Jamieson, Fausset, and Brown
and with him the false prophet—A reads, "and those with him." B reads, "and he who was with him, the false prophet."
miracles—Greek, "the miracles" (literally, "signs") recorded already (Revelation 13:14) as wrought by the second beast before (literally, 'in sight of') the first beast. Hence it follows the second beast is identical with the false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character save the power to deceive. I think it not unlikely that the false prophet will be the successor of the spiritual pretensions of the papacy; while the beast in its last form as the fully revealed Antichrist will be the secular representative and embodiment of the fourth world kingdom, Rome, in its last form of intensified opposition to God. Compare with this prophecy, Eze. 38:1-39:29; Daniel 2:34-35, Daniel 2:44; Daniel 11:44-45; Daniel 12:1; Joel 3:9-17; Zec. 12:1-14:21. Daniel (Daniel 7:8) makes no mention of the second beast, or false prophet, but mentions that "the little horn" has "the eyes of a man," that is, cunning and intellectual culture; this is not a feature of the first beast in the thirteenth chapter, but is expressed by the Apocalyptic "false prophet," the embodiment of man's unsanctified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power—the power of ideas. But both are beasts, the worldly Antichristian wisdom serving the worldly Antichristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world power with which she had committed spiritual adultery, so it is a second law that the world power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zep. 1:1-18 compared with Zephaniah 2:1-15. And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own doom. Between the judgment on the harlot and the Lord's destruction of the beast, will intervene that season in which earthly-mindedness will reach its culmination, and Antichristianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material and spiritual power is but a decorated carcass round which the eagles gather. It is characteristic that Antichrist and his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without any actual encounter, shows Antichrist his nothingness; compare the effect of Jesus' appearance even in His humiliation, John 18:6 [AUBERLEN].
had received—rather as Greek, "received," once for all.
them; that worshipped—literally, "them worshipping" not an act once for all done, as the "received" implies, but those in the habit of "worshipping."
These both were cast . . . into a lake—Greek, ". . . the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (Revelation 20:10). Then Death and Hell, as well those not found at the general judgment "written in the book of life"; this constitutes "the second death."
alive—a living death; not mere annihilation. "Their worm dieth not, their fire is not quenched."
Other Jamieson, Fausset, and Brown entries containing Revelation 19:20:
1 Corinthians 15:26
1 Thessalonians 4:16
2 Thessalonians 2:4
2 Thessalonians 2:8
2 Thessalonians 2:9
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