The Apocalypse of St. John/Part 2.2
Part II. 20
THE REIGN AND CONDEMNATION OF ANTICHRIST
ANTICHRIST AND HIS PROPHET
CHAPTER XIII
1. And I saw a beast coming up out of the sea, having seven heads and ten horns, and upon his horns ten diadems, and upon his heads names of blasphemy.
2. And the beast, which I saw, was like to a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion. And the dragon gave him his own strength, and great power.
3. And I saw one of his heads as it were slain to death: and his death's wound was healed. And all the earth was in admiration after the beast.
4. And they adored the dragon, which gave power to the beast, and they adored the beast, saying: Who is like to the beast? and who shall be able to fight with him?
5. And there was given to him a mouth speaking great things, and blasphemies: and power was given to him to do two and forty months.
6. And he opened his mouth unto blasphemies against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
7. And it was given unto him to make war with the saints, and to overcome them. And power was given him over every tribe, and people, and tongue, and nation.
8. And all that dwell upon the earth adored him, whose names are not written in the book of life of the Lamb, which was slain from the beginning of the world.
9. If any man have an ear, let him hear.
10. He that shall lead into captivity, shall go into captivity: he that shall kill by the sword, must be killed by the sword. Here is the patience and the faith of the saints.
1. The beast from the sea is Antichrist who was foretold by Daniel, the prophet, in a vision quite similar to this of St. John. [1] Our study of the Apocalypse thus far makes it certain that the beast cannot be identified with the Roman Empire as many interpreters have done. Others, following the opinion of St. Augustine, [2] take the beast as a symbol of all the wicked and unfaithful. This interpretation is true in a measure since Antichrist could not accomplish his nefarious work without disciples and followers. Hence the beast may be taken by extension to represent the whole empire of Antichrist. Nevertheless it is certain, in fact Suarez holds it as an article of faith, that Antichrist is a definite individual. The words of St. Paul to the Thessalonians leave no room for doubt in this matter. [3]
It is a very general opinion that Antichrist will set himself up as the Messias. This opinion seems to be supported by the words of our Saviour: "I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive." [4] This pretension to Messiasship will make it necessary that he spring from the Jewish race.
The coming of Antichrist opens the decisive conflict between the Church and the powers of hell. It shall be the complete realization of the prophecy of Genesis: "I will put enmities between thee and the woman and thy seed and her seed." [5] The seed of the serpent is Anti-christ and his followers; the seed of Mary, the woman, is Jesus Christ and his faithful disciples.
The beast has seven heads and ten horns like those of the dragon. As the representative of Satan Anti-christ will be aided and abetted by the same kings and rulers symbolized in both instances by the horns and diadems. Antichrist will follow in the footsteps of his master by employing every form of sin and error to seduce the faithful. [6] Hence each head is branded with a name descriptive of the sin or error it represents. All heresies blaspheme by denying some dogma of Faith; thus, for example, atheism denies the existence of God; Arianism rejects the divinity of Christ; Mohammedanism denies both the divinity of Christ and the Trinity of God, while Judaism refuses to recognize our Lord as Messias. 2. The beast resembles a leopard in cruelty. The feet of a bear are symbols of stealth, while the mouth of a lion is an emblem of that strength and power which Satan confers upon his representative. Through the power of Satan, Antichrist will perform great wonders to deceive the people and lead them to accept him as the true Messias. St. Paul says that the coming of Anti-christ will be "according to the working of Satan, in all power, and signs, and lying wonders." [7] Our Lord also warns the faithful of false miracles in those days: "For there shall arise false Christs, and false prophets, and shall show signs and wonders insomuch as to deceive (if possible) even the elect. Behold I have told it to you beforehand." [8]
3, 4. The head wounded unto death but healed in a marvelous manner signifies that one of the powers supporting the cause of Antichrist shall be overcome by the sword in its conflict with the Church. But to the surprise of all, this power will quickly rally its forces and thereby lead many to believe in Antichrist. [9] As noted above, the heads represent spiritual rather than temporal powers. Since the heads of the dragon wear the diadems of royalty they may symbolize powers that combine both the spiritual and the temporal.
Those who adore Antichrist on account of his "lying wonders" thereby adore Satan who gives the power to perform them. Power and material prosperity are the rewards for those Who serve him as the devil signified to Christ on the mountain: "All these (kingdoms) will I give to thee, if falling down thou wilt adore me." [10] Antichrist accepts this infamous bargain and receives the empire of the world, "Who shall be able to fight against him?"
5-8. The power of Antichrist will be of short duration (three and one-half years), but during this time he will pour out blasphemies against God and against the Blessed Sacrament of the altar (the tabernacle of God). He will also maign and vilify those who remain faithful to God and to His Church. He will be given power to wage war against the Church and to overcome it for a time. He shall rule over many nations and many peoples will adore him: his kingdom shall have the semblance of catholicity or universality. This is the great revolt of the nations foretold by St. Paul, [11] but it shall not be truly universal; one nation, at least, shall remain faithful to the Church in those days, [12] and the elect whose names are written in the book of life will not adore Antichrist.
9, 10. These two verses contain consoling promises to the faithful, but dire warnings for the wicked; hence the solemn admonition: "If any one have an ear, let him hear." Antichrist and his followers, at first victorious, shall soon be overcome and destroyed. As they have meted out to others, it shall be measured unto them. [13] They who have led the faithful into captivity and put them to death, shall themselves be made captives and put to the sword. Hence the faithful must suffer in patience with full confidence of victory.
CHAPTER XIII
11. And I saw another beast coming up out of the earth, and he had two horns, like a lamb, and he spoke as a dragon.
12. And he executed all the power of the former beast in his sight; and he caused the earth, and them that dwell therein, to adore the first beast, whose wound to death was healed.
13. And he did great signs, so that he made also fire to come down from heaven unto the earth in the sight of men.
14. And he seduced them that dwell on the earth, for the signs, which were given him to do in the sight of the beast, saying to them that dwell on the earth, that they should make the image of the beast, which had the wound by the sword, and lived.
15. And it was given him to give life to the image of the beast, and that the image of the beast should speak; and should cause, that whosoever will not adore the image of the beast, should be slain.
16. And he shall make all, both little and great, rich and poor, freemen and bondmen, to have a character in their right hand, or on their foreheads.
17. And that no man might buy or sell, but he that hath the character, or the name of the beast, or the number of his name.
18. Here is wisdom. He that hath an understanding let him count the number of the beast. For it is the number of a man: and the number of him is six hundred sixty- six.
11. The beast arising from the earth is a false prophet the prophet of Antichrist. [14] Our divine Saviour has a representative on earth in the person of the Pope upon whom He has conferred full powers to teach and govern. Likewise Antichrist will have his representative in the false prophet who will be endowed with the plenitude of satanic powers to deceive the nations.
