The angel said to me, “Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns.
Parallel Translations
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The angel said to me, “Why do you wonder? I will tell you the mystery of the woman, and of the beast that carries her, which has the seven heads and the ten horns.
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And the angell sayde vnto me: wherfore mervayllyst thou? I wyll shewe the the mistery of the woman and of the best that berith her which hath seven heddes and ten hornes.
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Then the Angel saide vnto me, Wherefore marueilest thou? I will shewe thee the misterie of that woman, and of that beast, that beareth her, which hath seuen heads, and tenne hornes.
Cross-references (2)
Passages linked to Revelation 17:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Revelation 17:1-6 One of the seven angels who had the seven bowls came and spoke with me, saying, “Come here. I will show you the judgment of the great prostitute who sits on many waters, with whom the kings of the earth committed sexual immorality. Those who dwell in the earth were made drunken with the wine of her sexual immorality.” He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored beast, full of blasphemous names, having seven heads and ten horns. The woman was dressed in purple and scarlet, and decked with gold and precious stones and pearls, having in her hand a golden cup full of abominations and the impurities of the sexual immorality of the earth. And on her forehead a name was written, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH.” I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. When I saw her, I wondered with great amazement.
- Revelation 17:8 The beast that you saw was, and is not; and is about to come up out of the abyss and to go into destruction. Those who dwell on the earth and whose names have not been written in the book of life from the foundation of the world will marvel when they see that the beast was, and is not, and shall be present.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain The second part or place, as I said, verse…
The second part or place, as I said, verse 1. The narration of the vision, promised in this verse, and delivered in the verse following. Now there is delivered first a narration of the beast and his story, unto verse 14. After, of the harlot, unto the end of the chap.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 7 And the angel said unto me, Wherefore didst…
7 And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns.
Ver. 7. Wherefore didst thou marvel?] Nil admirari prope res est una, Numici. We wonder at things out of ignorance of the causes of them. Hinc admiratio peperit philosophiam.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The angel promiseth to open this vision, it being…
The angel promiseth to open this vision, it being the key of the former vision, and is the only vision expounded throughout this whole book.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here we have the mystery of this vision explained.…
Here we have the mystery of this vision explained. The apostle wonders at the sight of this woman: the angel undertakes to open this vision to him, it being the key of the former visions; and he tells the apostle what was meant by the beast on which the woman sat; but it is so explained as still to need further explanation. 1. This beast was, and is not, and yet is; that is, it was a seat of idolatry and persecution; and is not, that is, not in the ancient form, which was pagan; and yet it is, it is truly the seat of idolatry and tyranny, though of another sort and form. It ascends out of the bottomless pit (idolatry and cruelty are the issue and product of hell), and it shall return thither and go into perdition. 2. This beast has seven heads, which have a double signification. (1.) Seven mountains - the seven hills on which Rome stands; and (2.) Seven kings - seven sorts of government. Rome was governed by kings, consuls, tribunes, decemviri, dictators, emperors who were pagan, and emperors who were Christian. Five of these were extinct when this prophecy was written; one was then in being, that is, the pagan emperor; and the other, that is, the Christian emperor, was yet to come, Rev 17:10. This beast, the papacy, makes an eighth governor, and sets up idolatry again. 3. This beast had ten horns; which are said to be ten kings which have as yet received no kingdoms; as yet, that is, as some, shall not rise up till the Roman empire be broken in pieces; or, as others, shall not rise up till near the end of antichrist's reign, and so shall reign but as it were one hour with her, but shall for that time be very unanimous and very zealous in that interest, and entirely devoted to it, divesting themselves of their prerogatives and revenues (things so dear to princes), out of an unaccountable fondness for the papacy.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the angel said unto me,.... The same as…
And the angel said unto me,.... The same as in Rev 17:1
wherefore didst thou marvel? which is not said by way of reproof, as questions of this kind sometimes are, Act 3:12 for John did not wonder at her with a sinful admiration, so as to have her in great veneration, and to do homage and worship to her, as the inhabitants of the world wondered after the beast, Rev 13:3 but his admiration was an amazement, or stupefaction of mind, joined with indignation at her; and this is said by the angel to lead on to what he had to declare unto him.
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I will tell thee the mystery of the woman; that is, what is mysteriously or mystically designed by her; for till it was made known to John by the angel, it was a mystery to him; and when it was revealed, the interpretation is given in such an obscure manner, that it is only understood by the mind that has spiritual wisdom; and still remains a mystery to carnal men, just as the Gospel itself does. The hidden meaning of this woman, or the mystery of her, is told by the angel in Rev 17:18.
