Revelation 18

n her sins. See the note on Rev 14:8 . Verse 4 Come out of her, my people - These words appear to be taken from Isa 48:20 ; Jer 1:8 ; Jer 51:6 , Jer 51:45 . The poet Mantuanus expresses this thought well: - Vivere qui sancte cupitis, discelite; Romae Omnia quum liceant, non licet esse bonum. "Ye who desire to live a godly life, depart; for, although all things are lawful at Rome, yet to be godly is unlawful. Verse 5 Her sins have reached unto heaven - They are become so great and enormous that the long-suffering of God must give place to his justice. Verse 6 Reward her even as she rewarded you - These words are a prophetic declaration of what shall take place: God will deal with her as she dealt with others. Verse 7 How much she hath glorified herself - By every act of transgression and sinful pampering of the body she has been preparing for herself a suitable and proportionate punishment. Verse 8 Therefore shall her plagues come - Death, by the sword of her adversaries; mourning on account of the slaughter; and famine, the fruits of the field being destroyed by the hostile bands. Utterly burned with fire - Of what city is this spoken? Rome pagan has never been thus treated; Alaric and Totilas burnt only some parts with fire. Rome papal has not been thus treated; but this is true of Jerusalem, and yet Jerusalem is not generally thought to be intended. Verse 9 The kings of the earth - Those who copied her superstitions and adopted her idolatries. Verse 10 Standing afar off - Beholding her desolations with wonder and astonishment, utterly unable to afford her any kind of assistance. Verse 11 The merchants of the earth - These are represented as mourning over her, because their traffic with her was at an end. Bishop Bale, who applies all these things to the Church of Rome, thus paraphrases the principal passages: - The mighty kinges and potentates of the earth, not havinge afore their eyes the love and feare of God, have committed with this whore moste vile filthynesse; abusinge themselves by many straunge or uncommaunded worshippings, and bynding themselves by othe to observe hyr lawes and customs. At the examples, doctrines, counsels, and perswasions of hyr holy whoremongers, have they broken the covenaunts of peace; battailed, oppressed, spoyled, ravished, tyrannously murthered innocents; yea, for vain foolish causes, and more vaine titles, as though there were neither heaven nor hel, God nor accounts to be made. "And her mitred marchantes, hyr shorne souldiers, hir massemongers, hyr soulesellers, and hir martbrokers, waxed very riche, through the sale of hir oyles, creme, salt, water, bread, orders, hallowings, houselinges, ashes, palme, waxe, frankensence, beades, crosses, candlesticks, copes, belles, organes, images, reliques, and other pedlary wares. "They have gotten in unto them pallaces and princely houses, fat pastors and parkes, meadowes and warrens, rivers and pondes, villages and towns, cities and whole provinces, with the divill and all els; besides other men's wives, daughters, mayde servantes, and children, whom they have abhominably corrupted. What profites they have drawen unto them also by the sale of great bishopricks, prelacies, promocions, benefices, tot quoties, pardons, pilgrymages, confessions, and purgatory; besides the yearely rents of cathedrall churches, abbayes, colleges, covents, for sutes and suche other. - Specially shal they be sore discontented with the matter, which have with hir committed the whordom of the spyrite, by many externe worshipings of drye waffer cakes, oyles, roods, relyques, ladyes, images, sculles, bones, chippes, olde ragges, showes, (shoes), bootes, spurres, hattes, breches, whodes, night capes, and such like. "And they that have lived wantonly with hir, ( Rev 18:9 ), in following hir idle observacions, in mattenses, houres, and masses; in sensinges, halowings, and font halowing; in going processions with canapye, crosse, and pyx; with banneres, stremers, and torche light; with such other gaudes to folish for children. "Alas, alas, that great cyty ( Rev 18:10 ) that beautiful Babilon, that blessed holy mother the Church, which somtime had so many popes pardons, so many bishoppes blessinges, so many holye stations, so many cleane remissions a pena et culpa, so many good ghostly fathers, so many religious orders, so much holy water for spirites, and Saint John's gospel, with the five woundes and the length of our Lord for drowning, is nowe decayed for ever! 'Alas, alas, who shall pray for us now? Who shall singe dirges and trentoles? Who shal spoile us of our sinnes? Who shal give us ashes and palmes? Who shal blesse us with a spade, and singe us out of purgatory when we are deade? If we lacke these things we are like to want heaven. These are the desperate complaints of the wicked." Verse 12 The merchandise of gold, and silver, etc. - The same author, Bishop Bale, who was once a priest of the Romish Church, goes on to apply all these things to that Church; and whether the text have this meaning or not, they will show us something of the religious usages of his time, and the real mockery of this intolerant and superstitious Church. Speaking in reference to the Reformation, and the general light that had been diffused abroad by the word of God, which was then translated into the vulgar tongue, and put into the hands of the people at large, he says: - "They will pay no more money for the housell sippings, bottom blessings; nor for 'seest me and seest me not,' above the head and under of their chalices, which in many places be of fine gold. Neyther regarde they to kneele anye more downe, and to kisse their pontificall rings which are of the same metal. They will be no more at coste to have the ayre beaten, and the idols perfumed with their sensers at pryncipall feastes; to have their crucifixes layde upon horses, or to have them solemply borne aloft in their gaddings abroade; with the religious occupyings of their paxes, cruettes, and other jewels which be of silver. "Neyther passe they greatly to beholde precyous stones any more in their two-horned miters, whan they hollow their churches, give theyr whorishe orders, and tryumphantly muster in processions. Nor in costuous pearles in theyr copes perrours, and chysibilles, whan they be in their prelately pompous sacrifices. Men, knowing the worde of God, supposeth that their ornaments of silk, wherewith they garnishe their temples and adorne their idolles, is very blasphemous and divillish. They thinke also, that their fayre white rockets of raynes, or fine linnen cloath; their costly gray amices, of calaber and cattes tayles; theyr fresh purple gownes, whan they walke for their pleasures; and their read scarlet frockes, whan they preach lyes in the pulpit, are very superfluous and vayne. "In their thynen wood (whom some men call algume trees, some basill, some corall) may be understande all theyr curious buildings of temples, abbeys, chappels, and chambers; all shrines, images, church stooles, and pews that are well payed for; all banner staves, paternoster scores, and peeces of the holy crosse. "The vessels of ivory comprehendeth all their maundye dyshes, their offring platters, their relique chestes, their god boxes, their drinking horns, their sipping cuppes for the hiccough, their tables whereupon are charmed their chalises and vestiments; their standiches, their combes, their muske balles, their pomaunder pottes, and their dust boxes, with other toyes. "The vessels of precious stone; which after some interpretours, are of precious stone, or after some are of most precious wood; betokeneth their costuous cuppes, or cruses of jasper, jacinct, amel, and fine beral; and their alabaster boxes, wherwith they annointe kinges, confirme children, and minister their holy whorish orders. Their pardon masers, or drinking dishes, as St. Benit's bole, St. Edmond's bole, St. Giles's bole, St. Blythe's bole, and Westminster bole, with such other holy re-liques. "Of brasse, which containeth latten, copper, alcumine, and other harde metals, are made all their great candlesticks, holy water kettles, lampes, desks, pyllers, butterasses, bosses, bels, and many other thinges more. "Of strong yron are the braunches made that holde up the lightes before their false gods; the tacks that sustayne them for fallinge; the lockes that save them from the robberye of thieves; their fyre pans, bars, and poolyes, with many other straunge ginnes besides. "With marble most commonlye pave they their temples, and build strong pillers and arches in their great cathedrale churches and monastries; they make thereof also their superalities, their tumbs, and their solemne grave-stones; besides their other buildinges, with free-stone, flint, ragge, and brick, comprehended in the same. Verse 13 And cinnamon - "By the sinamon is ment all maner of costly spyces, wherewith they bury their byshops and founders, lest they shoulde stinke when they translate them agayne to make them saintes for advauntage. "By the smellynge odours, the swete herbes that they strewe abrode at theyr dedications and burials; besydes the damaske waters, bawmes, muskes, pomaunder, civet, and other curious confections they yet bestow upon theyr owne precious bodyes. "The oyntments are such oyles as they mingle with rose water, aloes, and spike, with other mery conceits, wherwith they anoynt their holy savours and roods, to make them to sweat, and to smell sweete when they are borne abrod in procession upon their high feastfull dayes. "Frankinsence occupye they ofte as a necessarie thinge in the sensyng of their idols, hallowinge of their paschal, conjuringe of their ploughes; besydes the blessing of their palmes, candles, ashes, and their dead men's graves, with requiescant in pace. "With wine synge they theyr masses for money, they housell the people at Easter, they wash their aultar stones upon Maundy Thursday; they fast the holy imber dayes, besydes other banketinges all the whole years, to kepe theyr flesh chaste. "With oyle smere they yonge infantes at baptisme and bishopping; they grease their massmongers, and gere them the mark of madian; they anele their cattell that starveth; and do many other feates els. "Fyne floure is suche a merchandyse of theirs as far excedeth all other, and was first geven them by Pope Alexander the first, thinkinge Christes institution not sufficient, nor comly in using the common breade in that ministerie. For that ware hath brought them in their plentifull possessions, their lordshippes, fatte benifices, and prebendaries, with innumerable plesures els. "Wheat have thei of their farms, whereof they make pardon bread and cakes, to draw people to devocion towardes them. "Cattell receive they, offered unto their idols by the idiots of the countries, for recover of sondrye diseases; besides that they have of their tithes. "Shepe have they, sometime of their owne pastures, sometime of begginge, sometime of bequestes for the dead, to cry them out of their feareful purgatorye, when they be asleepe at midnight. "Great horses have they, for mortuaries, for offices, for favers, giftes, and rewardes, to be good lords unto them, that they may holde still their farmes, and to have saunder waspe their sonne and their heire a priest; or to admitte him unto a manerly benefice, that he may be called 'maister person,' and suche lyke. "Charets have they also, or horse litters, of al manner of sorts, specially at Rome, with foote men runninge on both sides of them, to make roome for the holy fathers. Of whom some carye their owne precious bodyes, some theyr treasure, some the blessed sacramente, some holy reliques and ornamentes, some their whores, and some their bastardes. The bodyes of men must needes be judged to be at their pleasure, so long as Christen provinces be tributaries unto them, princes obediente, people subject, and their lawes at their commaundement to slea and to kyll. And to make this good, who hath not in England payd his Peter peny, sometime to acknowledge hymselfe a bondman of theirs, at the receit of his yerely howsell? Furthermore yet, besides their market muster of monkes, fryars, and priestes, they have certayne bondmen, of whom some they sell to the Venicians, some to the Genues, some to the Portingales, and some to the Turks, to row in their galleis. And laste of all, to make up their market, least any thing should escape theyr hands, these unmercifull bribers maketh marchaundise of the soules of men, to deprive Christe of his whole right, sending many unto hell, but not one unto heaven, (unlesse they maliciously murther them for the truths sake), and all for mony. After many other sortes els, abuse they these good creatures of God, whom the Holy Ghost heere nameth. Much were it to shew here by the cronicles severally of what Pope they have received authorytie, power, and charge, to utter these wares to advauntage, and how they came firste by the old idolatrous." Several of the most reputable MSS. versions, and some of the fathers, after cinnamon, add και αμωμον, and amomum. What this shrub was is not easy to say, though mentioned and partially described by Pliny and Dioscorides. Some think it was a species of geranium; others, the rose of Jericho. It was an odoriferous plant supposed to be a native of Assyria; and is thus mentioned by Virgil, Eclog. iv., ver. 25: - - Assyrium vulgo nascetur amomum. "The Assyrian amomum shall grow in every soil." This is translated by some spikenard; by others lady's rose. Thyine wood - The Thyne or Thyin is said to be a tree whose boughs, leaves, stalks, and fruit, resemble the cypress. It is mentioned by Homer, Odyss, lib. v., ver. 60; by Theophrastes, Hist. Plant, Rev 18:5 ; and by Pliny, Hist. Nat. lib. xiii. c. 16. How much the different articles mentioned in the 12th and 13th verses were in request among the ancients, and how highly valued, every scholar knows. Slaves - Σωματων· The bodies of men; probably distinguished here from ψυχας, souls of men, to express bondmen and freemen. Verse 14 And the fruits that thy soul lusted after - και ἡ οπωρα της επιθυμιας της ψυχης σου. As οπωρα signifies autumn, any and all kinds of autumnal fruits may be signified by the word in the above clause. Dainty and goodly - Τα λιπαρα· Delicacies for the table. Τα λαμπρα, what is splendid and costly in apparel. Verse 15 Stand afar off - See Rev 18:10 . Verse 16 Clothed in fine linen, and purple, etc. - The verb περιβαλλεσθαι, which we here translate clothed, signifies often to abound, be enriched, laden with, and is so used by the best Greek writers; see many examples in Kypke. These articles are not to be considered here as personal ornaments, but as articles of trade or merchandise, in which this city trafficked. Verse 17 Every shipmaster - Captains of vessels; some think pilots are meant, and this is most likely to be the meaning of the original word κυβερνητης. This description appears to be at least partly taken from Eze 27:26-28 . And all the company in ships - Και πας επι των πλοιων ὁ ὁμιλος· The crowd or passengers aboard. But the best MSS, and versions have και πας ὁ επι τοπον πλεων, those who sail from place to place, or such as stop at particular places on the coast, without performing the whole voyage. This sufficiently marks the traffic on the coast of the Mediterranean Sea. Some might debark (in sailing from Rome) at the island of Sicily, others at different ports in Greece; some at Corinth, others at Crete, or the various islands of the Aegean Sea; some at Rhodes, Pamphylia, etc., etc.; as in those times in which the compass was unknown, every voyage was performed coastwise, always keeping, if possible, within sight of the land. Verse 18 What city is like unto this great city! - Viz. in magnitude, power, and luxury. Verse 19 They cast dust on their heads - They showed every sign of the sincerest grief. The lamentation over this great ruined city, Rev 18:9-19 , is exceedingly strong and well drawn. Here is no dissembled sorrow; all is real to the mourners, and affecting to the spectators. Verse 20 Rejoice over her, thou heaven - This is grand and sublime; the fall of this bad city was cause of grief to bad men. But as this city was a persecutor of the godly, and an enemy to the works of God, angels, apostles, and prophets are called to rejoice over her fall. Verse 21 Thus with violence shall that great city Babylon be thrown down - This action is finely and forcibly expressed by the original words: Οὑτως ὁρμηματι βληθησεται Βαβυλων ἡ μεγαλη πολις. The millstone will in falling have not only an accelerated force from the law of gravitation, but that force will be greatly increased by the projectile force impressed upon it by the power of the destroying angel. Shall be found no more at all - In her government, consequence, or influence. This is true of ancient Babylon; we are not certain even of the place where it stood. It is also true of Jerusalem; her government, consequence, and influence are gone. It is not true of Rome pagan; nor, as yet, of Rome papal: the latter still exists, and the former is most intimately blended with it; for in her religions service Rome papal has retained her language, and many of her heathen temples has she dedicated to saints real or reputed, and incorporated many of her superstitions and absurdities in a professedly Christian service. It is true also that many idols are now restored under the names of Christian saints! Verse 22 The voice of harpers, etc. - This seems to indicate not only a total destruction of influence, etc., but also of being. It seems as if this city was to be swallowed up by an earthquake, or burnt up by fire from heaven. Verse 23 By thy sorceries - Political arts, state tricks, counterfeit miracles, and deceptive maneuvers of every kind. This may be spoken of many great cities of the world, which still continue to flourish! Verse 24 In her was found the blood of prophets, etc. - She was the persecutor and murderer of prophets and of righteous men. And of all that were slain upon the earth - This refers to her counsels and influence, exciting other nations and people to persecute and destroy the real followers of God. There is no city to which all these things are yet applicable, therefore we may presume that the prophecy remains yet to be fulfilled. Bishop Bale, who applies this, as before, to the Romish Church, has, on Rev 18:22 , given some information to the curious antiquary. "But be certaine," says he, "and sure, thou myserable Church, that thou shalt no longer enjoy the commodious pleasures of a free cittye. - The merry noyes of them that play upon harpes, lutes, and fidels; the sweet voice of musicians that sing with virginals, vials, and chimes; the armony of them that pipe in recorders, flutes, and drums; and the shirle showt of trumpets, waits, and shawmes, shall no more be heard in thee to the delight of men. Neyther shall the sweet organs containing the melodious noyse of all maner of instruments and byrdes be plaied upon, nor the great belles be rong after that, nor yet the fresh discant, prick-song, counter-point, and faburden be called for in thee, which art the very sinagog of Sathan. Thy lascivious armonye, and delectable musique, much provoking the weake hartes of men to meddle in thy abhominable whordom, by the wantonnes of idolatry in that kinde, shall perish with thee for ever. No cunning artificer, carver, paynter, nor gilder, embroderer, goldsmith, nor silk-worker; with such other like of what occupacion soever they be, or have bene to thy commodity, shall never more be found so agayne. "Copes, cruettes, candelstickes, miters, crosses, sensers, crismatoris, corporasses, and chalices, which for thy whorishe holines might not somtime be touched, will than for thy sake be abhorred of all men. Never more shall be builded for marchants of thi livery and mark, palaces, temples, abbeys, collages, covents, chauntries, fair houses, and horcherds of plesure. The clapping noise of neyther wyndmil, horsemil, nor watermil, shal any more be heard to the gluttenous feeding of thy puffed up porklings, for the maintenaunce of thine idle observacions and ceremonies. For thy mitred marchaunts were sumtimes princes of the earth, whan they reigned in their roialty. Thy shorn shavelinges were lordes over the multitude whan they held their priestly authority over the soules and bodies of men. Yea, and with thy privy legerdemain, with thy juggling castes, with thy craftes and inchauntmentes of thy subtile charmes, were all nacions of the world deceyved." This is very plain language, and thus on all hands a monstrous system of superstition and idolatry was attacked by our Reformers; and with these unfurbished weapons, directed by the Spirit of the living God, popery was driven from the throne, from the bench, from the universities, and from the churches of this favored kingdom. And by a proper application of Scripture, and by the universal diffusion of the word of God, it may be soon driven from the face of the universe. And when the inventions of men are separated from that Church, and it becomes truly regenerated, (and of this it is highly capable, as, among its monstrous errors and absurdities, it contains all the essential truths of God), it will become a praise and a glory in the earth. Protestants wish not its destruction, but its reformation. Some there may be, who, in their zeal for truth, would pull the whole edifice to pieces; but this is not God's method: he destroys what is evil, and saves what is good. It is reformation, not annihilation, that this Church needs. Introduction The whole heavenly host give glory to God, because he has judged the great whore, and avenged the blood of his saints, Rev 19:1-6 . The marriage of the Lamb and his bride, Rev 19:7-9 . John offers to worship the angel, but is prevented, Rev 19:10 . Heaven is opened, and Jesus the Word of God appears on a white horse; he and his armies described, Rev 19:11-16 . An angel in the sun invites all the fowls of heaven to come to the supper of the great God, Rev 19:17 , Rev 19:18 . The beast, the false prophet, and the kings of the earth, gather together to make war with him who sits on the white horse; but they are all discomfited, and utterly destroyed, Rev 19:19-21 . Verse 1 I heard a great voice of much people in heaven - The idolatrous city being destroyed, and the blood of the martyred saints being avenged, there is a universal joy among the redeemed of the Lord, which they commence with the word הללו יה Hallelu-Yah, praise ye Jah or Jehovah; which the Septuagint, and St. John from them, put into Greek letters thus: Αλληλουΐα, Allelou-ia, a form of praise which the heathens appear to have borrowed from the Jews, as is evident from their paeans, or hymns in honor of Apollo, which began and ended with ελελευ ιη, eleleu ie; a mere corruption of the Hebrew words. It is worthy of remark that the Indians of North America have the same word in their religious worship, and use it in the same sense. "In their places of worship, or beloved square, they dance sometimes for a whole night always in a bowing posture, and frequently singing halleluyah Ye ho wah; praise ye Yah, Ye ho vah:" probably the true pronunciation of the Hebrew יהוה, which we call Jehovah. See Adair's History of the American Indians. Salvation - He is the sole

And I saw another angel coming down out of heaven - Termed another, with respect to him who "came down out of heaven," Rev 10:1 . And the earth was enlightened with his glory - To make his coming more conspicuous. If such be the lustre of the servant, what images can display the majesty of the Lord, who has "thousand thousands" of those glorious attendants "ministering to him, and ten thousand times ten thousand standing before him?"

CHAPTER XVIII ANALYSIS OF THE CHAPTER THIS chapter may be regarded as a still further explanatory episode, (comp. Anal. to chap. xvii.,) designed to show the effect of pouring out the seventh vial ( Rev 16:17-21 ) on the formidable Antichristian power so often referred to. The description in this chapter is that of a rich merchant-city reduced to desolation, and is but carrying out the general idea under a different form. The chapter comprises the following points:-- (1.) Another angel is seen descending from heaven, having great power, and making proclamation that Babylon the great is fallen, and is become utterly desolate, Rev 18:1-3. (2.) A warning voice is heard from heaven, calling on the people of God to come out of her, and to be partakers neither of her sins nor her plagues. Her torment and sorrow would be proportionate to her pride and luxury; and her plagues would come upon her suddenly-- death, and mourning, and famine, and consumption by fire, Rev 18:4-8. (3.) Lamentation over her fall--by those especially who had been connected with her; who had been corrupted by her; who had been profited by her, Rev 18:9-19. (a) By kings, Rev 18:9,10. They had lived deliciously with her, and they would lament her. (b) by merchants, Rev 18:11-17. They had trafficked with her, but now that traffic was to cease, and no man would buy of her. Their business so far as she was concerned, was at an end. All that she had accumulated was now to be destroyed; all her gathered riches were to be consumed; all the traffic in those things by which she had been enriched was to be ended; and the city that was more than all others enriched by these things, as if clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls, was to be destroyed for ever. (c) By ship-masters and seamen, Rev 18:17-19. They had been made rich by this traffic, but now all was ended; the smoke of her burning is seen to ascend, and they stand afar off and weep. (4.) Rejoicing over her fall, Rev 18:20. Heaven is called upon to rejoice, and the holy apostles and prophets, for their blood is avenged, and persecution ceases in the earth. (5.) The final destruction of the city, Rev 18:21-24. A mighty angel takes up a stone and casts it into the sea as an emblem of the destruction that is to come upon it. The voice of harpers, and musicians, and pipers would be heard no more in it; and no craftsmen would be there, and the sound of the millstone would be heard no more, and the light of a candle would shine no more there, and the voice of the bridegroom and the bride would be heard no more. Verse 1. And after these things. After the vision referred to in the previous chapter. I saw another angel come down from heaven. Different from the one that had last appeared, and therefore coming to make a new communication to him. It is not unusual in this book that different communications should be entrusted to different angels. Compare Rev 14:6,8-9,15,17-18. Having great power. That is, he was one of the higher rank or order of angels. And the earth was lightened with his glory. The usual representation respecting the heavenly beings. Compare Ex 24:16, Mt 17:2, Lk 2:9 Acts 9:3. This would, of course, add greatly to the magnificence of the scene. (a) "glory" Eze 43:2

1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. 3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. 4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 5 For her sins have reached unto heaven, and God hath remembered her iniquities. 6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. 7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 8 Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. The downfall and destruction of Babylon form an event so fully determined in the counsels of God, and of such consequence to his interests and glory, that the visions and predictions concerning it are repeated. 1. Here is another angel sent from heaven, attended with great power and lustre, v. 1 . He had not only light in himself, to discern the truth of his own prediction, but to inform and enlighten the world about that great event; and not only light to discern it, but power to accomplish it. 2. This angel publishes the fall of Babylon, as a thing already come to pass; and this he does with a mighty strong voice, that all might hear the cry, and might see how well this angel was pleased to be the messenger of such tidings. Here seems to be an allusion to the prediction of the fall of pagan Babylon ( Isa. xxi. 9 ), where the word is repeated as it is here: has fallen, has fallen. Some have thought a double fall is hereby intended, first her apostasy, and then her ruin; and they think the words immediately following favour their opinion; She has become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird, v. 2 . But this is also borrowed from Isa. xxi. 9 , and seems to describe not so much her sin of entertaining idols (which are truly called devils ) as her punishment, it being a common notion that unclean spirits, as well as ominous and hateful birds, used to haunt a city or house that lay in its ruins. 3. The reason of this ruin is declared ( v. 3 ); for, though God is not obliged to give any account of his matters, yet he is pleased to do so, especially in those dispensations of providence that are most awful and tremendous. The wickedness of Babylon had been very great; for she had not only forsaken the true God herself, and set up idols, but had with great art and industry drawn all sorts of men into the spiritual adultery, and by her wealth and luxury had retained them in her interest. 4. Fair warning is given to all that expect mercy from God, that they should not only come out of her, but be assisting in her destruction, v. 4, 5 . Here observe, (1.) God may have a people even in Babylon, some who belong to the election of grace. (2.) God's people shall be called out of Babylon, and called effectually. (3.) Those that are resolved to partake with wicked men in their sins must receive of their plagues. (4.) When the sins of a people reach up to heaven, the wrath of God will reach down to the earth. (5.) Though private revenge is forbidden, yet God will have his people act under him, when called to it, in pulling down his and their inveterate and implacable enemies, v. 6 . (6.) God will proportion the punishment of sinners to the measure of their wickedness, pride, and security, v. 7 . (7.) When destruction comes on a people suddenly, the surprise is a great aggravation of their misery, v. 8 . The Fall of Babylon. ( a. d. 95.) 9 And the kings of the earth, wh

And he cried, Babylon is fallen - This fall was mentioned before, Rev 14:8 ; but is now declared at large. And is become an habitation - A free abode. Of devils, and an hold - A prison. Of every unclean spirit - Perhaps confined there where they had once practised all uncleanness, till the judgment of the great day. How many horrid inhabitants hath desolate Babylon! of invisible beings, devils, and unclean spirits; of visible, every unclean beast, every filthy and hateful bird. Suppose, then, Babylon to mean heathen Rome; what have the Romanists gained, seeing from the time of that destruction, which they say is past, these are to be its only inhabitants for ever.

And he cried mightily. Literally, "he cried with a strong great voice." See Rev 10:3. Babylon the great is fallen, is fallen. Rev 14:8. The proclamation here is substantially the same as in that place, and no doubt the same thing is referred to. And is become the habitation of devils. Of demons--in allusion to the common opinion that the demons inhabited abandoned cities, old ruins, and deserts. Mt 12:43-45. The language here is taken from the description of Babylon in Isa 13:20-22; and for a full illustration of the meaning, Isa 13:20, seq. And the hold of every foul spirit --φυλακη. A watch-post, station, haunt of such spirits. That is, they, as it were, kept guard there; were stationed there; haunted the place. And a cage of every unclean and hateful bird. That is, they would resort there, and abide there as in a cage. The word translated " cage " is the same which is rendered "hold"--φυλακη. In Isa 13:21, it is said, "and owls shall dwell there;" and in Isa 14:23, it is said that it would be a "possession for the bittern." The idea is that of utter desolation; and the meaning here is, that spiritual Babylon--Papal Rome ( Rev 14:8 ) will be reduced to a state of utter desolation resembling that of the real Babylon. It is not necessary to suppose this of the city of Rome itself--for that is not the object of the representation. It is the Papacy, represented under the image of the city, and having its seat there. That is to be destroyed as utterly as was Babylon of old; that will become as odious, and loathsome, and detestable as the literal Babylon, the abode of monsters is. (b) "Babylon the Great" Rev 14:8, Isa 13:19, 21:9, Jer 51:8 (c) "the habitation of devils" Rev 17:2, Isa 34:11,14, Jer 50:39, 51:37 Verse 3.

