NOTES

NOTE A

MANY critics suppose, that what is indicated in Daniel’s vision, by the ten horns on the head of the fourth beast, is also signified by the ten toes on the feet of the image seen by Nebuchadnezzar. These ten toes were seen in the vision to be “part of iron and part of clay;” which was interpreted to mean, that the ten kingdoms, indicated by the ten toes, should be “part strong and part broken.” Some of these ten kingdoms were to possess the Roman iron, but others were to be like “potter’s clay.” The following statements of Daunou, will cast some light upon this subject. “It was,” says he, “in the eighth century, that we perceive the first symptoms of the temporal power of the Roman prelates. The different causes which were to terminate in this result, then began to be perceptible.” Among these causes he specifies the weakness of many of the new governments. “In the mean time, the new thrones which had here and there been erected by some conquering barbarians, began already to totter under their successors, whose ignorance, often equal to that of their people, seemed to invite the enterprises of the clergy.”1 Here seems to be the clay alluded to in the vision. The firm principles of old Roman character, and the ignorance and impetuosity of the new invaders, constituted, when mixed together, a medley, “part strong and part weak,” which was exceedingly favorable to the triumphs of clerical ambition.

NOTE B

Romanists pretend to make a wide distinction between the homage they pay to God, and that they render to images, relics, saints, etc. They call the one latria, the other doulia. They have also invented an intermediate degree, which they render to the Virgin, called hyperdoulia. These again are divided into absolute, respective, etc. It is evident, however, that such distinctions as these can better be recorded in a theological treatise than observed in daily practice. The heart is deceitful, is fickle. And when the worshipper bows to the cross or an image, or prays to a saint, it is not likely that the nicely distinguished ideas, contained under the words doulia and latria, can be very strongly apprehended by him. At any rate, such words, being also in a foreign language, must constitute a very thin veil between him and idolatry.

But the distinction here drawn between doulia and latria, is not tenable. The same Hebrew word db[ which means to serve or worship, is rendered both by latreuo and doulevo. And in the New Testament these words are both applied to the service or worship which is rendered to God. In Matthew 6:24; Romans 7:6; Galatians 4:8; 1 Thessalonians 1:9; are instances in which douleuo is employed to express the homage which is to be rendered to the supreme Being. The words are very nearly synonymous, both in their derivation and meaning. Latreuo, from which latria is derived, according to Wahl and others, has its root, latria, which means a hired servant. Douleuo, from which doulia is derived, has doulos, a slave, as its root. If then, there be any difference between them, douleuo and doulia are certainly words of stronger import than latreuo and latria. Surely a system must be straitened for authority, when it establishes the worship of images upon a basis of this kind. This is the predicament of men, who violate, and teach others to violate, the express law of Jehovah “Thou shalt not bow down thyself to them nor serve them.”