And of the beast that carried her, which hath the seven heads, and ten horns; the mystical sense of the beast, its heads and horns, and which is also delivered in a mysterious manner, is given in Rev 17:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I will tell thee the mystery - The hidden…
I will tell thee the mystery - The hidden meaning of this.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. And the angel said unto me, Wherefore…
Verse 7. And the angel said unto me, Wherefore didst thou marvel! I will tell thee the mystery of the woman, and of the beast that carried her, which hath the seven heads and ten horns.] The apostle was greatly astonished, as well he might be, at the woman's being drunk with the blood of the saints, when the beast which carried her abounded with sacred appellations, such as holy, most holy, most Christian, sacred, most sacred. The angel undertakes to explain to St. John the vision which had excited in him so great astonishment; and the explication is of such great importance, that, had it not been given, the mystery of the dragon and the beast could never have been satisfactorily explained in all its particulars. The angel begins with saying:-
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And the angel said unto me, Wherefore didst thou…
And the angel said unto me, Wherefore didst thou marvel? - He was doubtless struck with the appearance of John as he stood fixed in astonishment. The question asked him, “why” he wondered, was designed to show him that the cause of his surprise would be removed or lessened, for that he would proceed so to explain this that he might have a correct view of its design.
I will tell thee the mystery of the woman - On the word “mystery,” see the notes on Rev 17:5. The sense is, “I will explain what is meant by the symbol - the hidden meaning that is couched under it.” That is, he would so far explain it that a just view might be obtained of its signification. The explanation follows, Rev 17:8-18.
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And of the beast that carrieth her, ... - Rev 17:3.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain The Interpretation of the Mystery, Rev_17:7-18
The Interpretation of the Mystery, Rev_17:7-18
7. Wherefore didst thou marvel?] Again the word should be wonder. For the angel’s surprise at the seer not comprehending at once, see on Rev_7:14.
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I will tell thee] The “I” is emphatic: “I will tell thee, since thou findest it so strange.”
the mystery] i.e. the mystical meaning: see on Rev_17:5.
of the woman, and of the beast] The latter is explained first, Rev_17:8-14 : the Woman is not clearly defined till Rev_17:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And the angel said unto me, Wherefore didst thou…
And the angel said unto me, Wherefore didst thou marvel? did thou wonder? the same word as in ver. 6. Though the seer cannot fully comprehend the terrible significance of the sign he sees, viz. that a portion of the Church is one with the hostile world (see on ver. 6), yet there are sufficient marks wherewith to identify it. The woman, the wilderness, the reliance upon the world power, the inscription, the similar description of Judah in Jeremiah 2 and 3. (see on ver. 6), might have made the interpretation plain. I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns; the ten horns (cf. ver. 5, which declares that this essential unity is a mystery). Observe, too, that the "mystery of the woman and of the beast" is all one. (On the "beast," "the seven heads," and "the ten horns." see on previous verses, especially Rev_13:1) In ver. 1 the harlot is said to sit on the waters; here the beast carries her. The two statements are really identical; both the beast and the waters represent the worldly power found among "peoples, multitudes, nations, and tongues" (ver. 14).
Vers. 7-13. A picture of moral error.
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"And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns," etc. Whilst to the eye of the Infinite the greatest cities of the world, the mightiest empires, the most stupendous productions of human art are as nothing, and less than nothing, "vanity," those great moral principles which are the expressions of his own nature, the laws that control the destinies of moral mind, are of transcendent import. What are Egypt, Babylon, Rome, Paris, St. Petersburg, New York, London, etc., to him? Shifting clouds, melting into infinite space; little bubbles, rising from and breaking into the ever changing, ever rolling stream of time. But justice, truth, love, what are these? As real, as changeless, as lasting, as God himself. Hence it is that in going through this Apocalypse I all but ignore the fanciful and conflicting interpretations presented by what are called Evangelical expositors, and concern myself with those two principles, good and evil, that touch the spring of all human activities. Looking at these verses as an illustration of moral error, three things are observable.
I ITS HISTORY IS MARVELLOUS. John, in his vision, seems to have wondered at this vision of the "mother of harlots," riding on the beast with "seven heads and ten horns." "The angel said unto me, Wherefore didst thou marvel wonder?" (ver. 7). Evil is indeed a "marvel," a wonder. It is mysterious on several accounts.
