Notes On The Apocalypse by David Steele

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18. Here is wisdom. Let him that hath understanding count the number of
the beast; for it is the number of a man; and his number is six hundred
threescore and six.

V. 18.--"The name of the beast," since the time of Ireneus, the disciple
of Polycarp, who was cotemporary with the apostle John, is understood to
be _Lateinos_, or _Lateinus_; for it is well known to scholars, that
classical usage justifies the orthography of this word. However learned
men may indulge their fancy, and sport with this mystic and sacred name
and number, no other word fills up all the conditions required by the
inspired writer. _Latinus_ is the proper name of the "first beast," the
_Latin_ empire: it is the name common to the whole population of the
empire, the _Latins_: it is the name of the _founder_ of the empire,
_Latinus_; and it contains the _number_, 666. The probability that this
word contains the requisite name and number, amounts almost to a
certainty. The unlearned reader may be easily taught to understand how
to "count the number of the beast." Of course, the apostle John
accommodated his expressions to the custom of his own age. Well, even
children soon learn to number or count by the use of Roman letters of
the alphabet. They know that the letter I, stands for _one_; V. for
_five_, etc. Now, in the apostolic age, the Jews, Greeks and Romans,
were accustomed to express numbers by the use of the letters of their
respective alphabets. This we suppose to be the only rational and
probable method of solving the mystery.

In this chapter we have the fullest exhibition of the great
antichristian confederacy, spoken of by prophets and apostles, including
the "man of sin, to be revealed in his time." The component parts of
that complex moral person called "Antichrist," are here graphically
portrayed. The three most prominent features are the _two beasts_ of the
sea and of the earth, with the _image_ of the first; or, a tyrannical
_empire_, an apostate _church_, and the _Pope_. To suppose that the
Antichrist is a power or moral person _distinct from these_,--a "wilful,
infidel or atheistical king," is a mere _chimera_ framed in a learned
brain, disordered by _antichristian_ politics. The chief, if not the
only ostensible ground of such hypothesis is the language of our
apostle, (1 John ii. 22.) "He is Antichrist that denieth the Father and
the Son." The _sound_ of the words of Scripture is too often mistaken
for the _sense_. This is a notable example. From the words of our Divine
Redeemer,--"My Father is greater than I, Socinians infer the _essential_
inferiority of the Son to the Father. So in the preceding instance. The
inference is, that the Antichrist is to be known by a _doctrinal_ denial
of deity. But the very name of this enemy of all righteousness,
_Antichrist_, demonstrates his recognition of the existence and office
of our Saviour. For why should he oppose a _nonentity_? All scholars are
aware that the primary meaning of _anti_, is substitution. (Matt. xx.
28.) Antichrist usurps Christ's place in church and state, that he may
more successfully oppose his interest. There is no mystery to the
intelligent Christian in the declaration, that men too often "profess
that they know God, but in works deny him." This explains the fact of
Antichrist's denying the Father and the Son. Usurping the prerogatives
of the Mediator is a practical denial of him,--of his authority, and by
consequence, of the Father who sent him. "He that acknowledged the Son,"
in this sense, "hath the Father also; while it is equally true, in the
same sense,--"whosoever denieth the Son, the same hath not the Father."
(1 John ii. 23.) Hence it _is not true_ that the _Pope_ is the
_Antichrist_ of prophecy, nor the church of Rome, nor both combined; but
Daniel's ten-horned beast,--John's seven-headed, ten-horned beast, which
are the same: Daniel's little horn and John's beast of the earth, which
are the same; together with the image of the first beast: the Saracenic
locusts and Euphratean horsemen;--all these go to the composition of the
Antichrist, the "eastern and western Antichrist," so identified and
_familiarly_ designated by the _martyrs_ and _witnesses_ of Jesus for
hundreds of years. The great family of nations, called "the nations of
this world," (chap. xi. 15;) in unholy alliance with a _gentile_ church;
(ch. xi. 2;) _these combined, constitute the Antichrist_. They "will not
have this man to reign over them." Against this combination it is the
appointed business,--the life of the two witnesses, to prophesy for a
definite period of 42 months, 1260 days, time, times and a half; all
indicating the same duration, 1260 natural years. All this time the
witnesses are alive and active, but in an obscure and depressed
condition, wearing sackcloth in the wilderness, "not reckoned, (not
_reckoning themselves_,) among the nations." (Num. xxiii. 9; Dan. vii.
22, 27; Rev. xx. 4.) Such is the condition of the saints, and such the
powerful combination against them, as symbolically represented in the
11th, 12th and 13th chapters of the Apocalypse. And in this prolonged
and eventful conflict we may with Moses, "turn aside and see this great
sight, why the bush is not burnt." (Exod. iii. 3.) The Lord was in the
bush, and "greater is he that is in them than he that is in the world."
(1 John iv. 4.) This will appear in the following chapter.