For all nations have drunk of the wine of the wrath of her fornication. Rev 14:8. This is given as a reason why this utter ruin had come upon her. She had beguiled and corrupted the nations of the earth, leading them into estrangement from God, and into pollution and sin. Rev 9:20-21. And the kings of the earth have committed fornication with her. Spiritual adultery; that is, she has been the means of seducing them from God and leading them into sinful practices. And the merchants of the earth are waxed rich through the abundance of her delicacies. The word tendered " abundance " here, means commonly power. It might here denote influence, though it may also mean number, vanity, wealth. Compare Rev 3:8, where the same word is used. The word rendered delicacies --στρηνους--occurs nowhere else in the New Testament. It properly means rudeness, insolence, pride; and hence revel, riot, luxury. It may be rendered here properly luxury, or proud voluptuousness; and the reference is to such luxuries as are found commonly in a great, a gay, and a splendid city. These, of course, give rise to much traffic, and furnish employment to many merchants and sailors, who thus procure a livelihood, or become wealthy as the result of such traffic. Babylon--or Papal Rome--is here represented under the image of such a luxurious city; and of course, when she fails, they who have thus been dependent on her, and who have been enriched by her, have occasion for mourning and lamentation. It is not necessary to expect to find a literal fulfilment of this, for it is emblematic and symbolical. The image of a great, rich, splendid, proud, and luxurious city having been employed to denote that Antichristian power, all that is said in this chapter follows, of course, on its fall. The general idea is, that she was doomed to utter desolation, and that all who were connected with her, far and near, would be involved in her ruin. (d) "drunk of the wine" Isa 47:15 (e) "merchants" Rev 18:11,15 (1) "abundance" "power"Verse 4. And I he

And I heard another voice - Of Christ, whose people, secretly scattered even there, are warned of her approaching destruction. That ye be not partakers of her sins - That is, of the fruits of them. What a remarkable providence it was that the Revelation was printed in the midst of Spain, in the great Polyglot Bible, before the Reformation! Else how much easier had it been for the Papists to reject the whole book, than it is to evade these striking parts of it.

ard another voice from heaven. He does not say whether this was the voice of an angel, but the idea seems rather to be that it is the voice of God. Come out of her, my people. The reasons for this, as immediately stated, are two: (a) that they might not participate in her sins; and (b) that they might not be involved in the ruin that would come upon her. The language seems to be derived from such passages in the Old Testament as the following: Isa 48:20, "Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing." Jer 51:6, "Flee out of the midst of Babylon, and deliver every man his soul; be not cut off in her iniquity." Jer 51:45, "My people, go ye out of the midst of her, and deliver ye every man his soul from the fierce anger of the Lord." Compare Jer 1:8. That ye be not partakers of her sins. For the meaning of this expression, 1Timm 5:22. It is implied here that by remaining in Babylon they would lend their sanction to its sins by their presence, and would, in all probability, become contaminated by the influence around them. This is an universal truth in regard to iniquity, and hence it is the duty of those who would be pure to come out from the world, and to separate themselves from all the associations of evil. And that ye receive not of her plagues. Of the punishment that was to come upon her--as they must certainly do if they remained in her. The judgment of God that was to come upon the guilty city would make no discrimination among those who were found there; and if they would escape these woes, they must make their escape from her. As applicable to Papal Rome, in view of her impending ruin, this means (a) that there might be found in her some who were the true people of God; (b) that it was their duty to separate wholly from her--a command that will not only justify the Reformation, but which would have made a longer continuance in communion with the Papacy, when her wickedness was fully seen, an act of guilt before God; (c) that they who remain in such a communion cannot but be regarded as partaking of her sin; and (d) that if they remain, they must expect to be involved in the calamities that will come upon her. There never was any duty plainer than that of withdrawing from Papal Rome; there never has been any act attended with more happy consequences than that by which the Protestant world separated itself for ever from the sins and the plagues of the Papacy. (f) "Come out of her" Isa 48:20, 52:11, Jer 50:8, 51:6,45, 2Cor 6:17 Verse 5. For her

Even to heaven - An expression which implies the highest guilt.

sins have reached unto heaven. So in Jer 51:9, speaking of Babylon, it is said, "For her judgment reacheth unto heaven, and is lifted up even to the skies." The meaning is not that the sins of this mystical Babylon were like a mass or pile so high as to reach to heaven, but that it had become so prominent as to attract the attention of God. Compare Gen 4:10, "The voice of thy brother's blood crieth unto me from the ground." See also Gen 18:20. And God hath remembered, her iniquities. He had seemed to forget them, or not to notice them, but now he acted as if they had come to his recollection. Rev 16:19. (g) "reached unto heaven" (h) "remembered" Rev 16:19 Verse 6. Reward h

Reward her - This God speaks to the executioners of his vengeance. Even as she hath rewarded - Others; in particular, the saints of God. And give her double - This, according to the Hebrew idiom, implies only a full retaliation.

er even as she rewarded you. It is not said to whom this command is addressed, but it would seem to be to those who had been persecuted and wronged. Applied to mystical Babylon--Papal Rome --it would seem to be a call on the nations that had been so long under her sway, and among whom, from time to time, so much blood had been shed by her, to arise now in their might, and to inflict deserved vengeance. Rev 17:16-17. And double unto her double according to her works. That is, bring upon her double the amount of calamity which she has brought upon others; take ample vengeance upon her. Compare, for similar language, Isa 40:2, "She hath received of the Lord's hand double for all her sins." Isa 61:7, "For your shame ye shall have double." In the cup which she hath filled. To bring wrath on others. Barnes on "Re 14:8". Fill to her double. Let her drink abundantly of the wine of the wrath of God--double that which she has dealt out to others. That is, either let the quantity administered to her be doubled, or let the ingredients in the cup be doubled in intensity. (i) "Reward her" Ps 137:8, Jer 50:15,29 Verse 7. How much

As much as she hath glorified herself - By pride, and pomp, and arrogant boasting. And lived deliciously - In all kinds of elegance, luxury, and wantonness. So much torment give her - Proportioning the punishment to the sin. Because she saith in her heart - As did ancient Babylon, Isai 47:8 ,9. I sit - Her usual style. Hence those expressions, "The chair, the see of Rome: he sat so many years." As a queen - Over many kings, "mistress of all churches; the supreme; the infallible; the only spouse of Christ; out of which there is no salvation." And am no widow - But the spouse of Christ. And shall see no sorrow - From the death of my children, or any other calamity; for God himself will defend "the church."

she hath glorified herself. Been proud, boastful, arrogant. This was true of ancient Babylon that she was proud and haughty; and it has been no less true of mystical Babylon--Papal Rome. And lived deliciously. By as much as she has lived in luxury and dissoluteness, so let her suffer now. The word used here and rendered lived deliciously --εστρηνιασε is derived from the noun-- στρηνος--which is used in Rev 18:3, and rendered delicacies. Rev 18:3. It means "to live strenuously, rudely," as in English, "to live hard;" and then to revel, to live in luxury, riot, dissoluteness. No one can doubt the propriety of this as descriptive of ancient Babylon, and as little can its propriety be doubted as applied to Papal Rome. So much torment and sorrow give her. Let her punishment correspond with her sins. This is expressing substantially the same idea which occurs in the previous verse. For she saith in her heart. This is the estimate which she forms of herself. I sit a queen. Indicative of pride, and of an asserted claim to rule. And am no widow. Am not in the condition of a widow--a state of depression, sorrow, and mourning. All this indicates security and self-confidence, a description in every way applicable to Papal Rome. And shall see no sorrow. This is indicative of a state where there was nothing feared, notwithstanding all the indications which existed of approaching calamity. In this state we may expect to find Papal Rome, even when its last judgments are about to come upon it; in this state it has usually been; in this state it is now, notwithstanding all the indications that are abroad in the world that its power is waning, and that the period of its fall approaches. (a) "sit a queen" Isa 47:7-11, Zeph 2:15 Verse 8. Therefore. In consequ

Therefore - as both the natural and judicial consequence of this proud security Shall her plagues come - The death of her children, with an incapacity of bearing more. Sorrow - of every kind. And famine - In the room of luxurious plenty: the very things from which she imagined herself to be most safe. For strong is the Lord God who judgeth her - Against whom therefore all her strength, great as it is, will not avail.

