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tion is not objectionable simply because it is double. When a promise of Canaan is made to the Jews, it is not considered objectionable that an earthly and heavenly place of rest are supposed to be intended. When Zion is spoken of, it is not denied that in some places in which the name occurs, both the spiritual and local Zion may be understood (Heb. xii. 22). At the same time that we find in the texts which presently form the subject of comment, a double interpretation given to one emblem—the seven heads (see Rev. xvii. 9, 10, compared with Rev. xiii. 1 and 3). It is the mark of wisdom to attain many ends by one means.
But let it be further considered that the second interpretation is borne out by other texts, while the first is the natural result of the death and restoration to life of Antichrist; at the same time that it coincides with the circumstance of the removal of the crown from the seventh king (who is yet declared the eighth) in like manner as the crowns had been removed from the preceding kings, all of whom, it is expressly declared, had “ fallen.” (Compare Rev. xii. 3 and xiii. 1, and xvii. 10, 11.)
There is room for error in attempting to specify the kings that had “ fallen,” but not that in falling they had died. It is not usual that a sixth king should be declared on the throne while five predecessors continue alive, and assuredly that symbol which is made use of to signify the death of these five may be construed to declare the same with regard to the remainder.
Allusion is made in the second and third sections of the work, and in the digested summary, to Nebuchadnezzar's delirium, and the “seven times" represented to have passed over him (Dan. iv. 24, 25, &c.). The author is not aware that any interpretation has ever been given to this evidently typical circumstance, and therefore he has ventured to furnish one upon the following principle.
King Nebuchadnezzar has been selected by God
as the individual monarch through whom God would make known to the world his purposes concerning the government of the earth, at the same time that God hath seen fit to date the empires of the world as originating with that monarch, or at any rate, to omit all reference to preceding kingdoms. The king's dream was applicable to his own empire, but it had also reference to succeeding kingdoms to the end of the dispensation. The judgments passed upon him therefore are by analogy, not alone the punishment of his own pride and forgetfulness of God, but also a type of the judgments which would be poured out upon succeeding kingdoms for the same cause—the number of the judgments and kingdoms being specified.
The interpretation that Nebuchadnezzar in his delirium was a type of the desolation which would be made, as it were,
seven times” to the earth, has also this advantage :-it affords that connection and corporate character to all succeeding earthly empires, which the image gives to four, namely, the Babylonian, the Persian, the Grecian, and the Roman; further extending the scope of prophecy and showing forth nearly every important political revolution which will have occurred.
A few remarks of a general nature and we commit our labours to the judgment and clemency of the Christian reader. Many of the details woven into the fabric of the narrative have been already substantiated or advanced.
It was necessary, however, to introduce them in order to preserve a proper connection of parts. The work would have presented a very disjointed appearance had they been omitted. The subjects with relation to which the author thinks he may lay claim to originality of interpretation are: 1. The particular characters of corporate and individual necessary to be maintained by Antichrist and his types throughout. 2. The interpretation of the “ seven times” of Nebuchadnezzar. 3. The kingdom out of which
Antichrist will arise. 4. The distinction to be remarked between the seven heads and ten horns, as they appear on the dragon and on the beast (Dan. xii. 3, and xiii. 1). 5. The loss and recovery of the kingdom by Antichrist. 6. His death and ascending from the place of departed souls. 7. The distinction to be preserved between the ten kings found in power in the west at the manifestation of the “ Mystery of Iniquity,” and those who succeed them. 8. Particulars relative to the seven kings. 9. Defining the point of time at which we are with relation to the sixth king. 10. Marking the period at which the second ten kings had
as yet” received no crown. 11. Reconciling the several “times” mentioned in Daniel, and probably one or two other points.
In elucidation of the several topics much repetition may be found to occur, but this appeared necessary for clearness of enforcement.
The second section of the work (this being the first) is devoted to a full exposition of the texts bearing directly on the appearing and character of the “ Mystery of Iniquity;" the third to a harmony of the texts as they literally occur, inclusive of those referring to the delirium of Nebuchadnezzar ; the fourth to a dissertation on the probability of the ascending of Antichrist from the place of departed souls; the fifth to the question affecting the fulfilment of typical occurrences, in which the period for the opening of the seals, the blowing of the trumpets, and the outpouring of the vials referred to in the Book of the Revelations is attempted to be fixed; and the sixth to a digested summary of the facts disclosed. To the whole is attached an Appendix containing brief remarks on extraordinary phenomena in connection with the subject of an evil agency, rendered necessary by the misunderstanding of the nature of certain extraordinary occurrences as they take place in the world,
ANALYSIS OF Rev. CHAPS. XIII. XVII. IN CON
NECTION WITH CERTAIN OTHER PORTIONS OF
Ch. xii. v. 1. And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns,
his heads the name of blasphemy.
V. 2. And the beast which I saw was like unto 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 power, and his seat, and great authority. The dragon is Satan (Rev. xii. 9). In transferring his authority, Satan also transferred certain of its instruments,* the seven heads” and “ ten horns," with this difference, that the heads were no longer crowned, but the horns.
The crowned heads had passed away, but their deeds remained. The ten horns were instruments of Satan, but they had not as yet received crowns. (See Ch. xvii. 12.)
“ The beast was like a leopard.” This identifies it with one of the kingdoms of Dan. vii.,
* They are instruments of Satan as not having always God in their thoughts, frequently rejecting, nay, ultimately blaspheming him.
namely, the third, or Grecian. Its being like a leopard denotes the varied races over which it had possessed and was still destined to have control, as well as the many spots which would mark their religious faith and conduct. Its position in Nebuchadnezzar's image (belly and thighs) Dan. ii
. 32, shows, on the one hand, its connection with the Persian and Babylonian kingdoms; and, on the other, with the Roman and those kingdoms into which it will ultimately be divided, at the same time that it stands the centre of the whole. In this appears the corporate and individual character of the head.
" His feet were as the feet of a bear.” This typifies the rudeness as well as the strength of his assaults.
“ His mouth as the mouth of a lion." Denoting the tenaciousness of his grasp, as well as the terrific nature of his threats, likened to the roar of a lion, which proceedeth out of the animal's mouth.
Upon his heads the name of blasphemy.” Their actions will in their tendency, and finally in their aim, be blasphemous. The beast rose up
out of the sea." Greece was eminently a maritime power, and much of her political prosperity dates its origin from her overthrow of the naval forces of Persia. Probably, however, the beast will further shadow forth the description here given of him.
Thus much appears. He arises out of the resuscitated kingdom of Greece as king, (Dan. vii. 24). Another king, it is narrated, rose up among them -not one who is subsequently made king.
“ And the dragon gave him his power, and his seat, and great authority.” That power which he offered to our Lord, and our Lord rejected. He will be the representative of Satan, as our Lord is the representative of God.
His seat (Szóvos) is that princedom of the earth of which