If Antichrist be of Jewish extraction, as he probably will, the sea from which he arises signifies Judaism. Then the earth whence comes the second beast is a symbol of the Gentile nations in revolt against the Church. The two horns denote a twofold authority spiritual and temporal. As indicated by the resemblance to a lamb, the prophet will probably set himself up in Kome as a sort of antipope during the vacancy of the papal throne mentioned above. [15] But the elect will not allow them selves to be deceived; they will recall the words of our Lord: "Then if any man shall say to you: Lo here is Christ, or there, do not believe him." [16]
12. Antichrist will establish himself in Jerusalem [17] where a great number of Jews will have gathered through some such movement as Zionism. The vast majority of Jews have ever clung to the belief that God will one day restore the kingdom of Israel through a Messias an "Anointed one" of the house of David. [18] When Anti-christ manifests h?mself to those in Jerusalem with his "lying wonders" they will immediately proclaim him their king and Messias. Then through the power of false miracles the prophet will soon lead the Gentile nations to adore him as the true Messias promised of old by the prophets. St. Paul clearly states that Antichrist will give himself out as God: "He opposeth, and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, shewing himself as if he were God." [19]
Many theologians believe that Antichrist will rebuild the temple of Jerusalem in which he will establish his throne and be worshipped as God. The words of St. Paul, cited above, certainly seem to favor this belief, and there can be no doubt that such an achievement would secure immediate recognition for Antichrist and his projects. On the other hand the prophecy of Daniel seems to preclude such a possibility: "And there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end." [20] It matters not how scholars interpret this abomination, the words of Christ clearly prove that it was to lead directly to the destruction of the temple by the Roman army in 70 A. D. The destruction then wrought shall be final, it shall "continue even to the consummation, and to the end."
Julian the Apostate attempted to rebuild the temple in the fourth century but the undertaking was frustrated in a miraculous manner. "The place was made inaccessible by fearful balls of fire that broke out near the foundations and so scorched and burned the workmen that they were forced to retire. The frequent attacks finally caused the work to be abandoned." [21]
The "temple of God" in the above passage from St. Paul probably means all places of Catholic worship in general, and in particular the churches of Rome and Jerusalem. The "abomination of desolation" has been wrought in many Catholic churches by heretics and apostates who have broken altars, scattered the relics of martyrs and desecrated the Blessed Sacrament. At the time of the French Revolution a lewd woman was seated upon the altar of the cathedral in Paris and worshipped as the goddess of reason. Such things but faintly fore shadow the abominations that will desecrate churches in those sorrowful days when Antichrist will seat himself at the altar to be adored as God.
13-15. The prophet, of course, shall have power to perform the wonderful works of his master. Among other prodigies lie will bring down fire from heaven, probably to offset the preaching and miracles of Elias, and thus seduce great numbers. Tie will also have statues of Antichrist erected to be adored by those whom he has seduced. These statues will give out oracles as did those of ancient paganism. In fact the reign of Antichrist and his prophet will be a veritable renewal of paganism throughout the world.
16. The followers of Antichrist will be marked with a character in imitation of the sign that St. John saw upon the foreheads of the servants of God. [22] This indicates that Antichrist and his prophet will introduce ceremonies to imitate the Sacraments of the Church. In fact there will be a complete organization a church of Satan set up in opposition to the Church of Christ. Satan will assume the part of God the Father; Antichrist will be honored as Saviour, and his prophet will usurp the role of Pope. Their ceremonies will counterfeit the Sacraments and their works of magic be heralded as miracles. A similar project was attempted in the fourth century when Julian the Apostate counterfeited Catholic worship with pagan ceremonies in honor of Mithras and Cybele. He established a priesthood and instituted ceremonies in imitation of Baptism and Confirmation. [23]
17. During the persecution under Diocletian statues of the gods were set up in stores and market places where customers were obliged to honor them and offer incense. None could buy or sell without the contamination of pagan worship. [24] In the days of Antichrist the false prophet will adopt similar tactics to accomplish the down fall of the faithful. No one will be able to buy or sell the necessities of life without implicating himself in the worship of Antichrist.
18. For the name of Antichrist, St. John gives a cryptogram that will enable the faithful to recognize him as soon as he makes his appearance in the world. This cryptogram consists of the numerical value of the letters in his name. St. John says that it is the number of a man. This may mean that the cryptogram is to be solved by methods in common use among men. It may also mean that the name is that of a definite individual, thus showing that Antichrist is not to be identified with the Roman Empire nor with the wicked in general as some maintain. [25]
In computing the number of Antichrist authors are divided in their opinions as to whether the Latin, Greek, or Hebrew letters should be used. The prevailing opinion today regards the use of Hebrew as the most probable. In the new Jewish kingdom of Jerusalem the use of Hebrew will certainly be encouraged if not made obligatory. Even today Hebrew is one of the recognized languages of Palestine, and is widely used by the Jews living there.
At present, the majority of scholars, both Catholic and Protestant, interpret the number 666 as a cryptogram for Nero Caesar as written in Hebrew characters. But according to our interpretation this is an impossible solution because the days of Antichrist are still in the future. Furthermore, the career of Nero does not correspond to that of Antichrist except in so far as he persecuted the Church. His coming was not "in all power, and signs and lying wonders" as St Paul predicts concerning Antichrist. [26]
Father Sloet of Holland proposed a solution based upon the title of Antichrist as king of Israel. [27] The Jews have ever looked forward to the Messias as a great leader to restore the kingdom of Israel. They rejected our Lord because He did not fulfill this expectation. We may be sure that the pretensions of Antichrist will not be wanting in this regard. He will be king of a restored Israel, not only king, but the king par excellence. In Hebrew this idea could be expressed by the words (hammelek l'Yisrael), which have the requisite numerical value of 666; but in order to obtain this number kaph medial (כ) must be used in melek (king) instead of kaph final (ך).
PROPHETS OF VICTORY
CHAPTER XIV
1. And I beheld, and lo a lamb stood upon Mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
2. And I heard a voice from heaven, as the noise of many waters, and as the voice of great thunder: and the voice which I heard, was as the voice of harpers, harping on their harps.
3. And they sang as it were a new canticle, before the throne, and before the four living creatures, and the ancients: and no man could say the canticle, but those hundred forty-four thousand, who were purchased from the earth.
4. These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the first fruits to God and to the Lamb.
5. And in their mouth was found no lie; for they are without spot before the throne of God.
Victory for the Church has already been foretold in connection with the account of the two witnesses;[28] but to encourage the faithful St. John once more insists upon the coming triumph in which Antichrist and his prophet shall be completely overcome and their cities destroyed.
1, 4, 5. In this vision, St. John sees a lamb standing on Mount Sion, the mystic Jerusalem, surrounded by a great throng of faithful virgins who sing His praises in a new canticle. The Lamb is Christ who ever dwells in his Church (Sion) to guard and guide it, and to receive the worship of faithful souls. The hundred forty-four thousand have been purchased from earth and be come first fruits to God by vows of religious profession.
During the so-called Reformation many religious left the Church and violated their vows of chastity. No doubt still greater numbers will follow their example in the days of Antichrist, but many will remain faithful to the Church and to their vows; no lie will be found in their mouth. They will persevere in the service of God, following the Lamb withersoever He goeth. Since first fruits were offered to God in sacrifice the Greek word απαρχη (first fruits), is often used in the Septuagint for "sacrifice" or "offering." Its use here may intimate that many faithful religious will become victims to God through martyrdom.
It should be noted that the hundred forty-four thou sand mentioned here cannot be identified with those in chapter vii. The mystic number there represents all those from the various tribes of Israel who accept the Gospel before the time of Antichrist. They are certainly not all virgins. Moreover if St. John had wished to identify them he would have used the definite article here; the hundred forty-four thousand.
2. The music of this great throng of singers with their harps breaks upon the ears of the Apostles like the roll of thunder or the beating of waves on the shores of Patmos. It is a prayer of praise and thanksgiving offered to God in the name of the whole Church for victory over Antichrist and his kingdom. This prayer, made official by the approval of the Church, is offered in the presence of the ancients and the living creatures, the priesthood of the Church. [29] In the voice of thunder and the roar of the waves we may see the anathemas of the Church against Antichrist and his prophet as in x, 3.