ence of her pride, arrogance, and luxury, and of the calamities that she has brought upon others. Shall her plagues come in one day. They shall come in a time when she is living in ease and security; and they shall come at the same time-- so that all these terrible judgments shall seem to be poured upon her at once. Death. This expression and those which follow are designed to denote the same thing under different images. The general meaning is, that there would be utter and final destruction. It would be as if death should come and cut off the inhabitants, And mourning. As there would be where many were cut off by death. And famine. As if famine raged within the walls of a besieged city, or spread over a land. And she shall be utterly burned with fire. As completely destroyed as if she were entirely burned up. The certain and complete destruction of that formidable Antichristian power is predicted under a great variety of emphatic images. See Rev 14:10-11, 16:17-21, 17:9,16. Perhaps in this so frequent reference to a final destruction of that formidable Antichristian power by fire, there may be more intended than merely a figurative representation of its final ruin. There is some degree of probability, at least, that Rome itself will be literally destroyed in this manner, and that it is in this way that God intends to put an end to the Papal power, by destroying that which has been so long the seat and the centre of this authority. The extended prevalence of this belief, and the grounds for it, may be seen from the following remarks: (1.) It was an early opinion among the Jewish Rabbis that Rome would be thus destroyed. Vitringa, on the Apocalypse, cites some opinions of this kind; the Jewish expectation being founded, as he says, on the passage in Isa 34:9, as freedom was supposed to mean Rome. "This chapter," says Kimchi, "points out the future destruction of Rome, here called Bozra, for Bozra was a great city of the Edomites." This is, indeed, worthless as a proof or an interpretation of Scripture, for it is a wholly unfounded interpretation; it is of value only as showing that somehow the Jews entertained this opinion. (2.) The same expectation was entertained among the early Christians. Thus Mr. Gibbon, (vol. i.p. 263, chap. xv.,) referring to the expectations of the glorious reign of the Messiah on the earth, (compare Barnes on "Re 14:8",) says, speaking of Rome as the mystic Babylon, and of its anticipated destruction: "A regular series was prepared [in the minds of Christians] of all the moral and physical evils which can afflict a flourishing nation; intestine discord, and the invasion of the fiercest barbarians from the unknown regions of the North; pestilence and famine, comets and eclipses, earthquakes and inundations. All these were only so many preparatory and alarming signs of the great catastrophe of Rome, when the company of the Scipios and Caesars should be consumed by a flame from heaven, and the city of the seven hills, with her palaces, her temples, and her triumphal arches, should be burned in a vast lake of fire and brimstone." So even Gregory the Great, one of the most illustrious of the Roman pontiffs, himself says, acknowledging his belief in the truth of the tradition-- Roma a Gentilibus non exterminabitur; sed tempestatibus, coruscis turbinibus, ac terrae motu, in se marcescet.--Dial, ii. 16. (3.) Whatever may be thought of these opinions and expectations, there is some foundation for the opinion in the nature of the case. (a) The region is adapted to this. "It is not AEtna, the Lipari volcanic islands, Vesuvius, that alone offer visible indications of the physical adaptedness of Italy for such a catastrophe. The great Appenine mountain-chain is mainly volcanic in its character, and the country of Rome more especially is as strikingly so almost as that of Sodom itself." Thus the mineralogist Ferber, in his Tour in Italy, says, "The road from Rome to Ostia is all volcanic ashes till within two miles of Ostia." "From Rome to Tivoli! went on fields and hills of volcanic ashes or tufa." "A volcanic hill in an amphitheatrical form includes a part of the plain over Albano, and a flat country of volcanic ashes and hills to Rome. The ground about Rome is generally of that nature," pp. 189, 191, 200, 234. (b) Mr. Gibbon, with his usual accuracy, as if commenting on the Apocalypse, has referred to the physical adaptedness of the soil of Rome for such an overthrow. Speaking of the anticipation of the end of the world among the early Christians, he says, "In the opinion of a general conflagration, the faith of the Christian very happily coincided with the tradition of the East, the philosophy of the Stoics, and the analogy of nature; and even the country, which, from religious motives, had been chosen for the origin and principal scene of this conflagration, was the best adapted for that purpose by natural and physical causes; by its deep caverns, beds of sulphur, and numerous volcanoes, of which those of AEtna, of Vesuvius, and of Lipari, exhibit a very imperfect representation." vol. i. p. 263, chap. xv. As to the general state of Italy, in reference to volcanoes, the reader may consult, with advantage, Lyell's Geology, book ii. chap. ix.--xii. See also Murray's Encyolopaedia of Geography, book ii. chap. ii. Of the country around Rome it is said, in that work, among other things, "The country around Rome, and also the hills on which it is built, is composed of tertiary marls, clays, and sandstones, and intermixed with a preponderating quantity of granular and lithoidal volcanic tufas. The many lakes around Rome are formed by craters of ancient volcanoes." "On the road to Rome is the lake of Vico, formerly the lacus Cimini, which has all the appearance of a crater." The following extract from a recent traveller will still further confirm this representation: "I behold everywhere--in Rome, near Rome, and through the whole region from Rome to Naples--the most astounding proofs, not merely of the possibility, but the probability, that the whole region of central Italy will one day be destroyed by such a catastrophe, [by earthquakes or volcanoes.] The soil of Rome is tufa, with a volcanic subterranean action going on. At Naples, the boiling sulphur is to be seen bubbling near the surface of the earth. When I drew a stick along the ground, the sulphurous smoke followed the indentation; and it would never surprise me to hear of the utter destruction of the southern peninsula of Italy. The entire country and district is volcanic. It is saturated with beds of sulphur and the substrata of destruction. It seems as certainly prepared for the flames, as the wood and coal on the hearth are prepared for the taper which shall kindle the fire to consume them. The Divine hand alone seems to me to hold the element of fire in check by a miracle as great as that which protected the cities of the plain, till the righteous Lot had made his escape to the mountains." -- Townsend's Tour in Italy in 1850. For strong is the Lord God who judgeth her. That is, God has ample power to bring all these calamities upon her. (b) "utterly burned" Rev 17:16 (c) "strong" Ps 62:11, Jer 50:34 Verse 9. And the kings of the eart

h. This verse commences the description of the lamentation over the fall of the mystical Babylon. Who have committed fornication. That is, who have been seduced by her from the true God, and have been led into practical idolatry. Rev 14:8. The kings of the earth seem to be represented as among the chief mourners, because they had derived important aid from the power which was now to be reduced to ruin. As a matter of fact, the kings of Europe have owed much of their influence and power to the support which has been derived from the Papacy, and when that power shall fall, there will fall much that has contributed to sustain oppressive and arbitrary governments, and that has prevented the extension of popular liberty. In fact, Europe might have been long since free, if it had not been for the support which despotic governments have derived from the Papacy. And lived deliciously with her. In the same kind of luxury and dissoluteness of manners. See Rev 18:3,7. The courts of Europe, under the Papacy, have had the same general character for dissoluteness and licentiousness as Rome itself. The same views of religion produce the same effects everywhere. Shall bewail her, and lament for her. Because their ally is destroyed, and the source of their power is taken away. The fall of the Papacy will be the signal for a general overturning of the thrones of Europe. When they shall see the smoke of her burning. When they shall see her on fire, and her smoke ascending towards heaven. Rev 14:11. (a) "kings of the earth" Eze 26:16,17 Verse 10. Standing afar off for th

o have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, 10 Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. 11 And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: 12 The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, 13 And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. 14 And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. 15 The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, 16 And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! 17 For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, 18 And cried when they saw the smoke of her burning, saying, What city is like unto this great city! 19 And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. 20 Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her. 21 And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. 22 And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; 23 And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. 24 And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. Here we have, I. A doleful lamentation made by Babylon's friends for her fall; and here observe, 1. Who are the mourners, namely, those who had been bewitched by her fornication, those who had been sharers in her sensual pleasures, and those who had been gainers by her wealth and trade—the kings and the merchants of the earth: the kings of the earth, whom she had flattered into idolatry by allowing them to be arbitrary and tyrannical over their subjects, while they were obsequious to her; and the merchants, that is, those who trafficked with her for indulgences, pardons, dispensations, and preferments; these will mourn, because by this craft they got their wealth. 2. What was the manner of their mourning. (1.) They stood afar off, they durst not come nigh her. Even Babylon's friends will stand at a distance from her fall. Though they had been partakers with her in her sins, and in her sinful pleasures and profits, they were not willing to bear a share in her plagues. (2.) They made a grievous outcry: Alas! alas! that great city, Babylon, that mighty city! (3.) They wept, and cast dust upon their heads, v. 19 . The pleasures of sin are but for a season, and they will end in dismal sorrow. All those who rejoice in the success of the church's enemies will share with them in their downfall; and those who have most indulged themselves in pride and pleasure are the least able to bear calamities; their sorrows will be as excessive as their pleasure and jollity were before. 3. What was the cause of their mourning; not their sin, but their punishment. They did not lament their fall into idolatry, and luxury, and persecution, but their fall into ruin—the loss of their traffic and of their wealth and power. The spirit of antichrist is a worldly spirit, and their sorrow is a mere worldly sorrow; they did not lament for the anger of God, that had now fallen upon them, but for the loss of their outward comfort. We have a large schedule and inventory of the wealth and merchandise of this city, all which was suddenly lost ( v. 12, 13 ), and lost irrecoverably ( v. 14 ): All things which were dainty and goodly have departed from thee, and thou shalt find them no more at all. The church of God may fall for a time, but she shall rise again; but the fall of Babylon will be an utter overthrow, like that of Sodom and Gomorrah. Godly sorrow is some support under affliction, but mere worldly sorrow adds to the calamity. II. An account of the joy and triumph there was both in heaven and earth at the irrecoverable fall of Babylon: while her own people were bewailing her, the servants of God were called to rejoice over her, v. 20 . Here observe, 1. How universal this joy would be: heaven and earth, angels and saints, would join in it; that which is matter of rejoicing to the servants of God in this world is matter of rejoicing to the angels in heaven. 2. How just and reasonable; and that, (1.) Because the fall of Babylon was an act of God's vindictive justice. God was then avenging his people's cause. They had committed their cause to him to whom vengeance belongs, and now the year of recompence had come for the controversies of Zion; and, though they did not take pleasure in the miseries of any, yet they had reason to rejoice in the discoveries of the glorious justice of God. (2.) Because it was an irrecoverable ruin. This enemy should never molest them any more, and of this they were assured by a remarkable token ( v. 21 ): An angel from heaven took up a stone like a great millstone, and cast it into the sea, saying, "Thus shall Babylon be thrown down with violence, and be found no more at all; the place shall be no longer habitable by man, no work shall be done there, no comfort enjoyed, no light seen there, but utter darkness and desolation, as the reward of her great wickedness, first in deceiving the nations with her sorceries, and secondly in destroying and murdering those whom she could not deceive," v. 24 . Such abominable sins deserved so great a ruin. In this chapter we have

