Revelation 17:14 - Homilies By S. Conway

The war with the Lamb.

This chapter and the next are mainly occupied with the description of the combatants—the city, the court, and the provinces of Rome—who waged war against the Church of Christ, and therefore are said to "make war with the Lamb;" and with ( Revelation 18:1-24 .) the fall of the city, which was the centre and head of the whole war against Christ. We hold to the belief that St. John was telling, not of something in the far future, which could be but of little avail to the persecuted Church of his day, but of events which were near at hand, imminent, and should "shortly come to pass." Therefore, concerning the interpretation which makes Daniel explain St. John, and understands the seven kings as the seven world empires from Egypt to Rome, and the ten horns as the future dismemberment of the Roman empire—how, we ask, could the knowledge of this then far future event help the suffering saints, to cheer and strengthen whom was the one chief purpose of this book? To say nothing of the incongruity of speaking of Rome in St. John's day as a power that "was, and is not" (verse 11); or that in his day it had received a "deadly wound" ( Revelation 13:3 ); or that the dismembered Roman empire, of which we and most of modern Europe have for nigh a thousand years formed parts, should continue only "a short space." We should feel pressed with the difficulties of this interpretation were there none other which avoided them. But as there is such other, we feel compelled to adopt it. We do not say that this one has no difficulties, but they are small in comparison with those belonging to the one we have refused. And now let us consider—

I. " THESE " WHO MAKE WAR WITH THE LAMB . Who are they? We believe St. John to refer:

1 . To the court of Rome, especially to the monster Nero, the emperor.

(a) As "the beast." Sometimes this name stands for the God and Christ opposing world power in general, the secular antichrist of the several ages; and sometimes for the embodiment of that power in one person, as in Nero. How he deserved the name by reason of his ferocity, cruelty, and bestiality, let Tacitus tell, and many others who knew (cf. Renan's 'L'Antichrist').

(b) As soon to be no more. So soon, so certain, was his removal, that he is spoken of in verse 8 as "the beast that was, and is not, and yet is;" and again

As one day to reappear (verse 8, "He shall ascend out," etc.). The belief that Nero should return was notorious (cf. Stuart and Farrar, in loc. ) .

(a) By the city over which he rules (verse 9). Seven-hilled Rome, "the city of the seven hills," was as frequent and well understood a name for Rome as would be "the city on the banks of the Thames" for London.

(b) By his place in the succession of kings. He stands sixth in the list of the Roman emperors. "Five" had passed away of the twelve Caesars. He was the sixth—the "one is" (verse 10).

(c) His successor's short reign. Galba reigned but three months: "He must continue a short space."

(d) By the universal belief that he would return (cf. supra ) .

2 . To the city of Rome. She is branded with the name of "Babylon … mother of harlots" (verse 5), and is described as an utterly abandoned woman, revelling in wealth and splendour, exercising her deadly seductive influences over all the empire, flaunting forth her shame with unblushing effrontery, and cruel with a ferocity that the beast she sat upon, and who sustained her, could hardly rival or satisfy. "Drunk with the blood of the saints." Such was the seven-hilled Rome when St. John knew it. Even a monster like Nero would hardly have dared to rage as he did had he not been encouraged by the brutal populace that swarmed in Rome.

3 . To the consuls and proconsuls. The ten provincial governors who aided and abetted "the beast" in his war against Christ. There were ten of these: Italy, Achaia, Asia, Syria, Egypt, Africa, Spain, Gaul, Britain, Germany (Farrar). And in all these the will of Nero was law. His persecution was by no means confined to Rome—this entire book shows that, though it began there. It was, as verse 13 says, they gave "their power … unto the beast."

II. THE METHODS OF THEIR WARFARE .

1 . Then, when St. John wrote, it was by cruel, horrible, widespread, and bloody persecution. So that Rome is represented as "drunk with blood," and the description is confirmed by historic fact. But:

2 . Now, in our day, the secular, antichristian spirit manifests itself in quite another form. The beast spirit "yet is," though clothed in other garb. The world is the world yet, and still makes "war with the Lamb." It aims now not so much to hurt the body as the soul. The former it may not touch, but the latter it can and does. It kills holy habits, wounds conscience, defiles the thoughts, stuns religious sensibilities, mocks at religious earnestness, exiles her language, her literature, and her laws. All this the world spirit does by its customs, maxims, and its administration of its rewards and punishments. It has corrupted public opinion, poisoned the atmosphere which daily the believer has to breathe; its influence is often, generally, unseen, intangible, indescribable, but nevertheless as real and deadly to the souls of men as were the bloody laws of Rome to the bodies of the believers in the Church of the first century. But consider—

III. THE LAMB AGAINST WHOM " THESE " WAR . 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. Psalms 2:1-12 .).

2 . By virtue of his sacrifice. It is this great fact that he keeps prominently through his chosen name—"the Lamb." In heaven he is thus seen as "a Lamb who had been slain" ( Revelation 4:1-11 .; cf. Philippians 3:1-21 ., "Therefore hath God also 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." And what was it that they did see? A babe, "wrapped in swaddling clothes, and lying in a manger." But in that utter humiliation and self abnegation of the Son of God lay the might that should make him, as it has made him, "King of kings, and Lord of lords." Meekness is might, sacrifice is sovereignty, losing life is gaining it; the cross creates the crown. It is no arbitrary arrangement; it lies in the constitution of our nature, to which his meekness and love appeal with such resistless force. "O Galilaean, thou has; conquered!" said the Emperor Julian. And Constantine confessed the same, and Rome bowed to Christ.

4 . By the consent of conscience. Blessed be God, there is a better self in the worst of men, and the appeal to that better self in men, though drowned by many a vile clamour for a long time, will yet be heard and obeyed. And Christ by his gospel made such appeal.

5 . By the grace he imparted to his people. "Their patient continuance in well doing put to silence" all their foes. Rome looked on at these Christians and wondered, and, after a while, gave way and worshipped with them. For not alone in and by himself does the Lamb overcome, but:

6 . In his people. "They that are with him." The Revised Version rightly renders St. John's 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. That, though the Authorized Version seems to lend countenance to such idea, is very far from the truth. But what is meant is that, like their Lord, "they that are with him" overcome. "The noble army of martyrs praise thee." In them he repeats and reproduces his victory. It is, therefore, of great interest and importance to know who they are that are "with him." For the conditions of victory are the same today as they were of old. The enemy has not changed in reality, though he has in form. And would we overcome, we must be as they of old who overcame. Well, then, see how they are described. They are: