(On Matthew 24:6-7)
"Christ declares, that greater disturbances than those which happened under Caligula, should fall out in the latter times of Claudius, and in the reign of Nero. That of 'nation against nation' portended the divinations, insurrections, and mutual slaughter of the Jews and those of other nations, who dwelt in the same cities together; as particularly at Caesarea,"

(Indicat Christus majores quam sub Caio evenerant caedes imminere ultimis temporibus Claudianis, et Neronis principatu. Illud eqnoj epi eqnoj significat Judaeos et qui aliarum erant gentium iisdem in civitatibus morantes mutuis inter me caedibus collidendos : quod contigit Caesareae primum, [Translated in the text.] deinde Scythopoli, Ptolemaide, Tyri, Gadaris, rursum Alexandriae, deinde et Damasci. [Afterwards at Scythopolis, Ptolemais, Tyre, Gadara, and again at Alexandria.] Illud autem Baseileia epi Basileian significat tretrarcharum ant provinciarum aperta inter me bella -- Huc referri debet Judaeorum in Peraea habitantium bellum adversus Philadelphenos ob finium controversiam, Cuspio Fado procuratore; Judaeorum et Galilaeorum bellum adversus Samaritas, procuratore Cumano; postremo bellum primum a sicariis quos vocabant, deinde, ab universa Judaeorum gente sumtum adversus Romanos et Agrippum aliosque Romani imperiiaocios, quod initium habuit Gessio Floro procuratore. [Translated in the text, p. 386.] - Quoted in Newton's The Prophecy of Matthew 24, Dissertation XVIII)


(On His Revelation Views)
"The notion of Grotius, upon which his interpretation of the Apocalypse is founded, is this: That the seven kings or heads of the beast mentioned, Rev. 17:10, are not to be understood of seven several forms of government, but of seven particular emperors, viz., Claudius, Nero, Galba, Otho, Vitellius, Vespasian and Titus, and that Domitian is the eighth, who was of the seventh; because, as he pretends, he governed during his father’s absence.

The foundation which he lays for the probation of this is, that John was banished into Patmos, in the reign of Claudius: but that though he saw his visions then, he did not write them till Vespasian’s time. For he must make this last supposition, as well as the first, else his notion would be condemned immediately, seeing, it is said, that five of these kings were fallen, Rev. 17:19; that is, says he and Hammond, when he wrote, not when he saw these visions." (Robert Fleming, A postscript)



GROTIUS

The Commentary of Grotius is also worthy of comparison with that of Calvin. He is very precise and minute in shewing how the history of the East has borne out the truthfulness of the predictions; and is, perhaps, more accurate in details than his predecessor he differs, indeed, in a few points of importance, which will be separately noticed, but, on the whole, his remarks are correct and judicious. The Ten Kings of the seventh chapter (Daniel 7) he considers to be Syrian Monarchs, and enumerates them as Seleuci, Antioch, and Ptolemaei. Polanus and Junius, two Commentators who are constantly quoted by poole, in his Synopsis, treat. the passage in a similar way. The king to arise after them is still confined to the Jewish era, and "the Time, Times," etc., are supposed to be literally three years and a, half. The 36th verse of chapter 11 (Daniel 11:36), Grotius interprets of Antiochus Epiphanes, and is supported by Junius, Polanus, Maldonatus, Willet, and Broughton. The "Days" of the twelfth chapter are taken literally by all the Commentators quoted by Poole from Calvin to Mede, and all sup -- pose the period intended to be during the reign of the successors of Alexander. Mede was the well-known reviver of the Year-Day theory. Before his time it was a vague assertion, he first gave it shape, and form, and plausible consistency, and since his (lay it has been adopted by many intelligent Critics, among whom are Sir Isaac Newton, Bishop Newton, Faber, Frere, Keith, And Birks.

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