CHAPTER XIV
6. And I saw another angel flying through, the midst of heaven, having the eternal gospel, to preach unto them that sit upon the earth, and over [30] every nation, and tribe, and tongue and people:
7. Saying with a loud voice: Fear the Lord, and give him honor, because the hour of his judgment is come; and adore ye him, that made heaven and earth, the sea, and the fountains of waters.
8. And another angel followed, saying: That great Babylon is fallen, is fallen; which made all nations drink of the wine of the wrath of her fornication.
9. And the third angel followed them, saying with a loud voice: If any man shall adore the beast and his image, and receive his character in his forehead, or in his hand:
10. He also shall drink of the wine of the wrath of God, which is mingled with pure wine in the cup of his wrath, and shall be tormented with fire and brim stone in the sight of the holy angels, and in the sight of the Lamb.
11. And the smoke of their torments shall ascend up for ever and ever: neither have they rest day nor night, who have adored the beast and his image, and whosoever receiveth the character of his name.
12. Here is the patience of the saints, who keep the commandments of God, and the faith of Jesus.
13. And I heard a voice from heaven saying to me: write: Blessed are the dead, who die in the Lord. From henceforth now, saith the spirit, that they may rest from their labours; for their works follow them.
6. An angel, great saints or apostles raised up to the Church in those days, brings the Gospel to every nation. Despite the powers of hell it shall overcome all enemies and endure forever: it is an eternal Gospel. This is a promise of complete and final victory, a promise made to all nations, tribes, and tongues. It shall be realized in the universal reign of Christ. [31]
7. The angel exhorts all to turn to the God of heaven and earth because the day of judgment is at hand. This is not a reference to the general judgment at the last day, but to the judgments about to fall upon Antichrist and his followers as predicted in the following verses.
8. A second angel, or apostle, announces the approaching fall of Babylon to be described in chapter xviii. Babylon is Rome, the seat of the false prophet and the capital of a neo-pagan empire. For political reasons St. John could not safely refer to Eome by name in this connection, so he uses the symbolic name as St. Peter had done before him. [32]
Under the leadership of the false prophet Home will seduce other Gentile nations to worship Antichrist. For this infidelity she shall be destroyed. In Scripture infidelity to God is often depicted as fornication or adultery. [33]
9-11. A third angel threatens all followers of Anti-christ with eternal damnation. They shall be punished with all the rigors of God's infinite justice untempered by mercy. The wine of wrath shall be poured into the cup unmixed with the water of mercy. This is a reference to the ancient custom of mixing water with wine for drinking. [34]
These verses clearly prove that the pains of hell are etenral, and without respite. "The smoke of their torments shall ascend up forever and ever: neither have they rest day nor night."
12, 13. The faithful must suffer in patience, ever bearing in mind the reward that awaits them in heaven. Happy are they who die in the Lord, especially those faithful heroes who suffer even unto death for their Faith. Their works shall follow them, for their glory in heaven will be commensurate with their sufferings on earth.
CHAPTER XIV
14. And I saw, and behold a white cloud; and upon the cloud one sitting like to the Son of man, having on his head a crown of gold, and in his hand a sharp sickle.
15. And another angel came out from the temple crying with a loud voice to him that sat upon the cloud: Thrust in thy sickle, and reap, because the hour is come to reap: for the harvest of the earth is ripe.
16. And he that sat on the cloud thrust his sickle into the earth, and the earth was reaped.
17. And another angel came out of the temple which is in heaven, he also having a sharp sickle.
18. And another angel came out from the altar, who had power over fire; and he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle, and gather the clusters of the vine yard of the earth; because the grapes thereof are ripe.
19. And the angel thrust in his sharp sickle into the earth, and gathered the vineyard of the earth, and cast it into the great press of the wrath of God:
20. And the press was trodden without the city, and blood came out of the press, up to the horses bridles, for a thousand and six hundred furlongs.
14-16. The followers of Antichrist have been warned of defeat and eternal punishment; the faithful have been encouraged by promise of victory here and eternal happiness hereafter. The time of judgment is at hand; the final conflict now begins. The separation of the good from the bad will be still further accomplished. As on the last day, Christ sends forth His angels to gather the wheat into the barns while the cockle is being bound into bundles for the fire. [35] The gathering in of the good through martyrdom is represented as a harvest. The destruction of the wicked is depicted as the vintage of God's wrath. The realization of this judgment will be found in the complete destruction of the kingdom of Antichrist as described in subsequent chapters (xv-xix).
The reaper sitting upon a bright cloud, is an angel who comes in the name of Christ to execute His orders. Hence he bears the resemblance of Christ and is surrounded by a cloud of glory. He also wears a crown of gold, the emblem of royalty, because as representative of Christ he exercises dominion over all peoples.
The cloud of glory and the crown of royalty might lead one to accept the reaper as Christ Himself. Yet the context makes it plain that the reaper cannot be identified with Christ since he is commanded by an angel to thrust in his sickle. Furthermore, Christ has told us in the Gospel that angels shall be commissioned to separate the wheat from the cockle. [36]
17, 18. The voice from beneath the altar, commanding the vintage to be gathered is the voice of a martyr whose blood cries to heaven for vengeance. [37] This martyr who has "power over fire" is probably Elias who will destroy Antichrist by sending down fire from heaven. [38] The prophet Joel also describes the judgments of God against unholy nations as a vintage and a treading of the wine-press. [39]
19-20. The wine-press of divine wrath shall be trod den outside the city of Jerusalem. [40] Final victory over Antichrist will be won through great slaughter and bloodshed in a battle near the Holy City, perhaps in the valley of Josaphat. The prophecy of Joel may refer to this event instead of the last judgment: Let the nations come up into the valley of Josaphat: for there I will sit to judge all nations round about. . . . Nations, nations in the valley of destruction: for the day of the Lord is near in the valley of destruction. [41]
CHAPTER XV
1. And I saw another sign in heaven, great and wonderful: seven angels having the seven last plagues. For in them is filled up the wrath of God.
2. And I saw as it were a sea of glass mingled with fire, and them that had overcome the beast, and his image, and the number of his name, standing on the sea of glass, having the harps of God:
3. And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty; just and true are thy ways, O King of ages.
4. And who shall not fear thee, O Lord, and magnify thy name? For thou only art holy: for all nations shall come, and shall adore in thy sight, because thy judgments are manifest.
1. During the great conflict with Antichrist, the
Church shall have power to send plagues upon his empire
such as those which Moses brought down upon the Egyptians. [42] The seven angels represent the bishops and
priests of the Church; and especially great saints raised
up to battle against the powers of darkness. The nature
of these plagues indicates that they will accompany the
preaching of Elias and his companion. 2
The seven angels receive the vials from one of the four living creatures to signify that they have a mission to preach the Gospel and condemn the wicked. The plagues which they inflict are called the last because they shall fill up the measure of God's justice against His enemies and the enemies of His Church.
2-4. The sea of crystal which St. John saw in a former vision, [43] is now mingled with fire. The light which pervades it enlightens the faithful, while the fire consumes the wicked. The vision now looks to the future when Antichrist will have been completely overcome. The victors standing upon the sea of glass chant hymns of praise and thanksgiving to God. Moses song of victory over the Egyptians [44] is well suited to the occasion, especially if he be the companion of Elias in those days.
The canticle of the Lamb is another hymn of praise to God for the triumph of Christ and His Church over all enemies. [45] The manifest judgments of God against all enemies of the Church lead to the conversion of all nations and the universal reign of Christ upon earth.