1. On account of the darkness that enfolds its introduction. When thinking of the introduction of moral evil, there are tour questions which we ask with intense anxiety, but to which we seek a satisfactory solution in vain.
(1) When did it arise? A commencement it must have had. Evil is not eternal; there is but one Eternal Being in the universe, and he is "glorious in holiness." Evil, then, had a beginning; but when? Who shall tell the morning when the first dark cloud rose upon the bright firmament of moral mind? Who shall tell when the first breath of sin ruffled the peaceful atmosphere of God"s creation? The events of that morning are not chronicled in the annals of our world.
(2) How did it rise? There are two principles on which we can account for the prevalence of sin amongst men nowinternal tendencies and external circumstances. Man now has a strong disposition to sin, so that as soon as he begins to act he begins to sin, and then the outward circumstances under which he is brought up tempt him to wrong. To the latter we refer the introduction of sin into our world. Adam had no unholy tendencies, but an external force was brought to bear upon his holy nature, which turned him from rectitude. But the first sinner, whoever he might be, had neither this internal tendency nor the external circumstances. All within and without, above, beneath, and around, was in favour of holiness. The whole current of inner feeling and the mighty tide of outward events were all flowing in favour of perfect purity. How could a being sin in such circumstances? How could he strike a discordant note amongst such harmonies? How could he rise up against and conquer all the mighty influences which were in favour of holiness? How could he lift his nature against the Eternal and "defy the Omnipotent to arms"? All is mystery.
(3) Where did it arise? In what province of the universe? Amidst what order of intelligences?
(4) And then, why did it arise? Omniscience must have foreseen it, and all the evil consequences that must start out from it. Almightiness could have prevented it. Why did he allow it to enter? Oh, why?
2. On account of the mask under which it works. Evil never appears in its own true character. Dishonesty wears the aspect of rectitude; falsehood speaks the language of truth; selfishness has the voice of benevolence; profanity robes itself in the garb of sanctity; the "prince of darkness" appears like an angel of light. The most monstrous deeds that have been perpetrated under these heavens have been done in the name of religion. The Alexanders and the Caesars of this world have fought their sanguinary battles, and reared their empires upon slaughtered nations in the name of religion. The popes of the world have erected their iron throne upon the soul of Christendom in the name of religion. The persecutors of the world have invented their Inquisitions, built their dungeons, and kindled their fires in the name of religion. Ah me! the Son of God himself was put to death in the name of religion. Wrong is necessarily hypocritical.
3. On account of the wonderful issues that will result from it. Results will spring from evil which the originators and agents never designed, nay, which they would dread. The introduction of sin became the occasion of a new and brighter manifestation of God. All the glorious developments of Divine justice and love and power which we have in Christ owe their existence to evil. Evil has done an immense injury to the universe, but I believe that in the long run of ages it will be found to have been overruled for a greater good.
II ITS COURSE IS LAMENTABLE. "The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit is about to come out of the abyss, and go into perdition" (ver. 8). What meaneth this? The Roman emperors, especially Nero, is the answer of some. My answer is deeper, broader, more practical. It is moral error; that which originated all that was bad in Rome, in Babylon, ay, and in the world and ages throughout. Moral error is the beastifying force in human nature; it makes men beasts everywhere. Its beginning and end are lamentable; it rises from the "bottomless pit," from the fathomless abysses of impure lusts, ravenous greed, burning ambition, sensual yearnings, impious irreverences, and blasphemous assumptions, etc. Its end is lamentable. It leads to "perdition," to ruin. The course of moral error is like the course of the meteor, which, rising from the abysses of the sulphurous cloud, flashes across the concave heavens, and then falls into darkness and forgetfulness. "Lust, when it conceiveth, bringeth forth sin; sin, when it is finished, bringeth forth death." "The wages of sin is death the death of everything that gives value to life; the death of an approving conscience, pure friendships, bright hopes, etc. What a glorious contrast is the course of moral truth to this! "The path of the just is as the shining light, that shineth more and more unto the perfect day." Light is the emblem of intelligence, purity, and blessedness. The march of the good is like the march of the sun.
1. Glorious. How glorious is the sun as it rises in the morning, tinging the distant hills with beauty, at noon flooding the earth with splendour, in evening fringing the clouds with rich purple, crimson, and gold!