CHAPTER XIV.

As the 13th chapter contains the most full and graphic description of
the great apostacy, so in this chapter we have the other party described
which protested against that apostacy. It is a concise history of the
two witnesses in holy and happy fellowship with Christ, when he had
rejected the heathenized church, because of her unholy league with the
beast of the bottomless pit, (ch. xi. 2, 7.) The contrast between the
"sealed" ones here, and those who bore the "mark of the beast," is very
noticeable. This fact suggests that the parties are _cotemporary_.
Besides, it is evident that this company of 144,000 are the legitimate
successors of those sealed in ch. vii. 4-8; or rather, from the
perpetual identity of the covenant society as a moral person, we may
view this company as the same with the sealed ones of the seventh
chapter, the two witnesses of the eleventh chapter, and as in the
wilderness in the 12th chapter. Political bias caused a learned
expositor to interpret the third angel of this chapter as a symbol of
the prelatic church of England! and a similar bias, or _modern_ charity,
induced another to distinguish between the "two witnesses" and the
144,000. To the unbiased and enlightened mind it is obvious that instead
of the 144,000 symbolizing the "pious people,--in the different branches
of the Christian church"--all true Christians; they are in fact
distinguished from _true Christians_, as 144,000 from "a great multitude
... who had washed their robes, and made them white in the blood of the
Lamb," (ch. vii. 9, 14.)

As the Antichrist, after his first development in the world, appeared in
diverse forms of organization, thereby more effectually to deceive them
that dwell on the earth, yet still preserved his moral identity, so the
faithful servants of Christ are presented in corresponding attitudes and
aspects, to oppose and counteract his diabolical policy and tyranny; yet
always preserving their proper identity during the whole period of 1260
years.

The process of "sealing the servants of God in their foreheads," (ch.
vii. 4-8,) took place under the _sixth_ seal before the opening of the
seventh, (ch. viii. 1,) which introduced the trumpets,--the harbingers
of the visible organization of Antichrist. For this purpose the "four
winds,"--all winds, emblematical of popular commotions, were by four
angels restrained from blowing upon the earth etc., during the peaceful
reign of Constantine and his successors. Under the patronage of those
nominally Christian emperors, as history informs us, multitudes flocked
into the church; "the number of immoral and unworthy Christians began so
to increase, that the examples of real piety and virtue became extremely
rare.... The virtuous few were oppressed and overwhelmed with the
superior numbers of the wicked and licentious."[6] Thus the way was
prepared for the visible appearing of the "man of sin,"--the papacy. So
soon as the confederate hosts of the dragon are completely organized,
the two witnesses take their position with the Lamb.

1. And I looked, and, lo, a Lamb stood on Mount Zion, and with him a
hundred forty and four thousand, having his Father's name written in
their foreheads.

V. 1.--While "all the world wonders after the beast," (xiii. 3,) and the
gross senses of the multitude are preoccupied with that object; here is
another presented more worthy of our contemplation. Often has the Lord
Jesus appeared in vision to John while viewing the grand panorama
passing before him in Patmos. Here he appears as the "captain of the
Lord's host" at the head of his army; not indeed in active military
enterprise, but rather as leader in acts of solemn worship during a
temporary recess from sanguinary warfare. He and his associates are on
the "Mount Zion." "In Zion is his seat." ... "The Lord hath founded
Zion, and the poor of his people shall trust in it. (Is. xiv. 32.) This
select company maintain fellowship with Christ, being "really and
inseparably united to him as their Head," by the bond of the Spirit, on
his part, and faith on theirs. Christ's "Father's name in their
foreheads" indicates that they are the _property_ and voluntary servants
of God in Christ. Of this covenant relation baptism is the visible sign;
but while Simon Magus may bear the sign, none but those who are "sealed
unto the day of redemption," are honored to "stand with the Lamb on
Mount Zion." To him their number is as accurately known, as one hundred
and forty-four thousand is to us; and "truly their fellowship is with
the Father and with his Son Jesus Christ." The votaries of the beast may
either glory in bearing his mark in their foreheads, or conceal the mark
in their right hand; but the followers of the Lamb will "confess him and
his word before men," at the hazard of all that is dear to men,--even
life itself. (Mark viii. 38.)