PART II. 2
THE SEVEN PLAGUES
CHAPTER XV
5. And after these things I looked; and behold the temple of the tabernacle of the testimony in heaven was opened:
6. And the seven angels came out of the temple, having the seven plagues, clothed with clean and white linen, and girt about the breasts with golden girdles.
7. And one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
8. And the temple was filled with smoke from the majesty of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.
5. This vision reveals to St. John the nature of the plagues to be inflicted upon the empire of Antichrist. The Church, typified by the tabernacle of the Old Law, is opened to give testimony to God. [46] The Church teaching gives testimony through the preaching of the Gospel and the power of miracles. The Church militant gives testimony by the blood of martyrs shed in her defense. Through the ministry of the seven angels Christ will condemn and punish those who refuse this twofold testimony.
6, 7. The seven angels are the ministers of the Church, and perhaps also the angelic hosts of heaven who labor in unison as the ministers of God to accomplish His decrees. They are clothed in the priestly garments of white linen, and girt about with golden cinctures, symbols of preparedness and charity. [47]
8. A cloud by day and fire by night hung over the tabernacle in the wilderness to assure the Israelites of God's protecting presence. [48] Likewise in the vision of Isaias a cloud of smoke symbolized God's special presence in the temple of Jerusalem. [49] Here the smoke filling the temple must signify that God will manifest His power in a special manner to protect the Church against the onslaughts of her enemies.
No one can enter the temple; in other words, no nation will be converted until the seven plagues have accomplished the overthrow of Antichrist and the destruction of his empire.
CHAPTER XVI
1. And I heard a great voice out of the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth.
2. And the first went and poured out his vial upon the earth, and there fell a sore and grievous wound upon men, who had the character of the beast; and upon them that adored the image thereof.
3. And the second angel poured out his vial upon the sea, and there came blood as it were of a dead man; and every living soul died in the sea.
4. And the third angel poured out his vial upon the rivers and the fountains of waters; and there was made blood.
5. And I heard the angel of the waters saying: Thou art just, O Lord, who art, and who wast, the Holy One, because thou hast judged these things.
6. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy.
7. And I heard another, from the altar, saying: Yea, O Lord God Almighty, true and just are thy judgments.
1. The great voice proceeding from the temple filled with the divine presence would seem to be the voice of God Himself, but the wording of the command rather opposes this interpretation: "Pour out the vials of the wrath of God." It is probably the voice of the living creature who gave the vials to the angels, thus showing that they are commissioned by the authority of the Church.
2. The first vial is poured out upon earth to inflict malignant sores upon those who follow Antichrist. This resembles the sixth plague sent upon Egypt:n which "there came boils with swelling blains in men and beasts." [50] God also threatened the unfaithful Jews in the wilderness with like punishment: "May the Lord strike thee with a very sore ulcer in the knees and in the legs, and be thou incurable from the sole of the foot to the top of the head. [51] Herod Agrippa was similarly stricken when he allowed himself to be hailed as God. [52]
In a moral sense this plague refers to the shame and confusion of those who harden their hearts and close their ears to the voice of the Church. In this sense it refers especially to the Jews who rejected the true Messias and become leaders against His Church in the days of Anti-christ.
3. The second plague changes the waters of the sea into blood and destroys all living things therein. This may be taken literally as in the first Egyptian plague when Moses turned the waters of all Egypt into blood. In a figurative sense the sea represents the nations in revolt against the Church. They shall be chastized by war and revolution almost to extermination. But if the destruction of every living soul" be taken literally the sea must refer to particular nations or peoples.
4. The streams and their sources shall likewise be changed into blood. In a symbolic meaning this signifies that the teachers of error and blasphemy shall be slain.
5. 6. The Church teaches that nations as well as individuals have angels to guide and protect them. The Bible speaks of the guardian angels of the Persians and Macedonians. [53] The angel of the waters mentioned here must be the guardian of those nations hostile to the Church. He is forced to acknowledge the justice of God's judgment against them. It is just retribution for the blood of martyrs which they have shed. What they meted out to others is now measured unto themselves. [54]
7. A voice from the altar proclaims the justice of God's dealings with those wicked nations: "Just and true are Thy judgments, Lord God Almighty." This is prob-ably the voice of the martyrs approving the manifestations of justice for which they had prayed. [55]
CHAPTER XVI
8. And the fourth angel poured out his vial upon the sun, and it was given unto him to afflict men with heat and fire:
9. And men were scorched with great heat, and they blasphemed the name of God, who hath power over these plagues, neither did they penance to give him glory.
10. And the fifth angel poured out his vial upon the seat of the beast; and his kingdom became dark, and they gnawed their tongues for pain.
11. And they blasphemed the God of heaven, be cause of their pains and wounds, and did not penance for their works.
12. And the sixth angel poured out his vial upon that great River Euphrates: and dried up the water thereof, that a way might be prepared for the kings from the rising of the sun.
13. And I saw from the mouth of the dragon, and from the mouth of the beast, and from the mouth of the false prophet, three unclean spirits like frogs.
14. For they are the spirits of devils working signs, and they go forth unto the kings of the whole earth, to gather them to battle against the great day of the Almighty God.
15. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.
16. And he shall gather them together into a place, which in Hebrew is called Armagedon.
8, 9. The fourth vial is emptied on the sun which thereupon sends forth its scorching rays to torture the wicked; but Pharao-like instead of being converted they harden their hearts and blaspheme God.
In a figurative sense the burning rays of the sun are the rigors of God's justice. Christ, the sun of justice, is a guiding light to the faithful, but a consuming fire to the wicked.
10, 11. The fifth plague is directed against Jerusalem, the residence of Antichrist and the capital of his kingdom. This kingdom of darkness shall be made still darker by the confusion and ruin. The enemies of the Church shall bite their tongues in anger and despair, yet they will not repent of their sins.
12. As in ix, 14, the Euphrates symbolizes nations in revolt against the Church. Here they are the Gentile nations subject to Antichrist. The vision probably means that these nations shall be so reduced in strength by the sixth plague that kings from the East will not hesitate to march against them. These eastern kings probably represent nations that remain faithful to the Church and now come to her defense [56]
13, 14. Antichrist and his prophet prepare to resist this attack by sending out messengers with the power of false miracles. By means of these prodigies kings and people are rallied to the cause of Antichrist and march to his defense against the invading armies.
15. This verse is a warning to the faithful to be prepared for the great conflict. They must guard well their garments of good works lest they be found without God's grace in that evil day. Our Lord gave a similar warning when He foretold the destruction of Jerusalem: "Watch ye therefore, because you know not what hour your Lord will come." [57]
16. The armies from the East will meet the forces of Antichrist near Jerusalem. [58] The scene of carnage that follows makes the field of battle another Mageddo, where the invading armies are completely victorious. A further description of the battle is found in ch. xix. It seems that it will occur after the fall of Rome.
Armagedon is the Greek for Har-Mageddo (Mount Mageddo), a place often drenched with Israel's blood. [59] The defeat of Antichrist may be accomplished on this very battle ground.
CHAPTER XVI
17. And the seventh angel poured out his vial upon the air, and there came a great voice out of the temple from the throne, saying: It is done.
18. And there were lightnings, and voices, and thunders, and there was a great earthquake, such an one as never had been since men were upon the earth, such an earthquake, so great.
19. And the great city was divided into three parts; and the cities of the Gentiles fell. And great Babylon came in remembrance before God, to give her the cup of the wine of the indignation of his wrath.
20. And every island flew away, and the mountains were not found.
21. And great hail, like a talent, came down from heaven upon men: and men blasphemed God for the plague of the hail: because it was exceeding great.