NOTE C

Professor Stuart in his late work on the Apocalypse, gives a very singular interpretation to this whole subject. According to him, “the beast that was and is not” refers to Nero; the woman in scarlet is pagan Rome; and the ten horns are ten dependent kings, the subjects of Nero’s authority. He supposes the expression, “the beast that was and is not,” to be an ingenious method employed by John to indicate Nero; and he gives a very learned Excursus to show, how prevalent was the report, that alter the death of this Emperor, he would revive again. It is very probable, to say the least, and notwithstanding all that the learned Professor has advanced to the contrary, that the banishment of John took place under Domitian, and not under Nero. If so, of course there can be no prophetic allusion at all to the latter emperor in the visions of John. But, admitting that the Apocalypse was given under Nero, is it probable that a reigning emperor would constitute so important a figure in a prophecy evidently designed for future ages? As to the report about Nero’s resurrection, is it not much more natural to suppose that a misunderstanding of the prophecy originated the report, than that the report suggested the prophecy? But there are other and stronger objections to this interpretation. Some no doubt will object to it, because it departs so widely from the interpretations given of this vision by English expositors for many centuries past. This, however, we will not urge. The learned professor in his very great zeal to make Nero the hero of these prophecies, makes not only the beast, but one of his heads also, to symbolize him! On verse 8th chapter 17, he says, “Plainly here the reigning Emperor is characterized. The well known hariolation respecting Nero, that he would be assassinated and disappear for a while, and then make his appearance again to the confusion of all his enemies, solves the apparent enigma before us.” Here he makes the beast, the symbol of Nero. The symbol, however, is changed in his commentary on verse 10th. “Five are fallen viz.: Julius Caesar, Augustus, Tiberius, Caligula, Claudius; Nero is the sixth!” Here is certainly a strange confusion of prophetic imagery. The beast represents Nero, and yet his sixth head, also represents him! Nor is the commentary any more satisfactory, where he explains the import of the ten horns. These he affirms are symbols of “ten contemporaneous kings, the dependents of Nero.” When, however, he attempts to reconcile with this explanation what is said of the ten horns in verse 16, he appears to be greatly at a loss. “And the ten horns which thou sawest upon the beast, these shall hate the whore and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” In commenting on this verse, the Professor, and possibly for good reasons, adopts the text of Scholtz and Griesbach. This text represents the horns and beast, as confederate against the woman. And the ten horns and the beast — kai qhrion. The common text is, and the ten horns upon the beast — epi qhrion. The common text is that which has been followed by Wickliffe, Tyndale, and Cranmer; and which is also adopted by the versions of Geneva, Rheims and King James. We pass this by, however. That this prophecy foretells the utter destruction of Rome is conceded. “At all events,” says he, “heathen and persecuting Rome is to be utterly destroyed.” It is evident, however, that neither Nero nor his “contemporaneous kings,” utterly destroyed Rome. How is the difficulty to be gotten over? First, an interpretation by Ewald is supposed to be satisfactory. This writer presumes that verse 16 refers “to the predicted return of Nero from the east, after his exile thither and his reunion with the confederate kings of that region, in order to invade Italy, and destroy its capital, where he was assassinated!” With this worse than mythological interpretation, however, the Professor is not altogether satisfied. He, therefore, gives one which he considers better. “The sentiment seems to be, that tyrants like Nero, and persecutors such as his confederates, would occasion wasting and desolation to Rome even like to that already inflicted by Nero, who had set Rome on fire and consumed a large portion of it? Rome is to be utterly destroyed. The ten horns and the beast, that is, the confederated kings and Nero, were to be the authors of this destruction. When, however, we ascertain the facts, it is tyrants like Nero, and persecutors such as his confederates, who are to accomplish this destruction. Surely, after such an expenditure of learning and pains, one is at least disappointed in a result like this. But even this is not true. What tyrants or persecutors destroyed pagan Rome? If any, they must have been Constantine and Christian bishops! So that, this interpretation fails at every point.

There is another inconsistency into which this learned author falls. In his preface he tells us, that a right interpretation, the Apocalypse can never be given so long as this book is considered as an “epitome of civil and ecclesiastical history.” But in his commentary on chapter seven he says, “if we adopt the explanation made out by appeal to historical ground, then all is plain and easy.” While thus the Prosessot condemns in others the explanation of these prophecies by an appeal to history, he still makes the same appeal himself, and considers it the only method of arriving at certainty.

NOTE D

The Following is a list of the commandments as used at the confessional. “I. Thou shalt love God above all things. II. Thou shalt not swear. III. Thou shalt sanctify the holy days. IV. Thou shalt honor thy father and mother. V. Thou shalt not kill. VI. Thou shalt not commit fornication. VII. Thou shalt not steal. VIII. Thou shalt not bear false witness, nor lie. IX. Thou shalt not covet thy neighbor’s wife. X. Thou shalt not covet the things which are another’s.”2 The fact that the second commandment is left out in this list, would seem to indicate, that the Romish priesthood are self-conscious that the practices of the church are contrary to the express law of God.