2. Commanding. The sun is the ruler of the day; at his appearance the world wakens from its slumbers; the winds and waves obey him; as he moves, all nature moves.
3. Useful. The sun enlightens the system and maintains harmony throughout every part. It renews the earth, quickens the seeds into life, covers the landscape with beauty, ripens the harvest for man and beast.
4. Independent. Troops of black clouds may roll over the earth, but they touch not the sun; furious storms may shake the globe, but the sun is beyond their reach. It is always behind the darkest clouds, and looks calmly down upon the ocean in fury and the earth in a tempest.
5. Certain. The sun is never out of time; it is ever in its place at the right hour. In all this it is the emblem of the good.
III ITS SUPPORTS ARE UNSTABLE. "And the beast that was, and is not, even he is the is himself also an eighth, and is of the seven, and goeth into perdition" (ver. 11). This "mother of harlots" (the emblem of corrupt Christianity) is here represented as sitting "on the beast with seven heads and ten horns." The seven heads are "seven mountains" (vers. 9, 10). What mountains? The seven hills on which Rome was built, is the answer of popular expositors. There are "seven kings." Who are these kings, five of whom are gone, one remaining and waiting for another who are they? One expositor suggests that "the reference is rather to seven great monarchies, five of which, viz. Assyria, Egypt, Babylon, Persia, and Macedon, had fallen before the time of St. John. The pagan empire of the Roman Caesars then existing would be the sixth, the papal power might be the seventh, and the last form of antichrist the eighth." I confess my utter inability to give any verbal interpretation agreeable to the dictates of common sense or the conditions of spiritual culture. The one idea which it suggests to me and serves to illustrate is that the supports of moral evil are unstable. Moral evil in our world has its supports. Many seem strong as "seven mountains," mighty as "seven kings," and more, but all are shifting and transitory. Many have been and are not, some have risen and have passed away, others in their course have come and will disappear. This has been the history of moral evil in our world. Many of the arguments that have sustained it from time to time have appeared as settled and imposing as mountains, as gorgeous and majestic as kings; but "mountains have fallen and come to nought," and even imperial bulwarks have disappeared as visions of the night. So it has been, so it is, and so it must be to the end. Moral error has no lasting foundation. Its superstructures are not houses on the rocks, but on shifting sands. Whether it appears in the form of thrones, governments, churches, colleges, markets, it stands nowhere but on volcanic hills. They may be clad in loveliest verdure and enriched with the choicest fruit, but fires lie beneath them which will rive them to pieces and engulf in ruin all that have stood and flourished above. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I will tell thee the mystery of the woman,…
Rev_17:7-14
I will tell thee the mystery of the woman, and of the beast that carrieth her.
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A picture of moral error
I. Its history is marvellous.
1. On account of the darkness that enfolds its introduction.
2. On account of the mask under which it works.
3. On account of the wonderful issues that will result from it.
II. Its course is lamentable.
1. It rises from the bottomless pit--the fathomless abysses of impure lusts, ravenous greed, burning ambition, sensual yearnings, impious irreverences, blasphemous assumptions, etc.
2. It leads to perdition--ruin.
III. Its supports are unstable. Many of the arguments that have sustained it from time to time have appeared as settled and imposing as mountains, as gorgeous and majestic as kings; but mountains have fallen and come to nought, and even imperial bulwarks have disappeared as visions of the night. So it has been, so it is, and so it must be to the end. (D. Thomas, D. D.)
These shall make war with the Lamb, and the Lamb shall overcome them.
War and conquest
I. The opposing forces. Look abroad upon the earth. What a pandemonium of vice and crime, injustice and cruelty, heathenism and superstition it is. Oh, how mighty and multiplied the antagonist hosts! They are mustered and marshalled; they are eager for the strife of the battle, they confront us at every step; and the great question is this, Can they be overcome? Must we lay down our arms in despair! Is the world to become no better?
II. The opposing forces vanquished. The Lamb will overcome them.
1. By the interpositions and changes of Providence. God has a purpose, the world is to be converted, and all things are working to accomplish that end; but Gods way is in the sea, and His path in the mighty waters; He is the real, though invisible, ruler, both of matter and of mind. The laws of providence are just as Divine in their appointments and results as the laws of nature. All things work to usher in the day predicted by the angels song, Glory to God in the highest, and on earth peace, goodwill toward men.