17. As the seventh angel pours out his vial upon the air, a great voice from the temple cries out "It is done." This voice, mentioned in v. I, [60] now proclaims the defeat of Antichrist and the destruction of his empire.
18. The lightnings flashing and the thunders rolling in heaven are symbols of divine judgments. The great earthquake is the social upheaval following the fall of Antichrist.
Perhaps the thunder and lightning, and the hail mentioned below should be taken literally like the disturbance of the elements described in Exodus: "The Lord sent thunder and hail, and lightning running along the ground: and the Lord rained hail upon the land of Egypt. And the hail and fire mixed drove on together: and it was of so great bigness, as never before was seen in the whole land of Egypt." [61]
19. The great city (Jerusalem) is divided into three sections by yawning chasms caused by the earth quake. A similar punishment befell Jerusalem after the death of the two witnesses when one-tenth of the city was destroyed and seven thousand persons perished. The rending of the rocks by an earthquake at the time of our Lord's death upon the cross warrants the belief that these later disturbances will be actual upheavals of the earth.
In a figurative sense the division of the city may refer to rival factions warring amongst themselves. During the siege of Jerusalem by the Roman army in 70 A. D. the greatest sufferings were caused by warring factions within the walls of the city. [62]
Rome, the great Babylon, is also destroyed and the cities of the Gentiles are laid waste. These cities are probably the capitals of those nations that submit to the domination of the neo-pagan empire of Rome and thus become parts of the empire of Antichrist.
20, 21. The severity of divine judgments against all unfaithful nations is graphically portrayed by the symbolic expressions of these verses. The destruction of the ancient Roman empire is described in almost identical language. [63]
Part II. 2
THE BEAST AND THE HARLOT
CHAPTER XVII
1. And there came one of the seven angels, who had the seven vials, and spoke with me, saying: Come, I will show thee the condemnation of the great harlot, who sitteth upon many waters,
2. With whom the kings of the earth have committed fornication; and they who inhabit the earth, have been made drunk with the wine of her whoredom.
3. And he took me away in spirit into the desert. And I saw a woman sitting upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.
4. And tho woman was clothed round about with purple and scarlet, and gilt with gold, and precious stones and pearls, having a golden cup in her hand, full of the abomination and filthiness of her fornication.
5. And on her forehead a name was written: a mystery; Babylon the great, the mother of the fornications, and the abominations of the earth.
6. And I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus. And I wondered, when I had seen her, with great admiration.
7. And the angel said to me: Why dost thou wonder? I will tell thee the mystery of the woman, and of the beast which carrieth her, which hath the seven heads and ten horns.
8. The beast which thou sawest, was, and is not, and shall come up out of the bottomless pit, and go into destruction: and the inhabitants on the earth (whose names are not written in the book of life from the foundation of the world) shall wonder, seeing the beast that was, and is not.
9. And here is the understanding that hath wisdom. The seven heads are seven mountains, upon which the woman sitteth, and they are seven kings:
10. Five are fallen, one is, and the other is not yet come: and when he is come, he must remain a short time.
11. And the beast which was, and is not: the same also is the eighth, and is of the seven, and goeth into destruction.
12. And the ten horns which thou sawest, are ten kings, who have not yet received a kingdom, but shall receive power as kings one hour after the beast.
13. These have one design: and their strength and power they shall deliver to the beast.
14. These shall fight with the Lamb, and the Lamb shall overcome them, because he is Lord of lords, and King of kings, and they that are with him are called, and elect, and faithful.
15. And he said to me: The waters which thou sawest, where the harlot sitteth, are peoples, and nations, and tongues.
16. And the ten horns which thou sawest in the beast: these shall hate the harlot, and shall make her desolate, and naked, and shall eat her flesh, and shall burn her with fire.
17. For God hath given into their hearts to do that which pleaseth him, that they give their kingdom to the beast till the words of God be fulfilled.
18. And the woman which thou sawest, is the great city, which hath kingdom over the kings of the earth.
1, 2. The fall and devastation of Rome were mentioned in the preceding chapter, [64] but its importance as the seat of the false prophet and the capital of a world wide empire under Antichrist demands a more detailed account. Hence St. John now describes at length the new pagan empire of Rome (ch. xvii), and foretells its complete and final destruction (ch. xviii).
The great harlot sitting by many waters is Rome holding sway over many nations [65] that share in her corruption and infidelity to God. Ancient Tyre and Ninive were likewise designated as harlots by the prophets Isaias and Nabum. [66] St. John simply follows out the symbolism in which infidelity to God is called fornication and adultery. [67]
3. St. John is led into a desert which foreshadows the great devastation and desolation that shall be wrought upon the unfaithful city. There he beholds a harlot seated upon a scarlet beast having seven heads and ten horns and covered over with names of blasphemy. This is evidently the beast from the sea, a symbol of Antichrist. [68] Hence the vision indicates that the new pagan empire of Rome holds sway over the nations through the power and influence of Antichrist.
Scarlet is the emblem of imperial power, a power exercised over the nations by Antichrist through his prophet in Rome. Scarlet is also the color of blood and forbodes terrible persecutions in which the blood of martyrs will flow in copious streams. The significance of the heads and horns and the names of blasphemy has been explained in connection with the beast from the sea. [69] A further development is found in verses 9, 17.
4. The harlot wears a mantle of purple and gold, an emblem of the imperial power possessed by Rome as capital of a vast empire. The gems and golden cup imply riches and material prosperity, but the cup is filled with every iniquity and immorality. [70] Riches and luxury have ever been the great demoralizers of nations as well as of individuals.
5. Through her power and riches Rome leads other nations to worship Antichrist and imitate her own immoralities. Hence the harlot bears upon her forehead the mystic title: "Babylon the Great, Mother of the Fornications and the Abominations of the Earth." It seems that Roman harlots often wore upon their fore heads a label whereon their names were conspicuously displayed. [71] Here the name is a mystery showing that Babylon is used figuratively for Rome as in the Epistle of St. Peter and other early literature. [72]
6, 7. The woman glutted with the blood of martyrs is a warning to the faithful of great persecutions at Rome and throughout the empire during the reign of Antichrist and his prophet.
8-11. The angel's interpretation bristles with difficulties. He says the beast was, and is not, but shall come forth from the abyss only to perish again after a short time. In verse 11 the beast is identified with one of the heads which shall be the eighth although it is one of the seven, and shall quickly go into destruction. Further on (v. 16), it is said that the ten horns of the beast (in Greek, "the ten horns and the beast) will fight against the harlot and destroy her by fire.
Those who take Nero to be the Antichrist find an explanation for these mysteries, which at first sight, seems quite plausible. They have recourse to a popular legend that Nero, after attempting suicide, fled to the East and would soon reappear with the Parthian armies to conquer Rome and regain his throne. [73] The writing of the Apocalypse is assigned to the reign of Vespasian who thus becomes the sixth head, the one who "now is," Titus is the seventh who is yet to come. His short reign fulfills the prediction: "He must remain a short time." Then Nero, one of the five who have fallen, returns with the kings of Parthia (the ten horns) to regain his throne and establish himself as the eighth although he is one of the seven.
This interpretation is ingenious but impossible be cause, as already noted, Nero cannot be identified with Antichrist. [74] But the insuperable difficulty lies in the fact that it destroys inspiration. The use of a legend in an inspired work might be admitted, incongruous though it seems, but a prophecy without fulfillment can not be inspired. Yet according to the above widely received interpretation the prophecy remains unfulfilled except in so far as Domitian was known as a second Nero on account of his cruelty. [75] If the ten horns be interpreted as the Parthian kings, or satraps, there is no ground in history for representing Domitian or any other Emperor, as their leader. Neither was Rome ever destroyed by a Parthian invasian.