NOTE E

The following particulars are given by a traveler, as to the manner of spending a Sabbath in the city of Mexico. “At a corner of the great square are suspended huge placards, on which the nature of the day’s amusements is depicted in every variety of color. Here is a pictorial illustration of the most prominent attractions of the great theater, which, in common with all the rest, is open twice on this day. A little further on is a full length figure of Figaro, which draws your attention to the fascinating allurements of the opera. The bull-fights next solicit your notice, announcing the most terrific particulars. Endless varieties of other, exhibitions put forth their claims. A balloon ascension is advertised for the afternoon. One would suppose, too, that the old Roman gladiatorial shows were revived; for at one spectacle is a contest between a man and a bear. Cock-fights, dog-fights, and fandangoes are announced in every part of the city. Horse-racing, the circus, jugglers, posture-masters, turn-biers, fireeaters, concerts, fencing matches, pigeon shooting, gymnastic exercises, country excursions, balls graduated to every pocket, form but a fraction of the entertainments to which this day is devoted. The finale of the day is generally wound up by a splendid display of fire-works, and thus ends a Mexican Sabbath!” And yet the same writer speaks of a “crowded cathedral,” and of “unaffected attitudes of devotion!” Jupiter or Mars might be worshipped in this way, but not the God of heaven.

NOTE F

Schleusner defines the literal meaning of petrov (petros), to be, “Lapidem qui e loco in locum moveri potest” — “a stone which can be moved from place to place.” In this sense the word is not used in the New Testament. The only sense in which it is here employed is, as an appellative, or proper name. In this sense it is always and exclusively applied to the Apostle Peter.

The word petra (petra,)on the contrary, is in no case whatever used as a person’s name. To suppose, therefore, that in Matthew 16:18, it refers to the apostle, is to give it an application which it never has, and of which, considering the gender, it is incapable. In Mark 15:46, this word expresses the rock out of which Joseph’s tomb had been hewn. In Luke 8:6, it expresses the rock on which a part of the seed fell. In Matthew 7:24,25, it is used to denote the rock on which the wise man built his house. In Romans 9:33, and 1 Corinthian 10:4, it is put for Christ himself. It is here, however, not used as a proper name, but as a figure, and applies more to the divinity than to the humanity of Christ. Schleusner says, it is used here “metaphorice et modo plane singulari” — “metaphorically and in a sense evidently peculiar.” Not a solitary instance can be found in which it refers to the apostle Peter, not one.

NOTE G

This position may seem to be contradicted by comparing 1 Corinthians 3:11, with Revelation 1:18, This contradiction however is only apparent. In the first place, it is evident, that many things may be said of Christ, which could be applicable to no other being in the universe. He is divine, yet human — was dead, yet lives; exercises the highest prerogatives, yet has endured the greatest humiliations. Language therefore, which the Scriptures uniformly apply to him, they never apply to another. It is also evident, that the two texts under consideration, apply exclusively to Christ. The first refers chiefly to his atoning sacrifice for sin, the latter to his regal authority in heaven. When the Apostle too, says, “Other foundation (qemelion) can no man lay than that is laid, which is Jesus Christ,” he evidently refers to the doctrines and work of Christ, and not to Christ personally. It was by his preaching that he laid the foundation of Christianity at Corinth. That preaching however referred to facts and truths. It was therefore, these facts and truths, all of which related to Christ, that he calls “foundation already laid.” Henry explains this language as applicable to “the doctrines of our Savior and his mediation.” Scott refers the phrase to “the person, mediatorial office, righteousness, atonement, intercession and grace of the Lord Jesus Christ.” Bloomfield says, “The sense of Jesus Christ here is,” as the best commentators have said, “the history of Jesus Christ, comprehending the doctrines and precepts, the promises and threatenings of the gospel.”

These texts therefore present no objection to the general truth we have here laid down. It certainly is an incorrect mode of speaking, to affirm, that a man is the foundation of a society and yet its ruler. Nor do we recollect, either in common parlance, or in books, to have heard or read a solitary expression of this sort.

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