The Revelation Explained An Exposition, Text by Text, of the Apocalypse of St. John — Edition Insights

Historical Method and Source Use

Smith states that he 'gleaned historical information from all the general and ecclesiastical histories, encyclopedias, etc., within my reach,' yet he regrets not having access to more. He deliberately omitted 'many lines of prophetic truth penned by others of the sacred writers' that relate to the same events as the Revelation's symbols. This suggests a focused, selective approach: Smith prioritizes the Apocalypse's own imagery over cross-referencing other biblical prophecies. His method is to match each symbol to a concrete historical counterpart, drawing on secular and church history rather than on typological or literary analysis.

The Beast as an Ecclesiastical Power

In the excerpt, Smith distinguishes the beast's 'character as an ecclesiastical beast' from a mere political power. He argues that 'no one would suppose that a mere political power would set itself up as an object to be worshiped, exalting itself above the God of heaven, and then single out and slaughter the saints for not complying therewith.' The beast, he writes, 'succeeded to the dominion held by the dragon'—the old Roman Empire—and adopted 'rites and ceremonies purely Pagan in origin.' He lists parallels: the title Pontifex Maximus, scapulars, medals, canonization, incense, holy water, and religious orders. The comparison is systematic and detailed, drawing on religious practice rather than political structure.

Pagan Continuity in Christian Garb

Smith contends that the beast is 'the same beast in reality, being clothed, in its later form, in a Christian garb, instead of the worn-out garments of infidelity or heathenism.' He illustrates this transfer with a business analogy: 'an old, established firm retiring and giving its standing and credit and well-earned reputation to a new partnership.' The excerpt then enumerates seven specific pagan practices perpetuated in Roman Catholicism, from the Pontifex Maximus title to 'religious orders of monks and nuns,' noting that 'one who has read of the vestal virgins of old will recognize at once where monkery originated.' This argument depends on historical continuity rather than on textual exegesis alone.

Readers should note that Smith's exposition is driven by a conviction that prophecy is history written in advance. He treats the Revelation as a coded record of events already fulfilled by his time, particularly the rise and corruption of ecclesiastical institutions. The excerpts show a work that is as much a historical polemic as a biblical commentary, relying on external sources to identify the referents of John's symbols. Those approaching the book will benefit from familiarity with church history and the Reformation-era critiques of the Papacy.

Reading through The Revelation Explained, I kept thinking about how prophecy felt like a patient, unfolding pattern — one thing quietly leading to another. That same unhurried threading came to mind while revisiting Studies in the Epistle of James — A Closer Reading, where wisdom isn’t thunderous, just steady. Both felt like watching old stones hold their place, each bearing the weight of centuries.