The settled conviction of many scholars that Nero was Antichrist makes it necessary to refer this whole prophecy to the time of St. John and interpret the seven heads as Roman Emperors. But the context shows that the prophecy concerns events that are still in the future, and most probably the seven kings will not be emperors of Rome. The one who now is" refers not to the time of St. John, but to the time when the prohecy shall be fulfilled.
St. John says there will be many Antichrists; in fact there were many even in his day: Even now there are become many Antichrists; whereby we know that it is the last hour." [76] Again he writes: " And every spirit that dissolveth Jesus is not of God: and this is Anti-christ of whom you have heard that he cometh and he is now already in the world." [77] According to these words of St. John every teacher of error and every adversary of the Church is an Antichrist.
Nero has ever been considered one of the principal Antichrists. Sts. Peter and Paul were the two witnesses raised up against him. Arius, leader of the first great heresy may well be called an Antichrist with St. Athanasius and St. Hilary as the witnesses opposed to him. Mahomed, Luther, and Voltaire are often enumerated as Antichrists and many others could be added to the list.
These few examples are sufficient to show that Anti-christ will be like the true Messias in having forerunners who typify him in various ways; and since they are types of Antichrist it is not surprising that the prophecies concerning him can often be applied to them also in one or more particulars. But in Antichrist alone will they be realized in every particular. Hence the faithful will recognize him and avoid his snares, but the rest of man kind will be deceived by his "lying wonders."
The angel tells St. John that the seven heads are seven mountains and seven kings. The seven mountains upon which the harlot sits are quite generally interpreted as the seven hills of Rome. The only apparent reason for mentioning the seven hills would be to show that the name Babylon is used figuratively for Rome, but the usage seems to have been well known to the early Christians. The connection of kings and mountains under one symbol suggests the imagery of the ancient prophecies where mountains so often figure as symbols of kingdoms and empires. [78] Hence the seven heads, which are seven mountains, may be the seven principal nations subject to Rome in the days of Antichrist.
One of the seven kings devotes himself and his kingdom so completely to the cause of Antichrist that he can rightly be identified with the beast as is done in verse 11. This is the head which St. John saw in a former vision where it was wounded unto death but revived and healed in a mysterious manner to the astonishment of all.
"Five are fallen, one is, and the other is not yet come," and the "beast which was, and is not; the same also is the eighth, and is of the seven, and goeth into destruction." Any attempt to explain this mysterious prophecy before its accomplishment can be nothing more than speculation. Nevertheless we may find a solution that has some degree of probability.
Verse 10 may mean that five nations supporting the cause of Antichrist are overcome, one still maintains the conflict, and a seventh has not yet submitted to the domination of Rome, but will soon do so only to be defeated after a short time. Through the influence of Antichrist and his lying wonders, the nation most devoted to his cause will rally from defeat and be organized anew as the eighth kingdom although it is really one of the seven. It shall soon go down to destruction in the final defeat of Antichrist and the destruction of his empire.
Again the prophecy may be interpreted of the rulers instead of their kingdoms. In this sense "five are fallen," etc., would probably mean that the rulers of five nations have fallen from power, presumably by violent means, but the sixth still holds his throne. In the seventh kingdom a ruler is yet to come who will use his power in support of Antichrist.
One of the five kings, identified with the beast on account of his great devotion to the cause of Antichrist, has received a sword wound unto death [79] but is quickly healed and reorganizes his kingdom, or obtains power over another nation. Thus he becomes the eighth, yet in reality he is one of the seven. The sword wound unto death may be understood literally thus making this extraordinary recovery one of the "lying wonders" of Anti-christ, or his prophet, to deceive the nations.
12-14. The ten horns are ten kings or princes who shall come to the assistance of Antichrist for a short time. [80] They will place all their power and resources at his command to accomplish the one object in view, the destruction of the Church. Despite their efforts they shall be overcome by the faithful of Christ who is Lord of lords and King of kings.
15. As in other visions the waters, or the sea, sym bolize human society. Here they represent in particular the peoples and nations subject to Rome and with her in revolt against the Church. The seven principal ones were symbolized above by seven mountains.
16, 17. After a time the beast and his allied kings (the ten horns) will make war upon Rome and lay it waste with fire and sword. The barbarian invasions of Rome in the fourth and fifth centuries give some idea of the manner in which Rome shall become the prey of a "scourge of God" [81] in punishment for revolt against the Church and for its worship of Antichrist. St. John gives no reason why Antichrist and his allies turn against Rome except that God puts it into their hearts to accomplish His purposes.
According to the Vulgate, only the ten kings will make war upon Rome: "The ten horns which thou sawest in the beast: these shall hate the harlot," etc. The Greek text reads: "The ten horns which thou saw est and the beast: these shall hate," etc. This is evidently the better reading, as it fits into the context, God put it into the hearts of the ten kings to give their power to the beast to do His words. The "words of God" can be nothing else than the destruction of Rome.
Part II. 2
THE FALL OF BABYLON
CHAPTER XVIII
1. And after these things, I saw another angel come down from heaven, having great power; and the earth was enlightened with his glory.
2. And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen; and is become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird:
3. Because 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 have been made rich by the power of her delicacies.
4. And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sing, and that you receive not of her plagues.
5. For her sins have reached unto heaven, and the Lord hath remembered her iniquities.
6. Render to her as she also hath rendered to you; and double unto her double according to her works: in the cup wherein she hath mingled, mingle ye double unto her.
7. As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to
her; because she saith in her heart: I sit a queen, and am no widow; and sorrow I shall not see.
8. Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be burned with fire; because God is strong, who shall judge her.
9. And the kings of the earth, who have committed fornication, and lived in delicacies with her, shall weep, and bewail themselves over her, when they shall see the smoke of her burning.
10. Standing afar off for fear of her torments, 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 shall buy their merchan dise any more.
12. 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 of vessels of ivory, and all manner of vessels of precious stones, and of brass, and of iron, and of marble.
13. And cinnamon, and odours, and ointment, 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 of the desire of thy soul are departed from thee, and all fat and goodly things are perished from thee, and they shall find them no more at all.
15. The merchants of these things, who were made rich, shall stand afar off from her, for fear of her torments, weeping and mourning,
16. And saying: Alas! alas! that great city, which was clothed with fine linen, and purple, and scarlet, and was gilt with gold, and precious stones, and pearls.
17. For in one hour are so great riches come to nought; and every shipmaster, and all that sail into the lake, and mariners, and as many as work in the sea, stood afar off,
18. And cried, seeing the place of her burning, saying: What city is like to this great city?
19. And they cast dust upon their heads, and cried, weeping and mourning, saying: Alas! alas! that great city, wherein all were made rich, that had ships at sea, by reason of her prices: for in one hour she is made desolate.
20. Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath judged your judgment on her.
21. And a mighty angel took up a stone, as it were a great millstone, and cast it into the sea, saying: With such violence as this shall Babylon, that great city, be thrown down, and shall be found no more at all.
22. And the voice of harpers, and of musicians, and of them that play on the pipe, and on the trumpet, shall no more be heard at all in thee; and no craftsman of any art whatsoever shall be found any more at all in thee; and the sound of the mill shall be heard no more at all in thee;
23. And the light of the lamp shall shine no more at all in thee; and the voice of the bridegroom and the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth, for all nations have been deceived by thy enchantments.