e fear of her torment. Not daring to approach, to attempt to rescue and save her. They who had so long contributed to the support of the Papal power, and who had in turn been upheld by that, would not now even attempt to rescue her, but would stand by and see her destroyed--unable to render relief. Alas, alas, that great city Babylon. The language of lamentation that so great and so mighty a city should fall. For in one hour is thy judgment come. Barnes on "Re 18:8". The general sentiment here is, that in the final ruin of Papal Rome, the kings and governments that had sustained her, and had been sustained by her, would see the source of their power taken away, but that they would not, or could not, attempt her rescue. There have been not a few indications already that this will ultimately occur, and that the Papal power will be left to fall, without any attempt on the part of those governments which have been so long in alliance with it to sustain or restore it. (b) "one hour" Rev 18:17,19 Verse 11. And the merchants of the

Thou strong city - Rome was anciently termed by its inhabitants, Valentia, that is, strong. And the word Rome itself, in Greek, signifies strength. This name was given it by the Greek strangers.

earth. Who have been accustomed to traffic with her, and who have been enriched by the traffic. The image is that of a rich and splendid city. Of course, such a city depends much on its merchandise; and when it declines and falls, many who had been accustomed to deal with it as merchants or traffickers are affected by it, and have occasion to lament its fall. Shall weep and mourn over her; for no man buyeth their merchandise any more. The merchandise which they were accustomed to take to the city, and by the sale of which they lived. The enumeration of the articles of merchandise which follows, seems to have been inserted for the purpose of filling out the representation of what is usually found in such a city, and to show the desolation which would occur when this traffic was suspended. (c) "merchants" Eze 27:27-36 Verse 12. The merchandise of gold,

Merchandise of gold, &c. - Almost all these are still in use at Rome, both in their idolatrous service, and in common life. Fine linen - The sort of it mentioned in the original is exceeding costly. Thyine wood - A sweet - smelling wood not unlike citron, used in adorning magnificent palaces. Vessels of most precious wood - Ebony, in particular, which is often mentioned with ivory: the one excelling in whiteness, the other in blackness; and both in uncommon smoothness.

and silver. Of course, these constitute an important article of commerce in a great city. And precious stones. Diamonds, emeralds, rubies, etc. These have always been important articles of traffic in the world, and, of course, most of the traffic in them would find its way to great commercial cities. And pearls. Mt 7:6; 13:46. These, too, have been always, and were particularly in early times, valuable articles of commerce. Mr. Gibbon mentions them as among the articles that contributed to the luxury of Rome in the age of the Antenines: "Precious stones, among which the pearl claimed the first rank after the diamond," vol. i.p. 34. And fine linen. This was also a valuable article of commerce. It was obtained chiefly from Egypt. Isa 19:9. Linen among the ancients was an article of luxury, for it was worn chiefly by the rich, Ex 28:42, Lev 6:10, Lk 16:19. The original word here is βυσσυς, byssus, and it is found in the New Testament only in this place, and in Lk 16:19. It was a "species of fine cotton, highly prized by the ancients." Various kinds are mentioned--as that of Egypt, the cloth which is still found wrapped around mummies; that of Syria, and that of India, which grew on a tree similar to the poplar; and that of Achaia, which grew in the vicinity of Elis. See Rob. Lex. And purple. Lk 16:19. Cloth of this colour was a valuable article of commerce, as it was worn by rich men and princes. And silk. Silk was a very valuable article of commerce, as it was costly, and could he worn only by the rich. It is mentioned by Mr. Gibbon as such an article in Rome in the age of the Antenines: "Silk, a pound of which was esteemed not inferior in value to a pound of gold," i. 34. On the cultivation and manufacture of silk by the ancients, see the work entitled, The History of Silk, Cotton, Linen, and Wool, etc., published by Harper Brothers, New York, 1846, pp. 1-21. And scarlet. Rev 17:3. And all thyine wood. The word here used--θυινον--occurs nowhere else in the New Testament. It denotes an evergreen African tree, from which statues and costly vessels were made. It is not agreed, however, whether it was a species of cedar, savin, or lignum-vitae, which latter constitutes the modern genus thuja, or thyia. See Rees' Cyclo., art. Thuja. And all manner vessels of ivory. Everything that is made of ivory. Ivory, or the tusk of the elephant, has always been among the precious articles of commerce. And all manner vessels of most precious wood. Furniture of costly weed--cedar, the citron tree, lignum-vitse, etc. And of brass, and iron, and marble. Brass or copper would, of course, be a valuable article of commerce. The same would be the case with iron; and so marble for building, for statuary, etc., would likewise be. (d) "gold" Rev 17:4 (1) "thyine" "sweet"Verse 13. And cinnamon. Cinnamon is the ar

omatic bark of the Laurus Cinnamomam, which grows in Arabia, India, and especially in the island of Ceylon. It was formerly, as it is now, a valuable article in the Oriental trade. And odours. Aromatics employed in religious worship, and for making perfumes. Mr. Gibbon (i. 34) mentions, among the articles of commerce and luxury in the age of the Antenines, "a variety of aromatics that were consumed in religious worship and the pomp of funerals." It is unnecessary to say that the use of such odours has been always common at Rome. And ointments. Unguents--as spikenard, etc. These were in common use among the ancients. Mt 14:7; Mk 14:3. And frankincenes. Mt 2:11. It is unnecessary to say that incense has been always much used in public worship in Rome, and that it has been, therefore, a valuable article of commerce there. And wine. An article of commerce and luxury in all ages. And oil. That is, olive oil. This, in ancient times, and in Oriental countries particularly, was an important article of commerce. And fine flour. The word here means the best and finest kind of flour. And beasts, and sheep, and horses. Also important articles of merchandise. And chariots. The word here used--ρεδων--means, properly, a carriage with four wheels; or a carriage drawn by mules, (Prof. Stuart.) It was properly a travelling carriage. The word is of Gallic origin.--Quinctil, i. 9; Cic. Mil. 10; Att. v. 17, vi. 1. See Adams's Rom. Ant. p. 525. It was an article of luxury. And slaves. The Greek here is σωματων--" of bodies." Prof. Stuart renders it grooms, and supposes that it refers to a particular kind of slaves who were employed in taking care of horses and carriages. The word properly denotes body--an animal body --whether of the human body, living or dead, or the body of a beast; and then the external man --the person, the individual. In later usage, it comes to denote a slave, (see Rob. Lex.,) and in this sense it is used here. The traffic in slaves was common in ancient times, as it is now. We know that this traffic was carried on to a large extent in ancient Rome--the city which John probably had in his eye in this description. See Gibbon, Dec. and Fall, i. pp. 25, 26. Athenseus, as quoted by Mr. Gibbon, (p. 26,) says that "he knew very many Romans who possessed, not for use, but for ostentation, ten and even twenty thousand slaves." It should be said here, however, that although this refers evidently to traffic in slaves, it is not necessary to suppose that it would be literally characteristic of Papal Rome. All this is symbolical, designed to exhibit the Papacy under the image of a great city, with what was customary in such a city, or with what most naturally presented itself to the imagination of John as found in such a city; and it is no more necessary to suppose that the Papacy would be engaged in the traffic of slaves, than in the traffic of cinnamon, or fine flour, or sheep and horses. And souls of men. The word used, and rendered souls --ψυχας-- though commonly denoting the soul, (properly the breath, or vital principle,) is also employed to denote the living thing--the animal-- in which the soul or vital principle resides; and hence may denote a person or a man. Under this form it is used to denote a servant, or slave. (See Rob. Lex.) Prof. Robinson supposes that the word here means female slaves, in distinction from those designated by the previous word. Prof. Stuart ( in loc.) supposes that the previous word denotes a particular kind of slaves--those who had the care of horses-- and that the word here is used in a generic sense, denoting slaves in general. This kind of traffic in the "persons" or souls of men is mentioned as characterizing ancient Tyre, in Eze 27:13: "Jayan, Tubal, and Meshech, they were thy merchants; they traded in the persons of men." It is not quite clear why, in the passage before us, this traffic is mentioned in two forms--as that of the bodies and the souls of men; but it would seem most probable that the writer meant to designate all that would properly come under this traffic--whether male or female slaves were bought and sold; whether they were for servitude, or for the gladiatorial sports, (see Wetstein, in loc.;) whatever might be the kind of servitude that they might be employed in, and whatever might be their condition in life. The use of the two words would include all that is implied in the traffic--for, in most important senses, it extends to the body and the soul. In slavery, both are purchased; both are supposed, so far as he can avail himself of them, to become the property of the master. (2) "slaves" "bodies" (e) "souls" Eze 27:13 Verse 14. And the fruits that thy soul lusted after. Litera