2. And I heard a voice from heaven, as the voice of many waters, and as
the voice of a great thunder: and I heard the voice of harpers harping
with their harps:

3. And they sung as it were a new song before the throne, and before the
four beasts, and the elders: and no man could learn that song but the
hundred and forty and four thousand, which were redeemed from the earth.

Vs. 2, 3.--"Let the children of Zion be joyful in their King.... Let the
high praises of God be in their mouth."--(Ps. cxlix. 2, 6.) Unterrified
by the roaring of the beasts of prey, these followers of the Lamb lift
their voices in unison; and whether on mountains or in valleys, in dens
or in caves of the earth, their songs of praise ascend to the ears of
the Lord of Sabaoth. The symphony is heightened by the "voice of
harpers, harping with their harps." And if any person be so ignorant as
to ground an argument on these words, for the use of instruments in the
worship of God, consistency will require him to take his position on the
literal Mount Zion with a literal lamb!

The song was _new_. It was not peculiar to the Mosaic economy; that,
like it, was to "wax _old_ and vanish away."--(Heb. viii. 13.) No, it
was indited by the Holy Spirit, "to whom all hearts are known, and all
events foreknown." It was a song exactly framed to answer the twofold
end of all inspired songs--to display the glories of the Godhead, and
delineate the workings of grace and corruption with infallible
precision, neither of which can be even successfully imitated by the
best of uninspired men; much less by the licentious debauchees--the
slaves of Antichrist. Moreover, the _order_ of worship, as here
exemplified, merits special attention, The 144,000 perform this solemn
service "before the four beasts, and the elders." The office-bearers,
appointed by the Lamb--the Lord Christ--direct the whole solemnity.
Among this joyful and holy company, there is no hint that any part of
public worship is left to "a vote of the congregation." This "new song"
was unintelligible by the votaries of the beast; nor could they learn it
while in that servile vassalage. They only who were "redeemed from the
earth," as well as "from among men," were capable of learning it. As
this song related to the royal prerogatives of Jesus Christ, and those
who "dwelt on the earth" had transferred their allegiance to Antichrist,
they became thereby incapacitated for learning that song. Alas! how many
complain of the _cloudiness_, the _Jewish peculiarities_, the
_unforgiving, revengeful spirit_ of the inspired Psalms! In their
apprehension, they are "contrary to the spirit of the gospel"--that is,
_the Holy Spirit is contrary to Himself!_ O, the blasphemy! Can such
learn the "new song?" No, indeed, unless they repent and "pray God if
perhaps the thought of their heart may be forgiven them."

4. These are they which were not defiled with women; for they are
virgins. These are they which follow the Lamb withersoever he goeth.
These were redeemed from among men, being the first fruits unto God and
to the Lamb.

5. And in their mouth was found no guile: for they are without fault
before the throne of God.

Vs. 4, 5.--These 144,000 worshippers are farther distinguished by their
chastity. Betrothed to the Lord Christ from eternity, they were married
to him in time. (Hosea ii. 19, 20; Rom. vii. 4; Cor. xi. 2.) Indeed the
marriage covenant is employed throughout the Bible, to shadow forth the
union between Christ and believers. (See Is. liv. 5; Jer. xxxi. 32; Hos.
ii. 2; Rev. xxi. 2) This analogy pervades the 45th Psalm and the Song of
Solomon. Idolatry is therefore adultery; and superstition, will-worship
and human inventions, as means of grace or of communion with God, are
fornication. (Ezek. xxiii. 27.) Accordingly, the "kings of the earth"
are charged with this crime, (ch. xviii. 3.) Hence, it is plain that
this company with the Lamb are such as do not receive or "teach for
doctrines the commandments of men," nor submit to a "voluntary humility
and worshipping of angels, (Col. ii. 18,) "for they are virgins." (Ps.
xlv. 14.) They are distinguished for "sound doctrine and the power of
godliness." "A man that is a heretic, after the first and second
admonition," they "reject." (Titus iii. 10.) They cannot be indifferent
to truth and error; and they may be known by their love for practical,
but _especially doctrinal_, preaching. They frequent the ministry of
those who "give attendance to reading, to exhortation, to doctrine." (1
Tim. iv. 13.)