24. And in her was found the blood of prophets and of saints, and of all that were slain upon the earth.
1, 2. The mighty angel is probably a great saint or prophet raised up to enlighten the Church by his teaching and to foretell the destruction of Rome as Jonas foretold the fall of Ninive, and Daniel that of ancient Babylon. But if "angel" be taken literally it is prob ably St. Michael, the guardian of the Church or St. Gabriel, the mighty one of God.
The angel speaks of the fall of Borne as something already accomplished to show that it must surely come to pass. It shall be left so desolate that wild beasts will find it a fitting abode and unclean birds will hover about its ruins. Thus also did Isaias prophesy concerning ancient Babylon: "Wild beasts shall rest there and their houses shall be filled with serpents . . . and owls shall answer one another there, in the houses thereof, and sirens in the temples of pleasure. " [82]
Some interpreters take the words of the angel to mean that the ruins of Rome shall become the lurking place of evil spirits according to the words of Christ: When an unclean spirit is gone out of a man he walketh through dry places seeking rest." [83]
3. The terrible destruction and desolation of Rome is a punishment for her many sins and for the sins into which she has led other nations. The kings and mer chants of the earth have been led into the sins and vices of Rome, and with her they have upheld Antichrist in his efforts against the Church.
4, 5. Another voice from heaven, a voice of mercy, warns the faithful of the impending ruin and exhorts them to seek safety in flight. In like manner did our Lord warn His disciples to flee from Jerusalem upon the approach of the Roman army. [84] Heeding these words of warning the faithful fled to Pella in Peraea and thus escaped the terrible sufferings of the siege.
6-8. These verses are an apostrophe to the ministers of God's judgments, apparently the ten kings of the preceding chapter. They are to punish the wicked and unfaithful city for all the evils she has heaped upon them, presumably the evils resulting from apostacy and adherence to Antichrist. They shall punish her also for her own apostacy and worship of Antichrist: "Double unto her double according to her works: in the cup wherein she hath mingled mingle ye double unto her."
The ruin and desolation of Rome shall be commensurate with her former glory, riches and power. The proud city that sits a queen" with neither Tear nor anxiety, shall be humbled in the dust.
9, 10. The kings of earth who have shared her guilt shall lament, the fate of the city, but they stand afar off fearing to come to her assistance. Such is usually the friendship between nations!
11-16. The merchants of the earth "who were made rich, shall stand afar off from her for fear of her torments, weeping and mourning, and saying: Alas! alas! that great city, which was clothed with fine linen, and purple, and scarlet, and was gilt with gold and precious stones, and pearls. For in one hour are so great riches come to nought.
17-19. In like manner do they who have prospered in the sea commerce with Rome bewail the loss of their markets: "Alas! alas! that great city wherein all were made rich that had ships at sea by reason of her prices; for in one hour she is made desolate.
20. The Apostles and prophets and all saints are called upon to rejoice at this manifestation of God's justice. The prayers of the martyrs [85] are answered and their blood requited. The mention of Apostles may refer especially to Sts. Peter and Paul who suffered martyrdom at Rome under Nero.
21-24. These verses complete the picture of desolation brought upon the rich and powerful city. She shall be destroyed to remain forever but a heap of ruins, be cause through her have all nations been deceived "and in her is found the blood of prophets and of saints, and of all that were slain upon the earth." The blood of martyrs throughout the empire is justly chargeable to Rome from which went forth the decrees of persecution.
Part II. 2
THE HYMN OF VICTORY
CHAPTER XIX
1. After these things I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation, and glory, and power is to our God.
2. For true and just are his judgments, who hath judged the great harlot which corrupted the earth with her fornication, and hath revenged the blood of his servants at her hands.
3. And again they said: Alleluia. And her smoke ascendeth for ever and ever.
4. And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
5. And a voice came out from the throne, saying: Give praise to our God, all ye his servants; and you that fear him, little and great.
6. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying, Alleluia: for the Lord our God the Almighty hath reigned.
7. Let us be glad and rejoice, and give glory to him; for the marriage of the Lamb is come, and his wife hath prepared herself.
8. And it is granted to her that she should clothe herself with fine linen, glittering and white. For the fine linen are the justifications of saints.
9. And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.
10. And I fell down before his feet, to adore him. And he saith to me: See thou do it not: I am thy fellow servant, and of thy brethren, who have the testimony of Jesus. Adore God. For the testimony of Jesus is the spirit of prophecy.
1-3. In response to the summons given above (xviii, 20), St. John hears the voices of praise from great multitudes. They are the martyrs in heaven and the faithful on earth singing the praises of God for the manifestation of His justice in the fall of Rome. The ruins of the city shall remain as a lasting memorial of God's judgments upon unfaithful nations and peoples: Her smoke ascendeth for ever and ever."
4-6. The four and twenty ancients and the four living creatures, the entire priesthood of the Church, prostrate themselves in adoration and chant the words of praise: "Amen, Allelujah." A voice from the throne invites all servants of God to praise and adore Him, whereupon a mighty chorus goes up from the elect: "Allelujah, for the Lord our God the Almighty hath triumphed and now reigns over all nations. The united voices of this mighty throng resound like the roll of thunder or the beating of waves.
7, 8. They rejoice because the marriage of the Lamb is at hand and His spouse is in readiness. The Church, the spouse of Christ, ever triumphant in heaven, now triumphs on earth. She is clothed in radiant garments which are the good works of her faithful children.
9. The angel, the voice from the throne, commands St. John to write: "Blessed are they who are called to the marriage supper of the Lamb." This marriage feast, or triumph of the Church, begins on earth but is consummated only in heaven. In this connection St. Gregory the Great remarks that as supper is taken before the night's repose so the supper of the Lamb precedes the repose of eternal happiness in heaven. [86] The marriage supper is also a symbol of the Holy Eucharist to which all the faithful are invited, and in which they receive a foretaste of eternal union with Christ in heaven.
10. Filled with joy the aged Apostle falls at the feet of the angel to adore him, evidently mistaking him for our Lord. But the angel restrains him with the words: "See thou do it not for I am only thy fellow servant, like unto others who have received the spirit of prophecy to give testimony to Jesus." [87]
CHAPTER XIX
11. And I saw heaven opened, and behold a white horse; and he that sat upon him was called faithful and true, and with justice doth he judge and fight.
12. And his eyes were as a flame of fire, and on his head were many diadems, and he had a name writ ten, which no man knoweth but himself.
13. And he was clothed with a garment sprinkled with blood, and his name is called, The Word of God.
14. And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.
15. And out of his mouth proceedeth a sharp two- edged sword; that with it he may strike the nations. And he shall rule them with a rod of iron; and he treadeth the wine press of the fierceness of the wrath of God the Almighty.
16. And he hath on his garment, and on his thigh written: King of Kings, and Lord of Lords.
11. Our Lord Himself now appears as a conqueror upon a white horse. [88] Christ possesses all perfections, but in the triumph of the Church, fidelity to His promise that the gates of hell should never prevail against her, stands out most prominent. Hence He is called the Faithful and True One.
12. As in a former vision, His eyes are like flames of fire. [89] The many diadems signify that Christ, the King of kings, is master of all nations. The name which no man knoweth expresses some perfection or attribute of our Saviour not yet made known to the world. It probably has some connection with the universal reign of the Church after Antichrist.