Amomum - A shrub whose wood is a fine perfume. And beasts - Cows and oxen. And of chariots - a purely Latin word is here inserted in the Greek. This St. John undoubtedly used on purpose, in describing the luxury of Rome. And of bodies - A common term for slaves. And souls of men - For these also are continually bought and sold at Rome. And this of all others is the most gainful merchandise to the Roman traffickers.

lly, "The fruits of the desire of thy soul." The word rendered fruits -- οπωρα--properly means, late summer; dog-days --the time when Sirius, or the dog-star, is predominant. In the East, this is the season when the fruits ripen, and hence the word comes to denote fruit. The reference is to any kind of fruit that would be brought for traffic into a great city, and that would be regarded as an article of luxury. Are departed from thee. That is, they are no more brought for sale into the city. And all things which were dainty and goodly. These words "characterize all kinds of furniture and clothing which were gilt, or plated, or embroidered, and therefore were bright or splendid."-- Prof. Stuart. And thou shalt find them no more at all. The address here is decidedly to the city itself. The meaning is, that they would no more be found there.Verse 15. The merchants of these things. Who trafficked in these things

And the fruits - From what was imported they proceed to the domestic delicates of Rome; none of which is in greater request there, than the particular sort which is here mentioned. The word properly signifies, pears, peaches, nectarines, and all of the apple and plum kinds. And all things that are dainty - To the taste. And splendid - To the sight; as clothes, buildings, furniture.

, and who supplied the city with them, Rev 18:11. Which were made rich by her. By traffic with her. Shall stand afar off. Rev 18:10. For fear of her torment. Struck with terror by her torment, so that they did not dare to approach her, Rev 18:10.Verse 16. And saying, Alas, alas, etc.

Rev 18:10. That was clothed in fine linen. In the previous description, ( Rev 18:12-13,) these are mentioned as articles of traffic; here the city, under the image of a female is represented as clothed in the most rich and gay of these articles. And purple, and scarlet. Rev 17:3-4. Compare 18:12. And decked with gold, and precious stones, and pearls. Rev 17:4. (a) "clothed in fine linen" Lk 16:19 Verse 17. For in one hour. In a very brief period--so short that

it seemed to them to be but one hour. In the prediction ( Rev 18:8 ) it is said that it would be "in one day," ( Rev 18:8 ) here it is said, that to the lookers-on it seemed to be but an hour. There is no inconsistency, therefore, between the two statements. So great riches is come to nought. All the accumulated wealth of so great and rich a city. This should have been united with Rev 18:16, as it is a part of the lamentation of the merchants, and as the lamentation of the mariners commences in the other part of the verse. It is so divided in the Greek Testaments. And every ship-master. This introduces the lamentation of the mariners, who would, of course, be deeply interested in the destruction of a city with which they had been accustomed to trade, and by carrying merchandise to which they had been enriched. The word ship-master -- κυβερνητης--means, properly, a governor; then a governor of a ship--the steersman, or pilot, Acts 27:11. And all the company in ships. Prof. Stuart renders this coasters. There is here, however, an important difference in the reading in the text. The commonly received text is, παςεπιτωνπλοιωνοομιλος --"the whole company in ships," as in our common version; the reading which is now commonly adopted, and which is found in Griesbach, Hahn, and Tittman, is οετιτοπονπλεων "he who sails to a place;" that is, he who sails from one place to another along the coast, or who does not venture out far to sea; and thus the phrase would denote a secondary class of sea-captains or officers--those less venturesome, or experienced, or bold than others. There can be little doubt that this is the correct reading, (comp. Wetstein, in loc.,) and hence the class of seamen here referred to is coasters. Such seamen would naturally be employed where there was a great and luxurious maritime city, and would have a deep interest in its fall. And sailors. Common seamen. And as many as trade by sea. In any kind of craft, whether employed in a near or a remote trade. Stood afar off. Barnes on "Re 18:10". (b) "ships" Isa 23:14 Verse 18. And cried, etc. That is, as they had a deep interest in it, they would, on their own account, as wel

l as hers, lift up the voice of lamentation. What city is like unto this great city? In her destruction. What calamity has ever come upon a city like this? (c) "What city" Jer 51:37 Verse 19. And they east dust on their heads. A common sign of lamentation and mourning among the Orientals.

And they cast dust on their heads - As mourners. Most of the expressions here used in describing the downfall of Babylon are taken from Ezekiel's description of the downfall of Tyre, Ezek 26:1 - Eze 28:19.

Job 2:12. By reason of her costliness. The word rendered costliness -- τιμιοτης--means, properly, preciousness, costliness; then magnificence, costly merchandise. The luxury of a great city enriches many individuals, however much it may impoverish itself. For in one hour is she made desolate. So it seemed to them. Rev 18:17. (d) "cast dust" Josh 7:6, Job 2:12, Eze 27:30 Verse 20. Rejoice over her. Over her ruin. There is a strong contrast between this language and that which precedes. K

ings, merchants, and seamen, who had been countenanced and sustained by her in the indulgence of corrupt passions, or who had been enriched by traffic with her, would have occasion to mourn. But not so they who had been persecuted by her. Not so the church of the redeemed. Not so heaven itself. The great oppressor of the church, and the corrupter of the world, was now destroyed; the grand hindrance to the spread of the gospel was now removed, and all the holy in heaven and on earth would have occasion to rejoice. This is not the language of vengeance, but it is the language of exultation and rejoicing in view of the fact that the cause of truth might now spread without hindrance through the earth. Thou heaven. The inhabitants of heaven. Compare Isa 1:2. The meaning here is, that the dwellers in heaven--the holy angels and the redeemed--had occasion to rejoice over the downfall of the great enemy of the church. And ye holy apostles. Professor Stuart renders this, "Ye saints, and apostles, and prophets." In the common Greek text it is, as in our version, "holy apostles and prophets." In the text of Griesbach, Hahn, and Tittman, the word και ( and ) is interposed between the world " holy " and " apostle." This is, doubtless, the true reading. The meaning then is, that the saints in heaven are called on to rejoice over the fall of the mystical Babylon. Apostles. The twelve who were chosen by the Saviour to be his witnesses on earth. 1Cor 9:1. The word is commonly limited to the twelve, but in a larger sense it is applied to other distinguished teachers and preachers of the gospel. Acts 14:14. There is no impropriety, however, in supposing that the apostles are referred to here as such, since they would have occasion to rejoice that the great obstacle to the reign of the Redeemer was now taken away, and that that cause in which they had suffered and died was now to be triumphant. And prophets. Prophets of the Old Testament, and distinguished teachers of the New. Rom 12:6. All these would have occasion to rejoice in the prospect of the final triumph of the true religion. For God hath avenged you on her. Has taken vengeance on her for her treatment of you. That is, as she had persecuted the church as such, they all might be regarded as interested in it, and affected by it. All the redeemed, therefore, in earth and in heaven, are interested in whatever tends to retard or to promote the cause of truth. All have occasion to mourn when the enemies of the truth triumph; to rejoice when they fall. (e) "Rejoice" Jer 51:48 (f) "avenged" Rev 19:2, De 32:48, Lk 18:7,8 Verse 21. And a mighty angel. Barnes on "Re 18:1" This seems, however, to have been a different angel from the on

Rejoice over her, thou heaven - That is, all the inhabitants of it; and more especially, ye saints; and among the saints still more eminently, ye apostles and prophets.