"These follow the Lamb." (John x. 4, 27.) Next after self-denial, taking
up the cross, becomes the test of discipleship. (Matt. xvi. 24, 25.)
Suffering is the most trying and most difficult part of a Christian's
obedience. But mere suffering for one's religion is no evidence that his
religion is scriptural. Nor is punishment endured for religion
_persecution_; but suffering "for righteousness' sake, or for Christ's
sake," is persecution. And this is what is implied in "following the
Lamb whithersoever he goeth." Not suffering, but the _cause_ for which
he suffers, makes a Christian martyr. All these 144,000 are martyrs in
principle and intention.

Besides, "these were redeemed (bought) from among men." Purchase
supposes contract,--a price fixed and paid. This ransom is both from
debt and crime,--from bondage, sin and penalty. The Lamb is their
surety. With his blood he "redeemed them to God," (ch. v. 9; 1 Pet. i.
19.) An atonement which _does not reconcile_, a redemption which _does
not save_, must be an atonement and a redemption _without a compact_.
Hence the covenant of grace, and Christ's engagement as surety in that
covenant, determine the _extent_ of the atonement; for _without compact
no sinner could be saved!_ But such is the liberal doctrine of the
boasted Roman Catholic Church, and such the sandy foundation of that
"general and doubtsome faith" which the witnesses renounce. However
numerous these followers of the Lamb may seem to be, they are no more
than "the first fruits." But the first fruits are part of the coming
harvest, and an assured pledge of a larger ingathering. Their numbers
were to be greatly augmented by the Reformation, and still further in
the millennial era.

"Godly sincerity" is the last quality of these upright ones. They are
"Israelites without guile." Integrity, probity, candor, distinguish them
from the "flocks of the companions" by whom they are surrounded. "As
they think in their heart, so do they express the truth." (Ps. xv. 2;
xii. 2; John i. 47.) They know nothing of the "pious frauds" any more
than the "indulgences" and "supererogations" by which the "man of sin"
sustains his interest. Their being "without fault before the throne of
God," is the highest commendation possible; yet it does not imply
sinless perfection. It speaks their justification by the righteousness
of Christ, and their Christian sincerity, such as God testifies of Job,
(ch. i. 8.) Who would not prefer the society and employments of those
who are with the Lamb on Mount Zion, to dwelling in the tents of
wickedness? Let our delights be with these excellent ones of the earth.

6. And I saw another angel fly in the midst of heaven, having the
everlasting gospel to preach unto them that dwell on the earth, and to
every nation, and kindred, and tongue, and people,

7. Saying with a loud voice, Fear God, and give glory to him; for the
hour of his judgment is come: and worship him that made heaven, and
earth, and the sea, and the fountains of water.

Vs. 6, 7.--The apostles, Paul and John agree, as already noticed, in
delineating a great defection from the purity and power of Christianity
in "the last days." Paul calls this event "the Apostacy," (2 Thess. ii.
3.) while John designates it "the Antichrist." (1 John ii, 22.) Both
these inspired writers use the Greek article, as may be supposed, to
_emphasize_ that wicked confederacy of Church and State,--a confederacy
of greater extent and longer continuance than any other conspiracy
"against the Lord and his Anointed." Against these the saints of God,
with Messiah at their head, contend for the allotted period of 1260
years, as we have seen in the three preceding chapters. On their part
the warfare is mostly defensive, and their weapons ordinarily spiritual.
(2 Cor. vi. 6, 7.)

From the 6th verse to the close of this chapter are presented, under
customary and well-defined symbols, three successive stages of
successful reformation, showing how the "two witnesses" manage their
scriptural and effective testimony against antichristian error and
disorder in organized society. Three mystic "angels" successively
appear, divinely commissioned to execute their respective and appointed
work. These angels have been correctly designated, by judicious
expositors, "angels of revival and reform." To the intelligent Christian
it will be obvious, that without _reform_ there can be no _revival_. The
popular idea of our time connected with the term _revival_, is without
foundation in the Holy Scriptures. It does not mean the regeneration of
a sinner, nor the first work of the Spirit in conviction. It presupposes
the existence of the vital principle, and the bringing of that living
principle into visible activity, (Rom. vii. 9;) and this is equally
true, whether of an individual or moral person. (Ps. lxxxv. 6; Ezek.
xxxvii.) Divine truth and external order are characteristics of a
genuine revival: for nothing but "sound doctrine" can produce "the power
of godliness." The popular commotions and social disorders which
accompany modern revivals, render them highly suspicious, if they do not
demonstrate them to be spurious. It is true, indeed, that passionate
declamation, vociferous assertion of heresy, intensified by theatrical
and violent gesticulation, may commove to a higher degree the active
powers,--the passions of the sinner; but such appliances can generate
only a temporary faith. Such converts, "having no root in themselves,
wither away." (Mark iv. 6.) "God is not the author of confusion, but of
peace, as in all the churches of the saints." So these angels of reform
declare by their ministry.