2. By the preaching of His own truth and the outpouring of His Holy Spirit. Preaching is the appointment of heaven.
3. By the indomitable zeal and energy of His own followers. As the conflict advances, one shall chase a thousand and two shall put ten thousand to flight. In all ages God has carried on His work by the zeal, energy, and courage of His faithful servants. He did it even in the ages of miracles, He will do it till the world is saved; and why shrink from the task His benevolence appoints? Have we had no success? Did not Wesley and Whitfield arouse all England and North America to the worth of the gospel and the importance of eternal things? Are we faithful to the cause of the Lamb? Might He not reproach us for our doubts and fears? Where is the faith which wrought those moral wonders in the apostolic age? (W. S. Edwards.)
The Royal Christ
A Lamb, and yet Lord of lords, and King of kings. The ideas seem incongruous. How, then, is the Lamb this?
1. By rightful authority. Though Son of Man, He is also Son of God (cf. Psa_2:1-12.)
2. By virtue of His sacrifice (chap. 4.; cf. Php_3:1-21.), Therefore hath God highly exalted Him, and, etc.
3. By the might of meekness. See how at His nativity the shepherds were told they should see the Saviour, Christ the Lord. Meekness is might, sacrifice is sovereignty, losing life is gaining it; the cross creates the crown.
4. By the consent of conscience.
5. By the grace he imparted to His people. Their patient continuance in well-doing put to silence all their foes.
6. In His people. They that are with Him. The Revised Version rightly renders St. Johns words, They also shall overcome that are with Him, called, chosen, faithful. St. John does not teach that the Lamb was indebted to them for this victory as a general is indebted to his army. They are--
(1) Called.
(2) Chosen. But thus we may know if we be chosen:
(3) If we be of those who are faithful. Called we are; chosen we may be.
II. faithful, then we are of the chosen too; and this, and this only, is the proof. (C. Conway, B. A.)
The great moral campaign
I. The contending forces.
1. The one is represented as a beast. Emblem of the mighty aggregate of wrong in all its elements and operations: wrong in theories and in institutions, wrong in sentiments and habits, wrong as imposing as seven mountains and as majestic as kings or empires, wrong sitting as empress over all nations and peoples and tongues.
2. The other is represented as a Lamb--emblem of innocence, mildness, and purity.
II. The marvellous conquest.
1. The conqueror. The Lamb, though not a bellicose existence, is
(1) Invested with the highest authority.
(2) Followed by a noble army.
2. The conquered. (D. Thomas, D. D.)
The overcoming Lamb
I. The person mentioned. He is not a lamb, but the Lamb. He is the great universal Lamb, causing the blood which He shed to spread itself, as it were, all over the world, so that every sinner might touch it and be saved from his sins.
II. What He shall overcome. All opposers, both nations and individuals.
III. How He shall overcome His opposers. There are two general methods--
1. That of using certain means to persuade rebellious hearts to become reconciled to God. His greatest effort has always been to overcome by the passion of His love.
2. That of final banishment from His presence. Oh, what can feeble man do against such an all-powerful being as Christ is? How utterly vain have been the threats of infidels, that they would banish Him from the world. (C. H. Wetherbe.)
And they that are with Him are called, and chosen, and faithful.--
The army of the Lamb
This is a description of the best appointed army that was ever brought into the field--the army of Christ Jesus. It has been the presumptuous boast of many earthly generals that their soldiers were invincible--such as no enemy could overthrow. This may, however, be with truth affirmed of this army. They carry, as it were, this inscription on their banners, Conquering and to conquer!
I. The Captain of this host of the Lord. The success of every ordinary army depends mainly, under God, upon the skill and valour of its general. But of this spiritual army it may with truth be said that every hope of victory they have arises altogether from Him who leads them to the battle. They have an Almighty leader at their head, One whose presence insures victory to all His followers. In the former part of the verse this Captain of the Lords host is called by two different titles, which seem, at first sight, scarcely reconcilable.
1. One of these titles is, the Lamb--a name which might seem, at first, little suited to the leader of an army. But what does the term signify in the case of Him to whom it is applied? Not that He is weak and feeble as the tender animal which bears this name. But He is a Lamb in reference to the death He died for His people, when He was led as a Lamb to the slaughter, and as a sheep is dumb before its shearers so He opened not His mouth. It is a title, too, of endearment. The Lamb is not more meek and gentle than He is to His faithful followers.