And a mighty angel took up a stone, and threw it into the sea - By a like emblem Jeremiah fore - showed the fall of the Chaldean Babylon, Jer 51:63 ,64.

e mentioned in Rev 18:1, though, like that, he is described as having great power. Took up a stone like a great millstone. On the structure of mills among the ancients, Mt 24:41. And cast it into the sea. As an emblem of the utter ruin of the city; an indication that the city would be as completely destroyed as that stone was covered by the waters. Saying, Thus with violence. With force--as the stone was thrown into the sea. The idea is, that it would not be by a gentle and natural decline, but by the application of foreign power. This accords with all the representations in this book, that violence will be employed to overthrow the Papal power. See Rev 17:16-17. The origin of this image is probably Jer 51:63-64: "And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and east it into the midst of Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring on her." (a) "Thus with violence" Jer 51:64 Verse 22. And the voice of harpers. Those who play on the harp. This was usually accompanied with singing. The idea in th

And the voice of harpers - Players on stringed instruments. And musicians - Skilful singers in particular. And pipers - Who played on flutes, chiefly on mournful, whereas trumpeters played on joyful, occasions. Shall be heard no more in thee; and no artificer - Arts of every kind, particularly music, sculpture, painting, and statuary, were there carried to their greatest height. No, nor even the sound of a mill - stone shall be heard any more in thee - Not only the arts that adorn life, but even those employments without which it cannot subsist, will cease from thee for ever. All these expressions denote absolute and eternal desolation. The voice of harpers - Music was the entertainment of the rich and great; trade, the business of men of middle rank; preparing bread and the necessaries of life, the employment of the lowest people: marriages, in which lamps and songs were known ceremonies, are the means of peopling cities, as new births supply the place of those that die. The desolation of Rome is therefore described in such a manner, as to show that neither rich nor poor, neither persons of middle rank, nor those of the lowest condition, should be able to live there any more. Neither shall it be repeopled by new marriages, but remain desolate and uninhabited for ever.

is verse and the following is substantially the same as in the previous parts of the chapter, that the mystical Babylon--Papal Rome--would be brought to utter desolation. This thought is here exhibited under another form--that all which constituted festivity, joy, and amusement, and all that indicated thrift and prosperity, would disappear. Of course, in a great and gay city there would be all kinds of music; and when it is said that this would be heard there no more, it is a most striking image of utter desolation. And musicians. Musicians in general; but perhaps here singers, as distinguished from those who played on instruments. And of pipers. Those who played on pipes or flutes. 1Cor 14:7; Mt 11:17. And trumpeters. Trumpets were common instruments of music, employed on festival occasions, in war, and in worship. Only the principal instruments of music are mentioned here, as representatives of the rest. The general idea is, that the sound of music, as an indication of festivity and joy, would cease. Shall be heard no more at all in thee. It would become utterly and permanently desolate. And no craftsman, of whatsoever craft. That is, artificers of all kinds would cease to ply their trades there. The word here used--τεχνιτης --would include all artizans or mechanics; all who were engaged in any kind of trade or craft. The meaning here is, that all these would disappear; an image, of course, of utter decay. And the sound of a millstone shall be heard no more. Taylor ( Frag. to Cal. Dic. vol. iv. p. 346) supposes that this may refer, not so much to the rattle of the mill, as to the voice of singing which usually accompanied grinding. The sound of a mill is cheerful, and indicates prosperity; its ceasing is an image of decline. (b) "millstone" Jer 25:10 Verse 23. And the light of a candle shall shine no more at all in thee. Another image of desolation, as if every light wer

e put out, and where were total darkness; And the voice of the bridegroom and of the bride shall be heard no more at all in thee. The merry and cheerful voice of the marriage procession in the streets, ( Mt 25:1-7, seq.,) or the cheerful, glad voice of the newly-married couple in their own dwelling, ( Jn 3:29.) For thy merchants were the great men of the earth. Those who dealt with thee were the rich, and among them were even nobles and princes; and now that they trade with thee no more, there is occasion for lamentation and sorrow. The contrast is great between the time when distinguished foreigners crowded thy marts, and now, when none of any kind come to traffic with thee. The origin of this representation is probably the description of Tyre in Eze 27:1. For by thy sorceries were all nations deceived. This is stated as a reason for the ruin that had come upon her. It is a common representation of Papal Rome that she has deceived or deluded the nations Of the earth, ( Rev 13:14 ) and no representation ever made accords more with facts as they have occurred. The word sorceries here refers to the various arts--the tricks, impostures, and false pretences, by which this has been done. Rev 9:21. (c) "bridegroom" Jer 7:34, 16:9, 33:11 (d) "merchants" Isa 23:8 (e) "sorceries" 2Kgs 9:22, Nah 3:4 Verse 24. And in her. When she came to be destroyed, and her real character was seen. Was found the blood of prop

For thy merchants were the great men of the earth - A circumstance which was in itself indifferent, and yet led them into pride, luxury, and numberless other sins.

And in her was found the blood of the prophets and saints - The same angel speaks still, yet he does not say "in thee," but in her, now so sunk as not to hear these last words. And of all that had been slain - Even before she was built. See Matt 23:35 . There is no city under the sun which has so clear a title to catholic blood - guiltiness as Rome. The guilt of the blood shed under the heathen emperors has not been removed under the Popes, but hugely multiplied. Nor is Rome accountable only for that which hath been shed in the city, but for that shed in all the earth. For at Rome under the Pope, as well as under the heathen emperors, were the bloody orders and edicts given: and whereever the blood of holy men was shed, there were the grand rejoicings for it. And what immense quantities of blood have been shed by her agents! Charles IX., of France, in his letter to Gregory XIII., boasts, that in and not long after the massacre of Paris, he had destroyed seventy thousand Hugonots. Some have computed, that, from the year 1518, to 1548, fifteen millions of Protestants have perished by the Inquisition. This may be overcharged; but certainly the number of them in those thirty years, as well as since, is almost incredible. To these we may add innumerable martyrs, in ancient, middle, and late ages, in Bohemia, Germany, Holland, France, England, Ireland, and many other parts of Europe, Afric, and Asia.

hets. Of the public teachers of the true religion. On the word prophets, Rev 18:20. And of saints. Of the holy. Rev 18:20. And of all that were slain upon the earth. So numerous have been the slain; so constant and bloody have been the persecutions there, that it may be said that all the blood ever shed has been poured out there. Compare Barnes on "Mt 23:35". No one can doubt the propriety of this representation with respect to Pagan and Papal Rome. In regard to the general meaning and application of this chapter, the following remarks may be made:-- (1.) It refers to Papal Rome, and is designed to describe the final overthrow of that formidable Antichristian power. The whole course of the interpretation of the previous chapters demands such an application, and the chapter itself naturally suggests it. (2.) If it be asked why so much of this imagery is derived from the condition of a maritime power, or pertains to commerce, since both Babylon and Rome were at some distance from the Sea, and neither could with propriety be regarded as sea-port towns, it may be replied, (a) that the main idea in the mind of John was that of a rich and magnificent city; (b) that all the things enumerated were doubtless found, in fact, in both Babylon and Rome; (c) that though not properly sea-port towns, they were situated on rivers that opened into seas, and were therefore not unfavourably situated for commerce; and (d) that in fact they traded with all parts of the earth. The leading idea is that of a great and luxurious city, and this is filled up and decorated with images of what is commonly found in large commercial towns. We are not, therefore, to look for a literal application of this, and it is not necessary to attempt to find all these things, in fact, in the city referred to. Much of the description may be for the mere sake of keeping, or ornament. (3.) If this refers to Rome, as is supposed, then, in accordance with the previous representations; it shows that the destruction of the Papal power is to be complete and final. The image which John had in his eye as illustrating that was undoubtedly ancient Babylon as prophetically described in Isa 13:1, 14:1, and the destruction of the power here referred to is to be as complete as was the destruction described there. It would not be absolutely necessary in the fulfilment of this to suppose that Rome itself is to become a heap of ruins like Babylon, whatever may be true on that point, but that the Papal power as such is to be so utterly destroyed that the ruins of desolate Babylon would properly represent it. (4.) If this interpretation is correct, then the Reformation was in entire accordance with what God would have his people do, and was demanded by solemn duty to him. Thus, in Rev 18:4, his people are expressly commanded to "come out of her, that they might not be partakers of her sins, nor of her plagues." If it had been the design of the Reformers to perform a work that should be in all respects a fulfilling of the command of God, they could have done nothing that would have more literally met the Divine requirement. Indeed, the church has never performed a duty more manifestly in accordance with the Divine will, and more indispensable for its own purity, prosperity, and safety, than the act of separating entirely and for ever from Papal Rome. (5) The Reformation was a great movement in human affairs. It was the index of great progress already reached, and the pledge of still greater. The affairs of the world were at that period placed on a new footing, and from the period of the Reformation, and just in proportion as the principles of the Reformation are acted on, the destiny of mankind is onward. (6.) The fall of Papal Rome, as described in this chapter, will remove one of the last obstructions to the final triumph of the gospel. In Barnes on "Re 16:10",seq. we saw that one great hindrance to the spread of the true religion would be taken away by the decline and fall of the Turkish power. A still more formidable hindrance will be taken away by the decline and fall of the Papal power; for that power holds more millions of the race under its subjection, and with a more consummate art, and a more powerful spell. The Papal influence has been felt, and still is felt, in a considerable part of the world. It has churches and schools and colleges in almost all lands. It exercises a vast influence over governments. It has powerful societies organized for the purpose of propagating its opinions; and it so panders to some of the most powerful passions of our nature, and so converts to its own purposes all the resources of superstition, as still to retain a mighty, though a waning hold on the human mind. When this power shall finally cease, any one can see that perhaps the most mighty obstruction which has ever been on the earth for a thousand years to the spread of the gospel will have been removed, and the way will be prepared for the introduction of the long hoped-for millennium. (f) "slain" Jer 51:49