The first of these angels is the recognized symbol of a gospel ministry,
(ch. i. 20; ii. 1, 8, 12, etc.) "Heaven" is the visible church general.
"Flying" indicates celerity of motion. This "angel" does not represent
any individual, as Luther; but the _collective body_ of those who carry
the joyful message of "the everlasting gospel." This gospel is
_everlasting_ as distinguished from "another gospel, which is not
another" (Gal. i. 6, 7, 8, 9,)--a spurious, counterfeit, and therefore
ephemeral gospel, invented and propagated by the "man of sin," from the
flood which issued from the mouth of the dragon, (ch. xii. 15) The
gospel preached by this angel is everlasting in its origin and duration.
(Tit. i. 2; John iv. 14; Gal. vi. 8.) This angel's commission is as
extensive as that of the apostles,--"every nation;" his "loud voice" is
expressive of his zeal, energy and authority; the subject matter of his
brief sermon indicates very plainly that the object of his teaching is
to counteract the heresies of the Romish apostacy. "Fear God and give
glory to him,"--not to the Virgin Mary, canonized saints and angels,
images of wood and stone, (ch. ix. 20.) All are solemnly warned to
"abstain from pollutions of idols," and their attention earnestly
directed to their Creator,--to him "who made heaven, and earth, the seas
and fountains of waters." This argument of the angel is very
short,--that He only is to be worshipped who created the universe; but
it is sufficient to "leave all men without excuse who do not glorify him
as God." (Rom. i. 20, 21.) And how much more aggravated is the guilt of
professing Christians! But the "angel" employs another powerful argument
to enforce his teaching,--"The hour of his judgment is come." The final
judgment of the last day is often set before us in the Bible, and it is
so even in this book; but the last judgment cannot be intended here, for
subsequent judgments are to be inflicted according to the messages of
the following angels.

That Charlemagne should be mistaken for this flying angel betrays an
almost incredible hallucination of the human mind![7] No individual, as
already noticed, much less a successful civil or military tyrant, can be
intended by the Spirit as the herald of the "everlasting gospel!"

In fact, this "angel" is identical with the "two witnesses," whose
special work is to oppose the great apostacy; and this they do in a
pre-eminent manner by proclaiming the everlasting gospel. For 500 years
those who are known in history by the name of Waldenses, kept the
doctrines and order of the apostles, in a state of separation from the
Church of Rome. In the latter part of the twelfth century their numbers
and influence attracted the notice and brought upon them the wrath of
the "man of sin." In the following ages multitudes of them were
subjected to all the penalties of confiscation, banishment and death.
Like the seed of Abraham in Egypt, however, "the more they were
afflicted, the more they multiplied and grew." They revived true
religion in the kingdoms of southern Europe, and it is most probable
that the good seed sown by them reached even to the island of Britain.
John Huss and Jerome, who, by decree of the council of Constance, were
committed to the flames for heresy; and Wishart, in England, whose end
was similar, together with such as co-operated with them and succeeded
them in the same holy warfare, are to be viewed as answering to the
mystic angel. These faithful and dauntless men denounced divine
judgments against all who worshipped graven images, however enjoined by
civil and ecclesiastical authority. For their fidelity to Christ and the
souls of men, they were subjected to the heaviest censures of the
heathenized church, and the severest penalties of a tyrannical
state,--the beast of the earth and the beast of the sea always in unholy
alliance and acting in concert. The ministry of this angel is a
testimony against papal corruptions, such as the worshipping images of
the Creator and creatures, but especially the Pope,--the image of the
Roman emperor. It is a mere fancy to suppose this angel symbolizes
modern missions. The series of the prophecy forbids such an
interpretation. Besides, the idolatry of Rome Christian, is not less
real or gross than the idolatry of pagans, and calls for a more earnest
testimony; and God has never left himself without witnesses against
defection and apostacy. This angel prepares the way for his successor,
who prosecutes the same work with increasing clearness and confidence.

8. And there followed another angel, saying, Babylon is fallen, is
fallen, that great city, because she made all nations drink of the wine
of the wrath of her fornication.

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