2. But if the epithet Lamb represents His gentleness and tenderness towards His people and the death which He has died for them, He has another name which describes, as strikingly, His majesty and power--Lord of lords and King of kings.
II. His soldiers. They that are with Him are called, and chosen, and faithful.
1. They are called--just as the soldiers of an earthly army are enlisted for the service. The soldiers of an earthly warfare were called into the ranks they fill from very different occupations: some from the shop, some from the plough. Christs soldiers, too, were very differently occupied when the call of grace was given them. They were then mere children of the world, fulfilling the desires of the flesh and of the mind--each busily occupied in his own favourite and cherished sins. Various, too, were the circumstances under which the call was given to them, and various the means employed by the great Captain of salvation to make them hear that call. But in every case it was the Saviours Follow Me! which brought His soldiers to His side.
2. They are not called only, but chosen. There is a difference, even in earthly armies, between being called and being chosen, between being merely enlisted and being what is called picked men, men in whom the general can place his confidence. Look at Gideons army (Jdg_7:1-7). Two-and-thirty thousand then were called; three hundred only chosen. It is just thus in the camp of Jesus. What multitudes flock into it! But how many of all these become in after life true soldiers of the Cross? Alas! but a small remnant; for many are called, but few are chosen. But they that are really with the Saviour, and who constitute His Church militant here on earth, are, all of them, picked men. Whatever exploits Christs soldiers may perform when they have entered on the fight of faith, by the grace of God they are what they are.
3. They are faithful. The word may be taken in two senses, in each of which it is equally applicable to the armies of the Living God.
(1) They are faithful inasmuch as they are full of faith and confidence in the Captain of their salvation. The soldiers of the Lamb of God place their entire confidence in the Commander whom they follow.
(2) A man is said to be faithful who lives up to his engagements, and who adheres with constancy and perseverance to the person whose service he has undertaken. Faithfulness, in this understanding of the word, is most essential to the character of a good soldier. One part of his faithfulness consists in his remaining true to his commander until he be disbanded or dismissed. To run from his colours, or desert the service of his king and country, is amongst the soldiers greatest crimes. In this point, too, the soldiers of the Lord are faithful. They follow the Lamb whithersoever He goeth, and nothing shall ever separate them from His love and from His service. (A. Roberts, M. A.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 7–11. I will tell thee the mystery of the…
7–11. I will tell thee the mystery of the woman. This is told in the latter portion of this chapter and in the next. And of the beast that carrieth her. For a full discussion of this seven-headed beast, see notes on chap. 13:1–10.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
C. I. Scofield 1917 · Public Domain angel (See Scofield "Heb 1:4")
angel (See Scofield "Heb 1:4")
mystery (See Scofield "Mat 13:11")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The mystery of the woman:
The mystery of the woman:
v. 7. And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman and of the beast that carrieth her, which hath the seven heads and ten horns.
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v. 8. The beast that thou sawest was and is not; and shall ascend out of the bottomless pit and go into perdition; and they that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world, when they behold the beast that was and is not and yet is.
The angel noticed the look of horrified wonder on the face of John, and hastened to enlighten him: And the angel said unto me, For what reason didst thou wonder? I shall tell thee the mystery of the woman and of the beast that carries her that has the seven heads and the ten horns. The angel himself undertakes to explain to the seer what he could not have guessed or explained, to reveal the mystery of the great harlot and of the beast that served as beast of burden for her shameless self and the abominations of her filth.
The angel now first explains the meaning of the beast: The beast that thou sawest was and is not, and will ascend out of the abyss and go into perdition; and they that live on the earth will marvel, whose name is not written in the Book of Life from the foundation of the world, when they see the beast that it was and is not, and yet is present. Here is the first step in the solution of the mystery which causes the harlot, the kingdom of Anti-Christ, to be connected with the beast, the Roman Empire. For it is the Roman Empire upon which the Church of Anti-Christ is sitting, in itself a continuation of the ancient Roman world empire. For the latter was before the kingdom of Anti-Christ; then it came to an end in 476, when the Germanic hordes conquered Rome; then, to the great surprise of all those that have its mark on their foreheads, it arose out of the abyss once more; it was revealed in all its hideousness by the Reformation and has lost its unlimited influence; and yet it is present to this day, being destined to eternal perdition on the last day.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 17:7 In response to John’s amazement, the angel prepares…
17:7 In response to John’s amazement, the angel prepares him to understand the mystery (17:8-14).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.