes, pope, cardinals and prelates,
were baffled; and this too, whether in the use of the sword of the
Spirit,--polemic _theses_,--or of the material sword, in literal
warfare. When the Lord Jesus "mustered the hosts to the battle," he
furnished them "with the whole armour of God to stand in the evil way."
When Zuingle, Luther, Calvin, Knox, their compeers and successors, were
obliged to wrestle with the hosts of Antichrist,--"against
principalities, against powers, against the rulers of the darkness of
this world, against spiritual wickedness in high places," (_wicked
spirits in heavenly places_,) they found it both lawful and
necessary,--"having no sword, to buy one." (Luke xxii. 36.)

The dragon and his angels were defeated and routed,--"They prevailed
not,--he was cast out into the earth, and his angels were cast out with
him." The thunders of the Vatican thenceforth lost their wonted power to
terrify. Ever since, they are but _brutum fulmen,--vox, et praeterea
nihel_,--harmless thunder,--unmeaning voice. Papal curses, though
annually launched against all heretics, tend only to amuse the popular
mind, not to reach or disturb the individual conscience. For centuries
the dragon has been unable to rouse any one horn of the beast to deeds
of blood.

It is usual for the victors to give outward expression to their joy.
"The voice of them that shout for mastery," has been heard since the
days of Moses. (Exod. xxxii. 18.) Accordingly, these conquerors
congratulate one another on their recent victory, but their joy
terminates on the proper object. The "kingdom of their God and the power
of his Christ" constitute their theme. His right hand and his holy arm
have gotten him the victory. The devil accused Job before God. His
accusations in that instance were prosecuted through Job's friends and
his wife. (Job ii. 4, 5, 9, 11.)--So it was in the experience of the
reformers. They were loaded with infamy by their persecutors; and while
they were depressed, God himself seemed to give sentence against them.
This was the wormwood and the gall in the cup of their affliction, as it
was in holy Job's experience: but in due time God "brought forth their
righteousness as the light, and their judgment as the noonday." Their
"good conversation put to silence the ignorance of foolish men." The
power of the Lord's Christ was made manifest through the instrumentality
of his servants, by producing conviction in many hearts that the cause
for which they suffered was from God, and thus prevailing with such to
join in their fellowship. The hearts of kings and princes of the earth
were touched from on high; so that they braved the combinations of
imperial and papal power, while extending the shield of their protection
to the followers of the Lamb. Frederick the Wise, and especially John
his brother, electors of Saxony in Luther's time, were notable bulwarks
of defence to the sufferers, against the bloody edicts of Charles fifth,
emperor of Germany. The "good regent" in Scotland and others extended
effectual protection to Knox, his coadjutors and followers in the cause
of reformation. When the seven thunders uttered their voices, John "was
about to write," (ch. x. 4.) He was about to proclaim a final victory!
He was too sanguine. "The time was not yet." Just so in the case of his
legitimate successors in the work of the Lord. Confident in the power
and faithfulness of Michael their Prince, confident in the righteousness
of their cause, fondly hoping that at this time their Master is about to
restore again the kingdom to Israel, they prematurely exclaim,--"Now is
come salvation."--In reaping the first fruits of victory, they
anticipate the harvest of final and absolute conquest, (ch. xiv. 8.)
Indeed, the salvation of God and the power of his Christ, were
experienced by great multitudes during the time of this contest. The
saints experienced times of refreshing from the presence of the Lord.
Then followed a work of grace, both on the continent of Europe and in
the British Isles; Christians entering into solemn covenant bonds with
God and with one another, whereby the kingdom of God was rendered more
visible among mankind than in the "dark ages." The weapons, with which
the saints overcame the dragon, were not carnal, but mighty. These, we
are told, were "the blood of the Lamb, and the word of their testimony."
They believed and they taught in opposition to the popular doctrine of
good works and penances, that the righteousness which the law of God
requires of a sinner, is provided by a Surety; that the blood of Christ
alone cleanses believers from the guilt of sin, and thus justifies them
in the sight of God. No man ever used stronger language than Luther in
denouncing the supposed efficacy of works, or in asserting the
sovereignty of free grace, in the justification of a sinner. Indeed it
was the deep impression which the doctrine of justification made upon
the hearts of men, and the firm hold which faith took of it, that
enabled and constrained them to forsake the Romish church and to seek
and erect a separate fellowship. This was with them "the word of
Christ's patience." Other doctrines of grace were, of course, connected
with this of justification in the apprehension of the Reformers, but it
was the central one. And thus we may learn, that any doctrine of the
Bible, when generally opposed, may lawfully become a point of testimony;
and when openly opposed and practically denied, it may become a
warrantable and imperative ground of separation. In all such cases,--and
history supplies multitudes of them,--the declining majority are truly
the schismatics and separatists. The malicious, the indolent and
credulous, however, in all ages have joined in the cry of schism as
attaching to the virtuous minority.

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23