13, 14. The blood-stained garment may mean that victory for the Church was won through the merits of Christ and His martyrs as stated in xii, 11: "And they overcame him by the blood of the Lamb . . . and they loved not their lives unto death. The blood may also be that of the enemies of Christ and His Church as is intimated by the treading of the winepress of God's anger (v. 15). This recalls the words of Isaias: "I have trodden the winepress alone ... I have tram pled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel." [90]
Our Lord is followed by an army of the faithful upon white horses, symbols of victory. They are the called and elect and faithful," mentioned in the preceding chapter, who fight with the Lamb against the ten kings. [91] They are probably the armies of faithful nations symbolized in xii, 16, by the earth that helps the woman, and mentioned in xvi, 12, as kings from the rising sun.
15, 16. The two-edged sword is here the sword of divine justice which strikes down unfaithful nations which Christ shall rule with a rod of iron. He treadeth the winepress of God's wrath by executing the divine decrees against all nations in revolt against God and His Church. Neither the name given to Christ here, nor the one found in verse 13, is to be identified with the unknown name mentioned in verse 12.
CHAPTER XIX
17. And I saw an angel standing in the sun, and he cried with a loud voice, saying to all the birds that did fly through the midst of heaven: Come, gather yourselves together to the great supper of God:
18. That you may eat the flesh of kings, and the flesh of tribunes, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all freemen and bondmen, and of little and of great.
19. And I saw the beast, and the kings of earth, and their armies gathered together to make war with him that sat upon the horse, and with his army.
20. And the beast was taken, and with him the false prophet who wrought signs before him where with he seduced them who received the character of tie beast, and who adored his image. These two were cast alive into the pool of fire, burning with brimstone.
21. And the rest were slain with the sword of him that sitteth upon the horse, which proceedeth out of his mouth; and all the birds were filled with their flesh.
17, 18. While Kome, the seat of the false prophet, is smouldering in ashes, Christ and His faithful followers go forth to give battle against Antichrist and his allied kings. An angel summons all birds of prey to feast upon the carcasses of kings and princes, freemen and bond men, great and small for the slaughter shall be great. [92]
19, 20. Antichrist and his allied kings now make a last effort against the forces of Christ and His Church. "I saw the beast and the kings of earth and their armies gathered together to make war with him that sat upon the horse." This seems to be a reference to the battle at Armagedon mentioned above (xvi, 16). Three false prophets were sent out as messengers of .Antichrist to gather the kings of earth to battle but Antichrist and his forces are overcome and a voice from the temple cries out "It is done." Antichrist and his prophet are cast into hell, and their allies put to the sword. It is the last battle in the great conflict between the Church and the powers of darkness.
- ↑ Daniel vii, 19-22.
- ↑ St. Augustine, "City of God" xx, 19,
- ↑ II Thessalonians ii, 3-9.
- ↑ St. John v, 43; see also I John ii, 18.
- ↑ Genesis iii, 15.
- ↑ See above, page 122.
- ↑ II Thessalonians ii, 9.
- ↑ St. Matthew xxiv, 24, 25.
- ↑ See below, on xvii, 10, 11.
- ↑ St. Matthew iv, 9.
- ↑ II Thessalonians ii, 3.
- ↑ See above, page 127.
- ↑ St. Matthew vii, 2.
- ↑ See below, xvi, 13; xix, 20.
- ↑ See above, page 126.
- ↑ St. Matthew xxiv, 23.
- ↑ Cf. xi, 8; xiv, 20; xvi, 19.
- ↑ Encyclopedia Americana, Art, "Jews and Judaism Zionism."
- ↑ II Thessalonians ii, 4.
- ↑ Daniel ix, 27; St. Matthew xxiv, 15.
- ↑ Ammianus Marcellinus xxiii, 1; Catholic Library. Archeology Series, vol. iv, 153.
- ↑ See above, page 80.
- ↑ Catholic Library, Archeology Series, vol. iv, page 148.
- ↑ Catholic Library, Archeology Series, vol. iv. pagie 123.
- ↑ International Critical Commentary Revelation of St. John, vol. i, page 364.
- ↑ II Thessalonians ii, 9.
- ↑ Fr. Sloet in letter to Pere Gallois dated May 18, 1893.
- ↑ Cf. ch. xi.
- ↑ See above, ch. iv, 4.
- ↑ This should be "to" or "unto" as in the previous phrase.
- ↑ See below, ch. xx, 1-4.
- ↑ I Peter v, 13.
- ↑ See above, page 45; cf. Cath. Library, Arch. Series vol 3 p 2
- ↑ Cf. Isaias li, 1, 22; Jeremias xxv, 15.
- ↑ St. Matthew xiii, 30.
- ↑ St. Matthew xiii, 38.
- ↑ See above, vi, 9.
- ↑ See above, page 116.
- ↑ Joel, iii, 13.
- ↑ See v. 1 and xvi, 16.
- ↑ Joel iii, 12, 14.
- ↑ Exodus viii-xii.
- ↑ Cf. iv, 6.
- ↑ Exodus xv, 1-19.
- ↑ Cf. Jeremias x, 6, 7
- ↑ Exodus xl, 32.
- ↑ See above, i, 13.
- ↑ Exodus xl, 34, 35.
- ↑ Isaias vi, 4.
- ↑ Exodus ix, 10.
- ↑ Deuteronomy xxviii, 35.
- ↑ Acts of the Apostles xii, 23.
- ↑ Daniel x, 13; Acts of the Apostles xvi, 9.
- ↑ St. Matthew vii, 2.
- ↑ See ch. vi, 10.
- ↑ See above, page 128.
- ↑ St. Matthew xxiv, 42.
- ↑ Cf. ch. xiv, 19, 20.
- ↑ Cf. Judges v, 19; IV Kings ix, 27; xxiii, 29; Zacharias xxi, 11.
- ↑ Cf. also ch. xxi, 3.
- ↑ Exodus ix, 23, 24; cf. Josue x, 11.
- ↑ Josephus, "Wars of the Jews," Book V.
- ↑ Ch. vi, 14, 15; cf. also Isaias xiii; Ezechiel x, xxii; Joel ii.
- ↑ Ch. xvi, 19; cf. also ch. xiv, 8.
- ↑ See below, v. 15.
- ↑ Isaias xxiii, 16, 17; Nahum ill, 4.
- ↑ See above, page 45.
- ↑ See ch. xiii, 1.
- ↑ See above, page 122.
- ↑ Jeremias li, 7; Ezechiel xxviii, 13-19.
- ↑ Sieneca, "Controv. i."
- ↑ I Peter iv, 13; Sibylline Oracles v, 143, 159; II Baruch Ixvii, 7.
- ↑ Tacitus, "Histories" ii, 8; Suetonius, "Nero" 57.
- ↑ See above, page 140.
- ↑ Cf. Juvenal iv, 37 sq.; Martial xi, 33; Tertullian, Apology v.
- ↑ I John ii, 18.
- ↑ I John iv, 3.
- ↑ Cf. Isaias xli, 15; Jeremias ii, 25; Daniel II, 35, 44; Zacharias iv, 7.
- ↑ Cf. xiii, 3, 14.
- ↑ The Greek text reads "one hour with the beast"; cf. also above, page 157.
- ↑ Atilla called himself the "scourge of God."
- ↑ Isaias xiii, 21, 22.
- ↑ St. Matthew xii, 43.
- ↑ St. Matthew xxiv, 16-8.
- ↑ Ch. vi, 10.
- ↑ St. Gregory the Great, "Homil. in Evang." ii, 24.
- ↑ Cf. also ch. xxii, 8, 9.
- ↑ See above, page 69.
- ↑ See above, page 30.
- ↑ Isaias Ixiii, 3.
- ↑ Ch. xvii, 14.
- ↑ Ezechiel xxxix, 17-28; Jeremias xii, 9.