ng chapters, only they are exhibited in different
aspects by appropriate symbols.--The worshippers of the beast include
all under his dominion except those "whose names were written in the
book of life."--This book is different both from the sealed book, (ch.
5;) and also from the open book, (ch. 10.) It is the register, as it
were, of the names of all whom the Father gave to the Son, to be by him
brought to glory. (John xvii. 2; Heb. ii. 10; Rev. xx. 12, 15.) During
the whole reign of the beast, these are preserved, having been "sealed
unto the day of redemption." In the seventh chapter we had the angels
employed in holding the four winds of the earth, till these servants of
God were sealed in their foreheads, before the first alarm should be
given by the trumpets. The book of life contained their names from the
foundation,--before the foundation of the world. (Eph. i. 4.) They were
in time "sealed with that Holy Spirit of promise," so that it was
impossible to deceive them, either by lying wonders or the serpent's
sophistry. (Eph. i. 13; Matt. xxiv. 24.)--The Lamb may be said to be
"slain from the foundation of the world" in the purpose of God, (2 Tim.
i. 9;) in sacrifice, (Gen. iv. 4;) in the ceremonial law and prophecy.
(Matt. xi. 13;) and in the efficacy of his satisfaction rendered to
divine justice, for which the Father gave him credit from the fall of
man. (Rom. iii. 25.)--So many erroneous views have been taken, and false
interpretations given of this chapter in particular, as of the
Apocalypse in general, that the Divine Spirit calls special attention
here to the rise, reign and ruin of the beast of the sea. The prophetic
description of this beast in an especial manner is of such importance to
instruct, and thereby sustain and comfort, the suffering disciples of
Christ, that he causes his servant John to pause, as it were, and allow
the reader to reflect. Indeed, wherever a note of attention is thus
given, we may be sure that something "hid from the wise and prudent" is
intended. Accordingly, it were endless to follow the vagaries of even
learned men dealing out their "private interpretations" of this chapter.
Yet the understanding of its general outlines was at the bottom of the
Reformation by Luther, his colleagues and successors. Elsewhere,
however, we may take occasion to notice how vague, and inadequate, and
bold, were some of their conceptions; all going to show the
seasonableness of the solemn admonition,