---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 921 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/921/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 921. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/921/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 921. Revelation · 27 of 33

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/921/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/921/#p-N

[¶0] costliness--her costly treasures: abstract for concrete.

[¶1] 20. holy apostles--So C reads. But A, B, Vulgate, Syriac, Coptic, and Andreas read, "Ye saints and ye apostles."

[¶2] avenged you on her--Greek, "judged your judgment on (literally, exacting it from) her." "There is more joy in heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the sin of those who know God's word of grace, and keep it not. The worldliness of the Church is the most worldly of all worldliness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heathen; and John dwells longer on the abominations and judgments of the harlot than on those of the beast. The term 'harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: she has the form of godliness, but denies its power. Her rightful lord and husband, Jehovah-Christ, and the joys and goods of His house, are no longer her all in all, but she runs after the visible and vain things of the world, in its manifold forms. The fullest form of her whoredom is, where the Church wishes to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholy means for holy ends, spreads her dominion by sword or money, fascinates men by sensual ritualism, becomes 'mistress of ceremonies' to the dignitaries of the world, flatters prince or people, and like Israel, seeks the help of one world power against the danger threatening from another" [Auberlen]. Judgment, therefore, begins with the harlot, as in privileges the house of God.

[¶3] 21. a--Greek, "one."

[¶4] millstone--Compare the judgment on the Egyptian hosts at the Red Sea, [Ex 15:5], ; [Ne 9:11], and the foretold doom of Babylon, the world power, [Jr 51:63], .

[¶5] with violence--Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled.

[¶6] 22. pipers--flute players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom.

[¶7] craftsman--artisan.

[¶8] 23. What a blessed contrast is [Re 22:5], respecting the city of God: "They need no candle (just as Babylon shall no more have the light of a candle, but for a widely different reason), for the Lord God giveth them light."

[¶9] candle--Translate as Greek, "lamp."

[¶10] bridegroom ... bride ... no more ... in thee--Contrast the heavenly city, with its Bridegroom, Bride, and blessed marriage supper ([Re 19:7], ; , ; [Is 62:4], ).

[¶11] thy merchants were--So most of the best authorities read. But A omits the Greek article before "merchants," and then translates, "The great men of ... were thy merchants."

[¶12] sorceries--Greek, "sorcery."

[¶13] 24. Applied by Christ ([Mt 23:35]) to apostate Jerusalem, which proves that not merely the literal city Rome, and the Church of Rome (though the chief representative of the apostasy), but the WHOLE of the faithless Church of both the Old and New Testament is meant by Babylon the harlot; just as the whole Church (Old and New Testament) is meant by "the woman" ([Re 12:1]). As to literal city, Aringhus in Bengel says, Pagan Rome was the "general shambles" for slaying the sheep of Jesus. Fred. Seyler in Bengel calculates that papal Rome, between A.D. 1540 and 1580, slew more than nine hundred thousand Protestants. Three reasons for the harlot's downfall are given: (1) The worldly greatness of her merchants, which was due to unholy traffic in spiritual things. (2) Her sorceries, or juggling tricks, in which the false prophet that ministers to the beast in its last form shall exceed her; compare "sorcerers" ([Re 21:8]; ), specially mentioned among those doomed to the lake of fire. (3) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."

### Chapter 19

### Re 19:1-21. The Church's Thanksgiving in Heaven for the Judgment on the Harlot. The Marriage of the Lamb: The Supper: The Bride's Preparation:

[¶16] John Is Forbidden to Worship the Angel: The Lord and His Hosts Come Forth for War: The Beast and the False Prophet Cast into the Lake of Fire: The Kings and Their Followers Slain by the Sword Out of Christ's Mouth.

[¶17] 1. As in the case of the opening of the prophecy, [Re 4:8]; , &c.; so now, at one of the great closing events seen in vision, the judgment on the harlot (described in [Re 18:1-24]), there is a song of praise in heaven to God: compare [Re 7:10], &c., toward the close of the seals, and [Re 11:15-18], at the close of the trumpets: [Re 15:3], at the saints' victory over the beast.

[¶18] And--so Andreas. But A, B, C, Vulgate, Syriac, and Coptic omit.

[¶19] a great voice--A, B, C, Vulgate, Coptic, and Andreas read, "as it were a great voice." What a contrast to the lamentations [Re 18:1]-24! Compare [Jr 51:48]. The great manifestation of God's power in destroying Babylon calls forth a great voice of praise in heaven.

[¶20] people--Greek, "multitude."

[¶21] Alleluia--Hebrew, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Ellicott infers the Jews bear a prominent part in this thanksgiving. Jah is not a contraction of "Jehovah," as it sometimes occurs jointly with the latter. It means "He who Is": whereas Jehovah is "He who will be, is, and was." It implies God experienced as a PRESENT help; so that "Hallelujah," says Kimchi in Bengel, is found first in the Psalms on the destruction of the ungodly. "Hallelu-Jah" occurs four times in this passage. Compare [Psa 149:4-9], which is plainly parallel, and indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join in the Hallelujah, when "her warfare is accomplished" and her foe destroyed.

[¶22] Salvation, &c.--Greek, "The salvation ... the glory ... the power."

[¶23] and honour--so Coptic. But A, B, C, and Syriac omit.

[¶24] unto the Lord our God--so Andreas. But A, B, C, and Coptic read, "(Is) of our God," that is, belongs to Him.

[¶25] 2. which did corrupt the earth--Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoted the sinful life and decay of the world by her own earthliness, allowing the salt to lose its savor" [Auberlen].

[¶26] avenged--Greek, "exacted in retribution." A particular application of the principle ([Ge 9:5]).

[¶27] blood of his servants--literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called Christians, hate their brother, or love not the brethren of Christ, but shrink from the reproach of the cross, and show unkindness towards those who bear it.

[¶28] 3. again--Greek, "a second time."

[¶29] rose up--Greek, "goeth up."

[¶30] for ever and ever--Greek, "to the ages of the ages."

[¶31] 4. beasts--rather, "living creatures."

[¶32] sat--Greek, "sitteth."

[¶33] 5. out of--Greek, "out from the throne" in A, B, C.

[¶34] Praise our God--Compare the solemn act of praise performed by the Levites, [1Ch 16:36]; , especially when the house of God was filled with the divine glory ([2Ch 5:13]).

[¶35] both--omitted in A, B, C, Vulgate, Coptic, and Syriac. Translate as Greek, "the small and the great."

[¶36] 6. many waters--Contrast the "many waters" on which the whore sitteth ([Re 17:1]). This verse is the hearty response to the stirring call, "Alleluia! Praise our God" ([Re 19:4], ).

[¶37] the Lord God omnipotent--Greek, "the Omnipotent."

[¶38] reigneth--literally, "reigned": hence reigneth once for all. His reign is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized. Her overthrow now clears the way for His advent to reign; therefore, not merely Rome, but the whole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "harlot." The beast hardly arises when he at once "goeth into perdition": so that Christ is prophetically considered as already reigning, so soon does His advent follow the judgment on the harlot.

[¶39] 7. glad ... rejoice--Greek, "rejoice ... exult."

[¶40] give--so B and Andreas. But A reads, "we will give."

[¶41] glory--Greek, "the glory."

[¶42] the marriage of the Lamb is come--The full and final consummation is at [Re 21:2-9], &c. Previously there must be the overthrow of the beast, &c., at the Lord's coming, the binding of Satan, the millennial reign, the loosing of Satan and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon after the destruction of the harlot, is transfigured at the Lord's coming, and joins with Him in His triumph over the beast. On the emblem of the heavenly Bridegroom and Bride, compare [Mt 22:2]; , ; [2Co 11:2]. Perfect union with Him personally, and participation in His holiness; joy, glory, and kingdom, are included in this symbol of "marriage"; compare Song of Solomon everywhere. Besides the heavenly Bride, the transfigured, translated, and risen Church, reigning over the earth with Christ, there is also the earthly bride, Israel, in the flesh, never yet divorced, though for a time separated, from her divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial earth, Christianized through her. Note, we ought, as Scripture does, restrict the language drawn from marriage-love to the Bride, the Church as a whole; not use it as individuals in our relation to Christ, which Rome does in the case of her nuns. Individually, believers are effectually-called guests; collectively, they constitute the bride. The harlot divides her affections among many lovers: the bride gives hers exclusively to Christ.

[¶43] 8. granted--Though in one sense she "made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest sense it is not she, but her Lord, who makes her ready by "granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a glorious Church, not having spot, but holy and without blemish. It is He also who sanctifies her, naturally vile and without beauty, with the washing of water by the word, and puts His own comeliness on her, which thus becomes hers.

[¶44] clean and white--so Andreas. But A and B transpose. Translate, "bright and pure"; at once brilliantly splendid and spotless as in the bride herself.